Are you a criminal now? Users may get 3 years in jail for viewing torrent site, blocked URL in India
http://indiatoday.intoday.in/technology/story/are-you-a-criminal-now-users-may-get-3-yr-in-jail-for-viewing-torrent-site-blocked-url-in-india/1/745181.html
reply (0)
Ra Kh
Why the downloaders are harassed. In the case of Great Grand Masti and
other films, it was leaked from the censor board. The viewing is allowed
to few people. In that case, it is very easy to catch hold of the
culprit at censor board. Why action has been not taken on censor board.
The action not taken states that it was deliberately leaked. Why the
sites are not blocked which make available each and every illegal thing
online. Harassing common man has become a practice which is not good.
Government has never tried to uproot the things from the ground itself.Saifur Mohsin
If
this becomes a law, everyone is screwed–Corruption would significantly
increase. You could literally arrest anyone under this and fine them.
One could pay the ISP to add an entry that you visited a torrent site
even if you didn’t and then arrest you using that as a record. Very
convenient.
Noman
agle loksabha election mein “kamal
nahi khilega”. Internet and torrents are mostly used by young
generation, and if you study history of the world, no king or lord was
ever able to hold on to his crown for long after taking freedom from
young generation. Better start practising making tea again bcoz that’s
what “you know who” will be selling after next elections.
RR
The
general people have become the best target for this govt. This country
is becoming a ban country..sense of freedom is getting lost gradually.
Your laws don’t work for rich and influentials, but all come heavily
when it is a simple man!
More then 95% engineering students would be in jail😂😂😂😂😂😂😂
stupid move by the govt by imposing this barbarian law to the people.see you in next election
In India, most of the URLs and websites But
were blocked using DNS-filtering. This means the DNS of the blocked site
was added to a list maintained by the internet service provider and
whenever a user tried connecting to that site, the DNS server of the
internet service provider would block that request. However, this was
easy to bypass as a lot of people started using - or were already using -
third-party DNS services such as those maintained by Google. It is also
ineffective if a site uses HTTPS or in other words encryption to secure
the network between the user’s computer and the site server.
in the last couple of years internet service providers, probably at the
request of government bodies, have invested lot more in bolstering the
mechanism through which they block websites. Indian government bodies
too, instead of relying on internet service providers that are many, has
started bring into play the big companies like Tata Communications and
Airtel that manage a number of internet gateways in India.
Are you a criminal now? Users may get 3 years in jail for viewing torrent site, blocked URL in India
Call This Also Read: It’s over! Torrentz, world’s top torrent search engine, shuts down “This This
it the new Digital India. The Indian government, with the help of
internet service providers, and presumably under directives of court,
has banned thousands of websites and URLs in the last five odd years.
But until now if you somehow visited these “blocked URLs” all was fine.
However, now if you try to visit such URLs and view the information, you
may get three-year jail sentence as well as invite a fine of Rs 3 lakh.
is just for viewing a torrent file, or downloading a file from a host
that may have been banned in India, or even for viewing an image on a
file host like Imagebam. You don’t have to download a torrent file, and
then the actual videos or other files, which might have copyright. Just
accessing information under a blocked URL will land you in jail and
leave your bank account poorer by Rs 3 lakh.
URL has been blocked under the instructions of the Competent Government
Authority or in compliance with the orders of a Court of competent
jurisdiction. Viewing, downloading, exhibiting or duplicating an illicit
copy of the contents under this URL is punishable as an offence under
the laws of India, including but not limited to under Sections 63, 63-A,
65 and 65-A of the Copyright Act, 1957 which prescribe imprisonment for
3 years and also fine of upto Rs. 3,00,000/-. Any person aggrieved by
any such blocking of this URL may contact at
urlblock@tatacommunications.com who will, within 48 hours, provide you
the details of relevant proceedings under which you can approach the
relevant High Court or Authority for redressal of your grievance”
is a change compared to the earlier message that users would encounter
on the blocked URLs in India. The earlier message would read that the
URL has been blocked at the direction of DoT. Of late, however, the
government bodies were not only experimenting in how to implement the
blocks but were also trying to figure what message to show to users.
Recently, the blocked URLs also gave out not reachable error without
specifying any message.
Also Read: It’s over! Torrentz, world’s top torrent search engine, shuts down
If you visit such a URL, you will be shown the following warning.“This
URL has been blocked under the instructions of the Competent Government
Authority or in compliance with the orders of a Court of competent
jurisdiction. Viewing, downloading, exhibiting or duplicating an illicit
copy of the contents under this URL is punishable as an offence under
the laws of India, including but not limited to under Sections 63, 63-A,
65 and 65-A of the Copyright Act, 1957 which prescribe imprisonment for
3 years and also fine of upto Rs. 3,00,000/-. Any person aggrieved by
any such blocking of this URL may contact at
urlblock@tatacommunications.com who will, within 48 hours, provide you
the details of relevant proceedings under which you can approach the
relevant High Court or Authority for redressal of your grievance”
This
is a change compared to the earlier message that users would encounter
on the blocked URLs in India. The earlier message would read that the
URL has been blocked at the direction of DoT. Of late, however, the
government bodies were not only experimenting in how to implement the
blocks but were also trying to figure what message to show to users.
Recently, the blocked URLs also gave out not reachable error without
specifying any message.
The latest warning message clearly implies
that the URL blocking is now happening at the internet gateways - in
this particular case for the example the gateway is seemingly managed by
Tata Communications - and that is more difficult to circumvent. The
connection on which this message was served is from MTNL. But the
message came from Tata Communications. We sent an email to Tata
Communications at the specified address to get more information but it
bounced back (see above).
While the message in itself is
ominous and surely must have been vetted by a government body, it is not
clear how it will be enforced. It doesn’t look possible that the
government will be monitoring the whole world wide web, looking for
people may access or try to access a blocked URL. It is also not clear
how, if someone does land in trouble for accessing a blocked URL in
India, will be prosecuted and what process will be followed.
Lack
of clarity on it as well as no prior information on something like this,
which may make, almost every web user in India a criminal, does
indicate that this is just a message and not any sort of official
government policy, which is going to be enforced. However, at the same,
it is also clear that the mere presence of this message to web users
mean that they may end up in trouble if a government body or cops do
decided to follow through on anything that they believe is an “offence
under the laws of India, including but not limited to under Sections 63,
63-A, 65 and 65-A of the Copyright Act, 1957″.
Blame it on John Doe
The
problem, for now, doesn’t seem to that India is moving to block half of
the internet through a policy the way China does. Instead, the issue is
likely due to the John Doe orders that Indian courts are issuing at the
regular interval at the request of content creators like Bollywood film
makers. The lawyers of film studios often approach courts ahead of a
movie’s release seeking preventive blocks on the URLs they compile in
the list.
Also Read: Torrentz.eu clone is up but 5 reasons why you should not use it
In
reality these lists are poorly compiled and often block is sought on
full websites just on the basis of whims and fancies. However, courts
have regularly issued orders in the favour of film studios in India.
These court orders are issued against John Doe or in other words an
unnamed entity that may indulge in piracy of the film.
Once this
order is issued, the copies of the order along with the list of URLs to
be blocked go to DoT, which them passes an order to internet service
providers to block these sites. The interesting bit here is that once a
URL is blocked it remains blocked, even years after the release of the
film.
Update: The new message that you may have started seeing on
the “blocked” URLs in India is possibly result of a recent court
directive. According to SpicyIP,
Bombay High Court recently asked internet service providers in India to
not just block URLs but also explain to users why the URLs are blocked
and possibly warn them of consequences of illegally accessing copyright
work.
The idea is to tell consumers that downloading a film
is illegal. The idea is to tell them that if they download a film, they
will face trouble. However, it seems that Tata, which in this case
allegedly came up with the wordings of the message, slipped. It came up
with a message that is incredibly poorly worded and the intend to convey
something more than what was implied. The message not only implies that
you may get in trouble if you download a film but may also face the law
if you just manage to access that URL and “view” the content of the
URL.
As of now, it is clear that you may land up in jail —
or at least in trouble — if someone pushes for it. Now, it is possible
whatever charges you face if you visit a blocked may not hold up in the
court but as far as the warning message is concerned, it makes it clear
that visiting any blocked URL in India — and not just a torrent URL —
has potential to land a web user in trouble.
Also Read: The 3 years jail fiasco for torrents shows absurdity of India’s John Doe orders
http://timesofindia.indiatimes.com/city/mumbai/Block-URLs-check-e-piracy-with-a-warning-HC-tells-ISPs/articleshow/53818631.cms
City
Block URLs, check e-piracy with a warning, HC tells ISPs
The order is applicable only to links on Indian websites.
Mumbai: Browsing the internet to watch or download pirated copies of
films may lead you to blocked websites, and a stern warning message from
your local internet service provider (ISP). The development follows a
Bombay high court (HC) order under the Copyright Act, where offenders
could attract a three-year prison term and a fine of up to Rs 3 lakh for
viewing, downloading, exhibiting or duplicating an illicit copy of
copyrighted content.
The HC in July blocked “134 web links and URLs” on a plea made by the
producers of the Varun Dhawan, John Abraham-starrer Dishoom, who sought
protective orders against illegal distribution of their film through
online piracy.
In a bid to strike a balance between the rights of film producers and
legitimate e-commerce sites, Justice Gautam Patel, while ordering the
blocks, also directed ISPs to display a disclaimer that the site was
unavailable due to a court order. Subsequently, on August 12, an ISP,
Tata Communication Ltd (TCL), pleaded that it was “technically
impossible” to implement the directive.
But the court insisted that TCL should display the warning message:
“This URL has been blocked under the instructions of the competent
government authority or in compliance with the orders of a court of
competent jurisdiction. Viewing, downloading, exhibiting or duplicating
an illicit copy of the contents under this URL is punishable as an
offence under the laws of India, including but not limited to under
Sections 63, 63-A, 65 and 65-A of the Copyright Act, 1957 which
prescribe imprisonment for 3 years and also fine of up to Rs. 3 lakh.”
Also, “Any person aggrieved by any such blocking of this URL may contact
a nodal officer within 48 hours… for redressal.”
The message is essentially to enable any link or URL wrongly blocked
to initiate steps to have it unblocked. But the message has also
affected Indian netizens who worry that merely visiting a blocked site
could land them in prison. Allaying such fears, senior counsel Venkatesh
Dhond said, “A user who merely reaches a site that has been blocked and
views this error message is not liable to any penalty. But if he
persists with his attempt and accesses the pirated print, then he could
be liable to punishment under the law.”
The HC had recently passed a similar blocking order for 110 websites
when makers of Great Grand Masti said it would be no fun for them if
viewers had access to illegal, pirated, leaked copies online. The
producers then had sought 800 websites and links to be blocked, but the
HC wanted specifics. But Justice Patel expressed concern that such
orders should not affect legitimate businesses in the bargain. He has
been putting producers to stricter test to verify offending links before
listing them as culprits.
In his order in the Dishoom case, Justice Patel said, “Increasingly,
there are many named defendants, all services providers of one stripe or
another… to represent, usually, those unidentified persons
responsible for actual copyright infringement—for illegally uploading
illicit content for Internet downloads and streaming; making bootleg CDs
and DVDs etc. More and more plaintiffs (usually film producers) name
service providers: blocking access is very like cutting off the oxygen
or blood supply. I have yet to come across a reported case where an
actual John Doe (the uploader of such illegal content) was ever finally traced and prosecuted.”
https://torrentfreak.com/top-10-most-popular-torrent-sites-of-2016-160102/
Top 10 Most Popular Torrent Sites of 2016
Posting a list of the world’s most-visited torrent
sites has been a long-standing tradition at TF, which we continue
today. At the start of 2016 KickassTorrents is pulling in most traffic
followed by The Pirate Bay. A lot of things have happened over the past
year, with some torrent sites disappearing from the scene and others
taking their place.
Most file-sharers are creatures of habit, but when their favorite site disappears they gladly hop over to the next one.
This is also reflected in our annual top 10 torrent sites with the
most traffic, which sees the usual names on top but also features some
dubious newcomers.
One of the major changes came with the hostile takeover
of the popular TV-torrent site EZTV. This prompted the popular
TV-torrent distribution group to shut down last May. Another group took
over the popular brand and continued with their own ‘unofficial’ EZTV
releases. We therefore marked the site as a newcomer.
Something similar happened to YIFY’s YTS website, when its New Zealand-based admin ran into legal trouble. The official YTS website shut down but it was quickly replaced by the “unofficial” YTS.ag, which gathered a large user-base over the past two months.
Apparently, most torrent users are happy as long as they can get their fix, no matter what the source is.
KickassTorrents (KAT) remains the most visited torrent site and
continues to grow. The Pirate Bay is listed in second place and made a
strong comeback after nearly two months of downtime spanning the turn of
the year. Since the site has been operating from several domain names
until a few days ago, we chose not to list an Alexa rank.
Finally, it’s worth noting that Rutracker
would have made it into the top five based on the number of visitors.
However, we choose to only include English language content sites.
Below is the full list of the top 10 most-visited torrent sites at
the start of the new year. The list is based on various traffic reports
and we display the Alexa rank for each. In addition, we include last
year’s ranking for each of the 10 sites.
Most Popular Torrent Sites
1. KickassTorrents
(update July 2016: KAT is down)
KickassTorrents was founded in 2009 and surpassed The Pirate Bay in
traffic last year. Battling various censorship efforts the site has
burned through a few different domain names over the years. Most
recently it switched to a Costa Rican .cr domain after it lost its Somalian .so address.
Alexa Rank: 85 / Last year #1
2. The Pirate Bay
The Pirate Bay is one of the main piracy icons. The torrent site
wasn’t online at the beginning of 2015 and had to deal with a staff
revolt. However, it quickly regained millions of users after a
successful comeback operating from a hydra of domain names until last
week.
Alexa Rank: NA / Compete Rank: NA / Last year #4
3. ExtraTorrent
ExtraTorrent continues to gain more traffic and has become one of the
most active torrent communities. The site is also the home of the
popular ETTV and ETRG release groups.
Alexa Rank: 342 / Last year #3
4. Torrentz
(Update August 2016: Torrentz has shut down)
Torrentz has been the leading BitTorrent meta-search engine for many
years. Unlike the other sites featured in the list Torrentz does not
host any torrent files or magnet links, but redirects visitors to other
places on the web. The site uses several domain names with .eu being the
most popular.
Alexa Rank: 351 / Last year #2
5. RARBG
RARBG, which started out as a Bulgarian tracker, was last year’s
newcomer and continues to rake in more visitors. The site was blocked by
UK ISPs last year, which put it on par with most other sites in the top
10.
Alexa Rank: 1,101 / Last year #7
6. 1337x
1337x has traditionally been a community driven torrent site but
several weeks ago most of the admins and moderators abandoned ship over
security concerns. The coming year it will become clear whether 1337x
can keep its popular status.
Alexa Rank: 1,249 / Last year #9
7. EZTV.ag
TV-torrent distribution group EZTV shut down earlier this year after a
hostile takeover. The site continued to operate under new ownership and
releases its own torrents now. In solidarity with the original owners
several large torrent sites have banned these ‘new’ releases from their
sites.
Alexa Rank: 1,373 / Last year #NA
8. TorrentHound
TorrentHound has been around since the last decade but is a newcomer
in the top 10. It has also been on the radar of copyright holders this
year. The torrent site is blocked in several countries and was reported
as a piracy haven to the U.S. government, alongside many other sites in
this list.
Alexa Rank: 2,239 / Last year #NA
9. YTS.ag
YTS.ag has nothing to do with the original YTS or YIFY group, but
aims to take its place. As with the new EZTV, several large torrent
sites are not allowing the group to use the YIFY or YTS brands on their
sites.
Alexa Rank: 740 / Compete Rank: 4,271 / Last year #NA
10. TorrentDownloads
TorrentDownloads has been around for several years. The torrent site
regained a spot in the top 10 this year after it was featured for the
last time in 2011. It’s a no-nonsense index that provides torrents to
millions of users each month.
List of Websites
List of websites monitored by Markscan on behalf of MSM are[12]
| Alexa Rank | Website | Domain | URL | Category | Primary language |
|---|---|---|---|---|---|
| 37,771 | ummah.com | ummah.com | worldfree4u.info | Internet forum | English |
| 312,546 | Multiupload.nl | multiupload.nl | multiupload.nl | File Storage | English |
| 15,747 | Crocko.com | crocko.com | crocko.com | File Storage | English |
| 2,719 | 1Fichier | 1fichier.com | 1fichier.com | File Storage | English |
| 8,840 | !EmbedUpload.com | embedupload.com | embedupload.com | Video | English |
| 10,706 | Playwire | playwire.com | cdn.playwire.com | Video | English |
| 107,581 | Uploadsat | uploadsat.com | uploadsat.com | File Storage | English |
| 2,481 | Uploadsat | uploadable.ch | uploadable.ch | File Storage | English |
| 432 | desitorrent.com|extratorrent.cc | extratorrent.cc | extratorrent.cc | Torrent Sharing | English |
https://assets.documentcloud.org/documents/3002697/Bombay-HC-Dishoom-Blocking-Order.txt
HIGH COURT,
.-. k?
g!
IN THE HIGH COURT OF JUDICATURE AT BOMBAY y:
- ORDINARY ORIGINAL CIVIL JURISDICTION A.
NOTICE OF MOTION (L) NO. 2147 or 2016\".-
IN -
SUIT (L) NO. 755 OF 2016
Eros International Media Limited 8: Another _Plajntiffs
V??rsus I
Bharat Sanchar igam Limited 8: Others Defendants
Mr. V.R. Dhond, Senior Mr. Shailesh Mandon
Mr. N. Partners, for the Plainztz'?i
CORAM: G.S. PATEL,
. . DATED: 26th July. 2016
71.. I Not on board. Mentioned. Taken on board.
2-. Mr. Dhond renews his application for an ex parte ad-interim
reliefs in this John Doe action; This follows the previous order dated
22nd July 2016, in which, on the information then available, I did
not grant immediate relief but left it open to the Plainti?s to apply
again.
3. Given the nature of these applications and their frequency, it
is perhaps time to consider what it is we really mean when we say
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HIGH COURT,
this is a ?hybrid? action. The hybridity is not only because a ?Jahn A
Dae? (or ?Ashok Kumar?) action combines rinciples of
representative action with an invocation of inhere powers
Court to gain orders against a person or perso
hybridity is actually now a combination of -- ever-ali- distinct
jurisprudential innovations: a form of an Anton Pillarorder of
compelled compliance; an asset-blocking variant Mama
injunctions; the provisions of Order 1, Rule of the Code of Civil
Procedure, 1903 parts of. Order 38 and 39 of the CPC
and, of course, CPC Section 151. a -
4. The John Doe form. Increasingly,
there are many defendants, all services providers of one
stripe or another. smallelutch of Ashok Kumars at the end of
the cause title aresupposed to represent, usually, those unidenti?ed
persons responsible for actual copyright infringement for illegally
uploading illicit \"content for Internet downloads streaming;
\"making bootleg CDs and DVDs, etc. More and more plaintiffs name
. andtarget? service providers: blocking access is very like cutting off
the oxygen or blood supply. I have yet to come acTss a reported
case where an actual John Doe was ever ?na traced and
prosecuted. I
these orders. Indeed, we may have been altogether lax and too
unmindful of the impact such orders possibly
legitimate business. The trouble stems, I belie e, from the
constantly shape-shifting nature of Internet and dig1 a] technology,
ave even on
5. Unfortunately, the trend of judicial orders as not, in my
view, consistently instituted suf?cient safeguards hile granting
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'24
HIGH COURT, - 6513
the swi?ness of which is no match for the glacial pa ?e of legislative
and jurisprudential change; and perhaps, too, from a real fear
the Internet represents something both unknown
Since we see ourselves as incapable or at least ill-eq ppedto
narrowly tailored de?nitions of those we propos 7 rte to
judicially evolved restraints, the chosen course: o?en'been to
broaden the parameters on the footing that, of \"suf?ciently
broadened, the restraint net will almost certa 1y stop any
miscreants who might otherwise slip?tln'ongh. Wh we do this,
however, we sometimes impinge rights of ocents, those
who are blameless and free wrongdoing. We a rd primacy
perhaps even supremely Whohold statuto and common
law rights in our protection laws, and, by
necessary implication, we-hold that all other rights subordinated
to these. Thi?h?s o?en resulted in an one-sided, and even lopsided,
frame for these orders.
6. There ,is' a very real contest between com ting rights or
competing equities in cases such as these, and we ould be astute
enough, I now think, to acknoWledge that som balancing is
I essential. A Court is bound to recognize, andindeed it has no choice
in the matter, that parties such as the present Plaintiffs do have
valuable statutory rights in their ?lms. This copyri is an asset. It
represents a tangible monetary value, not only in te of what can
be gained by transacting with it, but perhaps, and mo importantly,
by what is lost when the value of that copyright is diminished on
account of piracy and illicit copying. Sometimes, it even boils down
to a simple arithmetical equation: if those who would ordinarily buy
tickets to see a ?lm in a theatre have already seen an illegal copy on
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HIGH COURT,
their cell phones or computers, the revenue loss to the holder of
coPYI?ight is direct, immediate and obvious.
7. This does not, however, mean that in the protection 1pr
- copyright one should make orders that are in
18:60. Wide 7 that
there is no concern about innocents who adversely
affected. There is no concept of ?acceptable collateralidamage? in
law. It simply will not do to obtain an order which is in the nature of
a carpet-bombing or scatter-shot salvo, where several persons are
struck at the same time, many but?ls'ome (perhaps very few)
perfectly innocent. I believeELak more granul
approach is
necessary, one that interests of the Plaintiff
while safeguarding fill-legitimate rights, prot ted by the
Constitution terins of business, free speech an all the other
essential freedoms of individuals.
7 providers, cable operators and the like.
7 8. I have noted that the ?lm in questi Dichoom is
Scheduled- for release on 29th July 2016, a few
. Hence the urgency. Defendants Nos. 1 to 42 are intemet service
ys frOm now.
9. Mr. Dhond has now placed before me an Additional Affidavit
in Support dated 26th July 2016 of Mr. Aamod Gupte, the Group
General Counsel of the 1st Plaintiff and the authorized signatory of
the 2nd Plaintiff. I propose now to consider this Affidavit in some
detail.
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rtified Copy?
HIGH COURT,
10. In paragraphs 4 and 5 of this Affidavit, Mr. Gupte sets out A
that following my previous order of 22nd July 201 the Plaintiffs-SQ:
instructed Aiplex Software Private Limited (?Aiple to
a detailed veri?cation of a list of URLs or weblinks
indicated the potential availability of illegal or r_ copiesofj?the
Plaintiffs? ?hn Ushoom. Pausing here, I note that. ere this
case, no source of information that the ?lm has alrea leaked;
the anxiety is that the threat of this leak grow more 'nent as the
theatrical release date approaches. This-is irnport t, for it marks
the present action clearly as a quid action, 0 instituted in
anticipation of possible It 7
11. The Aiplex to pro de supporting
documents and __e?Vidence?infsupport of each such or weblink.
Aiplex sent\" .on' alist of 134 web links. A categoric 1 statement is
made in paragraph? in these terms: I I I
'?As stated above, these links are currently ormant.
They Will, however, spring to life and become ctive as
as an offending cepy ,of the film ecomes
available on the internet.?
i 12. The Affidavit goes on to say that Aiplex fo arded to the
Plaintiffs detailed supporting documents and 'dence. This
a evidence takes the form of screenshots evidencing speci?c page
contents of each URL. In other words, Aiplex troubled itself to visit
each link and then obtained a screenshot of the resultant webpage.
This is used by the Plaintiff's to establish and demonstrate that these
URLs and web links do in fact claim to offer illicit copies of the ?lm
(not just trailers and promos). By its letter of 25th July 2016, a copy
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HIGH COURT,
of which is at Exhibit to this Ai?davit, - plex in writing,
con?rmed that it had veri?ed every single one of thse URLs. 7? .
13. In paragraph 5, Mr. Gupte then says that he . the.
Advocates further personally cross-checked all I linksand
URLs mentioned at Exhibit with the supporting documents,
and he con?rms that they found each of these web? URLs do
indeed purport to potentially offer ?'ee downloa or streaming of
illegal copies of the ?lm. This is veri?ed-and. con?rmed on Af?davit.
14. Thus, what I have a three-step veri?cation.
First, a veri?cation ia?essm?nt by Aiplex. This is
accompanied by There is then a second level
of veri?cation that said ?to..have been done by the deponent of the
Af?davit the Plaintiffs? Advocates; and ?nally all of this
material is placed. on and is now On path. I think this is
suf?Cient material as which to base an order.
The rest of the Af?davit deals with past instances. In
paragraph 6 there is an expression of a serious a prehension that
. these links will be activated very quickly. Paragrap 10 also sets out
the potential loss to the Plaintiffs. These elements are also essential
in an action of this type.
16. I turn now to Exhibit which is, ?rst, a o-page listing of
these 134 links. This is at pages 8 and 9 of the A?i vit. Thereafter,
from page 10 to page 143 are screenshots of th respective web
pages. I do not claim myself to have examined all 1 4 of these links. I
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651320
HIGH COURT, -
do not think it would be reasonable to expept Courts with
overcrowded dockets to do this. What we need, perhaps,
neutral, third'PartY agency to Verify these Claims; but till
entity comes into being, we will have to make my as best. We:
What I have done, however, is to quickly scan list; for any
discrepancies. I notice none. I see that this list sho to?t'oday is
very different from the list that was shown to me 6? 2016.
This is a much more carefully curated list. I do ?nd in this any
reference to links to trailers of the shopping portals. The
supporting documents from and these too I have
quickly scanned, going geach?a page, do upport what the
Plaintiffs state. All of down oads of the ?full
movie?. For instancefat' caption is ?Dishoom (2016) full
movie download? we ?nd details pf the ?lm quality,
?le size and. ?le. format. Much the same mat1 rial is. on all the
subsequent pages,\" have not in fact been able to ?nd a single
screenshot in that points to either a trailer or any
:displayof these contents. There is no material on these
pages that is kosher: the entire page (and we are riot here speaking of
an entire site) is speci?c to a download of the movie in question.
- .
.
17. Mr. Dhond also points out, and I think he? is perfectly correct
in this, that the Plaintiffs have not given any contract to any party for
the exploitation of right in this ?lm. This be viewed as an
important contractual safeguard against online piracy, for what it is
worth.
18. I am satis?ed that there is a case made out for the grant of
some measured relief in terms of the list now shown to me.
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?Disclaimer Clause Authenticated copy ?3 ?0t 3 Certi?ed copy?
and deleted as 'y
HIGH COURT,
19. The Plaintiffs are permitted to replace or substitute the list at 2?
. suf?cient veri?cation) with the list of 1-34 veri?ed and t?
URLs and web links annexed as Exhibit
Af?davit.
20. Mr. Dhond also tenders a draft amendment.th prayer clause
to the Notice of Motion and prayer clause (va) in the Plaint.
This is allowed. The draft amendment \"is taken on record and
marked for identi?cation. are to be carried
by the end of the day netted of reveri?cation of the
Plaint.
?Kai?-
21. There an in terms of amended prayer a
which reads: a; follows (I have I added the ortions that are
ck through):
7 'Grant an order. of temporaiiy iniunction
7 directing the Defendants to tai<e measures
to block access to. the 134 URLs/weblinks
at the amended Exhibit the Plaint
2-: I
contain or purportito co_ntain,lan infringing
or illicit copy of the said Filrn ?Dhishoom?
or part thereof, upon the Plaintiffs or their
authorised representatives, providing
details of such infringing UR slweblinks to
the Defendants or uponl the Senior
Inspector of the Cyber Police Station,
Bandra Kurla Complex notifying the
Defendants about the same;\"
-
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7 Exhibit to the plaint (the much longer, original list,
to the
?Disclaimer? Clause Authenticated copy is not a Certi?ed Copy?
651318
HIGH COURT, -
22. It is once again clari?ed that the reference to Exhibit is a I
reference to exhibit as amended, the substituted exhibit
I now includes the 134 veri?ed weblinks and URLs. 7'
23. This order will operate against Defendants 1 to; With
immediate effect. I i a
24. In addition, the previous order as regards Section 52(1)(c) of
the Copyright Act, 1957 will also apply.~j In other words, upon the
Plaintiffs drawing the attention many?of the Defendants Nosveri?ed in, at a minimum,
the same manner as, earlier, and which is
shown to be a link toiagi?age?containing links for illicit downloads,
display or the ?lm in question, the$e Defendants will
?rst restrict to that URL 0r web link (not to an entire website)
as by Seetion for the 21-day] period mentioned
,in,_that section. For {any continuance ofthe page-speci?c URL-block,
'Plainti?'s must apply to Court, and liberty islexpressly reserved
to them addition, when the'Plainti?is Defendants Nos. 1
to 42 to block access to the'13-4 URI-.iisimxentioned in Exhibit to
the Plaint as amended (or future speci?c, veri?ed URLs as
mentioned earlier), the Defendants will also display certain special
default error pages when any attempt is made to access those
blocked links. Those error pages are to contain suitably worded text
prepared by the Plaintiffs? attorney and approved by Mr. Dhond:
Page 9 of 12
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?Disclaimer Clause Authenticated copy is ?Oi a certi?ed Copy\"
HIGH COURT, u:
Referencing the relevant provisions of the Copyright
7 Act, 1957 that prescribe penalties for Offences,
copyright violations (mentioning speci?c
prison term and amounts); and .
.
Referencing this order by its date, theisuit number and
the details of the present Suit. It is'ant?jnecessary to
reproduce the entire order. It is suf?cient to state that
the block of that is authorised by this
order. The suit correctly mentioned.
A statementtlia?t?ianykperson? aggriequ not merely
to 42) by any such block may
this Court with at least 48 hours?
to the Advocates fer the ,Plaintiffs (whose
address is for a variation or
modi?cation of this order {in relation to that particular
URLorweblink. .
-I do not suggest that this information shoul be exhaustive or
copious (as in setting out the. 'aentire af?davit). It is
suf?cient to set out the esSe'ntials.
26. The second and third parts of the ?error page? notice are
particularly important to ensure that even if some innocent person is
inadvertently affected by a blocking action, he has the remedy of
being immediately approaching the Court for relief. Returning to the
original frame of the suit, and the array of parties, such an affected
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?Disclaimer Clause Authenticated copy is not a Certi?ed Copy?
4.
HIGH COURT, a
party may well be described as the non-John Doe John Doe, a
. person though unknown at the time of ?ling the suit, yet not.
person intended to be subjected to a restraint, but one found later? to
be affected by it. I believe this provision is important and
safeguard. Without it, innocent third parties areileft without a
remedy except perhaps to venture an intervention application, never
an easy thing in a civil suit. At the broadest I
advocate is this: if you seek a broad~based?order, ?inging a restraint
net wide, then justice and equity demand that-you make provision to
save those you never intended to harm, ?It. to my mind and in my
judgment, unthinkable that a?ij?udicial Order should so operate as to
cover a multitude of yet leave the innocent or
blameless among themijyifhoiitaremedy. . a
27. In adaitieh, 1 clarify that the Plaintiffs-will still he at liberty to
apply (ehdhot tooveaiteetly oodet section mum of the
Aet, for a block against the entirety of a particular
lwebsite if they.\"are able to demonstrate 'on the most Comprehensive
audit orreview reasonably possible that they have found the entirety
of I that website to contain only illicit and infringing material (not
necessarily their Own) no legitimate content whatsoever. In
such cases, the Court may considerjan order blocking} an entire site.
Any such application would necessarily needs suf?cient supporting
documents and evidence. There is no prohibition against ordering
such a block, but the standard of care required is proportionately
higher.
28. The present injunction will need to be time-limited and will
continue till 3rd October 2016.
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?Disclaimer. Clause :Authenticated copy is not a. Certi?ed Copy?
HIGH
29. Liberty to the Plaintiffs to apply should the need arise.
. TRUE COPY
-7 Section Of?cer
'7 -. High QounL Appellate Side
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?Disclaimer-Clause :Authenticated copy is not a Certi?ed Copy?https://assets.documentcloud.org/documents/3002697/Bombay-HC-Dishoom-Blocking-Order.pdf
torrent = a sudden large or too large amount, especially one that seems to be uncontrolled: प्रचंड धारा -बौछार -तेज़ धारा- a strong and fast-moving stream of water or other liquid.outburst, stream, volley, outpouring, hail, onslaught, avalanche, flow, barrage, battery, tide, spate, effusion, inundation
What is the meaning of ‘torrent’ (related to internet downloads) ?
Best Answer: A .torrent file is a small file that is stored on servers called Bittorrent trackers. When a user downloads a torrent file, he/she opens it in a Bittorrent client which reads the file. The file contains the address of the tracker, which the client reports to, announcing that it is present and requesting peers. This is the first `scrape`. The tracker returns the IP addresses of some other users who are downloading the same file. Some of these peers may have 100 percent of the file. If this is the case, they are referred to as `seeds` or `seeders`. Peers who have less than 100 percent of the file are referred to as `leeches` or `leechers`. The client connects to these peers and begins requesting `pieces` of the file. Files that are transmitted via Bittorrent are broken into pieces during the creation of the torrent. The size of each piece is determined by the creator of the torrent. Each piece has a unique md5 hash. Therefore, if a user downloads 99% of a file, and a piece fails the hash check, they do not have to redownload the entire file; they only have to redownload the piece that failed the hash check. This ensures that the file is an exact duplicate of the original.
Bittorrent is one of the more popular methods of file transfer these days since it is so inexpensive. The only server that is needed is the server that runs the tracker software. Trackers use web interfaces to allow users to download the torrent files. All other data transfer is done by the peers themselves. There is no centralised server as there are in many other filesharing protocols.
Some recommended Bittorrent clients for Windows are Halite or uTorrent.
A good Linux client is Ktorrent.Some good Linux or OS X clients are libtorrent and TransmissionAzureus is a very feature-rich Java client
It is an efficient way of transferring large files from peer to peer.This explanation is in layman’s terms, so don’t nit pick.
A single person begins with a file (the seeder). He places the torrent up for download. Another person downloads the torrent, and opens it with a torrent client (the leecher). Once the leecher fully downloads the file, he too becomes a seeder. If a new leecher comes along, each seeder only has to transfer 50% of the file, as the other seeder will cover the other half. The higher the ratio of seeders to leechers the faster the download. All of this is done automatically by the bittorent client. ( I recommend uTorrent)
Wikipedia has a good diagram to illustrate what really goes on.http://en.wikipedia.org/wiki/BitTorrent_(protocol)
A torrent can have two meanings. The first meaning is when you download/share a file via the bittorrent protocol, that file is called a torrent.
A torrent is also a small file that when used with a bittorrent client, tells the client how to find the and download the software it corresponds to.
Torrent means free sites for Movies,Music,Software,etc;It is P2P system and some way ill-legal.You can download above all from Torrent site,for that you must have software as like Bit-Torrent,uTorrent.These are available at www.download.com and many free software sites.
1966 Wed Aug 24 2016
Rector
JC
of
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM).
Struggle hard to see that all fraud EVMs are replaced by paper ballots by
Start
using Internet of things by creating Websites, blogs. Make the best use
of facebook, twitter etc., to propagate TPSTEEM thru FOA1TRPUVF.
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.
from
INSIGHT-NET-
Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)
through
http://sarvajan.ambedkar.org
buddhaa1dhamma@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 105 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
Mayawati To Launch UP Campaign With Mega Agra Rally
1. Mayawati is launching the BSP’s campaign for 2017 UP polls early
2. She has also planned far more extensive campaign
3. Mayawati has support of SC/STs, hopes to win over Muslim votes from SP
When
Bahujan Samaj Party chief Mayawati addresses what her supporters say
will be a massive rally in western Uttar Pradesh’s Agra on Sunday, it
will be a departure from the past in many ways for the former chief
minister and Sarvajan Samaj leader
In the next one month, Mayawati will address a rally every week. Her next stop is Azamgarh in Eastern Uttar Pradesh.
Not
only is the BSP chief starting her campaign for the 2017 elections
early, she is also launching an extensive one - a departure from her
strategies in the past.
BJP handed her a proverbial fig leaf. BJP
vice president Daya Shankar Singh’s statements equating her to a sex
worker, led to a massive BSP agitation against the BJP .
In Agra, the theme of her rally is going to be how the BJP is ‘anti-SC/ST’.
Agra
is an interesting choice to flag off her campaign for other reasons
too. The western UP district has a significant population of both
SC/STs, her core support group, and Muslims, a combination she is hoping
will lead the BSP back to power in the 2017 assembly elections.
In
the coming polls, Mayawati is expected to hand out one in four tickets
to Muslims, the strategy for her party is what sources say an
unbreakable SC/ST-Muslim combination. The party feels the Muslim vote
will shift away from the Samajwadi Party this time because of the 2013
Muzaffarnagar riots. Most castes that make up the 21 per cent SC/ST
population in the state, support Mayawati, according to the party’s
calculation.
In the last few months, Maywati has also spoken out
strongly the against atrocities on SC/STs in the name of cows and is
expected to attack the BJP over the issue on Sunday.
To questions
if the strategy will work for the former UP CM, party sources say that
the 5 lakh people expected at the Agra rally will be the answer.
best governance in UP as CM with the support of entire Sarvajan Samaj
including SC/STs/OBCs/Minorities and the poor upper castes made her
eligible to become the next PM od Prabuddha Bharath. This
is not toleranted by the Murderer of democratic institutions (Modi)
remotely controlled by 1% violent, militant, shooting, lynching,
lunatic, mentally retarded chitpawan brahmin RSS (Rakshasa Swayam
Sevaks) and all its avathars BJP (Bahuth Jiyadha Psychopaths), VHP
(Visha Hindtva Psychopaths), ABVP (All Brahmin Venomous psychopaths ),
Bajan Dal, HMS (Hindutva Masdur Sangh), Terrorist Sanathan Sanstha and
other mushrooming stealth, shadowy, discriminative hindutva avathars.
the fraud EVMs (Evil Voting Machines) to bury the teachings of the
Awaken One with Awareness and the Techno-Politico-Socio- Transformation
and Economic Emancipation Movement without realising that they are seeds that sprout as Bodhi Trees>
Samaj Party (BSP) with its Techno-Politico-Socio Transformation and
Economic Emancipation Movement brought all societies under one roof by
implementing the Modern Constitution whose architect is Dr B.R.
Ambedkar. Ms Mayawati with her best governance distributed the wealth of
the state proportionately among all societies.She became eligible to be
the next PM of Prabuddha Bharath.
The Congress, has been pushed
to the sidelines of the state’s politics trying to woo back its
traditional Brahmin vote which has slowly and majorly shifted to the
Bahujan Samaj Party (BSP).
EVMs
have been under a cloud of suspicion over their alleged tamparability
and security problems during elections (especially after the 2009
general elections).
After rulings of Delhi High Court, Supreme Court
and demands from various political parties, Election Commission decided
to introduce EVMs with Voter-verified paper audit trail (VVPAT) system.
The Voter-verified paper audit trail (VVPAT) system is introduced in 8
of 543 parliamentary constituencies as a pilot project in Indian general
election, 2014.
The CEC said that all the EVMs will be replaced in the 2019 general elections.
http://economictimes.
2019 general elections to have paper-trail electronic voting machines:
Nasim Zaidi,
http://indianexpress.com/…/
It
was also discussed in the meeting that voter verified paper audit trail
(VVPAT) will be used with EVMs in only one Assembly constituency in
each of the 75 districts. Priority will be given to that assembly
constituency in which district headquarters fall. “Due to shortage,
VVPAT is not being used in all segments.
Manufacturing of VVPAT is still
in process,” said Arun Singhal, chief electoral officer of UP. At
present, there are around 1.40 lakh polling booths in the state and
officials said, the number could increase in process of rationalisation,
the CEO said.
This is just to benefit the BJP which is gobbling the
MASTER KEY with these fraud EVMs. as predicted by Nostradamus! — Rightly
Predicted the Outcome of the May 2014 General Elections in Indool’s
Paradise. Hacke hay in May!
The trend continued and still continues in all the elections just in favour of Murderer of democratic institutions (Modi).
Ex
CJI SADHASIVAM, shirked his duty & committed a grave error of
judgment by allowing in phased manner the Fraud Tamperable EVMs on the
request of ex CEC SAMPATH because of the 1600 crore cost to replace them
and dealt a fatal blow to the Country’s democracy.
Ex CEC
SAMPATH is number one enemy of Democracy, Liberty, Equality and
fraternity as enshrined in our Constitution for the welfare, happiness
and peace of Sarvajan Samaj.
In fact when the BJP was in opposition
its remotely controlling RSS favored paper ballots which is now silent
after gaining power through the very same fraud EVMs.
http://news.webindia123.com/…/
RSS favours paper ballots, EVMs subjected to public scrutinyNew Delhi | Saturday, Aug 28 2010 IST
Joining
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,'’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,'’ the editorial said.– (UNI) — 28DI28.xml
http://www.assam123.com/
RSS
is one of the Biggest Terrorist Organisations in the World. They are
Mad Horrorists threat group - shadowy, stealth and discriminatory group
trying to establish hindutva cult.
New Delhi: A US-based risk
management and consulting company has put the Rashtriya Swayamsevak
Sangh (RSS) because RSS is killing so many people and bombing and
cutting of people and using suicide bombing techniques and raping and
honor killing women … it all happened in Gujrat and happening in parts
of the country.. Go get a life and become a Hindu mr…. What is it? the
one who have at least common sense, do u think he or she become hindu?
do u think that? Most of the people in the world becoming muslim without
any pressure, force or demand… think about that…. See that RSS
gentleman who studied about islam to oppose them and became a muslim….
use your common sense and refrain from your bad thoughts and paths.
They
will have the end.. Rss have to be banned in india with its..
hindhuthuva branches.. in south tamilnadu.. this rss and hindhutva
terrorist and Horrorist gang made problem to the people who celebrating
new year of 2015 night..
Increasing threats to the
democratic-secular Indian polity from the Hindutva organizations - a
concise document on the anti-national game-plan of the RSS.
Hence
this technological game of 1% Chitpawan RSS plan has to be defeated by
strengthening the 99% intellectuals by exposing the fradulent EVMs as
done by 80 democracies of the world in the larger interest of Sarvajan
Hitaye Sarvajan Sukhaye i.e., for the peace, happiness and welfare of
all societies including SC/STs/ OBCs/ Minorities and the poor brahmins
and baniyas for distributing the wealth of this country among all
sections of the society as enshrined in the Constitution by making the
Supreme Court to pass orders to replace all fradulent EVMs and till such
time to scrap all elections conducted by these fradulent EVMs and then
to conduct elections with tamper proof voting system to save democracy,
equality, fraternity and liberty.
RSS means Rakshasa Swayam
Sevaks in a non -entity undemocratic organisation with all its 40
avathars VHP (Visha Hindutva Psychopaths), BJP (Bahuth Jiyadha
Psychopaths), BMS (Bhramin Masdoor Sangh), ABVP (All Brahmin Venomous
Psychopaths), Bhajan Dal, Terrorist Sanstha Sangatan, eic., that become
active during all elections for the greed of power for Murderer of
democratic instituitions (Modi) who is just a meant time stooge of the
1% intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded cannibal chitpawan brahmin psychopaths who always keep heckling
and giggling like mad people thinking that they are great
achievers.Murderer of democratic institutions (Modi) and all its
associate avathars are shani and peda of the nation which is eclipsing
the development and progress as enshrined in the modern Constitution
whose architect is Dr BR Ambedkar.
After gobbling the MASTER KEY
by tampering the fraud EVMs for Murderer of democratic institutions
(Modi) remotely controlled by RSS meaning Rakshasa Swayam Sevaks, a non
-entity undemocratic organisation with all its 40 avathars VHP (Visha
Hindutva Psychopaths), BJP (Bahuth Jiyadha Psychopaths), BMS (Bhramin
Masdoor Sangh), ABVP (All Brahmin Venomous Psychopaths), Bhajan Dal,
Terrorist Sanstha Sangatan, eic., that become active during all
elections for the greed of power for Murderer of democratic
instituitions (Modi) who is just a meant time stooge of the 1%
intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded cannibal chitpawan brahmin psychopaths who always keep heckling
and giggling like mad people thinking that they are great achievers.
They
are Shani and Pedal of the nation trying to bury the
Techno-Politico-Socio Transformation and Economic Emancipation Movement
and the teachings of the Awaken One with Awareness without knowing that
they are seeds that keep sprouting as Bodhi Trees.
If all the fraud EVMs are replaced by paper ballots they will not even get 1% of the votes.
Only
Ms Mayawati’s BSP which got majority of the seats in UP Panchayat
Elections with these paper ballots will the not only become the CM of UP
but also the next PM of Prabuddha Bharath.
RSS’s Mohan
Bhagwat,Bhaiyyaji Joshi and 41 regional pracharaks are all drop outs
including Mohan Agarwal.Also Ram Lal and Ram Madhav,Rajnath Singh and
Amit Shahlike doubtful education of Murderer of democratic institutions
(Modi).
http://www.siasat.com/news/
Cow vigilantes strike again
http://www.deccanchronicle.
Ensure
strict action against cow vigilantes against those indulging in attack
against SC/STs in the name of cow protection and not just show
sympathy.: Mayawati
“Recently, atrocities were committed against two
SC/STs in Andhra Pradesh and they are in very serious condition,”
Mayawati told reporters outside Parliament.
Murderer of democratic
institutions (Modi) had on Saturday slammed ‘gau rakshaks’ or cow
vigilantes and termed as outrageous incidents like the flogging of four
SC/STs in Gujarat last month.
Most of these people are
“anti-social elements hiding behind the mask of gau rakshaks,who are 1%
intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded horrifying chitpawan brahmin cannibals of RSS (Rakshasa Swayam
Sevaks) and all its avatars BJP (Bahuth Jiyadha Psychopaths) VHP (Visha
Hindutva Psychopaths), ABVP (All Brahmin Venomous Psychopaths),HMS
(Hindutva Masdhur Sangh), Bhajan Dal’s gau rakshaks, Terrorist Sanathan
Sanstha and many other instant organizations of stealth, shadowy,
discriminative hindutva cult full of hatred towards 99% Sarvajan samaj
including SC/STs/OBCs/Minorities/poor upper castes.
They gobbled the Master key after tampering the fraud EVMs.
Not
only that: the attack was precipitated by the police, who, acting on a
tip-off, had gone to arrest the two women at Mandsaur town’s railway
station for allegedly selling beef. Currently, the two assaulted women
have been detained by the police even as their assailants roam free.
1%
intolerance, violent, militant, shooting, lynching, lunatic, mentally
retarded chitpawan brahmin RSS (Rakshasa Swayam Sevaks) and all its
avatars BJP (Bahuth Jiyadha Psychopaths) gau rakshak, Bhajan Dal, VHP
(Visha Hindutva Psychopaths), ABVP (All Brahmin Venomous Psychopaths),
Terrorist Sanathan Sanstha, etc., after gobbling the Master Key for
Murderer of democratic institutions by tampering the notorious fraud
EVMs have now started extremism of bovine-related assaults against the
SC/STs and Muslims, where two Muslim women were punched, slapped and
abused by a mob incensed at the possibility they might be carrying beef,
which is considered taboo by many 1% chitpawan brahmin stealth,
shadowy, discriminative hindutvaites . The assault occurred under the
supervision of police officers, who stood by and let the beating take
place. It was the Bharatiya Janata Party-ruled state of Madhya Pradesh.
The
attack is surprisingly similar to another that took place in Gujarat on
July 11 on SC/STs. Here too cow protection extremists proceeded to
assault people in order to protect the animal. In Gujarat too, the
police looked on, facilitating the attack and, in the end, ironically,
detaining the victims for allegedly harming a bovine.They were, in fact,
the second SC/ST victims of gau rakshaks this month.
Five days
after the Gujarat attack, a 50-strong Bajrang Dal mob assaulted a SC/ST
family in Karnataka, accusing them of eating beef. Even here, it was the
victims who were booked by the police.
This fact that SC/STs and
Muslims were being targeted by cow vigilantes didn’t go unnoticed. In
Parliament, Mayawati, leader of the Sarvajan Samaj -led Bahujan Samaj
Party, took the initiative in criticising the BJP for its bovine
politics.
Cows and caste
The
relation between cows and caste is one that has been apparent for a
long time now. As far back as 1927, Mohandas Gandhi’s prescription for
ending untouchability placed the onus on SC/STs to adopt upper-caste
cultural practises. Gandhi advised the Dalits to give up “serious
defect” such as uncleanliness, liquor, adultery and beef eating since
“cow protection is the outward form of Hinduism”. BR Ambedkar was
well-aware of this bias and therefore called beef-eating the “root of
untouchability”,
Bahujan Samaj Party leader Mayawati has already begun to take up bovine-related assaults on both groups with fervour.
writing:
http://www.outlookindia.com/
……when
the learned brahmins in general and the 1% chitpawan brahmins of RSS
(Rakshasa Swayam Sevaks) argue that the hindutvaites not only never ate
beef but they always held the cow to be sacred because it is their go
mata (Mother as though they are born to cows and oxen) and were always
opposed to the killing of the cow, it is impossible to accept their
view.
There are two passages in the Satapatha Brahmana which
relate to animal sacrifice and beef-eating. One is at 111.1.2.21 and
reads as follows:
That the Hindus at one time did kill cows and
did eat beef is proved abundantly by the description of the Yajnas given
in the Buddhist Sutras which relate to periods much later than the
Vedas and the Brahmanas. The scale on which the slaughter of cows and
animals took place was colossal. It is not possible to give a total of
such slaughter on all accounts committed by the Brahmins in the name of
religion. Some idea of the extent of this slaughter can however be had
from references to it in the Buddhist literature. As an illustration
reference may be made to the Kutadanta Sutta in which Buddha preached
against the performance of animal sacrifices to Brahmin Kutadanta.
Buddha, though speaking in a tone of sarcastic travesty, gives a good
idea of the practices and rituals of the Vedic sacrifices when he said:
“And
further, O Brahmin, at that sacrifice neither were any oxen slain,
neither goats, nor fowls, nor fatted pigs, nor were any kind of living
creatures put to death. No trees were cut down to be used as posts, no
Darbha grasses mown to stress around the sacrificial spot. And the
slaves and messengers and workmen there employed were driven neither by
rods nor fear, nor carried on their work weeping with tears upon their
faces.”
Kutadanta on the other hand in thanking Buddha for his
conversion gives an idea of the magnitude of the slaughter of animals
which took place at such sacrifices when he says:
“I, even I betake
myself to the venerable Gotama as my guide, to the Doctrine and the
Order. May the venerable One accept me as a disciple, as one who, from
this day forth, as long as life endures, has taken him as his guide. And
I myself, 0, Gotama, will have the seven hundred bulls, and the seven
hundred steers, and the seven hundred heifers, and the seven hundred
goats, and the seven hundred rams set free. To them I grant their life.
Let them eat grass and drink fresh water and may cool breezes waft
around them.”
In the Samyuta Nikaya (111,1-9) we have another
description of a Yajna performed by Pasenadi, king of Kosala. It is said
that five hundred bulls, five hundred calves and many heifers, goats
and rams were led to the pillar to be sacrificed.
With this
evidence no one can doubt that there was a time when Hindus-both
Brahmins and non-Brahmins ate not only flesh but also beef.
Most
of the top posts are filled by 1% chitpawan brahmins. When they attend
any seminars, conferences et., at 5 star hotels they consume mixed meat
including beef and also consume all sorts of imported liquors.
To day all over the world you can see Christians, Muslims and Buddhists whoa re Vegans who don’t even take milk products.
The
1% chitpawan brahmins of RSS practice violence as their politics of
violence to gobble power and for greed of money. Their politics of
hatred, anger, jealousy, delusion are mental illness requiring treatment
in mental asylums. Their place in not Legislative assembly or Lok Sabha
or even Panchayats.
99% Sarvajan samaj must unite to catch hold
of these mad people who keep heckling and giggling as though they are
great achievers trying to bury the Techno-Politico-Socio Transformation
and Economic Emancipation Movement of Dr BR Ambedkar and the teachings
of the Awaken One with Awareness without realizing that they are seeds
that keep sprouting as Bodhi Trees all over the world.
Murderer
of democratic institutions (Modi) fully controlled by just 1%
intolerant, violent, militant, shooting, lynching lunatic, mentally
retarded chitpawan brahmin psychopath RSS (Rakshasa Swayam Sevaks and
all its avathars BJP (Bahuth Jiyaha Psychopaths), VHP (Visha Hinutva
Psychopaths), ABVP (All Brahmin Venomous Psychopaths), Bhajan Dal,
Terrorist Sanathan Sansth etc., are communal, castiests who practice
hatred and nepotism after gobbling the Master Key by tampering the fraud
EVMs are continuing their game in Uttar Pradesh.
BSP won the
Panchayat Elections in UP because the elections were conducted using
paper ballots. But lost the Lok Sabha elections because of the fraud
EVMs since Ms Mayawati became very powerful as CM of UP while
distributing the wealth of the state equally among Sarvajan Samaj and
became eligible to become the next PM of Prabuddha Bharath. This was not
tolerated by the 1% chitpawan brahmins. So they defeated her. They are
dreaming to bury the Techno-Politico-Socio Transformation and Economic
Emancipation Movement of the BSP and their Awaken One with Awareness
path without realising that they are seeds that keep sprouting as Bodhi
Trtees.
Nostradamus! — Rightly Predicted the Outcome of the May 2014 General Elections in Indool’s Paradise. Hacke hay in May!
The trend continued and still continues in all the elections just in favour of (Modi)
2019 general elections to have paper-trail electronic voting machines: Nasim Zaidi, CEC
NEW
DELHI: Polling for 2019 general elections will be conducted through
paper trail-based electronic voting machines to “enhance transparency”.
We
have reached a stage where people are demanding hundred per cent
deployment of paper audit trail machines to enhance transparency.
We have preserved secrecy (in this system) too. By 2019, the whole country will be covered by (such) machines,” Mr Zaidi said
Once
the votes are cast, the VVPAT-linked EVM immediately takes a printout,
which is preserved for later use to tally in case of a dispute in the
final result. Mr Zaidi, speaking on the theme of “Leveraging Technology
for Transparent and Credible Elections”, stressed that secrecy of voting
will be zealously preserved even in this system.
The trend continued and still continues in all the elections just in favour of Murderer of democratic institutions (Modi).
Ex
CJI SADHASIVAM, shirked his duty & committed a grave error of
judgment by allowing in phased manner the Fraud Tamperable EVMs on the
request of ex CEC SAMPATH because of the 1600 crore cost to replace them
and dealt a fatal blow to the Country’s democracy.
Ex CEC
SAMPATH is number one enemy of Democracy, Liberty, Equality and
fraternity as enshrined in our Constitution for the welfare, happiness
and peace of Sarvajan Samaj.
In fact when the BJP was in
opposition its remotely controlling RSS favored paper ballots which is
now silent after gaining power through the very same fraud EVMs.
http://news.webindia123.com/…/
RSS favours paper ballots, EVMs subjected to public scrutinyNew Delhi | Saturday, Aug 28 2010 IST
Joining
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,'’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,'’ the editorial said.– (UNI) — 28DI28.xml
http://www.assam123.com/
RSS
is one of the Biggest Terrorist Organisations in the World. They are
Mad Horrorists threat group - shadowy, stealth and discriminatory group
trying to establish hindutva cult.
New Delhi: A US-based risk
management and consulting company has put the Rashtriya Swayamsevak
Sangh (RSS) because RSS is killing so many people and bombing and
cutting of people and using suicide bombing techniques and raping and
honor killing women … it all happened in Gujrat and happening in parts
of the country.. Go get a life and become a Hindu mr…. What is it? the
one who have at least common sense, do u think he or she become hindu?
do u think that? Most of the people in the world becoming muslim without
any pressure, force or demand… think about that…. See that RSS
gentleman who studied about islam to oppose them and became a muslim….
use your common sense and refrain from your bad thoughts and paths.
They
will have the end.. Rss have to be banned in india with its..
hindhuthuva branches.. in south tamilnadu.. this rss and hindhutva
terrorist and Horrorist gang made problem to the people who celebrating
new year of 2015 night..
Increasing threats to the
democratic-secular Indian polity from the Hindutva organizations - a
concise document on the anti-national game-plan of the RSS.
Hence
this technological game of 1% Chitpawan RSS plan has to be defeated by
strengthening the 99% intellectuals by exposing the fradulent EVMs as
done by 80 democracies of the world in the larger interest of Sarvajan
Hitaye Sarvajan Sukhaye i.e., for the peace, happiness and welfare of
all societies including SC/STs/ OBCs/ Minorities and the poor brahmins
and baniyas for distributing the wealth of this country among all
sections of the society as enshrined in the Constitution by making the
Supreme Court to pass orders to replace all fradulent EVMs and till such
time to scrap all elections conducted by these fradulent EVMs and then
to conduct elections with tamper proof voting system to save democracy,
equality, fraternity and liberty.
RSS means Rakshasa Swayam
Sevaks in a non -entity undemocratic organisation with all its 40
avathars VHP (Visha Hindutva Psychopaths), BJP (Bahuth Jiyadha
Psychopaths), BMS (Bhramin Masdoor Sangh), ABVP (All Brahmin Venomous
Psychopaths), Bhajan Dal, Terrorist Sanstha Sangatan, eic., that become
active during all elections for the greed of power for Murderer of
democratic instituitions (Modi) who is just a meant time stooge of the
1% intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded cannibal chitpawan brahmin psychopaths who always keep heckling
and giggling like mad people thinking that they are great
achievers.Murderer of democratic institutions (Modi) and all its
associate avathars are shani and peda of the nation which is eclipsing
the development and progress as enshrined in the modern Constitution
whose architect is Dr BR Ambedkar.
After gobbling the MASTER KEY
by tampering the fraud EVMs for Murderer of democratic institutions
(Modi) remotely controlled by RSS meaning Rakshasa Swayam Sevaks, a non
-entity undemocratic organisation with all its 40 avathars VHP (Visha
Hindutva Psychopaths), BJP (Bahuth Jiyadha Psychopaths), BMS (Bhramin
Masdoor Sangh), ABVP (All Brahmin Venomous Psychopaths), Bhajan Dal,
Terrorist Sanstha Sangatan, eic., that become active during all
elections for the greed of power for Murderer of democratic
instituitions (Modi) who is just a meant time stooge of the 1%
intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded cannibal chitpawan brahmin psychopaths who always keep heckling
and giggling like mad people thinking that they are great achievers.
They
are Shani and Pedal of the nation trying to bury the
Techno-Politico-Socio Transformation and Economic Emancipation Movement
and the teachings of the Awaken One with Awareness without knowing that
they are seeds that keep sprouting as Bodhi Trees.
If all the fraud EVMs are replaced by paper ballots they will not even get 1% of the votes.
Only
Ms Mayawati’s BSP which got majority of the seats in UP Panchayat
Elections with these paper ballots will the not only become the CM of UP
but also the next PM of Prabuddha Bharath.
RSS’s Mohan
Bhagwat,Bhaiyyaji Joshi and 41 regional pracharaks are all drop outs
including Mohan Agarwal.Also Ram Lal and Ram Madhav,Rajnath Singh and
Amit Shahlike doubtful education of Murderer of democratic institutions
(Modi).
Section 25- Charnel ground
https://www.youtube.com/watch?Mahāsatipaṭṭhānasuttaṃ (Pali) - 5 Kāyānupassanā paṭikūlamanasikārapabbaṃ- 05:39 mins
Chinese Buddha Chants - Best for Meditation-29:45 mins
{excerpt}
Potthapada, perception arises first, and knowledge after. And the arising of knowledge comes from the arising of perception. One discerns, ‘It’s in dependence on this that my knowledge has arisen.’ Through this line of reasoning one can realize how perception arises first, and knowledge after, and how the arising of knowledge comes from the arising of perception.
>> Sutta Piṭaka >> Digha Nikāya
[mahā-parinibbāna]
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.
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
And what, Ānanda, is that 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?
(The Mirror of the Dhamma)
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.
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
He is endowed with Dhamme aveccappasāda:
He is endowed with Saṅghe aveccappasāda:
Sato should you remain, bhikkhus, and sampajānas. This is our intruction to you.
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāna? Here, bhikkhus,
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.
Pāḷi
(Dhammādāsa)
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-வொ
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.
1966水曜日2016年8月24日
sampajañña上のC.セクション
ローブと上側ローブを身に着けている間見据えながら周りを見ながら曲げながら、延伸しながらさらに、bhikkhusは、僧が、 近づいて出発しながら、一方で、sampajaññaで働き、 彼は、sampajaññaで働き、彼は、 sampajaññaに作用し、 ボウルを運んでいる間飲みながら咀嚼しながら味わいながら、食べながら、彼は、 sampajaññaで働き排便や排尿の事業に参加している間、 彼は、sampajaññaで働き、彼は立ったまま座って、 歩いている間、sampajaññaで働きます 寝ている間話しながら、目を覚ましているとしながら、サイレントでありながら、 彼はsampajaññaで動作することがあります。
こうして彼は、内部カヤでカヤを観察宿る、または彼が外部カヤでカヤを観察宿る、 または彼が内部と外部のカヤでカヤを観察宿ります。 彼は、カヤにおける現象のsamudayaを観察宿る、 または彼がカヤに離れ現象の通過を観察宿る、 または彼はsamudayaを観察し、 カヤにおける現象の逝去宿ります。 あるいは、[実現：]「これはカヤです！」 サティは単なるナナと単なるpaṭissatiの程度まで、彼は切り離さ宿る、 と世界で何かにしがみつくしない、彼に存在しています。 したがって、bhikkhus、僧はKAYAでカヤを観察宿ります。
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェックアウト行く非常に良い大義のためです。
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。彼女が主演しました
大蔵経の文字をダビング日本のアクションシリーズモンキー、
英語で。彼女はまた、文字ジュリアMatostheのためにダビングしました
シリーズダンシン日。彼女はのオーディオテープでささやきの声でした
ファーシングウッド（ないテレビシリーズの動物彼女がしばしばあるように
）と混同。彼女はまた、ゲストはで男のエピソードで主演しました
スーツケース（誰かが1968年に、勝…誰かを失う）と10番（
Asquiths、1983）。
マリアは後に彼女の家族の生活に専念するように作用するから引退しました
彼女は他の元の吹き替えキャストメンバーに返されなかったが
彼女はに結婚していた2004年に最後の13のエピソードを復元するモンキー
俳優ジョンChannellミルズは、1998年に亡くなるまで、彼らは3人の子供を持っています。
1966水曜日2016年8月24日
sampajañña上のC.セクション
ローブと上側ローブを身に着けている間見据えながら周りを見ながら曲げながら、延伸しながらさらに、bhikkhusは、僧が、 近づいて出発しながら、一方で、sampajaññaで働き、 彼は、sampajaññaで働き、彼は、 sampajaññaに作用し、 ボウルを運んでいる間飲みながら咀嚼しながら味わいながら、食べながら、彼は、 sampajaññaで働き排便や排尿の事業に参加している間、 彼は、sampajaññaで働き、彼は立ったまま座って、 歩いている間、sampajaññaで働きます 寝ている間話しながら、目を覚ましているとしながら、サイレントでありながら、 彼はsampajaññaで動作することがあります。
こうして彼は、内部カヤでカヤを観察宿る、または彼が外部カヤでカヤを観察宿る、 または彼が内部と外部のカヤでカヤを観察宿ります。 彼は、カヤにおける現象のsamudayaを観察宿る、 または彼がカヤに離れ現象の通過を観察宿る、 または彼はsamudayaを観察し、 カヤにおける現象の逝去宿ります。 あるいは、[実現：]「これはカヤです！」 サティは単なるナナと単なるpaṭissatiの程度まで、彼は切り離さ宿る、 と世界で何かにしがみつくしない、彼に存在しています。 したがって、bhikkhus、僧はKAYAでカヤを観察宿ります。
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェックアウト行く非常に良い大義のためです。
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。彼女が主演しました
大蔵経の文字をダビング日本のアクションシリーズモンキー、
英語で。彼女はまた、文字ジュリアMatostheのためにダビングしました
シリーズダンシン日。彼女はのオーディオテープでささやきの声でした
ファーシングウッド（ないテレビシリーズの動物彼女がしばしばあるように
）と混同。彼女はまた、ゲストはで男のエピソードで主演しました
スーツケース（誰かが1968年に、勝…誰かを失う）と10番（
Asquiths、1983）。
マリアは後に彼女の家族の生活に専念するように作用するから引退しました
彼女は他の元の吹き替えキャストメンバーに返されなかったが
彼女はに結婚していた2004年に最後の13のエピソードを復元するモンキー
俳優ジョンChannellミルズは、1998年に亡くなるまで、彼らは3人の子供を持っています。
1966水曜日2016年8月24日
masako_1 masako_2 masako_3 英国のテレビボイスオーバー：マリア・ウォーバーグ： マリア・ウォーバーグは、1952年に生まれた英国の女優です。
英語で。彼女はまた、
スーツケース（誰かが1968年に、勝…誰かを失う）
マリアは後に彼女の家族の生活に専念するように作用するから引退
彼女はに結婚していた2004年に最後の13のエピソードを復元
1966水曜日2016年8月24日
大和言葉
Kusinaraで
残りの最後の場所
ここでは、アナンダ、
カラミティ、事故独自の高名、由緒ある、祝福、聖なる。この言葉
彼はDhammeaveccappasādaに恵まれています。
彼はSaṅgheaveccappasādaに恵まれています。
A hearer, listener, pupil;”>この言葉は、
子のyadidaṃ（N |
ACC）=>つまり、それは言うことですcattāri=>
gt;エイトpurisapuggalā、=>男らしさ、
NOM）=>
“>discipleāhuneyyo（N | NOM）=>犠牲、製品の価値がある、礼拝pāhuneyyo（
とlokāyataṃTIを参照してください=> Meritoriousness、メリット、
=>前の隆起、覇権のpuññakkhettaṃ（ACC N）|額anuttaraṃ（ACC
N）に参加して手を上げることによって行わ尊重挨拶。
Uninjured, intact, faultless
“>acchiddehi =>損傷していない、無傷で、非の打ち所のありません
Intransitive
“>akammāsehi=>自動詞
">フリーマン
Unconquered
“>aparāmaṭṭhehi=>征服されません
samādhisaṃvattanikehi。
">静けさ、自己濃度、穏やかな
こ
れは、彼がそう望む場合アナンダは、
ることができます：「私にとって、これ以上niraya、
…
see satipaṭṭhāno
“>kāyānupassī=>参照satipaṭṭhāno
Ardent, zealous, strenuous, active
“>ATAPI =>、熱烈な熱心な、激しい、アクティブ
Of retentive memory or active mind, thoughtful, reflecting
“>satimā、=>保持メモリまたはアクティブな心、
abhijjhā-domanassaṃ。 Feeling, sensation, perception;”>vedanāsu=>感情、感覚、知覚。痛み、苦しみ
">痛み、苦しみ
Ardent, zealous, strenuous, active
“>ATAPI =>、熱烈な熱心な、激しい、アクティブ
Of retentive memory or active mind, thoughtful, reflecting
“>satimā、=>保持メモリまたはアクティブな心、
abhijjhā-domanassaṃ。 To paint, to variegate
“>citte =>多彩に、ペイントするには
To dwell, sojourn, live
“>ライブ住むviharati（VB）=>、逗留、
Knowing, understanding, conscious
“>sampajāno（N | NOM）=>知る、理解、意識的
To remove, put away;”>vineyya =>片付け、削除します。拘束、征服、征服します。 、教育、電車を指示します
abhijjhā-domanassaṃ。 Justly, righteously
“>dhammesu（N | LOC）=>公正、義にかないました
To dwell, sojourn, live
“>ライブ住むviharati（VB）=>、逗留、
Knowing, understanding, conscious
“>sampajāno（N | NOM）=>知る、理解、意識的
To remove, put away;”>vineyya =>片付け、削除します。拘束、征服、征服します。 、教育、電車を指示します
abhijjhā-domanassaṃ。 したがって、bhikkhusは、僧の佐藤です。そして、
したがって、bhikkhusは、僧のsampajānoです。
- それは、開花の季節ではないですが、アナンダ、
それは如来が、尊敬崇拝、尊敬、
「あなた方のうちの何人か、アナンダに、
ここでは、アナンダ、
スッタは仏が、それは、今日、
…
http://www.buddha-vacana.org/
http://www.bali3d.com/highres/
http://www.bali3d.com/
http://www.youtube.com/watch?
ために
ウェルネス＆ハーモニー：ピュアリラクゼーション - 沈黙をお楽しみください
http://www.youtube.com/watch?
ために
禅ガーデン♫✿
http://www.youtube.com/watch?
ために
瞑想（禅音楽）
http://www.
http://www.
http://www.sacbee.com/2012/07/
http://www.youtube.com/watch?
http://www.youtube.com/watch?
ベストトップクラス仏教chantingsと音楽
千手観音
http://www.youtube.com/watch?
トップクラスの高精細仏教chantings
仏教のチャント＆ピースミュージック - 寒山寺
http://www.youtube.com/watch?
林風水ティンミューチャン・琵琶、二胡、dizi
http://www.youtube.com/watch?
六字大明呪 - オリジナル拡張Version.wmv
http://www.youtube.com/watch?
仏教チャント - 般若心経（サンスクリット語）Imee大井によって
http://www.youtube.com/watch?
仏教の瞑想の音楽を - - リラックス禅ガーデン - 古今亀尾
13484371ビュー
http://www.youtube.com/watch?
meditacion - ムジカパラdormir（EXCELENTE）
8122639ビュー
http://www.youtube.com/watch?
ムジカ・デ・relajación
8時間
2171656ビュー
見てください：
http://www.youtube.com/watch?
ために
仏教の瞑想 - ラマオーレNydahl
http://www.youtube.com/watch?
ために
ガーデンズの仏 - HD - カーミング自然仏瞑想
http://www.youtube.com/watch?
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェック
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。
英語で。彼女はまた、
スーツケース（誰かが1968年に、勝…誰かを失う）
マリアは後に彼女の家族の生活に専念するように作用するから引退
彼女はに結婚していた2004年に最後の13のエピソードを復元
1966水曜日2016年8月24日
大和言葉
Khandhas上B.節（自身）
さらに、bhikkhusは、僧は（
ここでは、bhikkhus、僧は[見分ける]：「
09出場時間：-10をhttp://www.youtube.
ために
猿は仏を満たしています
倫理的な哲学の虹色、腸痛む教訓を持つ子供のアニメシリーズ
Annalee Newitz
太平洋を渡る方法を作った古典的な子供のアニメ番組の一つは、
哲学と倫理。私は猿が満たしている、特にこの1を、愛します
仏、と彼はあるが、
であることの性質についての恐ろしい発見。最良の部分は、
ここでは、この真剣に奇妙な（そして悲劇的に忘れてしまった）
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェック
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。
英語で。彼女はまた、
スーツケース（誰かが1968年に、勝…誰かを失う）
マリアは後に彼女の家族の生活に専念するように作用するから引退
彼女はに結婚していた2004年に最後の13のエピソードを復元
1966水曜日2016年8月24日
大和言葉
Bojjhaṅgas上D.節（菩提のメンバーや構成、
さらに、bhikkhusは、僧は（
ここでは、僧は、サティsambojjhaṅga（
そ
こdhammavicayaのsambojjhaṅga（
あるとして宗教研究）現在は内、彼は理解がある： “のdhammavicayasambojjhaṅga（
こdhammavicayaが内に存在sambojjhaṅga
sambojjhaṅgaが（教義の調査、
私の中ではありません
vīriyasambojjhaṅga
という存在は内、彼は理解してあります（
条件があります）： “vīriyasambojjhaṅga（
として何vīriyaのsambojjhaṅga（
たは菩提の構成成分として拡散クリーパー、
そこにいるピティsambojjhaṅga（
に存在する（会員または菩提の構成成分として飲む、
sambojjhaṅgaされ、彼はそこに理解していない：「
passaddhi
ているそこに存在は内、彼は理解して（
めの7bojjhaṅgasまたは前提条件があります）： “passaddhisambojjhaṅgaが（存在します
こpassaddhisambojjhaṅgaいる（
7bojjhaṅgasまたは前提条件が仏の最高の知識を達成す
ん
はどのようにunarisen
passaddhisambojjhaṅga（沈静化、冷静、
7bojjhaṅgasまたは前提条件が仏の最高の知識を達成す
そこにいるサマディsambojjhaṅga;存在する中で、
そこupekkhāsambojjhaṅga内（
機能/練習/デューティ;オブジェクト/事/アイディア/現象;
ウォッチしてください：
09出場時間：-10をhttp://www.youtube.
ために
猿は仏を満たしています
倫理的な哲学の虹色、腸痛む教訓を持つ子供のアニメシリーズ
Annalee Newitz
太平洋を渡る方法を作った古典的な子供のアニメ番組の一つは、
哲学と倫理。私は猿が満たしている、特にこの1を、愛します
仏、と彼はあるが、
であることの性質についての恐ろしい発見。最良の部分は、
ここでは、この真剣に奇妙な（そして悲劇的に忘れてしまった）
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェック
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。
英語で。彼女はまた、
スーツケース（誰かが1968年に、勝…誰かを失う）
マリアは後に彼女の家族の生活に専念するように作用するから引退
彼女はに結婚していた2004年に最後の13のエピソードを復元
1966水曜日2016年8月24日
大和言葉
真実にE.セクション
さらに、bhikkhusは、僧は（
E1。 Dukkhasaccaの博覧会（苦しみの停止、永遠の至福）
そして、、がdukkhaのariyasacca（
そして、ジャティ（;生まれや存在仏教の意味で、再誕生、
そして、何、bhikkhusは、（旧年齢、老朽化、減衰を）
そして、マラナ（死ぬ、死）何、bhikkhusですか？人間の
そして、何、bhikkhus、悲しみは何ですか？ 1で、
そして、何、bhikkhus、哀悼はありますか？ 1で、
そして、苦しみのdukkhaCessation、ニッバーナ（
であれ、bhikkhus、身体がdukkha（苦しみの停止、
止、ニッバーナ（永遠の至福のための究極の目標）
そして、domanassa（落胆、暗がり、憂鬱）何、
であれ、bhikkhusは、精神がdukkha（
みの停止、ニッバーナ（永遠の至福のための究極の目標）
そして、何、bhikkhus、絶望は何ですか？ 1で、
そして、そこにあるがdukkha（、フォームのように、
そして、（フォームのように、ここで？
そして、何、bhikkhusは、
人間では、bhikkhusは、古くなっての特性を持つ、
病気の特性を持つ人間、bhikkhusでは、
人間では、bhikkhusは、古くなっての特性を持つ、
人間では、bhikkhusは、悲しみ、嘆き、がdukkha（
そして、bhikkhusは、
これは、bhikkhus、
次のURLをご覧ください。
http://www.youtube.com/watch?
ために
ラタナスッタ（1/4）僧菩提によってDHARMAの講義-1：
DHARMA講義、
スッ
タパーリTipitaka律Pitaka経蔵Abhidhamm
Pitaka仏ダンマダルマ仏教サンガ僧侶僧侶ラオス仏教カンボ
教アメリカの仏教マレーシア仏教Singaporian仏教中国
http://www.youtube.com/watch?
ために
ラタナスッタ（2/4）僧菩提によってDHARMAの講義 - 1時01分27秒 - パート2/4
http://www.youtube.com/watch?
ために
ラタナスッタ（3/4）僧菩提によってDHARMAの講義 - 午前1時03分16秒パート3/4
http://www.youtube.com/watch?
ために
ラタナスッタ（4/4）僧菩提によってDHARMAの講義 - 午前一時02分13秒パート4/4
ウォッチしてください：
09出場時間：-10をhttp://www.youtube.
ために
猿は仏を満たしています
倫理的な哲学の虹色、腸痛む教訓を持つ子供のアニメシリーズ
Annalee Newitz
太平洋を渡る方法を作った古典的な子供のアニメ番組の一つは、
哲学と倫理。私は猿が満たしている、特にこの1を、愛します
仏、と彼はあるが、
であることの性質についての恐ろしい発見。最良の部分は、
ここでは、この真剣に奇妙な（そして悲劇的に忘れてしまった）
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェック
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。
英語で。彼女はまた、
スーツケース（誰かが1968年に、勝…誰かを失う）
マリアは後に彼女の家族の生活に専念するように作用するから引退
彼女はに結婚していた2004年に最後の13のエピソードを復元
1966水曜日2016年8月24日
大和言葉
E2。 Samudayasaccaの博覧会
そして、、がdukkha-samudaya ariyasacca（苦しみの停止、ニッバーナ（
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
生じたときbhikkhusは、どこでそれが起こる、
快適で心地よい、taṇhā（ラスト、欲望、人間の情熱は。
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
そして、快適で心地よい世界で何ですか？世界の目は（ラスト、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
termthatは仏教哲学で見つかった、とのリンクの一つです
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
世界に目に見える形には（ラスト、欲望、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
現象;教義;法律;徳/信心深さ;正義;法律やの真実
仏;仏教の経典。世界の宗教）は、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
目viññāṇa（知能、知識、意識、思考、心）の世界では、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
世界で目samphassa（連絡先）（欲望、願望、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
世界に目をsamphassa（連絡先）
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
SANNA（センス、意識、知覚、知性、思考、記号、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
現象;教義;法律;徳/信心深さ;正義;法律やの真実
仏;仏教の経典。世界の宗教は）（欲望、願望、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
世界で意思【に関連する可視フォームが快適で快適、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
セトリング時、発生し、そこに生じたとき、それが落ち着きます。
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
セトリング時、発生し、そこに生じたとき、それが落ち着きます。
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
セトリング時、発生し、そこに生じたとき、それが落ち着きます。
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
セトリング時、発生し、そこに生じたとき、それが落ち着きます。
（ラスト、欲望、人間の情熱がtaṇhā。Taṇhāは、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
taṇhā（ラスト、欲望、人間の情熱。Taṇhāは技術的です
termthatは仏教哲学で見つかった、とのリンクの一つです
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
termthatは仏教哲学で見つかった、とのリンクの一つです
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
termthatは仏教哲学で見つかった、とのリンクの一つです
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
termthatは仏教哲学で見つかった、とのリンクの一つです
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
termthatは仏教哲学で見つかった、とのリンクの一つです
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
termthatは仏教哲学で見つかった、とのリンクの一つです
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
現象;教義;法律;徳/信心深さ;正義;法律やの真実
仏;仏教の経典。世界の宗教は）（欲望、願望、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
vitakka（推論）世界で目に見える形のは、快適で快適、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
現象;教義;法律;徳/信心深さ;正義;法律やの真実
仏;仏教の経典。世界の宗教は）（欲望、願望、
paṭiccasamuppāda。 3taṇhāsは、kāmataṇhāあるrūpat。、
ウォッチしてください：
09出場時間：-10をhttp://www.youtube.
ために
猿は仏を満たしています
倫理的な哲学の虹色、腸痛む教訓を持つ子供のアニメシリーズ
Annalee Newitz
太平洋を渡る方法を作った古典的な子供のアニメ番組の一つは、
哲学と倫理。私は猿が満たしている、特にこの1を、愛します
仏、と彼はあるが、
であることの性質についての恐ろしい発見。最良の部分は、
ここでは、この真剣に奇妙な（そして悲劇的に忘れてしまった）
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェック
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。
英語で。彼女はまた、
スーツケース（誰かが1968年に、勝…誰かを失う）
マリアは後に彼女の家族の生活に専念するように作用するから引退
彼女はに結婚していた2004年に最後の13のエピソードを復元
1966水曜日2016年8月24日
大和言葉
E3。の博覧会
消滅
そして、、がdukkha-samudaya ariyasacca（苦しみの停止、ニッバーナ（
れはTaṇhāは仏教哲学で発見された技術的termthatで
paṭiccasamuppādaのリンクのいずれかである。
求
かし、このtaṇhāは（渇望は、欲望は、人間の情熱は。
のリンクのいずれかである。3taṇhāsは、
そして、快適で心地よい世界で何ですか？世界の目は、
界でカヤは快適で快適である、そこにtaṇhā（ラストは、
paṭiccasamuppādaのリンクのいずれかである。
世
界に目に見える形ではありtaṇhā、快適で心地よいです（
paṭiccasamuppādaのリンクのいずれかである。
界では音がありtaṇhā、快適で心地よいです（ラストは、
paṭiccasamuppādaのリンクのいずれかである。
界で匂いがtaṇhā、快適で心地よいです（ラストは、欲望は、
paṭiccasamuppādaのリンクのいずれかである。
界で身体の現象は、そこtaṇhā（ラスト、欲望、
paṭiccasamuppādaのリンクのいずれかです。
目viññāṇa（知能、知識、意識、思考、心）の世界では、
世界で目samphassa（お問い合わせ）止めるとき、
vedanā（感情、感覚、知覚、痛み、苦しみ）は、
SANNA（センス、意識、知覚、知性、思考、記号、
世界に目に見える形【に関連する]意図は、快適で快適である、（
taṇhāは（渇望は、欲望は、人間の情熱は。
界に目に見える形のための）存在のは（ラストは、欲望、
快適であり、
世界に目に見える形のvitakka（推論）を止めるとき、
世界に目に見える形の（調査One、裁判官）
苦しみの停止、崇高な真理、ノーブル真実ニッバーナ（
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェック
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。
英語で。彼女はまた、
スーツケース（誰かが1968年に、勝…誰かを失う）
マリアは後に彼女の家族の生活に専念するように作用するから引退
彼女はに結婚していた2004年に最後の13のエピソードを復元
大和言葉
E4。 Maggasaccaの博覧会
そして、nirodha・
sammāvāyāmo、
そして、何、bhikkhus、
れているがdukkha-nirodha-
そして、bhikkhus、
そして、何、bhikkhus、sammāvācāのですか？ 、bhikkhusと呼ばれ、
そして、何、bhikkhus、sammā-
そして、何、bhikkhus、sammā-
そして、何、bhikkhus、
何、bhikkhus、sammāsatiのですか？ここでは、
そして、何、bhikkhus、
これは、がdukkha・nirodha・
こうして彼は、内部dhammasでdhammasを観察宿る、
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェック
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。
英語で。彼女はまた、
スーツケース（誰かが1968年に、勝…誰かを失う）
マリアは後に彼女の家族の生活に専念するように作用するから引退
彼女はに結婚していた2004年に最後の13のエピソードを復元
大和言葉
1966水曜日2016年8月24日
Satipatthana
Satipatthanaスッタ（
誰でも、bhikkhusについては、
左、anāgāmita。
7年、bhikkhusおろか。誰でも、
左、anāgāmita。
6年間、bhikkhusおろか。誰でも、
左、anāgāmita。
一人で5年、bhikkhusをしてみましょう。誰でも、
左、anāgāmita。
4年間、bhikkhusおろか。誰でも、
左、anāgāmita。
3年間、bhikkhusおろか。誰でも、
左、anāgāmita。
経蔵
2年、bhikkhusおろか。誰でも、
左、anāgāmita。
単独で1年、bhikkhusをしてみましょう。誰でも、
目に見える現象のいずれかで[完全な]知識、
7ヶ月、bhikkhusおろか。誰でも、
左、anāgāmita。
6ヶ月、bhikkhusおろか。誰でも、
左、anāgāmita。
5ヶ月、bhikkhusおろか。誰でも、
左、anāgāmita。
一人で4ヶ月、bhikkhusをしてみましょう。誰でも、
目に見える現象のいずれかで[完全な]知識、
3ヶ月、bhikkhusおろか。誰でも、
左、anāgāmita。
2ヶ月、bhikkhusおろか。誰でも、
左、anāgāmita。
単独で1月、bhikkhusをしてみましょう。誰でも、
目に見える現象のいずれかで[完全な]知識、
bhikkhus、半月おろか。誰でも、
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
「これ、bhikkhusは、精製何もにつながるパスです
人間の、悲しみと嘆きの克服、消失
がdukkha-domanassa、正しい方法の達成、
したがってBhagavāを話しました。喜んで、
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェック
FOREVER雅子 - 公式夏目雅子のウェブサイト。
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。
英語で。彼女はまた、
スーツケース（誰かが1968年に、勝…誰かを失う）
マリアは後に彼女の家族の生活に専念するように作用するから引退
彼女はに結婚していた2004年に最後の13のエピソードを復元
Websites:
NATSUME MASAKO SUNFLOWER FUND - a charity to help Japanese women with cancer. It’s for a VERY good cause so go check it out.
FOREVER MASAKO - Official Masako Natsume website.
Uk tv voice-over : Maria Warburg :
Maria Warburg is a British actress who was born in 1952 . She starred in
the Japanese action series Monkey, dubbing the character of Tripitaka
in English. She also did dubbing for the character Julia Matosthe in the
series Dancin’ Days. She was the voice of Whisper in the audio tapes of
The Animals of Farthing Wood (not the television series as she is often
confused with). She also guest starred in an episode of Man in a
Suitcase (Somebody Loses Somebody… Wins, in 1968) and Number 10 (The
Asquiths, 1983).
Maria later retired from acting to concentrate on her family life
although she did return with the other original dubbed cast members of
Monkey to restore the last 13 episodes in 2004. She was married to the
actor John Channell Mills until his death in 1998. They have 3 children.
At Kusinara
Last Place of Rest
At Kusinara
Last Place of Rest
1966水曜日2016年8月24日
大和言葉
Kusinaraで
残りの最後の場所
ここでは、アナンダ、ariyasāvakaはBuddheのaveccappasādaに恵まれています。
カラミティ、事故独自の高名、由緒ある、祝福、聖なる。この言葉は、一般的に、特に、仏の形容または名前として使用され、釈迦牟尼価値がある、由緒ある、きよめ、聖なる由緒ある人、神聖な男、聖人。最終的な神聖、阿羅漢知識、学習、奨学金、科学を達成した1。よく歩く知恵、幸せは、最高の宇宙を知ります。どれも男らしさ、男らし教師、マスターに仏も抜群、抜群の、比類のない、最高の第二の共通小名参照ディーヴォ知られ、理解;知識、賢明な目覚めを有します。拡大し、本格的な神聖、祝福、由緒ある、高名。この言葉は、一般的に仏の形容または名前として使用され、特に、釈迦牟尼はを参照してください。
彼はDhammeaveccappasādaに恵まれています。
彼はSaṅgheaveccappasādaに恵まれています。
A hearer, listener, pupil;”>この言葉は、一般的に仏、特に、釈迦牟尼sāvakasaṅgho、=>聞き手、リスナー、瞳の形容または名前として使用されます。 Worshipful, venerable, blessed, holy.”>簡単な、正直、直立bhagavato（N | NOM）=>、高名由緒ある、祝福、聖なる。 Method, manner, means;”>弟子のñāyappaṭipanno（N | NOM）=>メソッド、方法は、意味します。 A hearer, listener, pupil;”>この言葉は、一般的に仏、特に、釈迦牟尼sāvakasaṅgho、=>聞き手、リスナー、瞳の形容または名前として使用されます。 Worshipful, venerable, blessed, holy.”>bhagavato（N | NOM）=>、高名由緒ある、祝福、聖なる。 Namely, that is to say cattāri => Four purisayugāni => Manhood, virility aṭṭha => Eight purisapuggalā, => Manhood, virility esa => see eso bhagavato (N|NOM) =>”>弟
子のyadidaṃ（N |
ACC）=>つまり、それは言うことですcattāri=>フォーpurisayugāni=>男らしさ、男らしさaṭṭha=&
gt;エイトpurisapuggalā、=>男らしさ、男らしさのESA => ESO bhagavato参照（N |
NOM）=>神聖な、祝福された、由緒ある、高名。 Sacrificial, worthy of offerings, worshipful pāhuneyyo (N|NOM) => Sufficient
“>discipleāhuneyyo（N | NOM）=>犠牲、製品の価値がある、礼拝pāhuneyyo（N | NOM）=>十分な
Pre-eminence, supremacy puññakkhettaṃ (N|ACC) => Meritoriousness, merit, good workslokassā’ => see akkhāyikā and lokāyataṃ ti.”>akkhāyikā
とlokāyataṃTIを参照してください=> Meritoriousness、メリット、良いworkslokassā ‘=> |
=>前の隆起、覇権のpuññakkhettaṃ（ACC N）|額anuttaraṃ（ACC
N）に参加して手を上げることによって行わ尊重挨拶。
">Ariya-kantehisīlehisamannāgatoのHoTI彼はariyasに合ったシーラに恵まれています、
Uninjured, intact, faultless
“>acchiddehi =>損傷していない、無傷で、非の打ち所のありません
Intransitive
“>akammāsehi=>自動詞
">フリーマン
Unconquered
“>aparāmaṭṭhehi=>征服されません
samādhisaṃvattanikehi。
">静けさ、自己濃度、穏やかな
こ
れは、彼がそう望む場合アナンダは、Dhammādāsaと呼ばれダンマ上の言説は、そのうちのariyasāvakaを所有している、自分自身の宣言す
ることができます：「私にとって、これ以上niraya、これ以上のtiracchāna-ヨニはありません、これ以上pettivisayaを、不幸のこれ以上の状態は、不幸の、悲惨で、私はsambodhi宛てされている一定の悲惨さの自然freefrom状態で、預流です。
…
see satipaṭṭhāno
“>kāyānupassī=>参照satipaṭṭhāno
Ardent, zealous, strenuous, active
“>ATAPI =>、熱烈な熱心な、激しい、アクティブ
Of retentive memory or active mind, thoughtful, reflecting
“>satimā、=>保持メモリまたはアクティブな心、思いやりのうち、反映
拘束、征服、征服します。 、教育、電車を指示します
abhijjhā-domanassaṃ。 Feeling, sensation, perception;”>vedanāsu=>感情、感覚、知覚。痛み、苦しみ
">痛み、苦しみ
Ardent, zealous, strenuous, active
“>ATAPI =>、熱烈な熱心な、激しい、アクティブ
Of retentive memory or active mind, thoughtful, reflecting
“>satimā、=>保持メモリまたはアクティブな心、思いやりのうち、反映
拘束、征服、征服します。 、教育、電車を指示します
abhijjhā-domanassaṃ。 To paint, to variegate
“>citte =>多彩に、ペイントするには
To dwell, sojourn, live
“>ライブ住むviharati（VB）=>、逗留、
Knowing, understanding, conscious
“>sampajāno（N | NOM）=>知る、理解、意識的
To remove, put away;”>vineyya =>片付け、削除します。拘束、征服、征服します。 、教育、電車を指示します
abhijjhā-domanassaṃ。 Justly, righteously
“>dhammesu（N | LOC）=>公正、義にかないました
To dwell, sojourn, live
“>ライブ住むviharati（VB）=>、逗留、
Knowing, understanding, conscious
“>sampajāno（N | NOM）=>知る、理解、意識的
To remove, put away;”>vineyya =>片付け、削除します。拘束、征服、征服します。 、教育、電車を指示します
abhijjhā-domanassaṃ。 したがって、bhikkhusは、僧の佐藤です。そして、僧sampajānoか、bhikkhusのですか？ここでは、bhikkhus、
したがって、bhikkhusは、僧のsampajānoです。佐藤君は、bhikkhus、およびsampajānosをままにしてください。これはあなたに私たちのintructionです。
- それは、開花の季節ではないですが、アナンダ、ツインサラの木は、満開です。如来・アンド・ドロップのボディおよび散布の際や花の雨と
如来の礼拝でその上に散らばっています。そして、天のサンゴの花と如来の身体時に空の雨から下天の白檀粉末、およびドロップすると、散乱及び如来の礼拝でその上に散らばっています。そして、天の声や天国の楽器の音が如来のための畏敬の念から空気中に音楽を作ります。
それは如来が、尊敬崇拝、尊敬、敬意を払って光栄されていること、これによりアーナンダではありません。しかし、1点は、を尊重しveneratesことアナンダ、任意の僧や尼、素人やlaymanの女性形、残りのdhamm’ānudhamma’p'paṭipanna、sāmīci’p'paṭipanna、ダンマに従って生きているが、敬意を払って、如来を表彰します最も優秀なオマージュと。したがって、アナンダは、あなたは、このように自分自身を訓練する必要があります：「私たちは、ダンマに従って生き、dhamm’ānudhamma’p'paṭipanna、sāmīci’p'paṭipannaままになります」。
「あなた方のうちの何人か、アナンダに、それはこのように発生する可能性があります」先生の言葉が終了した、教師は「もはやありません。しかし、この、アナンダは、そのように考えるべきではありません。つまり、私が教えたとダンマと律としてあなたに知らさアナンダは、それは私が離れて通過した後、あなたの先生になります。
ここでは、アナンダ、ariyasāvakaはBuddheのaveccappasādaに恵まれています。
スッタは仏が、それは、今日、私たちのための命令の非常に重要なセットで作るこれ、彼が離れて通過した後の彼の信者のために与えた各種の指示を収集します。
…
http://www.buddha-vacana.org/suttapitaka.html
http://www.bali3d.com/highres/bud1-shockwave.php
http://www.bali3d.com/buddhist-temple.php
http://www.youtube.com/watch?v=mafxI1YiED4&feature=related
ために
ウェルネス＆ハーモニー：ピュアリラクゼーション - 沈黙をお楽しみください
http://www.youtube.com/watch?v=lVeCx0bM7Xg&feature=related
ために
禅ガーデン♫✿
http://www.youtube.com/watch?v=d9SCrpXN3EE&feature=related
ために
瞑想（禅音楽）
http://www.sharewareconnection.com/software.php?list=Chakra+Mandala
http://www.sharewareconnection.com/shiny-clock-screensaver.htm
http://www.sacbee.com/2012/07/18/4640066/website-lets-you-create-free-animated.html
http://www.youtube.com/watch?v=IjB6l3Qz2HE
http://www.youtube.com/watch?v=x6U7xIZKrBM
ベストトップクラス仏教chantingsと音楽
千手観音
http://www.youtube.com/watch?v=gcYLO8haYas
トップクラスの高精細仏教chantings
仏教のチャント＆ピースミュージック - 寒山寺
http://www.youtube.com/watch?feature=endscreen&NR=1&v=3GhE_lUQrok
林風水ティンミューチャン・琵琶、二胡、dizi
http://www.youtube.com/watch?feature=endscreen&NR=1&v=bbgHZWwyhcQ
六字大明呪 - オリジナル拡張Version.wmv
http://www.youtube.com/watch?v=-c9-XaA2f00&feature=relmfu
仏教チャント - 般若心経（サンスクリット語）Imee大井によって
http://www.youtube.com/watch?v=CR3dM-GlZK8
仏教の瞑想の音楽を - - リラックス禅ガーデン - 古今亀尾
13484371ビュー
http://www.youtube.com/watch?v=EuJdzRcW174&feature=related
meditacion - ムジカパラdormir（EXCELENTE）
8122639ビュー
http://www.youtube.com/watch?v=-No-226O0tg&feature=related
ムジカ・デ・relajación
8時間
2171656ビュー
見てください：
http://www.youtube.com/watch?v=oLel1sMDpEM&list=LPWCeFjm-hYPo&index=1&feature=plcp
ために
仏教の瞑想 - ラマオーレNydahl
http://www.youtube.com/watch?v=-49FV0Bs6mw&list=LPWCeFjm-hYPo&index=2&feature=plcp
ために
ガーデンズの仏 - HD - カーミング自然仏瞑想
http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYPo&index=3&feature=plcp
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェックアウト行く非常に良い大義のためです。
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。彼女が主演しました
大蔵経の文字をダビング日本のアクションシリーズモンキー、
英語で。彼女はまた、文字ジュリアMatostheのためにダビングしました
シリーズダンシン日。彼女はのオーディオテープでささやきの声でした
ファーシングウッド（ないテレビシリーズの動物彼女がしばしばあるように
）と混同。彼女はまた、ゲストはで男のエピソードで主演しました
スーツケース（誰かが1968年に、勝…誰かを失う）と10番（
Asquiths、1983）。
マリアは後に彼女の家族の生活に専念するように作用するから引退しました
彼女は他の元の吹き替えキャストメンバーに返されなかったが
彼女はに結婚していた2004年に最後の13のエピソードを復元するモンキー
俳優ジョンChannellミルズは、1998年に亡くなるまで、彼らは3人の子供を持っています。
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda: Calamity, accident Own He is endowed with Dhamme 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 akhaṇḍehi => Unbroken, intact, entire 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, … kāye => Referring to the body
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus, Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you. 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’.
At Kusinara
Last Place of Rest
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 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 (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,
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
of misfortune, of misery, I am a sotāpanna, by nature freefrom states
of misery, certain of being destined to sambodhi.
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
– 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.
‘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.
…
http://www.buddha-vacana.org/s
http://www.bali3d.com/highres/
http://www.bali3d.com/buddhist
http://www.youtube.com/watch?v
for
Wellness & Harmony: Pure Relaxation - Enjoy The Silence
http://www.youtube.com/watch?v
for
Zen Garden ♫✿
http://www.youtube.com/watch?v
for
Meditation (Zen Music)
http://www.sharewareconnection
http://www.sharewareconnection
http://www.sacbee.com/2012/07/
http://www.youtube.com/watch?v
http://www.youtube.com/watch?v
Best top class Buddhist chantings and music
Thousand Hand Guan Yin
http://www.youtube.com/watch?v
Top class High definition Buddhist chantings
Buddhist Chants & Peace Music - Hanshan Temple
http://www.youtube.com/watch?f
Lin Feng Ting Mu Chan-pipa,erhu,dizi
http://www.youtube.com/watch?f
Om Mani Padme Hum - Original Extended Version.wmv
http://www.youtube.com/watch?v
Buddhist Chant - Heart Sutra (Sanskrit) by Imee Ooi
http://www.youtube.com/watch?v
Relax - Buddhist Meditation Music - Zen Garden - Kokin Gumi
13,484,371 Views
http://www.youtube.com/watch?v
meditacion - musica para dormir (excelente)
8,122,639 Views
http://www.youtube.com/watch?v
Música de relajación
8 Hrs
2,171,656 Views
Buddhist Meditation - Lama Ole Nydahl
Buddhas in Gardens - HD - Calming Nature Buddha Meditation
http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYP o&index=3&feature=plcp
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.
B. Section on the Khandhas(own)
B. Section on the Khandhas(own)
1966水曜日2016年8月24日
大和言葉
Khandhas上B.節（自身）
さらに、bhikkhusは、僧は（dhammasにAbhidhammapiṭakaの最初の本の名前と、（dhammaṃ）自然/条件/品質/プロパティ/特性をdhammasを観察ドエル;機能/練習/デューティ;オブジェクト/事/アイディア/現象。教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典; Abhidhammaのpiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の閾値の宗教;関数/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義;仏の法則や真理、仏教の経典;宗教）5 khandhas（自身）を基準としました。機能/練習/デューティ;オブジェクト/事/アイディア/さらに、bhikkhus、どのよう僧はdhammasでdhammas（Abhidhammapiṭakaの最初の本の名前と、（dhammaṃ）自然/条件/品質/プロパティ/特性を観察住むん現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典; Abhidhammaのpiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の閾値の宗教;関数/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義;仏の法則や真理、仏教の経典;宗教）5 khandhas（自身）を基準としましたか？
ここでは、bhikkhus、僧は[見分ける]：「そのようなものがルパ（。フォーム、図形、形状、画像、表現、体;グラムで口頭または名目形;美しさ、自然の状態、特性）され、そのようなものが（samudayaですルパの多数）（フォーム、図形、形状;上昇、起源、開始;発信、原因画像、表現、体;グラムで口頭または名目上のフォーム;美しさ、自然の状態、特性）、そのようなものが離れて通過していますそのようなものがvedanā（感/感覚/感覚;痛み/苦痛）であり、そのようなあるルパ（グラムで口頭または名目形;;;画像、表現;体。美しさ、自然の状態、特性フォーム、図形、形状）のvedanā（感/感覚/感覚;痛み/苦痛）のsamudaya（多数台頭、起源、開始;発信、原因となる）、そのようなものが離れてvedanā（感/感覚/感覚;痛み/苦痛）;の通過しているそのようなものがありますSANNA（センス、意識、知覚、知性、思考、記号、ジェスチャー;名）;発信、原因、などがsamudaya（ライズ、起源、開始です。知性、思考; SANNA（センス、意識、知覚の多数）記号、ジェスチャー;）名;知性、思考;記号、ジェスチャー名）、そのような離れSANNA（センス、意識、知覚の渡しです。このように行（、構築準備、完成、飾る;集計;問題;カルマ; skandhas）されている行の（、構築準備、完成、飾る、などがsamudaya（多数;発信、原因ライズ、起源、開始）です。集約;問題;カルマ;集計;問題;カルマ; skandhas）skandhas）は、そのようには離れて行（、構築準備、完成、飾るの渡しです。 、そのようなものがsamudaya（ライズ、起源、開始;発信、原因;多数）であるviññāṇaの（知能、知識、意識、思考、心）、などが通過するようにviññāṇa（;;意識の思考、心知能、知識）であります離れviññāṇaの（知能、知識、意識、思考、心）」。
機能/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法律;美徳こうして彼はdhammasでdhammas（Abhidhammapiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前を観察宿ります/信心深さ;正義、法律や仏の真実、仏教の経典;機能/練習/デューティ; Abhidhammaのpiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の閾値の宗教;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義;仏の法則や真理、仏教の経典;宗教）5 khandhas（自身）を基準としました。機能/練習/デューティ;オブジェクト/事/アイディア/さらに、bhikkhus、どのよう僧はdhammasでdhammas（Abhidhammapiṭakaの最初の本の名前と、（dhammaṃ）自然/条件/品質/プロパティ/特性を観察住むん現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典; Abhidhammaのpiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の閾値の宗教;関数/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義;仏の法則や真理、仏教の経典;宗教）5 khandhas（自身）を基準としましたか？
http://io9.com/buddhism/
09出場時間：-10をhttp://www.youtube.com/watch?v=EwuQRUuZ76w&feature=player_embedded~~V
ために
猿は仏を満たしています
倫理的な哲学の虹色、腸痛む教訓を持つ子供のアニメシリーズ
Annalee Newitz
太平洋を渡る方法を作った古典的な子供のアニメ番組の一つは、モンキーマジックでした、
それは戦い、冗談でいっぱいでした。 。 。約と非常に深い教訓
哲学と倫理。私は猿が満たしている、特にこの1を、愛します
仏、と彼はあるが、宇宙のちっぽけなドットが占有することを学びます
仏によって、その身勝手さは、他の人に痛みを引き起こします。備えました
猿のような奇抜なアニメーションは、仏の心となりに深くダイブ
であることの性質についての恐ろしい発見。最良の部分は、ということです
全体のものは、実際の仏教の話に基づいています。
ここでは、この真剣に奇妙な（そして悲劇的に忘れてしまった）ショーに信用シーケンスを開くはつらつです。
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェックアウト行く非常に良い大義のためです。
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。彼女が主演しました
大蔵経の文字をダビング日本のアクションシリーズモンキー、
英語で。彼女はまた、文字ジュリアMatostheのためにダビングしました
シリーズダンシン日。彼女はのオーディオテープでささやきの声でした
ファーシングウッド（ないテレビシリーズの動物彼女がしばしばあるように
）と混同。彼女はまた、ゲストはで男のエピソードで主演しました
スーツケース（誰かが1968年に、勝…誰かを失う）と10番（
Asquiths、1983）。
マリアは後に彼女の家族の生活に専念するように作用するから引退しました
彼女は他の元の吹き替えキャストメンバーに返されなかったが
彼女はに結婚していた2004年に最後の13のエピソードを復元するモンキー
俳優ジョンChannellミルズは、1998年に亡くなるまで、彼らは3人の子供を持っています。
1966水曜日2016年8月24日
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)“.
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own)?
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own)?
B.கந்த பப்ப
புனச பரங், பிக்காவே, பிக்கு தம்மேஸு தம்மான்ய்பஸ்ஸி விஹாரதி பன்சஸ்ஸு உபாதானக்கந்தேஸு. கதங் ச பனா, பிக்காவே, பிக்கு தம்மேஸு சித்தானுபஸ்ஸி விஹாரதி, பன்சஸ்ஸு உபாதானக்கந்தேஸு ?
இதி அஜ்ஹத்தங் வா தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, பஹித்தா வா தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, அஜ்ஹத்த-பஹித்தா வா தம்மேஸு தம்மான்ய்பஸ்ஸி விஹாதி; ஸமுதாய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி, வய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி, ஸமுதாய-வய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி; ‘அதி தம்மா’ தி வா பன்னஸ்ஸ ஸதி பச்சுபத்திதா ஹோதி, யாவதேவ ஞானமத்தாய பத்திஸத்திமத்தாய, அனிஸ்ஸிதொ விஹாதி, ந ச கின்சி லோகெ உபாதியதி, ஏவம்பி கொ, பிக்காவே, பிக்கு தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, பன்சஸு உபாதானக்கந்தேஸு.
D. Section on the Bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)
1966水曜日2016年8月24日
大和言葉
Bojjhaṅgas上D.節（菩提のメンバーや構成、仏の最高の知識を得るための7bojjhaṅgasまたは前提条件があります）
さらに、bhikkhusは、僧は（dhammasにAbhidhammapiṭakaの最初の本の名前と、（dhammaṃ）自然/条件/品質/プロパティ/特性をdhammasを観察ドエル;機能/練習/デューティ;オブジェクト/事/アイディア/現象。教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典; Abhidhammaのpiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の閾値の宗教;関数/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義;仏の法則や真理、仏教の経典;宗教）7bojjhaṅgasを基準としました。機能/練習/デューティ;オブジェクト/事/アイディア/さらに、bhikkhus、どのよう僧はdhammasでdhammas（Abhidhammapiṭakaの最初の本の名前と、（dhammaṃ）自然/条件/品質/プロパティ/特性を観察住むん現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典; Abhidhammaのpiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の閾値の宗教;関数/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義;仏の法則や真理、仏教の経典;宗教）7bojjhaṅgas（会員またはの構成を参照して、菩提、仏の最高の知識を得るための7bojjhaṅgasまたは前提条件が）がありますか？
ここでは、僧は、サティsambojjhaṅga（回想そこにいるbhikkhus;心のアクティブ状態、任意の件名、注意、注意力、思考、反射時に強く心を固定し、菩提のメンバーまたは構成成分としての意識は、7bojjhaṅgasはありますか内に存在する）仏の最高の知識を達成するための前提条件は、理解：「サティsambojjhaṅga（回想がある。心のアクティブ状態、任意の被写体に強く心を固定し、注意、注意力、思考、反射、意識がメンバーとして、または、菩提の構成、「私の中で仏の最高の知識を）達成するための7bojjhaṅgasまたは前提条件があります。サティsambojjhaṅga（回想されない。心のアクティブ状態、任意の被写体に強く心を固定し、注意、注意力、思考、反射、菩提のメンバーまたは構成成分としての意識、最高の知識を達成するための7bojjhaṅgasまたは前提条件があります内に存在する仏）の、彼は理解します：「何サティsambojjhaṅga（回想ありません。心のアクティブ状態、任意の被写体に強く心を固定し、注意、注意力、思考、反射、会員または菩提の構成成分としての意識が、そこ私の中で）仏の最高の知識を得るための7bojjhaṅgasまたは前提条件」です。彼は理解してどのようにunarisenサティsambojjhaṅga（追憶;心のアクティブ状態、会員または菩提の構成成分として任意の件名、注意、注意力、思考、反射、意識に強く心を固定し、最高を達成するための7bojjhaṅgasや要件があります仏の知識）が生じることになります。彼はサティsambojjhaṅga（回想生じ方法を理解し、心のアクティブ状態、任意の被写体に強く心を固定し、注意、注意力、思考、反射、意識菩提のメンバーまたは構成成分として、最高を達成するための7bojjhaṅgasまたは前提条件があります仏）の知識が完璧に開発されています。
そ
こdhammavicayaのsambojjhaṅga（教義の調査、会員または菩提の構成、仏の最高の知識を得るための7bojjhaṅgasや要件が
あるとして宗教研究）現在は内、彼は理解がある： “のdhammavicayasambojjhaṅga（調査があります教義、会員または菩提の構成成分として宗教的な研究、「私の中で仏の最高の知識を）達成するための7bojjhaṅgasまたは前提条件があります。そ
こdhammavicayaが内に存在sambojjhaṅgaされていないが、彼は理解します：「何dhammavicayaの
sambojjhaṅgaが（教義の調査、仏の最高の知識を得るための7bojjhaṅgasや必需品があるメンバーや菩提の構成成分としての宗教研究）
私の中ではありません“;彼はunarisen dhammavicayasambojjhaṅga（教義の調査、会員または菩提の構成成分としての宗教的な研究は、仏の最高の知識を得るための7bojjhaṅgasや要件がある）が生じるようになる方法を理解しています。彼は完璧に開発されている（、仏の最高の知識を得るための7bojjhaṅgasまたは前提条件が存在するメンバーや菩提の構成成分として教義の調査、宗教研究）dhammavicayasambojjhaṅgaを生じ方法を理解しています。
vīriyasambojjhaṅga
という存在は内、彼は理解してあります（会員または菩提の構成成分として拡散クリーパーを、仏の最高の知識を得るための7bojjhaṅgasまたは前提
条件があります）： “vīriyasambojjhaṅga（拡散クリーパーとして存在しますメンバーや菩提の構成、「私の中で仏の最高の知識を）達成するための7bojjhaṅgasまたは前提条件があります。 ”
として何vīriyaのsambojjhaṅga（拡散クリーパーがありません：彼は理解し、内に存在するvīriyasambojjhaṅga（会員ま
たは菩提の構成成分として拡散クリーパー、7bojjhaṅgasまたは前提条件が仏の最高の知識を達成するためにそこにある）そこにいるではありませんメンバーや菩提の構成、「私の中で仏の最高の知識を）達成するための7bojjhaṅgasまたは前提条件があります。彼は理解してどのようにunarisenvīriyasambojjhaṅga（会員または菩提の構成、仏の最高の知識を得るための7bojjhaṅgasや要件があるとして拡散クリーパー）が生じることになります。彼は生じvīriyasambojjhaṅga完璧に開発されている（会員または菩提の構成成分として拡散クリーパーは、仏の最高の知識を得るための7bojjhaṅgasや要件があります）どのように理解しています。
そこにいるピティsambojjhaṅga（会員または菩提の構成成分として飲む、仏の最高の知識を得るための7bojjhaṅgasや要件があります）現在は内、彼は理解しが：」があるピティsambojjhaṅga（会員またはの構成成分として飲みます菩提、「私の中で仏の最高の知識を）達成するための7bojjhaṅgasまたは前提条件があります。内
に存在する（会員または菩提の構成成分として飲む、7bojjhaṅgasまたは前提条件が仏の最高の知識を達成するためにそこにある）ピティ
sambojjhaṅgaされ、彼はそこに理解していない：「何ピティsambojjhaṅgaがありません（メンバーまたは構成成分として飲みます菩提の、「私の中で仏の最高の知識を）達成するための7bojjhaṅgasまたは前提条件があります。彼は理解してどのようにunarisenピティsambojjhaṅga発生するようになる（会員または菩提、仏の最高の知識を得るための7bojjhaṅgasや要件があるの構成成分として飲みます）。彼は生じピティsambojjhaṅga完璧に開発されている（会員または菩提の成分として飲むには、仏の最高の知識を得るための7bojjhaṅgasや要件があります）どのように理解しています。
passaddhi
ているそこに存在は内、彼は理解して（会員または菩提の構成成分として、冷静、安息、静けさのsambojjhaṅgaを沈静化、仏の最高の知識を得るた
めの7bojjhaṅgasまたは前提条件があります）： “passaddhisambojjhaṅgaが（存在します菩提のメンバーまたは構成成分として、冷静、安息、静けさのsambojjhaṅgaを沈静化、7bojjhaṅgasまたは要件は、仏の最高の知識を達成するためにあります）私の中 “;そ
こpassaddhisambojjhaṅgaいる（菩提のメンバーまたは構成成分として沈静化、冷静、安息、静けさのsambojjhaṅga、
7bojjhaṅgasまたは前提条件が仏の最高の知識を達成するためにそこにある）存在しない内に、彼は理解します：「何passaddhiがありませ
んsambojjhaṅgaは私の中で」（会員または菩提の構成、仏の最高の知識を得るための7bojjhaṅgasや要件があるとして、冷静、安息、静けさのsambojjhaṅgaを沈静化）。彼
はどのようにunarisen
passaddhisambojjhaṅga（沈静化、冷静、安息、静けさのsambojjhaṅga菩提のメンバーまたは構成成分として、
7bojjhaṅgasまたは前提条件が仏の最高の知識を達成するためにあります）を理解生じることになります。彼は生じpassaddhisambojjhaṅga完璧に開発されている（会員または菩提の構成成分として沈静化、冷静、安息、静けさのsambojjhaṅgaは、仏の最高の知識を得るための7bojjhaṅgasや要件があります）どのように理解しています。
そこにいるサマディsambojjhaṅga;存在する中で、彼は理解し（契約書、平和、和解、仏の最高の知識を得るための7bojjhaṅgasや要件があるメンバーや菩提の構成成分として穏やかな静けさ、自己濃度、）： “がありますあるサマディsambojjhaṅga（契約書、平和、和解、会員または菩提の構成、仏の最高の知識を得るための7bojjhaṅgasや要件があるとして穏やかな静けさ、自己濃度、）私の中では “;されていない（契約は、平和、和解、会員または菩提の構成成分として穏やかな静けさ、自己濃度、仏の最高の知識を得るための7bojjhaṅgasや要件があります）sambojjhaṅgaありサマディ内に存在するが、彼は理解します。 “何サマディsambojjhaṅgaは「私の中ではありません。彼は理解してどのようにunarisenサマディsambojjhaṅga（協定は、平和、和解、会員または菩提の構成、仏の最高の知識を得るための7bojjhaṅgasや要件があるとして穏やかな静けさ、自己濃度は、）発生するようになります。完璧に開発されている;（会員または菩提の構成成分として穏やかな静けさ、自己濃度、仏の最高の知識を得るための7bojjhaṅgasや要件がある契約書、平和、和解）彼が起こっサマディsambojjhaṅgaがどのように理解しています。
そこupekkhāsambojjhaṅga内（痛みと快楽に無関心、平静、辞任、菩提のメンバーまたは構成成分として禁欲主義、仏の最高の知識を得るための7bojjhaṅgasや要件がある）現在、彼は理解している： “があるが、 upekkhāsambojjhaṅga私の中で」（会員または菩提の構成、仏の最高の知識を得るための7bojjhaṅgasや要件があるとして、痛みと喜び、平静、辞任、禁欲主義への無関心）。そこupekkhāsambojjhaṅga内（痛みと快楽に無関心、平静、辞任、菩提のメンバーまたは構成成分として禁欲主義、仏の最高の知識を得るための7bojjhaṅgasや要件がある）現在、彼は理解されていない：」がありますいいえ私の中で」（会員または菩提の構成、仏の最高の知識を得るための7bojjhaṅgasや要件があるとして、痛みと喜び、平静、辞任、禁欲主義への無関心）sambojjhaṅgaupekkhā。彼は理解してどのようにunarisenupekkhāsambojjhaṅga（会員または菩提の構成、仏の最高の知識を得るための7bojjhaṅgasや要件があるとして、痛みと喜び、平静、辞任、禁欲主義への無関心）が生じることになります。彼は生じupekkhāsambojjhaṅga完璧に開発されている（会員または菩提の構成成分として、痛みと喜び、平静、辞任、禁欲主義への無関心は、仏の最高の知識を得るための7bojjhaṅgasや要件があります）どのように理解しています。
機能/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法律;美徳こうして彼はdhammasでdhammas（Abhidhammapiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前を観察宿ります/信心深さ;正義、法律や仏の真実、仏教の経典;機能/練習/デューティ; Abhidhammaのpiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の閾値の宗教;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典;宗教）は、内部、または彼が（dhammasにAbhidhammaの最初の本の名前をdhammasを観察宿りますpiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性;機能/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典; Abhidhammapiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の閾値の宗教;機能/練習/義務。オブジェクト/事/アイディア/現象。教義;法律;徳/信心深さ;正義;法律や仏の真実。仏教の経典。宗教）外部、または彼がdhammas（Abhidhammapiṭakaの最初の本の名前と（dhammaṃ）自然/条件/品質/プロパティ/特性観測ドエル;機能/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法律をdhammasにおける宗教）特性自然/条件/品質/プロパティ/（Abhidhammaのpiṭakaと（dhammaṃの最初の本の名前）;;;美徳/信心深さ;正義、法律や仏の真実、仏教の経典機能/プラクティス/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典;宗教）社内外。 dhammasにおける現象のや現象の逝去（サピンダスのdetergens）（Abhidhammapiṭakaの最初の本の名前と（dhammaṃ）自然/条件/品質を、彼はsamudaya（;;発信、原因多数台頭、起源、開始を）観察宿ります特性/プロパティ/;機能/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義;仏の法則や真理、仏教の経典;宗教）、または彼が通過を観察宿ります離れdhammasにおける現象（Abhidhammapiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の、機能/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義;仏の法則や真理、仏教の経典;宗教）、または彼はsamudaya（ライズ、起源、開始観察宿る;発信、原因;多数）とdhammasに離れ現象（サピンダスのdetergens）の渡し（名前をAbhidhammapiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の。機能/練習/義務。オブジェクト/事/アイディア/現象。教義;法律;徳/信心深さ;正義;法律や仏の真実。仏教の経典。宗教）;あるいは、[実現：];関数/練習/デューティ;オブジェクト/事/アイディア/現象;教義 “これらはdhammas（Abhidhammapiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前です;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典;！宗教）」サティ（回想;心のアクティブ状態は、任意の件名、注意、注意力、思考、反射、意識に強く心を固定）単なるNANA（知識）と単なるpaṭissatiの程度まで、彼の中に存在している（裁可、約束） 、彼は切り離さ宿る、と世界で何かに固執しません。機能/練習/デューティ;オブジェクト/事/アイディア/現象;教義したがって、僧はdhammasでdhammas（Abhidhammapiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前を観察bhikkhusを宿ります;法;徳/信心深さ;正義;仏の法則や真理、仏教の経典; Abhidhammapiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の閾値の宗教;関数/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義;仏の法則や真理、仏教の経典;宗教）、菩提の7bojjhaṅgasへの参照（会員または成分と、 7bojjhaṅgasや仏の最高の知識を達成するための要件）があります。
ウォッチしてください：
http://io9.com/buddhism/
09出場時間：-10をhttp://www.youtube.com/watch?v=EwuQRUuZ76w&feature=player_embedded~~V
ために
猿は仏を満たしています
倫理的な哲学の虹色、腸痛む教訓を持つ子供のアニメシリーズ
Annalee Newitz
太平洋を渡る方法を作った古典的な子供のアニメ番組の一つは、モンキーマジックでした、
それは戦い、冗談でいっぱいでした。 。 。約と非常に深い教訓
哲学と倫理。私は猿が満たしている、特にこの1を、愛します
仏、と彼はあるが、宇宙のちっぽけなドットが占有することを学びます
仏によって、その身勝手さは、他の人に痛みを引き起こします。備えました
猿のような奇抜なアニメーションは、仏の心となりに深くダイブ
であることの性質についての恐ろしい発見。最良の部分は、ということです
全体のものは、実際の仏教の話に基づいています。
ここでは、この真剣に奇妙な（そして悲劇的に忘れてしまった）ショーに信用シーケンスを開くはつらつです。
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェックアウト行く非常に良い大義のためです。
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。彼女が主演しました
大蔵経の文字をダビング日本のアクションシリーズモンキー、
英語で。彼女はまた、文字ジュリアMatostheのためにダビングしました
シリーズダンシン日。彼女はのオーディオテープでささやきの声でした
ファーシングウッド（ないテレビシリーズの動物彼女がしばしばあるように
）と混同。彼女はまた、ゲストはで男のエピソードで主演しました
スーツケース（誰かが1968年に、勝…誰かを失う）と10番（
Asquiths、1983）。
マリアは後に彼女の家族の生活に専念するように作用するから引退しました
彼女は他の元の吹き替えキャストメンバーに返されなかったが
彼女はに結婚していた2004年に最後の13のエピソードを復元するモンキー
俳優ジョンChannellミルズは、1998年に亡くなるまで、彼らは3人の子供を持っています。
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.
大和言葉
真実にE.セクション
さらに、bhikkhusは、僧は（dhammasにAbhidhammapiṭakaの最初の本の名前と、（dhammaṃ）自然/条件/品質/プロパティ/特性をdhammasを観察ドエル;機能/練習/デューティ;オブジェクト/事/アイディア/現象。教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典; Abhidhammaのpiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の閾値の宗教;関数/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典;宗教）4 ariyaを基準とした・saccas（崇高な真理、ノーブル真理）。機能/練習/デューティ;オブジェクト/事/アイディア/さらに、bhikkhus、どのよう僧はdhammasでdhammas（Abhidhammapiṭakaの最初の本の名前と、（dhammaṃ）自然/条件/品質/プロパティ/特性を観察住むん現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典; Abhidhammaのpiṭakaと（dhammaṃ）自然/条件/品質/プロパティ/特性の最初の本の名前の閾値の宗教;関数/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典;宗教）4 ariyaを基準とした・saccas（崇高真実、ノーブル真理）？
E1。 Dukkhasaccaの博覧会（苦しみの停止、永遠の至福）崇高真実、ノーブル真実のためのニッバーナ（究極のゴール））
そして、、がdukkhaのariyasacca（苦しみの停止、ニッバーナ（永遠の至福のための究極の目標）サブライム真実、ノーブル真実））何、bhikkhusですか？ジャティ（出産、出生または存在仏教の意味で、再誕生、新たな存在;系譜、家族、カースト、ソート、種類、様々な）がdukkha（苦しみの停止、ニッバーナ（永遠の至福のための究極の目標）サブライム真実です、ノーブル真実）、老化がdukkha（苦しみの停止、ニッバーナ永遠の至福のための（究極の目標）サブライム真実、ノーブル真実））（病気ががdukkha苦しみ、ニッバーナ永遠の至福のための（究極の目標）サブライム真実、ノーブル真実の（停止）でありますマラナは（瀕死、死亡）がdukkha（苦しみの停止、ニッバーナ（エターナルブリス）崇高真実、ノーブル真実のための究極の目標）、悲しみ、嘆き、がdukkha（苦しみの停止、ニッバーナ（エターナルブリス）崇高真実、ノーブルのための究極の目標であります真実）、domanassaサブライム真実、ノーブル真実）（落胆、暗がり、憂鬱）と苦痛ががdukkha（苦しみの停止、ニッバーナ（永遠の至福のための究極の目標である）、嫌われているものとの関連付けががdukkha（苦しみの停止、ニッバーナ（究極ですエターナルブリス）崇高真実、ノーブル真実）の目標、気に入っているものからの解離がdukkhaです（1つは欲しいものを得るためではない苦しみの停止、ニッバーナ（永遠の至福のための究極の目標は）崇高真実、ノーブル真実は）、がdukkhaである（の停止苦しみ、ニッバーナ（永遠の至福のための究極の目標）サブライム真実、ノーブル真実）。要するに、5upādāna・K・khandhas（薪、燃料;存在にしがみついて、添付ファイル）がdukkha（苦しみの停止、ニッバーナ（永遠の至福のための究極の目標）サブライム真実、ノーブル真実）です。
そして、ジャティ（;生まれや存在仏教の意味で、再誕生、新たな存在;系譜、家族、カースト、ソート、種類、さまざまな誕生）何、bhikkhusですか？ 、出産、ディセント[人間、ジャティ（;仏教の意味での出産や有無、再誕生、新たな存在;系譜、家族、カーストソート、種類、様々な誕生）の様々なクラスにおける様々な人間のために子宮へ]、[]世界では、外観、khandhasの幻影（自）、āyatanasの取得（場所は、住まい、家、座席、ランデブー場所住居、出没生じる、レセプタクル、鉱山;祭壇、神社、原産地、ソース、泉、原因、起源）。これは、bhikkhusは、ジャティ（;仏教の意味での出産や有無、再誕生、新たな存在;系譜、家族、カースト、ソート、種類、さまざまな誕生）と呼ばれています。
そして、何、bhikkhusは、（旧年齢、老朽化、減衰を）ハラのですか？人間の様々なクラスで様々な生き物、ハラ（旧年齢、老朽化、崩壊）、減衰された状態、[歯]を破ったの、灰色の髪を持つ、しわされているの、活力の衰退、崩壊のためにindriyas（感覚の拘束または征服）の：これ、bhikkhusは、ハラ（旧年齢、老朽化、崩壊）と呼ばれています。
そして、マラナ（死ぬ、死）何、bhikkhusですか？人間の様々なクラス、死亡、[存在のうち]シフトの状態、ブレークアップ、失踪、死亡、マラナ（、死を死ぬ）の逝去、ブレークアップで様々な人間のために（自身の）khandhas、死体の下に敷設：この、bhikkhus、と呼ばれマラナは（、死を死にます）。
そして、何、bhikkhus、悲しみは何ですか？ 1で、不幸の様々な種類に関連付けられているbhikkhusは、がdukkhaのdhammas（苦しみの停止、ニッバーナ（永遠の至福のための究極の目標）の様々な種類が触れた（Abhidhammapiṭakaと（dhammaṃ）自然/条件/の最初の本の名前品質/プロパティ/特性;機能/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典;宗教））、sorrrow、喪、悲しみの状態、内部悲しみ、内側の大きな悲しみ：これは、bhikkhusは、悲しみと呼ばれています。
そして、何、bhikkhus、哀悼はありますか？ 1で、不幸の様々な種類に関連付けられているbhikkhusは、がdukkhaのdhammas（苦しみの停止、ニッバーナ（永遠の至福のための究極の目標）の様々な種類が触れた（Abhidhammapiṭakaと（dhammaṃ）自然/条件/の最初の本の名前品質/プロパティ/特性;機能/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典;宗教））、叫び、哀歌、泣く、泣いての嘆き、状態、lamentatingの状態：この、bhikkhus、と呼ばれて哀悼。
そして、苦しみのdukkhaCessation、ニッバーナ（永遠の至福のための究極の目標は）何、bhikkhusですか？何
であれ、bhikkhus、身体がdukkha（苦しみの停止、永遠の至福のためニッバーナ（究極の目標）、身体的不快感、がdukkha（苦しみの停
止、ニッバーナ（永遠の至福のための究極の目標）身体的接触によって生じる、不快vedayitas（知るために、確かめます） ：この、bhikkhus、と呼ばれているがdukkha苦しみの（停止永遠の至福のため、ニッバーナ（究極の目標）。
そして、domanassa（落胆、暗がり、憂鬱）何、bhikkhusですか？何
であれ、bhikkhusは、精神がdukkha（中止は苦しみ、精神的な接触によって生じるエターナルブリス）,,精神的不快感、がdukkha（苦し
みの停止、ニッバーナ（永遠の至福のための究極の目標）のためのニッバーナ（究極のゴール、不快vedayitasは（知るために、 ）を確認：これを、bhikkhusは、domanassa（落胆、暗がり、憂鬱）と呼ばれています。
そして、何、bhikkhus、絶望は何ですか？ 1で、不幸の様々な種類に関連付けられているbhikkhusは、がdukkhaのdhammas（苦しみの停止、ニッバーナ（永遠の至福のための究極の目標）の様々な種類が触れた（Abhidhammapiṭakaと（dhammaṃ）自然/条件/の最初の本の名前特徴的な品質/プロパティ/;機能/練習/デューティ;オブジェクト/事/アイディア/現象;教義;法;徳/信心深さ;正義、法律や仏の真実、仏教の経典;宗教））,,トラブル、絶望、トラブルであることの状態は、絶望の中にいる状態：この、bhikkhusは、絶望と呼ばれています。
そして、そこにあるがdukkha（、フォームのように、ここで？嫌です音、味、においが何に関連しているの苦しみの停止、ニッバーナ（永遠の至福のための究極の目標）、身体的現象や精神的な現象何、bhikkhusです、楽しい、不快ではない不快な、あるいは自分の欠点を望む人々である、自分の損失を望む人に、自分の不快感を望む人たち、彼らに遭遇、一緒にいる、関連している、添付ファイル、会議から1の非解放を望む人たち：この、bhikkhusは、嫌が何であるかに関連しているの）がdukkha（苦しみの停止、ニッバーナ（永遠の至福のための究極のゴールと呼ばれています。
そして、（フォームのように、ここで？合ったものから分離されているの苦しみの停止、ニッバーナ（永遠の至福のための究極のゴールは）、音、味、匂い、身体的現象や精神的な現象するがあるがdukkhaもの、bhikkhusです、喜ば楽しく、快適な、あるいは自分の優位性を望む人たちを、自分の利益を望む人は、自分の快適さを望む人は、添付ファイル、満たしていないから自分の解放を望む人たちは、彼らに遭遇ない、一緒にされていない、関連するものではありません。これは、bhikkhusは、快適であるものから分離されているのがdukkha（苦しみの停止、ニッバーナ（永遠の至福のための究極の目標）と呼ばれています。
そして、何、bhikkhusは、生まれての特性を有するがdukkha（苦しみの停止、人間では、1つは欲しいものを得ていないのニッバーナ（永遠の至福のための究極の目標）、bhikkhus、ある、そんな願いが発生：？「ああ、本当に、よいです私たちが誕生（ジャティに来ないかもしれないが、本当に私たちのために（ソート、種類、さまざまな;仏教の意味での出産や有無、再誕生、新たな存在;系譜、家族、カースト誕生）、およびそこジャティではありません。出生または存在仏教感、再誕生、新たな存在で、血統、家族、カースト;。。ソート、種類、様々な）「しかし、これは希望によって達成されるべきではないこれがdukkha（苦しみの停止、ニッバーナです一つは欲しいものを得ていないの（永遠の至福のための究極の目標）。
人間では、bhikkhusは、古くなっての特性を持つ、そんな願いが生じる：「ああ、私たちのために実際に、そこジャラすることはできません（旧年齢、老朽化、減衰が）、本当に、我々は老齢（JARAに来ないかもしれません、老朽、ディケイ）。」これは希望することによって達成されるものではありません。これがdukkha（1つは欲しいものを得ていないの永遠の至福のために苦しみ、ニッバーナ（究極の目標）の停止です。
病気の特性を持つ人間、bhikkhusでは、そんな願いが生じる：「ああ、本当に、私たちのために病気がない可能性があり、本当に、私たちは病気に来ないかもしれません。」これは希望することによって達成されるものではありません。これがdukkha（1つは欲しいものを得ていないの永遠の至福のために苦しみ、ニッバーナ（究極の目標）の停止です。
人間では、bhikkhusは、古くなっての特性を持つ、そんな願いが生じる：「ああ、本当に、本当にそこマラナ（死ぬ、死）私たちのために、あることとないかもしれない、私たちはマラナ（瀕死、死亡）に来ないかもしれません。」これは希望することによって達成されるものではありません。これがdukkha（1つは欲しいものを得ていないの永遠の至福のために苦しみ、ニッバーナ（究極の目標）の停止です。
人間では、bhikkhusは、悲しみ、嘆き、がdukkha（苦しみの停止、ニッバーナ（永遠の至福のための究極の目標）、domanassaと苦痛の特性を持つ、そんな願いが生じる：「ああ、本当に、悲しみ、嘆き、がdukkhaがない可能性があり苦しみ、ニッバーナ永遠の至福のための（究極の目標）の（停止、domanassa（落胆、暗がり、憂鬱）と私たちのために苦痛、そして実際に、私たちは悲しみに来ないかもしれない、嘆き、がdukkha（苦しみの停止、ニッバーナ（究極の目標のためにエターナルブリス）、domanassa（落胆、暗がり、憂鬱）および苦痛。「しかし、これは希望によって達成されるものではない。これがdukkha苦しみの（停止、ニッバーナ（永遠の至福のための究極の目標である）1は、欲しいものを得ていませんの。
そして、bhikkhusは、短い中5upādānakkhandhas（;存在にしがみついて、添付ファイル薪、燃料）何ですか？彼らは次のとおりです。ルパ（フォーム、図形、形状、画像、表現、体;グラムで口頭または名目上のフォーム;美しさ、自然な状態;特性。）upādānakkhandha（薪、燃料;存在にしがみついて、添付ファイル）、vedanā （感情、感覚、知覚、痛み、苦しみ）upādānakkhandha（薪、燃料;存在にしがみついて、添付ファイル）、サンナ（センス、意識、知覚、知性、思考、記号、ジェスチャー;名）upādānakkhandha（薪、燃料、しがみつきます有無、添付ファイル）に、行（、構築準備、完成、飾る;集計;問題;カルマ; skandhas）upādānakkhandha（薪、燃料;存在にしがみついて、添付ファイル）、viññāṇa（知能、知識、意識、思考、心）upādānakkhandha（薪、燃料;存在にしがみついて、添付ファイル）。これらは短い、bhikkhus、5upādānakkhandhas（;存在にしがみついて、添付ファイル薪、燃料）で呼び出されます。
これは、bhikkhus、がdukkhaのariyasacca（苦しみ、ニッバーナ永遠の至福のための（究極の目標）サブライム真実、ノーブル真実の停止））と呼ばれています
次のURLをご覧ください。
http://www.youtube.com/watch?v=R96vx8QVlgE
ために
ラタナスッタ（1/4）僧菩提によってDHARMAの講義-1：52：09
2012年11月22日に公開
DHARMA講義、僧BodhiBioによってラタナのスッタ1：僧菩提は1944年にニューヨークで生まれた彼は、B.A.を受けましたブルックリン・カレッジ（1966年）と博士からの哲学のクレアモント大学院（1972年）から哲学インチ後半に1972年に彼は彼が遅くヴェンの下で僧侶として任命されたスリランカに行きました。 BalangodaアナンダマイトレーヤMahanayakaティラ。 1984年以来、彼はキャンディの仏教出版協会の編集者、および1988年以来の社長となっています。彼は上座部仏教上の多くの書籍の著者、翻訳者、およびエディタです。 http://www.sobhana.net/audio/english/bodhi/index.htm
スッ
タパーリTipitaka律Pitaka経蔵Abhidhamma
Pitaka仏ダンマダルマ仏教サンガ僧侶僧侶ラオス仏教カンボジアの仏教クメール語仏教タイの仏教スリランカLankian仏教ミャンマー仏教ビルマ仏
教アメリカの仏教マレーシア仏教Singaporian仏教中国の仏教チベット仏教ダンマ・トークダルマ指導ザ・談話マンガラスッタ瞑想サマディヴィパッサナーKaraniyaメッタスッタパーリ仏典四諦僧菩提Thanissaro僧の瞑想音楽癒しの音楽健全な不健全なカルマカンマラタナスッタ
http://www.youtube.com/watch?v=B0mtGoFU59k
ために
ラタナスッタ（2/4）僧菩提によってDHARMAの講義 - 1時01分27秒 - パート2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
ために
ラタナスッタ（3/4）僧菩提によってDHARMAの講義 - 午前1時03分16秒パート3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
ために
ラタナスッタ（4/4）僧菩提によってDHARMAの講義 - 午前一時02分13秒パート4/4
ウォッチしてください：
http://io9.com/buddhism/
09出場時間：-10をhttp://www.youtube.com/watch?v=EwuQRUuZ76w&feature=player_embedded~~V
ために
猿は仏を満たしています
倫理的な哲学の虹色、腸痛む教訓を持つ子供のアニメシリーズ
Annalee Newitz
太平洋を渡る方法を作った古典的な子供のアニメ番組の一つは、モンキーマジックでした、
それは戦い、冗談でいっぱいでした。 。 。約と非常に深い教訓
哲学と倫理。私は猿が満たしている、特にこの1を、愛します
仏、と彼はあるが、宇宙のちっぽけなドットが占有することを学びます
仏によって、その身勝手さは、他の人に痛みを引き起こします。備えました
猿のような奇抜なアニメーションは、仏の心となりに深くダイブ
であることの性質についての恐ろしい発見。最良の部分は、ということです
全体のものは、実際の仏教の話に基づいています。
ここでは、この真剣に奇妙な（そして悲劇的に忘れてしまった）ショーに信用シーケンスを開くはつらつです。
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェックアウト行く非常に良い大義のためです。
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。彼女が主演しました
大蔵経の文字をダビング日本のアクションシリーズモンキー、
英語で。彼女はまた、文字ジュリアMatostheのためにダビングしました
シリーズダンシン日。彼女はのオーディオテープでささやきの声でした
ファーシングウッド（ないテレビシリーズの動物彼女がしばしばあるように
）と混同。彼女はまた、ゲストはで男のエピソードで主演しました
スーツケース（誰かが1968年に、勝…誰かを失う）と10番（
Asquiths、1983）。
マリアは後に彼女の家族の生活に専念するように作用するから引退しました
彼女は他の元の吹き替えキャストメンバーに返されなかったが
彼女はに結婚していた2004年に最後の13のエピソードを復元するモンキー
俳優ジョンChannellミルズは、1998年に亡くなるまで、彼らは3人の子供を持っています。
And furthermore, bhikkhus, a bhikkhu dwells observing
dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariya·saccas (Sublime truth, Noble truths). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariya·saccas (Sublime truth, Noble truths)?
E1. Exposition of Dukkhasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
And what, bhikkhus, is the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))? Jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), aging is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth) (sickness is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth)) maraṇa(Dying, death) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), domanassa(Dejection, gloom, melancholy) and distress is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), association with what is disliked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), dissociation from what is liked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), not to get what one wants is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth); in short, the five upādāna·k·khandhas(Firewood, fuel; clinging to existence, attachment) are dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth).
And what, bhikkhus, is jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety)? For the various beings in the various classes of beings, jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety), the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas(own), the acquisition of the āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin). This, bhikkhus, is called jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).
And what, bhikkhus, is jarā(Old age, decrepitude, decay)? For the various beings in the various classes of beings, jarā(Old age, decrepitude, decay),
the state of being decayed, of having broken [teeth], of having grey
hair, of being wrinkled, the decline of vitality, the decay of the indriyas( Restraint or subjugation of the senses): this, bhikkhus, is called jarā(Old age, decrepitude, decay).
And what, bhikkhus, is maraṇa(Dying, death)?
For the various beings in the various classes of beings, the decease,
the state of shifting [out of existence], the break up, the
disappearance, the death, maraṇa(Dying, death), the passing away, the break up of the khandhas(own), the laying down of the corpse: this, bhikkhus, is called maraṇa(Dying, death).
And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)), the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.
And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.
And what, bhikkhus, is dukkhaCessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)? Whatever, bhikkhus, bodily dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), bodily unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) engendered by bodily contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss).
And what, bhikkhus, is domanassa(Dejection, gloom, melancholy)? Whatever, bhikkhus, mental dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss),, mental unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), engendered by mental contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called domanassa(Dejection, gloom, melancholy).
And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being associated with what is disagreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are unpleasing, not enjoyable, unpleasant, or else those who
desire one’s disadvantage, those who desire one’s loss, those who desire
one’s discomfort, those who desire one’s non-liberation from
attachment, meeting, being associated, being together, encountering
them: this, bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being associated with what is disagreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being dissociated from what is agreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being dissociated from what is agreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) for us, and really, may we not come to jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarā(Old age, decrepitude, decay) for us, and really, may we not come to jarā(Old age, decrepitude, decay).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting sick, such a
wish arises: “oh really, may there not be sickness for us, and really,
may we not come to sickness.” But this is not to be achieved by wishing.
This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraṇa(Dying, death) for us, and really, may we not come to maraṇa(Dying, death).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress for us, and really, may we not come to sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress.” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
And what, bhikkhus, are in short the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment)? They are: the rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the vedanā(Feeling, sensation, perception; pain, suffering) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saṅkhāra( Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the viññāṇa( Intelligence, knowledge; consciousness; thought, mind) upādānakkhandha (Firewood, fuel; clinging to existence, attachment). These are called in short, bhikkhus, the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment).
This is called, bhikkhus, the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
PLEASE VISIT:
http://www.youtube.com/watch?v
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
http://www.youtube.com/watch?v
for
RATANA SUTTA (4/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:02:13 part 4/4
E. ஸச்சா பப்ப
புன ச பரங், பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு. கதங் ச பன
பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு ?
இத, பிக்காவெ, பிக்கு ‘
இதங் துக்கங்,தி யத.பூதங் பஜானதி, அயங் துக்க-ஸமுதாயொ’தி யத.பூதங்
பஜானதி, அயங் துக்க-நிரோதொ’தி யத.பூதங் பஜானதி, அயங் துக்க-நிரோத.காமினி
பதிபதா’தி யத.பூதங் பஜானதி.
E1. துக்கஸச்ச நித்தேஸ
Katamaṃ ca, bhikkhave,
dukkhaṃ ariya·saccaṃ? Jāti-pi dukkhā, jarā-pi dukkhā (byādhi-pi dukkho)
maraṇam-pi dukkhaṃ, soka·parideva·dukkha·domanass·
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.
E4。 Maggasaccaの博覧会
そして、nirodha・gāminīpaṭipadāariyasacca・がdukkhaもの、bhikkhusですか？それはそれはsammādiṭṭhi、sammāsaṅkappo、sammāvācā、sammākammanto、sammā-ājīvo、
sammāvāyāmo、sammāsatiとsammāsamādhi言うことです、maggaaṭṭhaṅgikaちょうどこのariyaです。
そして、何、bhikkhus、sammādiṭṭhiのですか？がdukkhaのNANA、がdukkha-samudaya、がdukkha-nirodhaと、bhikkhus、sammādiṭṭhiと呼ば
れているがdukkha-nirodha-gāminipaṭipada、のナナのナナのナナすなわち、bhikkhus、。
そして、bhikkhus、sammāsaṅkappasは何ですか？ nekkhammaのsaṅkappasであるこれらの、bhikkhus、abyāpādaのsaṅkappas、avihiṃsāのsaṅkappas、それらが呼び出され、bhikkhus、sammāsaṅkappas。
そして、何、bhikkhus、sammāvācāのですか？ 、bhikkhusと呼ばれ、musāvādā控えるpisuṇaのヴァカから棄権、pharusaのヴァカから棄権、およびsamphappalāpaから棄権していることを、bhikkhus、、、sammāvācā。
そして、何、bhikkhus、sammā-kammantaのですか？ 、pāṇātipāta控えるabrahmacariyaから棄権、adinnādānaから棄権していることを、bhikkhusは、そのはsammā-kammanta、bhikkhus、と呼ばれています。
そして、何、bhikkhus、sammā-ājīvaのですか？ここで、bhikkhusは、高貴な弟子は、間違った生活をabandonnedた、それは、bhikkhus、sammā-ājīvaと呼ばれ、生活の権利によって彼の人生をサポートしています。
そして、何、bhikkhus、sammāvāyāmaはありますか？ここで、bhikkhusは、僧は、彼は自分自身を発揮し、彼のviriyaはルーセス、積極的に彼のチッタを適用し、努力していunarisenpāpakaとakusala dhammasの非生じるための彼チャンダを生成します。彼は彼のviriyaは、積極的に彼のチッタを適用し、努めていますルーセス、彼は自分自身を発揮する、アリズンpāpakaの捨てるとakusala dhammasのための彼チャンダを生成します。彼は、彼が自分自身を発揮し、彼のviriyaはルーセス、積極的に彼のチッタを適用し、努力していunarisen kusalaのdhammasの発生するための彼チャンダを生成します。彼は、彼のviriyaをルーセス、彼は自分自身を発揮し、彼らの増加、その開発、彼らの栽培とその完成のため、混乱の彼らの不在のため、発生しkusala dhammasの堅固さのための彼チャンダを生成し、激しく彼のチッタと努めていますが適用されます。これは、bhikkhus、sammāvāyāmaと呼ばれています。
何、bhikkhus、sammāsatiのですか？ここでは、bhikkhus、僧は、世界に向けてabhijjhā-domanassaをあきらめた、ATAPIsampajāno、KAYAにsatimāをカヤを観察宿ります。彼は、ATAPIsampajāno、vedanāにvedanāを観察宿るsatimā、世界に向けてabhijjhā-domanassaをあきらめました。彼は、ATAPIsampajāno、チッタでチッタを観察宿るsatimā、世界に向けてabhijjhā-domanassaをあきらめました。彼は・sの説法中・sで、ATAPIsampajānoダンマを観察宿る、satimā、世界に向けてabhijjhā-domanassaをあきらめました。これは、bhikkhus、sammāsatiと呼ばれています。
そして、何、bhikkhus、sammāsamādhiのですか？ここでは、bhikkhus、最初jhānaに入ったakusala dhammasから切り離さカーマから切り離さ僧は、、、剥離から生まれピティとsukhaで、vitakkaとvicāraと、そこに遵守します。 vitakka-vicāraのシュティリングにより、第2jhānaに入った、彼はサマディから生まれピティとsukhaで、vitakkaもvicāraことなく、内側tanquilizationで、その中チッタの統一を遵守します。そして、ピティに向かって無関心で、彼はupekkha、佐藤sampajānoに遵守、彼はariyasが記述カヤsukhaで経験： ‘[この] sukhaで安穏なと意識ドエルである1′を、第三jhānaに入った、と彼は遵守そこに。 sukhaを放棄し、がdukkha、somanassaを放棄し、upekkhaとサティの純度で、sukhaもがdukkhaことなく、以前に持っ消えdomanassa、第jhānaに入った、彼はそこに遵守します。これは、bhikkhus、sammāsamādhiと呼ばれています。
これは、がdukkha・nirodha・gāminīpaṭipadāariyasacca、bhikkhus、と呼ばれています。
こうして彼は、内部dhammasでdhammasを観察宿る、または彼が外部dhammasでdhammasを観察宿る、または彼は内部と外部dhammasでdhammasを観察宿ります。彼はdhammasで現象のsamudayaを観察宿る、または彼がdhammasに離れ現象の通過を観察宿る、または彼はsamudayaを観察し、dhammasに離れ現象の渡し宿ります。あるいは、[実現：]「これらはdhammasです！」サティは単なるナナと単なるpaṭissatiの程度まで、彼は切り離さ宿る、と世界で何かにしがみつくしない、彼に存在しています。したがって、bhikkhus、僧は4 ariyaへの参照・saccasで、dhammasでdhammasを観察宿ります。
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェックアウト行く非常に良い大義のためです。
FOREVER雅子 - 公式夏目雅子のウェブサイト。
masako_1
masako_2
masako_3
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。彼女が主演しました
大蔵経の文字をダビング日本のアクションシリーズモンキー、
英語で。彼女はまた、文字ジュリアMatostheのためにダビングしました
シリーズダンシン日。彼女はのオーディオテープでささやきの声でした
ファーシングウッド（ないテレビシリーズの動物彼女がしばしばあるように
）と混同。彼女はまた、ゲストはで男のエピソードで主演しました
スーツケース（誰かが1968年に、勝…誰かを失う）と10番（
Asquiths、1983）。
マリアは後に彼女の家族の生活に専念するように作用するから引退しました
彼女は他の元の吹き替えキャストメンバーに返されなかったが
彼女はに結婚していた2004年に最後の13のエピソードを復元するモンキー
俳優ジョンChannellミルズは、1998年に亡くなるまで、彼らは3人の子供を持っています。
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.
大和言葉
1966水曜日2016年8月24日
Satipatthana
Satipatthanaスッタ（マインドフルネスの基礎に関する談話）
誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
7年間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
7年、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
6年間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
6年間、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
5年間このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
一人で5年、bhikkhusをしてみましょう。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
4年間このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
4年間、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
3年間このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
3年間、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
2年間このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
経蔵
2年、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
1年間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
単独で1年、bhikkhusをしてみましょう。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
7ヶ月間、このように、二つの結果のいずれかが期待できます。
目に見える現象のいずれかで[完全な]知識、またはいくつかがある場合
、anāgāmitaを左にしがみつい。
7ヶ月、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
6ヶ月間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
6ヶ月、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
5ヶ月間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
5ヶ月、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
4ヶ月間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
一人で4ヶ月、bhikkhusをしてみましょう。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
3ヶ月間、このように、二つの結果のいずれかが期待できます。
目に見える現象のいずれかで[完全な]知識、またはいくつかがある場合
しがみついて左、anāgāmita
3ヶ月、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
2ヶ月間、この方法では、2つの結果のいずれかが期待できる。どちら
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
2ヶ月、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
1ヶ月間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
単独で1月、bhikkhusをしてみましょう。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
半月ためのこの方法では、2つの結果のいずれかが期待できます。
目に見える現象のいずれかで[完全な]知識、またはいくつかがある場合
、anāgāmitaを左にしがみつい。
bhikkhus、半月おろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
週のこの方法では、2つの結果のいずれかが期待できる。どちら
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
「これ、bhikkhusは、精製何もにつながるパスです
人間の、悲しみと嘆きの克服、消失
がdukkha-domanassa、正しい方法の達成、ニッバーナの実現のため、それは4satipaṭṭhānasを言うことです。」このように、それは言われており、このすべてに基づいて、それは言われています。
したがってBhagavāを話しました。喜んで、bhikkhusはBhagavāの言葉を歓迎しました。
ウェブサイト：
夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェックアウト行く非常に良い大義のためです。
FOREVER雅子 - 公式夏目雅子のウェブサイト。
英国のテレビボイスオーバー：マリア・ウォーバーグ：
マリア・ウォーバーグは、1952年に生まれた英国の女優です。彼女が主演しました
大蔵経の文字をダビング日本のアクションシリーズモンキー、
英語で。彼女はまた、文字ジュリアMatostheのためにダビングしました
シリーズダンシン日。彼女はのオーディオテープでささやきの声でした
ファーシングウッド（ないテレビシリーズの動物彼女がしばしばあるように
）と混同。彼女はまた、ゲストはで男のエピソードで主演しました
スーツケース（誰かが1968年に、勝…誰かを失う）と10番（
Asquiths、1983）。
マリアは後に彼女の家族の生活に専念するように作用するから引退しました
彼女は他の元の吹き替えキャストメンバーに返されなかったが
彼女はに結婚していた2004年に最後の13のエピソードを復元するモンキー
俳優ジョンChannellミルズは、1998年に亡くなるまで、彼らは3人の子供を持っています。
Satipatthana Satipatthanaスッタ（マインドフルネスの基礎に関する談話） 誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
7年間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 7年、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
6年間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 6年間、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
5年間このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 一人で5年、bhikkhusをしてみましょう。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
4年間このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 4年間、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
3年間このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 3年間、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
2年間このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。
経蔵 2年、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
1年間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 単独で1年、bhikkhusをしてみましょう。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
7ヶ月間、このように、二つの結果のいずれかが期待できます。
目に見える現象のいずれかで[完全な]知識、またはいくつかがある場合
、anāgāmitaを左にしがみつい。 7ヶ月、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
6ヶ月間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 6ヶ月、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
5ヶ月間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 5ヶ月、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
4ヶ月間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 一人で4ヶ月、bhikkhusをしてみましょう。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
3ヶ月間、このように、二つの結果のいずれかが期待できます。
目に見える現象のいずれかで[完全な]知識、またはいくつかがある場合
しがみついて左、anāgāmita 3ヶ月、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
2ヶ月間、この方法では、2つの結果のいずれかが期待できる。どちら
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 2ヶ月、bhikkhusおろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
1ヶ月間、このように、二つの結果の一つが期待されることがあります。どちらか
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 単独で1月、bhikkhusをしてみましょう。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
半月ためのこの方法では、2つの結果のいずれかが期待できます。
目に見える現象のいずれかで[完全な]知識、またはいくつかがある場合
、anāgāmitaを左にしがみつい。 bhikkhus、半月おろか。誰でも、bhikkhusについては、これらの4satipaṭṭhānasを練習だろう
週のこの方法では、2つの結果のいずれかが期待できる。どちら
【完璧な可視現象における知識、またはいくつかの執着がある場合
左、anāgāmita。 「これ、bhikkhusは、精製何もにつながるパスです
人間の、悲しみと嘆きの克服、消失
がdukkha-domanassa、正しい方法の達成、ニッバーナの実現のため、それは4satipaṭṭhānasを言うことです。」このように、それは言われており、このすべてに基づいて、それは言われています。 したがってBhagavāを話しました。喜んで、bhikkhusはBhagavāの言葉を歓迎しました。 ウェブサイト： 夏目雅子ひまわり基金 - 癌と日本の女性を支援する慈善団体。それはとてもそれをチェックアウト行く非常に良い大義のためです。 FOREVER雅子 - 公式夏目雅子のウェブサイト。 英国のテレビボイスオーバー：マリア・ウォーバーグ： マリア・ウォーバーグは、1952年に生まれた英国の女優です。彼女が主演しました
大蔵経の文字をダビング日本のアクションシリーズモンキー、
英語で。彼女はまた、文字ジュリアMatostheのためにダビングしました
シリーズダンシン日。彼女はのオーディオテープでささやきの声でした
ファーシングウッド（ないテレビシリーズの動物彼女がしばしばあるように
）と混同。彼女はまた、ゲストはで男のエピソードで主演しました
スーツケース（誰かが1968年に、勝…誰かを失う）と10番（
Asquiths、1983）。
マリアは後に彼女の家族の生活に専念するように作用するから引退しました
彼女は他の元の吹き替えキャストメンバーに返されなかったが
彼女はに結婚していた2004年に最後の13のエピソードを復元するモンキー
俳優ジョンChannellミルズは、1998年に亡くなるまで、彼らは3人の子供を持っています。
Websites:
NATSUME MASAKO SUNFLOWER FUND - a charity to help Japanese women with cancer. It’s for a VERY good cause so go check it out.
FOREVER MASAKO - Official Masako Natsume website.
Uk tv voice-over : Maria Warburg :
Maria Warburg is a British actress who was born in 1952 . She starred in
the Japanese action series Monkey, dubbing the character of Tripitaka
in English. She also did dubbing for the character Julia Matosthe in the
series Dancin’ Days. She was the voice of Whisper in the audio tapes of
The Animals of Farthing Wood (not the television series as she is often
confused with). She also guest starred in an episode of Man in a
Suitcase (Somebody Loses Somebody… Wins, in 1968) and Number 10 (The
Asquiths, 1983).
Maria later retired from acting to concentrate on her family life
although she did return with the other original dubbed cast members of
Monkey to restore the last 13 episodes in 2004. She was married to the
actor John Channell Mills until his death in 1998. They have 3 children.
Satipatthana Sutta (Discourse on the Foundations of Mindfulness)
For whoever, bhikkhus, would practice these four satipaṭṭhānas
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, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for four months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for three months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita
Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for two months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for half a month, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.
Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for a week, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
“This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said, and on the basis of all this has it been said.
Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ ti.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ ti.
Idam·avoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti.
http://www.chinabuddhismencyclopedia.com/en/index.php/Digha_Nikaya
Satipatthana Sutta (Discourse on the Foundations of Mindfulness)
For whoever, bhikkhus, would practice these four satipaṭṭhānas
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, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for four months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for three months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita
Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for two months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for half a month, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.
Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for a week, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
“This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said, and on the basis of all this has it been said.
Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ ti.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.
‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ ti.
Idam·avoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti.
http://www.chinabuddhismencyclopedia.com/en/index.php/Digha_Nikaya