Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation
from Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
Brahmajālasuttaṃ
Paribbājakakathā
Brahmajala Sutta (Discourse on the Net of Perfect Wisdom ) Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka
Voice of All Awakened Aboriginal Societies (VoAAAS)
‘Holy
dips won’t wash away sins’: Mayawati’s dig at Murderer of democratic
institutions & Master of diluting intitutions ( Modi ) after
gobbling the Master Key by tampering the fraud EVMs launched the Kisan
Samman Nidhi scheme in Gorakhpur on Sunday and took the dip and offered
prayers during his visit to the ongoing Kumbh Mela on the same day. 08) Classical Afrikaans– Klassieke Afrikaans,09) Classical Albanian-Shqiptare klasike,10) Classical Amharic-አንጋፋዊ አማርኛ,11) Classical Arabic-اللغة العربية الفصحى
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A song from the old Hindi movie which was made in 1980 , Bharat Bhushan
in & as Angulimala., its a historic .This is the selected
part/songs of the old Hindi movie which was made in 1980 , Bharat
Bhushan in & as Angulimala., its a historical story of how a noble
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after he meets Buddha he reverts to humanity following foot steps of Buddha becomes enlightened Arhat.
If you want to download life book of Angulimala check this, the first one
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UNI- GIRLS Published on Jan 28, 2017 السلام عليكم , اليوم ارجعنالكم في فيديو جديد و نوعية جديدة من الفيديوهات ! ان شاء الله عجبكم ؟؟ رابط الفيديو السابق: https://youtu.be/Guqn0EA75bE لا تنسوا تشتركوا بالقناة بالضغط على زر الاشتراك الاحمر و تتابعونا على مواقع التواصل الاجتماعي insta : 2UNIGIRLS snap chat : 2UNIGIRLS facebook : https://www.facebook.com/2unigirls/?f…
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Tipiṭaka (erromatar) Tipiṭaka (Mūla) Vinayapiṭaka Suttapiṭaka Dīghanikāya Sīlakkhandhavaggapāḷi 1. Brahmajālasuttaṃ From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya
Supreme Master Television Published on Jul 12, 2008 http://suprememastertv.com/ - From the Holy Buddhist Tipitaka: Sutta Pitaka -Samyutta Nikaya (In English), Episode: 618, Air date: 24 - May - 2008 Category Entertainment
First Bengali texts on SuttaCentral Meta Updates Vimala Jun ‘18
I’ve uploaded the first Bengali texts to SuttaCentral: a translation of
the Therāpadāna and Therīapadāna by Ven. Karunabangsha Bhikkhu and
coded by Ayya Kathrin @vimalanyani. :pray:
We will add more texts
in the future. The main problem with these texts is that they have not
been written in a unicode font and it needs to be converted, which takes
time.
Early Buddhist texts and modern translations. Suttas (sutras) from the
Tipitaka (Tripitaka) in Pali, Chinese, Sanskrit, and Tibetan with the
Buddha’s teachings on mindfulness, insight, wisdom, and meditation.
I’ve
uploaded the first Bengali texts to SuttaCentral: a translation of the
Therāpadāna and Therīapadāna by Ven. Karunabangsha Bhikkhu and coded by
Ayya Kathrin @vimalanyani. 🙏 We will add more texts in the future. The
main problem with these texts is that they have not been written in a
un…
I’ve
uploaded the first Bengali texts to SuttaCentral: a translation of the
Therāpadāna and Therīapadāna by Ven. Karunabangsha Bhikkhu and coded by
Ayya Kathrin @vimalanyani.
We will add more texts in the future. The main problem with these
texts is that they have not been written in a unicode font and it needs
to be converted, which takes time.
Tipi (aka (римски) Tipiṭaka (Мула) Vinayapiṭaka Suttapiṭaka Dīghanikāya Sīlakkhandhavaggapāḷi 1. Bra2:19 / 51:38 Bangla Buddhist Sutta Full Album By Priya Baruahmajālasuttaṃ BDS TV Published on Jul 18, 2015 Subscribe to this channel নিজে শুনুন এবং শেয়ার করে অন্যকে দেখার ও শুনার সুযোগ করে দিন….. বৌদ্ধ শাসন চিরজীবি হোক । জগতের সকল প্রাণী সুখী হোক। Bangla Buddhist song Buddhist Sutta
Jayamangala Atta Gatha Nara Singha Gatha Ratna Sutta Mahamangala Sutta Namami bodhag বৌদ্ধ শাসন চিরজীবি হোক । জগতের সকল প্রাণী সুখী হোক। Bangla Buddhist song Buddhist Sutta Category Education
‘Holy
dips won’t wash away sins’: Mayawati’s dig at Murderer of democratic
institutions & Master of diluting intitutions ( Modi ) after
gobbling the Master Key by tampering the fraud EVMs launched the Kisan
Samman Nidhi scheme in Gorakhpur on Sunday and took the dip and offered
prayers during his visit to the ongoing Kumbh Mela on the same day.
SHAHI
dip in Sangam by Modi will not be able to wash sins of reneging poll
promises, treachery and other state wrongs. Not possible for people to
forgive BJP ( Brashtachar Jiyadha Psychopths) easily for making their
life miserable through deeds of Notebandi (demonetisation), GST,
Vengeance, Casteism, Communal and Authoritarian rule ,” Mayawati posted
on Twitter.
She also said the farmers’ scheme, announced in the interim Budget, would not benefit farmers.
“Modi
should differentiate between farmers and landless labourers, His Kisan
Samman Nidhi scheme of Rs 500 per month will not helpful for farmers who
wants remunerative price of their produce which BJP govt has failed to
ensure. This is a failure” Mayawati posted on Twitter.
Minutes
after Modi launched the Rs 75,000 crore cash transfer scheme for
farmers, Mayawati said the scheme was “atrocious, arrogant” and an
“insult” to farmers. She said the annual payout of Rs 6,000 to the
farmers translated to Rs 500 per month and Rs 17 per day. This she said
was a “pittance” and accused the BJP of merely doing lip service to the
farmers.
The BSP has entered into an electoral alliance with
Akhilesh Yadav’s Samajwadi Party for the Lok Sabha elections, due this
year. Her party will contest 38 Lok Sabha seats in Uttar Pradesh while
the SP would field candidates in 37 constituencies.
The CJI must dissolve the Central Government and go for fresh polls with Ballot Papers. Then the BJP will only get 0.1% votes.
https://thewire.in/labour/technological-solutions-including-robots-aim-to-end-manual-scavengingTechnological
Solutions, Including Robots, Aim to End Manual Scavenging
According
to the Rashtriya Garima Abhiyan, 600 people have died in the last
one-and-a-half years while working as manual scavengers. At the ‘India
SaniTech Forum’ innovators showcased technologies they have developed
with the aim of putting an end to manual scavenging. New Delhi: At the
‘India SaniTech Forum’ on Saturday, innovators showcased technologies
that they have developed with the aim of putting an end to manual
scavenging. The solutions included a robot that can go down a manhole to
clean the sludge; remote controlled devices that can break down sludge
that has turned solid; and monitoring systems that can send alerts if
the gases inside the manhole turn toxic.
Even though employment
of a person to manually clean sewers or septic tanks is prohibited by
law, several thousand continue to be employed as manual scavengers.
According to the Rashtriya Garima Abhiyan, 600 people have died in the
last one-and-a-half years while working as manual scavengers. In
September alone, 11 workers died while cleaning septic tanks and sewers.
A
group of young engineers from Kerala have designed a robot which they
have named ‘Bandicoot’. The robot is capable of entering and cleaning
sewers and manholes. “The idea was to end the need for a human being to
enter a manhole. This robot can enter a manhole and clean it
thoroughly,” said Rashid K., one of the four founders of their startup
‘Genrobotics’ which has designed ‘Bandicoot’.
Once
inside the manhole, the robot spreads its arms and scoops out the solid
and liquid filth that often leads to blockages inside sewers. Its
movements are remote controlled by a device attached to it. The robot
can also detect and warn against toxic gas inside a manhole. Currently,
one unit of ‘Bandicoot’ costs Rs 12 lakh and the innovators are working
on reducing the cost.
Some units of the robot have been deployed
by three municipal corporations in Kerala, Tamil Nadu and Andhra
Pradesh. “The response has been good. The robot has worked effectively,”
said Rashid.
Another innovation is a device designed by a young
engineer, Divanshu Kumar, from the Indian Institute of Technology,
Madras. The device is a cylindrical hull which can be lowered into a
septic tank. It can clean the sludge that settles at the bottom of the
septic tank after years of accumulation of faecal matter. Kumar, the
21-year-old developer of the instrument claims that it can even break
down sludge that turns solid, almost concrete. “It has a strong
mechanism and is able to cut through even solid sludge,” he said.
Having
only recently designed the instrument, Kumar has so far only tested it
in water. The tests yielded positive results. The technological
challenge currently for Kumar is to ensure that the instrument is able
to enter septic tanks, where the gas can be toxic and not explode as the
instrument runs on electricity. “This here is just a prototype. I am
very close to a solution so that the instrument can enter a septic tank
and not explode. It should be ready in a few months,” said Kumar.
Another innovator, Balakrishnan, is a former employee of the Hindustan
Aeronautics Limited. After his retirement, he and another colleague,
Germiya Ongolu, set up Ajantha technologies to try and solve the problem
of manual scavenging in India. They have designed mechanical devices
which detect toxic gases, clean sewers and septic tanks and eliminate
the need for manual cleaning.
At
the first stage is a gas detector module which is attached to a manhole
and can send a text message after the levels of toxic gas inside reach
alarming levels. Most of the deaths of workers while performing manual
scavenging have occurred due to inhaling toxic gases that form inside
sewers. The toxic gases can be harmful even if a worker is not entering
the sewer and is only lowering instruments into it as the gases that
emanate can cause skin diseases. If the levels of toxic gas are known,
as this device is built to ensure, those risks can be mitigated.
Another
device is a jet powered mechanical instrument which can clear
obstructions and flush a sewer clean. “It is designed to work inside the
sewer where it can pulverise the debris, waste water and sludge that
has accumulated inside. The device is fitted with cutting blades which
can cut through tough blockages. The water jet is able to spin the
turbine to propel the device forward inside the sewer,” said
Balakrishnan.
The instrument has been designed for sewer pipes of
varying diameters – 200, 250, 300 and 400 millimetres. In the tests
conducted, it has been found to be performing satisfactorily.
“We
have had several meetings with the Telangana government. They have
tested the products and their response has been positive. It is likely
that they will soon order some of the products and will be using them,”
said Balakrishnan.
Balakrishnan and Ongolu are also working on
designing a full body suit that workers employed in the task of cleaning
sewers can wear to ensure that they remain protected against toxic
gases. “Even those workers who don’t actually enter sewers and remain at
the level of the road, are exposed to gases because they flow out as
soon as the manhole is opened. So, we are designing a suit that they can
wear which will ensure that they are protected,” said Balakrishnan.
manual scavenging News SC asks all states, UTs to file info on manual scavengers employed directly or indirectly Hearing
a plea on the issue, a bench of justices A K Sikri and S Abdul Nazeer
observed that the matter was serious and asked all the states and the
UTs to file their reply within four weeks. 3 weeks ago Officials distance dept from drain death: ‘No need for safety gear’ The
children from Shriram Basti, Gandhi Vihar, know Kishan Lal died under a
heap of garbage, how their fathers tried to pull him out, and how his
three children now face an uncertain future. 1 month ago Advertising Manual scavenging incident: FIR registered for ‘forcing’ sanitary worker to go inside manhole Since
August, this has been the fourth incident in Ludhiana city of sanitary
workers getting sick while cleaning manholes manually which is a banned
practise as per the orders of Supreme Court. 3 months ago Delhi: Kin of dead manual scavengers seek fresh start with machines In August, the Delhi government had announced that it would help secure loans for people to buy sewer-cleaning machines. 3 months ago Puu, a children’s book on manual scavenging, was born of ‘anger’ “The
reason we used flowers is because the Tamil word Puu (meaning flowers)
sounds a lot like an English word that means something completely
different. It was the perfect metaphor.” 3 months ago Manhole deaths in Mumbai: Contractor held, labourers died due to suffocation, say cops On
Friday, three men — Ghanshyam Kori (40), Mahadev Dhonde(36) and Devidas
Pachange (40) — were found dead inside a manhole chamber while cleaning
the drains in Kalyan’s Tilak Nagar area. 4 months ago Advertising In most manual scavenging deaths, no FIR filed, no compensation to kin: Study The
study was carried out in 11 states by Rashtriya Garima Abhiyan, the
coalition of civil society organisations working towards eradication of
manual scavenging. 5 months ago Delhi CM asks: Why didn’t manual scavenging panel meet? Under
the Act, a state-level monitoring committee chaired by the CM or a
minister nominated by him should meet every six months. The panel was
formed in the capital last December, but met for the first time on
Monday. 5 months ago One manual scavenging death every five days: Official data Data
obtained by The Indian Express shows that only 109 of the 170 districts
have filed their response, and only 62 have identified at least one
manual scavenger. 5 months ago Delhi Govt to prepare list of manual scavengers Over
the last seven years, 31 workers in Delhi have died while cleaning
sewer lines, rainwater harvesting pits or sewage treatment plants.
Master
of diluting institutions & Murderer of democratic institutions
(modi) must get inside the man holes instead of gimmicks like this. All
the democracies of the world use suction trucks to avoid human beings
getting inside to man holes. Because of the caste system in our
manuvadhi set up the Arogya Rakshas of all beings are forced to clean
drainages and entering man holes.
This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.
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from Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca
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Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation
from Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
Brahmajālasuttaṃ
Paribbājakakathā
Brahmajala Sutta (Discourse on the Net of Perfect Wisdom ) Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka
Voice of All Awakened Aboriginal Societies (VoAAAS)
Dhamma Talks
for
attaining Peace
from
Knowing and Seeing
a Handful of Leaves
a Handful of Leaves
04) Classical Hela Basa (Hela Language),05) Classical Pali,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,07) Classical Cyrillic
5.7K 207 Share Save Mahakatha - Meditation Mantras Premiered Jan 8, 2019 Buddhist Mantra For Healing all Sufferings, Pain and Depression - Tayata Om Bekandze
Tayata Om is an ancient and auspicious Busshist mantra that invokes
healing from all forms of suffering. This Tibetan chant is said to
relieve humans and animals of their physical and mental pain and bring
them peace, good health and prosperity.
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Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation
from Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
Brahmajālasuttaṃ
Paribbājakakathā
Brahmajala Sutta (Discourse on the Net of Perfect Wisdom ) Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka
Voice of All Awakened Aboriginal Societies (VoAAAS)
Dhamma Talks
for
attaining Peace
from
Knowing and Seeing
a Handful of Leaves
03)Magadhi Prakrit,04) Classical Hela Basa (Hela Language),05) Classical Pali,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,07) Classical Cyrillic
03)Magadhi Prakrit,
https://www.youtube.com/watch?v=GdqbPbZDGEk
The Dhammapada Pāli Prakrit धम्मप dhammapada pali version
Dhammatalks.net was created to compile the Dhamma teachings for sharing and to prolong the Buddhasāsana
by release.
In one’s effort in the practice of the releasing Truth as realised & taught by the Sammasambuddha,
please dedicate one’s merits and virtues
straightforwardly towards this same realisation. May there arise the wisdom
that truly penetrates in the attainment of Nibbana.
Idam me puññam asavakkhaya’vaham hotu. Idam me sīlam magga-phala-ñanassa
paccayo hotu.
LESSON 2915 Tue 26 Feb 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness ESSENCE OF TIPITAKA http://www.buddha-vacana.org/index.html Positive Buddha Vacana — The words of the Buddha — Interested in All Suttas of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation from Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS) 03)Magadhi Prakrit,04) Classical Hela Basa (Hela Language),05) Classical Pali,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,07) Classical Cyrillic
Brahmajala Sutta (Discourse on the Net of Perfect Wisdom )
Brahmajala Sutta (Discourse on the Net of Perfect Wisdom ) Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka
Paribbajaka katha: about the (two) Wandering Ascetics Cula Sila (Minor Morality) Majjhima Sila (Middle Morality) Maha Sila (Major Morality) Exposition on Wrong Views Eighteen Wrong Views Relating to the Past Four Kinds of Eternity View (Sassataditthi) Four Views of Eternity and Non-eternity (Ekacca Sassata Ditthi) Four views of the world being Finite or Infinite (Antananta Ditthi) Four Kinds of Indecisive Evasion (Amaravikkhepa Ditthi) Two Doctrines of Non-causality (Adhiccasamuppanna Vada) Forty-four Views Relating to the Future (Aparantanuditthi) Eight
Kinds of Belief in the Non-existence of Sanna after Death -
(Uddhamaghatanika Asanni Vada) Eight Kinds of Belief in the Existence
of neither Sanna nor Non-Sanna After Death (Uddhamaghatanika Nevasanni
Nasanni Vada) Seven Kinds of Belief in Annihilation (Uccheda Vada)
Five Kinds of Belief in (Mundane) Nibbana as Realizable in this Very
Life (Ditthadhamma Nibbana Vada) Agitation Conditioned by Wrong Views and Craving (Paritassita Vipphandita Vara) Contact as Cause (Phassa Paccaya) No
Possibility of Feeling without Contact (Netam Thanam Vijjati Vara Of
the Round of Suffering Caused by Wrong Views (Ditthigatikadhitthana
Vatta Katha)
Paribbajaka katha: about the (two) Wandering Ascetics
1. Thus have I heard:
Once the Bhagava1 (the Exalted One) made a long journey from Rajagaha to Nalanda with a large company of bhikkhus2
numbering five hundred. Suppiya, a wandering ascetic, was also making a
long journey from Rajagaha to Nalanda together with his pupil, the
youth Brahmadatta.
In
the course of the journey Suppiya, the wander ing ascetic, maligned the
Buddha, the Dhamma and the Samgha in many ways. The youth Brahmadatta,
the pupil of Suppiya, however, praised the Buddha, the Dhamma and the
Samgha in many ways. Thus the teacher and the pupil, each saying things
directly contradictory to the other, followed behind the Bhagava and the
company of bhikkhus.
2.
Then the Bhagava went up to the King’s Rest House at the Ambalatthika
garden to put up there with his company of bhikkhus for one night. The
wandering ascetic, Suppiya, approached the same Rest House with his
pupil, the youth Brahmadatta, to put up there for one night. At the
garden also, the wandering ascetic, Suppiya, maligned the Buddha, the
Dhamma and the Samgha in many ways, whereas his pupil, the youth
Brahmadatta, praised tho Buddha, the Dhamma and the Samgha in many ways.
And in this manner the teachcr and the pupil were each saying things
directly contradictory to the other.
3.
Then, as the night ended and the day dawned, the bhikkhus congregated
in the pavilion when the following conversation arose: “Friends! How
wonderful!
And,
indeed, how marvellous, friends, that what has never happened before
has now happened! The Exalted One, the All-knowing, the All-seeing, the
Homage-worthy, the Perfectly Self-Enlightened, understands with clear
penetration the varied dispositions of sentient beings. (As an example
of how there are varied dispositions of sentient beings, the bhikkhus
continued to say:)3 This wandering ascetic, Suppiya, maligned
the Buddha, the Dhamma and the Samgha in many ways, whereas his pupil,
the youth Brahmadatta., praised the Buddha, the Dhamma and the Samgha in
many ways. The teacher and the pupil, each saying things directly
contradictory to the other, followed behind the Bhagava and the company
of bhikkhus.”
4. The Bhagava, knowing the subject of their talk4
, came to the pavilion, took the seat prepared for him and asked:
“Bhikkhus! What were you talking about as you are assembled here? What
was the subject of your unfinished conversation before I came?” On thus
being questioned, the bhikkhus told the Bhagava thus:
“Venerable Sir! As the night ended and the day dawned, we congregated in this pavilion and the following conversation arose:
‘Friends!
How wonderful! And, indeed, how marvellous, friends, that what has
never happened before has now happened! The Exalted One, the
All-knowing, the All-seeing, the Homage-Worthy, the Perfectly
Self-Enlight ened, understands with clear penetration the varied
dispositions of sentient beings. This wandering ascetic, Suppiya,
maligned the Buddha, the Dhamma and the Samgha in many ways, whereas his
pupil, the youth Brahmadat ta, praised the Buddha, the Dhamma and the
Samgha in many ways. The teacher and the pupil, each say ing things
directly contradictory to the other, followed behind the Bhagava and the
company of bhikkhus.”
“This, Venerable Sir, was the unfinished conversation before the Bhagava came in.
5.
Bhikkhus! if others should malign the Buddha, the Dhamma and the
Samgha, you must not feel resentment, nor displeasure, nor anger on that
account.
Bhikkhus!
If you feel angry or displeased when others malign the Buddha, the
Dhamma and the Samgha, it will only be harmful to you (because then you
will not be able to practise the dhamma).
Bhikkhus!
If you feel angry or displeased when others malign the Buddha, the
Dhamma and the Samgha, will you be able to discriminatc their good
speech from bad?
“No, indeed, Venerable Sir!” said the bhikkhus.
If
others malign me or the Dhamma, or the Samgha, you should explain (to
them what is false as false, saying ‘It is not so. It is not true. It
is, indeed, not thus with us. Such fault is not to be found among us.’
6.
Bhikkhus! If others should praise the Buddha, the Dhamma and the
Samgha, you should not, feel pleased, or delighted, or elated on that
account.
Bhikkhus!
If you feel pleased, or delighted, or elated, when others praise me, or
the Dhamma, or the Samgha, it will only be harmful to you.5
Bhikkhus!
If others praise me, or the Dhamma, or the Samgha, you should admit
what is true as true, saying ‘It is so. It is true. It is, indeed, thus
with us. In fact, it is to be found among us.’
——————————————————————————–
1. Bhagava: This is the most frequently used appellation of the Buddha in the Suttanta Pitaka.
2. Bhikkhus: A bhikkhu is a member of the Buddhist Order (the Samgha).
3. As explained in the Commentary.
4.
The Buddha, through his faculty of knowing other people’s minds and
through his omniscience, already knew all that had happened and all that
had been discussed in his absence. But it was customary for him to ask
the bhikkhus or lay disciples what they had been discussing, as an
introduction to a discourse he would give on the subject.
5.
Feeling of pleasure or delight due to faith in and devotion to the
Buddha is meritorious (kusala dhamma). But when the feeling of pleasure
or delight is tainted with personal attachment to the Buddha, it becomes
demeritorious (akusala dhamma). Thus it will be an obstacle in
practising the dhamma,and will be harmful to the striving for jhana,
magga, phala.
Cula Sila (Minor Morality)1
7. Bhikkhus! When a worldling2 praises the Tathagata3 he might do so only in respect of matters of a trifling and inferior nature, of mere morality.4
And what are those matters of a trifling and inferior nature, of mere
morality, by which a worldling might praise the Tathagata?
8.
Bhikkhus! In his praise of the Tathagata, a worldling might say thus:
‘Samana Gotama abandons all thoughts of taking life and abstains from
destruction of life, setting aside the stick and sword, ashamed to do
evil, and he is compassionate and dwells with solicitude for the welfare
of all living beings.’
Bhikkhus!
In his praise of the Tathagata, a world ling might say thus: ‘Samana
Gotama abandons all thoughts of taking what is not given and abstains
from taking what is not given. He accepts only what is given, wishing to
receive only what is given. He establishes himself in purity by
abstaining from committing theft.’
Bhikkhus!
In his praise of the Tathagata, a world ling might say thus: ‘Samana
Gotama abandons all thoughts of leading a life of unchastity and
practises chastity, remaining virtuous and abstinent from sexual
intercourse, the practice of lay people.’
9.
Bhikkhus! In his praise of the Tathagata, a world ling might say thus:
‘Samana Gotama abandons all thoughts of telling lies and abstains from
telling lies, speaking only the truth, combining truth with truth,
remaining steadfast (in truth), trustworthy and not deceiving.’
Bhikkhus!
In his praise of the Tathagata, a world ling might say thus: ‘Samana
Gotama abandons all thoughts of slandering and abstains from slander.
Hearing things from these people he does not relate them to those people
to sow the seed of discord among them. Hearing things from those people
he does not relate them to these people to sow the seed of discord
among them. He reconciles those who are at variance. He encourages those
who are in accord. He delights in unity, loves it and rejoices in it.
He speaks to create harmony.’
Bhikkhus!
In his praise of the Tathagata, a world ling might say thus: ‘Samana
Gotama abandons all thoughts of speaking harshly and abstains from harsh
speech. He speaks only blameless words, pleasing to the ear,
affectionate, going to the heart, courteous, pleasing to many and
heartening to many.’
Bhikkhus!
In his praise of the Tathagata, a worldling might say thus: ‘Samana
Gotama abandons all thoughts of talking frivolously and abstains from
frivolous talk. His speech is appropriate to the occasion, being
truthful, beneficial, consistent with the Doctrine and the Discipline,
memorable, timely and opportune, with reasons, confined within limits
and conducive to welfare.’
10.
In his praise of the Tathagata, a world ling might say thus: ‘Samana
Gotama abstains from destroying all seeds and vegetation.
‘Samana Gotama takes only one meal a day, not taking food at night and fasting after mid-day.
‘Samana
Gotama abstains from dancing, singing, music and watching
(entertainments) that is a stumbling block to the attainment of
morality.
‘Samana Gotama abstains from wearing flowers, using perfumes and anointing with unguents.
‘Samana Gotama abstains from the use of high and luxurious beds and seats.
‘Samana Gotama abstains from the acceptance of gold and silver.
‘Samana Gotama abstains from the acceptance of uncooked cereals.
‘Samana Gotama abstains from the acceptance of uncooked meat.
‘Samana Gotama abstains from the acceptance of women and maidens.
‘Samana Gotama abstains from the acceptance of male and female slaves.
‘Samana Gotama abstains from the acceptance of goats and sheep.
‘Samana Gotama abstains from the acceptance of chickens and pigs.
‘Samana Gotama abstains from the acceptance of elephants, cattle, horses and mares.
‘Samana Gotama abstains from the acceptance of cultivated or uncultivated land.
‘Samana Gotama abstains from acting as messenger or courier.
‘Samana Gotama abstains from buying and selling.
‘Samana Gotama abstains from using false weights and measures and counterfeits.
‘Samana Gotama abstains from such dishonest practices as bribery, cheating and fraud.
‘Samana
Gotama abstains from maiming, murdering, holding persons in captivity,
committing highway robbery, plundering villages and engaging in
dacoity.’
O Bhikkhus! Such are things that might be said should a worldling praise the Tathagata.
End of the chapter on Minor Morality
——————————————————————————–
1.
Minor Morality: The terms Minor Morality, Middle Morality and Major
Morality are literal translations. These should not be taken as
indicating that the latter two are higher than the first. Minor Morality
is basic morality most of which is applicable to all. The other two are
more comprehensive, mostly applicable to Samanas and Brahmanas.
2 Worldling: Puthujjana, one who has not attained any magga.
3.
Tathagata: Lit., “Thus come or Thus gone” (following the course and the
practice of the former Buddhas). This appellation, meaning he who has
won the Four Noble Truths, is used frequently by the Buddha in referring
to himself or to former Buddhas. The Commentary gives eight
interpretations of this term.
4. Mere Morality: Morality (Sila) as such is trilling and inferior when compared with concentration (Samadhi) and wisdom (Panna)
Majjhima Sila (Middle Morality) 11.
And then there are certain respected samanas and brahmanas (recluses in
general) who, living on the food offered out of faith (in kamma and its
results), are given to destroying such things as seeds and vegetation.
And what are such things? They are of five kinds, namely, root-germs,
stem-germs, node germs, plumule-germs and seed-germs. Samana Gotama
abstains from destroying such seeds and vegetation. Bhikkhus! A
worldling might praise the Tathagata in this manner.
12.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in Kamma and its results), are given
to storing up and using things offered, such as cooked rice, beverages,
clothing, sandals, beds, unguents and eatables. Samana Gotama abstains
from storing up and using such things. Bhikkhus! A worldling might
praise the Tathagata in this manner.
13.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), are given
to watching (entertainments) that is a stumbling block to the attainment
of morality. And what are such entertainments? They are: dancing,
singing., music, shows, recitations, hand-clapping,
brass-instrument-playing, drum-playing, art exhibitions, playing with an
Iron ball, bamboo raising games, rituals of washing the bones of the
dead, elephant-fights, horse-fights, buffalo-fights, bull-fights,
goat-fights, sheep-fights, cock fights, quail-fights, fighting with
quarter-staffs, boxing, wrestling, military tattoos, military reviews,
route marches and troop-movements. Samana Gotama abstains from watching
(entertainments) which is a stumbling block to the attainment of
morality. Bhikkhus! A worldling might praise the Tathagata in this
manner.
14.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in Kamma and its results), are given
to gambling (and taking part in sports and games) that weakens one’s
vigilance (in the practice of morality). And what are such sports and
games? They are: playing chess on eight-squared or ten-squared boards;
playing imaginary chess using the sky as a chess-board; playing chess on
moon-shaped chess boards; flipping cowries with thumb and finger;
throwing dice; playing tipcat; playing with brush and paints; playing
marbles; playing at whistling with bided leaves; playing with miniature
ploughs; acrobatics; turning palm-leaf wheels; measuring with
toy-baskets made of leaves, playing with miniature chariots; playing
with small bows and arrows; alphabetical riddles; mind-reading and
simulating physical defects. Samana Gotama abstains from gambling (and
taking part in such sports and games) that weakens one’s vigilance (in
the practice of morality). A worldling, bhikkhus, might praise the
Tathagata in this manner.
15.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), are given
to using high and luxurious beds and their furnishings. And what are
they? They are: high couches; divans raised on sculptured legs;
long-fleeced carpets; woolen coverlets with quaint (geometrical)
designs; white woolen coverlets; woolen coverlets with floral designs;
mattresses stuffed with cotton; woolen coverlets with pictorial designs;
woolen coverlets with fringes on one or both sides; gold-brocaded
coverlets; silk coverlets; large carpets (wide enough for sixteen
dancing girls to dance on); saddle cloth and trappings for elephants and
horses; upholstery for carriages, rugs made of black panther’s hide,
rugs made of antelope’s hide, red canopies and couches with red bolsters
at each end. Samana Gotama abstains from using such high and luxurious
beds and their furnishings. A worldling, bhikkhus, might praise the
Tathagata in this manner.
16.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), are given
to beautifying or adorning themselves. And what are such embellishments
and adornments? They are: using perfumed cosmetics, getting massaged,
taking perfumed baths, developing one’s physique, using mirrors,
painting eye-lashes dark, decorating (oneself) with flowers, applying
powder and lotion to the body, beautifying the face with powder and
lotion, wearing bangles, tying the hair into a top-knot, carrying
walking sticks or ornamented hollow cylinders (containing medicinal
herbs) or swords, using multi-coloured umbrellas or footwear (with
gorgeous designs), wearing a turban or hair-pin set with rubies,
carrying a Yak-tail fan and wearing long white robes with fringes.
Samana Gotama abstains from such embellishment and adornment. A
worldling, bhikkhus, might praise the Tathagata in this manner.
17.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), are given
to engaging themselves in unprofitable talk (that is contrary to correct
practice conducive to the attainment of deva realms and Nibbana), such
as talk about kings, thieves, ministers, armed forces, calamities,
battles, food, drinks, clothing, beds, flowers, unguents, relatives,
vehicles, villages, market-towns, cities, provinces, womenfolk, heroes,
streets, water-fronts, the dead and the departed, trivialities, the
universe, the oceans, prosperity, adversity, and so on*. Samana Gotama
abstains from engaging himself in such unprofitable talk. A worldling,
bhikkhus, might praise the Tathagata in this manner.
18.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), are given
to mutually disparaging disputes. And what are they? (They are as
follows:) “You do not know this Doctrine and Discipline. I know this
Doctrine and Discipline. How can you ever know this Doctrine and
Discipline? Your practice is wrong. My practice is right. My speech is
coherent and sensible. Your speech is not coherent and sensible. What
you should say first, you say last; and what you should say last, you
say first. What you have long practised to say has been upset now. I
have exposed the faults in your doctrine. You stand rebuked. Try to
escape from this censure or explain it if you can,” Samana Gotama
abstains from such mutually disparaging disputes. A worldling, bhikkhus,
might praise the Tathagata in this manner.
19.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), are given
to serving as messengers or couriers. And what are such services ? They
are: going from this place to that place, or coming from that place to
this place and taking things from this place to that place, or bringing
things from that place to this place, on behalf of kings, ministers,
brahmins, householders and youths. Samana Gotama abstains from serving
as messenger or courier. A worldling, bhikkhus, might praise the
Tathagata in this manner.
20.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), practise
deceitful pretensions (to attainments), flattery (for gain), subtle
insinuation by signs and indications (for gain), Using pressure (to get
offerings) and the seeking of more gain by cunning offer of gifts.
Samana Gotama abstains from such pretension and flattery. A worldling,
bhikkhus, might praise the Tathagata in this manner.
* and so on: by this is meant ‘forests, mountains, rivers and islands.’
End of the chapter on Middle Morality
Maha Sila (Major Morality)
21.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results ), make a
wrongful living by means of low arts contrary to correct practice
conducive to the attainment of deva realms and Nibbana. And ,what are
such low arts? They are: fortune telling from a study of physical
characteristics, or of signs and omens, or of lightning; interpreting
dreams; reading physiognomy; prognosticating from a study of rat-bites;
indicating benefits from fire-oblation with different kinds of firewood,
or with different kinds of ladle; with husks, broken rice, whole rice,
clarified butter, oil, oral spells, or with blood; reading physiognomy
while chanting spells; forecasting good or bad fortune from the signs
and marks of a piece of land; being versed in state affairs; reciting
spells in the graveyard to eliminate danger; reciting spells to overcome
evil spirits; using magical formulae learnt in a mud-house; charming
snakes and curing snake-bites; treating poisoning; curing
scorpion-stings or rat-bites; interpreting animal and bird sounds and
the cawing of crows; foretelling the remaining length of life; diverting
the flight of arrows; and identifying the cries of animals. Samana
Gotama abstains from making a wrongful living by such means. A
worldling, bhikkhus, might praise the Tathagata in this manner.
22.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), make a
wrongful living by means of low arts contrary to correct practice
conducive to the attainment of deva realms and Nibbana. And what are
they? They are: reading the portents of gems, dresses, sticks, daggers,
swords, arrows, bows and other weapons; reading the characteristics of
women, men, young men, young women, male slaves, female slaves,
elephants, horses, buffaloes, bulls and other cattle, goats, sheep,
chickens, quails, iguanas, pointed- eared animals1,tortoises and
game-beasts. Samana Gotama abstains from making a wrongful living by
such means. A worldling, bhikkhus, might praise the Tathagata in this
manner.
23.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), make a
wrongful living by means of low arts contrary to correct practice
conducive to the attainment of deva realms and Nibbana. And what are
they? They are: making predictions about kings going to war; about kings
coming back from war; about kings advancing in battle from their home
country; about kings from foreign countries retreating; about kings from
foreign countries advancing in battle; about kings retreating to their
home country; about kings from their home country proving victorious;
about kings from foreign countries losing battle; about kings from
foreign countries winning battles; about kings in their home country
losing battles; and about probabilities of victories and losses of
warring kings. Samana Gotama abstains from making a wrongful living by
such means. A worldling., bhikkhus, might praise the Tathagata in this
manner.
24.
And. then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), make a
wrongful living by means of low arts contrary to correct practice
conducive to the attainment of deva realms and Nibbana. And what are
they? They are: making predictions about the eclipse of the moon, or of
the sun; about the conjunction of a group of stars with a planet; about
the correct or incorrect course of the moon, the sun and the planets;
about meteors, comets, earthquakes and thunder; about the rising and
setting of the moon, the sun and the planets; about the phenomena of
darkness and brightness following such rising and setting; about the
effects of the eclipse of the moon, or of the sun, or of the planets;
about the effects of the moon or the sun taking the right course; about
the effects of the moon or the sun taking the wrong course; about the
effects of the planets taking the right course; about the effects of the
planets taking the wrong course; about the effects of meteors, comets,
and thunder; about the effects of the rising and setting of the moon, or
of the sun, or of the planets; and about the effects of the phenomena
of darkness or brightness following such rising and setting. Samana
Gotama abstains from making a wrongful living by such means. A
worldling, bhikkhus, might praise the Tathagata in this manner.
25.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), make a
wrongful living by means of low arts contrary to correct practice
conducive to the attainment of deva realms and nibbana. And what are
they? They are: predicting rainfall or drought, abundance or famine,
peace or calamity, disease or health; and knowledge of counting on the
fingers or of arithmetical or mathematical calculations, of
verification, and of treatises of controversial matters (such as the
origin of the universe etc.). Samana Gotama abstains from making a
wrongful living by such means. A worldling, bhikkhus, might praise the
Tathagata in this manner.
26.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), make a
wrongful living by means of low arts contrary to correct practice
conducive to the attainment of deva realms and Nibbana. And what are
they? They are: bringing the bride to the bridegroom; leading away the
bride from her father’s home; arranging betrothal, or divorce; making
predictions relating to acquisition or distribution of property; causing
gain or loss of fame and prosperity; curing the tendency to abort or
miscarry; casting spells to cause immobility of the tongue or the jaws;
reciting a spell to stop an attacking hand or to cause inability to
speak or to hear; conducting seances with the aid of mirrors, or
employing young women or female slaves as mediums; propitiating the sun
or the Brahma making fire issue from the mouth by means of a spell; and
making invocations to the goddess of glory. Samana Gotama abstains from
making a wrongful living by such means. A worldling, bhikkhus, might
praise the Tathagata in this manner.
27.
And then there are certain respected samanas and brahmanas who, living
on the food offered out of faith (in kamma and its results), make a
wrongful living by means of low arts contrary to correct practice
conducive to the attainment of deva realms and Nibbana. And what are
they? They are: propitiating the devas by promises of offerings; making
offerings to devas for favours granted; causing possession by spirits or
exorcising them; casting spells with magical formulae learnt in a
mud-house; turning a eunuch into a man; turning a man into a eunuch;
practising the art of choosing building-sites; propitiating the devas
while choosing building-sites; practising the profession of
mouth-washing or bathing; fire-worshipping; causing vomiting; giving
purgatives; using emetics, or catharses; letting out phlegm etc. from
the head; preparing ear-drops or eye drops; preparing medicinal snuff,
or eye ointment to remove cataracts; preparing eye-lotions; curing
cataracts; doing surgery; practising paediatrics; preparing basic drugs
and dressing sores and removing the dressing. Samana Gotama abstains
from making a wrongful living by such means. A worldling, bhikkhus,
might praise the Tathagata in this manner.
Bhikkhus!
These are the matters of a trifling and inferior nature, of mere
morality, in respect of which a worldling might speak when praising the
Tathagata.
——————————————————————————–
1. Pointed—eared animals: Kannika. The Commentary here says this term means pinnacles of houses or points of ear-ornaments.
End of the Chapter on Major Morality
Exposition on Wrong Views 28. Bhikkhus! Besides morality there are other dhammas1which
are profound, hard to see, hard to comprehend, tranquil, noble,
surpassing logic, subtle and intelligible only to the pandita, ariyas
who have attained one of the four maggas. The Tathagata has set them
forth after realization of these dhammas by himself through Sabbannuta
Nana (Perfect Wisdom)2. Anyone wishing to praise correctly
the true virtues of the Tathagata should do so in terms of these
dhammas. And what are the dhammas which are profound, hard to see, hard
to comprehend, tranquil, noble, surpassing logic, subtle and
intelligible only to the ariyas?
——————————————————————————–
1. dhammas: The Commentary says that here the dhammas referred to are sabbannuta nana.
2. The Buddha’s sabbannuta nana encompasses Magga Insight.
——————————————————————————–
(The
Buddha answered this question by means of a graduated discourse,
beginning with eighteen wrong views relating to the past as follows.)
Eighteen Wrong Views Relating to the Past ( Pubbantanuditthi ) Note: [A Synopsis is inserted here to facilitate under standing of the eighteen wrong views relating to the past.]
Synopsis of Wrong Views The Brahmajala Sutta sets forth sixty-two kinds of wrong views which are held by Samanas and Brahmanas.
These sixty-two kinds of wrong views are classified into two categories, namely, Pubbantanuditthi and Aparantanuditthi.
Pubbantanuditthi means the group of wrong views which are based on the past existences.
Aparantanuditthi means the group of wrong views which are thoughts or speculations on the future.
Pubbantanu ditthi is further classified into five sub-categories. They are as follows:
(1) Sassata ditthi
(2) Ekacca sassata ditthi
(3) Antananta ditthi
(4) Amaravikkhepa ditthi
(5) Adhiccasamuppanna ditthi
The following are brief explanations on the above-mentioned five sub-categories.
(1)
Sassata ditthi is a group of false views of eternity, which says that
atta as well as loka is eternal. There are four different views in this
group, namely, the first eternity view, the second eternity view, the
third eternity view, and the fourth eternity view.
(2)
Ekacca Sassata ditthi is a group of false views of eternity, which says
that atta and loka are in some cases eternal and in other cases not
eternal. There are four different dualistic views in this group, namely,
the first dualistic view of eternity, the second dualistic view of
eternity, the third dualistic view of eternity, and the fourth dualistic
view of eternity.
(3)
Antananta ditthi is a group of false views on the finiteness or
otherwise of the world system (as represented by the mental image of the
earth-device used in meditation). There are four different views in
this group, namely, the first view which says the world system is
finite, the second view which says it is infinite, the third view which
says it is finite vertically and infinite horizontally, and the fourth
view which says it is neither finite nor infinite.
(4)
Amaravikkhepa ditthi (false views that make one sit on the fence, to be
on the safe side). For example, a question is put to a person who does
not know the answer. He does not want to admit that he does not know. At
the same time, he fears that the wrong answer would cause him distress,
which might be harmful to him. Therefore, he answers the question thus:
“I don’t take it this way; neither do I take it that way; and I don’t
take it the other way; neither do I take it not this way, nor that way,
nor the other way, and also I don’t take it that it is otherwise.”
There are four causes that make the samanas and brahmanas in this group sit on the fence.
The first sits on the fence because of the fear that the wrong answer would cause him distress, which might be harmful to him.
The
second sits on the fence because of the fear that the wrong answer
might cause the arising in him of mental defilements, which would in
turn cause distress that might be harmful to him.
The third sits on the fence because of the fear of his being taken to task for the wrong answer.
The fourth sits on the fence because of lack of wisdom.
(5) Adhiccasamuppanna ditthi (false views that atta as well as loka arises without a cause).
There are two groups of persons who hold this view.
(a)
The persons belonging to the first group were asannasatta brahmas in
their previous existence. These brahmas are so called because they are
the brahmas who have only body and no mind. In order to achieve this
kind of rebirth, those who are desirous of having it have to practise
the Sanna viraga bhavana. In simple terms, it means bhavana for the
extermination of mind. Even though it is so called, it does not
exterminate mind. It only suspends the arising of mind. When the effects
of Sanna viraga bhavana come to an end, the mental process that has
been suspended arises generally as the patisandhi citta (the first
citta) of a human being. In simple terms, it can be said thus:
When
an asannasatta brahma dies, he is generally reborn as a human being.
When he comes of age he may acquire through the practice of meditation a
psychic power which would enable one to recall the past. Since,
however, he was an asannasatta brahma in his previous existence, his
psychic power cannot take him beyond his patisandhi citta. Therefore he
says that atta and loka arise by themselves, without anything to cause
their appearance.
(b) The persons belonging to the second group base on speculation their view that atta and loka arise without a cause.
This is the end of the synopsis on Pubbantanu ditthi, which consists of eighteen false views.
29,
There are, bhikkhus, certain samanas and brahmanas who speculate on the
past and who adhere to views relating to it. They assert on eighteen
different grounds their various wrong views based on the past. On what
authority and on what basis do these respected samanas and brahmanas
speculate on the past, adhere to views relating to it, and assert on
eighteen different grounds their various wrong views based on the past?
Four Kinds of Eternity View (Sassataditthi) 30.
There area bhikkhus, certain samanas and brahmanas who hold the view of
eternity. They give four reasons to demonstrate the eternal existence
of atta as well as loka. 1 On what authority and on what basis do these respected samanas and brahmanas demonstrate on four grounds2 that atla as well as loka is eternal?
The First Category of Eternity View
31.
In this world, bhikkhus, a certain samana or brahmana achieves utmost
mental concentration by dint of ardent, steadfast, persevering exertion,
mindfulness and right attentiveness. When his mind has thus gained the
highest concentration, he recollects many past existences3. And what does he recollect?
He
recollects one past existence, or two, or three, or four, or five, or
ten, or twenty, or thirty, or forty, or fifty, or a hundred, a thousand,
a hundred thousand existences, or many hundred, many thousand, many
hundred thousand existences in this way: “In that past existence I was
known by such a name. I was born into such a family. I was of such an
appearance. I was thus nourished. I enjoyed pleasure thus. I suffered
pain thus. My life-span was such. I died in that existence. I was born
in another existence. In that (new) existence I was known by such a
name. I was born into such a family. I was of such an appearance. I was
thus nourished, I enjoyed pleasure thus. I suffered pain thus. My
life-span was such. I died in that existence. Then I was born in this
existence.” In this way he recollects many past existences together with
their characteristics and related facts (such as names and clans).
He says thus:
“Atta as well as loka is eternal, barren,4
standing like a mountain peak and firm like a gate post. Beings
transmigrate, go the round of rebirths, die and are born again. Atta or
loka, however, is permanent like all things of an unchanging and
enduring nature. It must be so because I have achieved utmost men tal
concentration by dint of ardent, steadfast, persevering exertion,
mindfulness and right attentiveness. When my mind has thus gained the
highest concentration, I can recollect many past existences. And what do
I recollect?
——————————————————————————–
1. The Commentary explains atta as well as loka as one of the five khandhas. The
Sub-Commentary expands this by saying that (i) when the four mental
khandhas are taken as atta by those who believe in atta (soul), the
remaining khandha is taken as loka; or (ii) when one of the five
khandhas is taken as atta, the rest of the khandhas are taken as loka;
or (iii) when all the five khandhas of oneself are taken as atta, the
khandhas outside oneself are taken as loka by those who believe in atta.
2. See Appendix A 1.
3. recollects many past existences: See Appendix A 2.
4. barren : just as a barren woman cannot bear any children, atta as well as loka cannot produce another atta or loka.
——————————————————————————–
I
recollect one past existence, or two, or three, or four, or fives or
ten, or twenty, or thirty or forty, or fifty, or a hundred, a thousand, a
hundred thousand existences, or many hundred, many thousand, many
hundred thousand existences in this way: ‘In that past existence I was
known by such a name. I was born into such a family. I was of such an
appearance. I was thus nourished. I enjoyed pleasure thus. I suffered
pain thus. My life-span was such. I died in that existence. I was born
in another existence. In that (new) existence I was known by such a
name. I was born into such a family. I was of such an appearance. I was
thus nourished. I enjoyed pleasure thus. suffered pain thus. My
life-span was such. I died in that existence. Then I Was born in this
existence.’ In this way I recollect many past existences together with
their characteristics and related facts (such as names and clans). And
so I say that I know this:
Atta
as well as loka is eternal, barren, standing like a mountain peak and
firm like a gate post. Beings transmigrate, go the round of rebirths,
die and are born again. Atta or loka, however, is permanent like all
things of an unchanging and enduring nature.”
Bhikkhus!
This is the first line of reasoning and it is based on this, holding on
to this, that certain samanas and brahmanas demonstrate that atta as
well as loka is eternal. (1)
The Second Category of Eternity View
32.
And secondly, on what authority and on what basis do the respected
samanas and brahmanas who hold the eternity view demonstrate, that atta
as well as loka is eternal?
In
this world, bhikkhus, a certain samana or brahmana achieves utmost
mental concentration by dint of ardent, steadfast, persevering exertion,
mindfulness and right attentiveness. When his mind has thus gained the
highest concentration, he recollects many past existences. And what does
he recollect?
He
recollects one cycle of dissolution and development, or two, or three,
or four, or five, or ten cycles in this way: “In that past existence I
was known by such a name. I was born into such a family. I was of such
an appearance. I was thus nourished. I enjoyed pleasure thus. I suffered
pain thus. My life-span was such. I died in that existence. I was born
in another existence. In that (new) existence I was known by such a
name. I was born into such a family. I was of such an appearance. I was
thus nourished. I enjoyed pleasure thus. I suffered pain thus. My
life-span was such. I died in that existence. Then I was born in this
existence.” in this way he recollects many past existences together with
their characteristics and related facts (such as names and clans).
He says thus:
“Atta
as well as loka is eternal, barren, standing like a mountain peak and
firm like a gate post. Beings transmigrate, go the round of rebirths,
die and are born again. Atta or loka, however, is permanent like all
things of an unchanging and enduring nature. It must be so because I.
have achieved utmost mental concentration by dint of ardent, steadfast,
persevering exertion, mindfulness and right attentiveness. When my mind
has thus gained the highest concentration, I can recollect many past
existences. And what do I recollect?
I
recollect one cycle of dissolution and development, or two, or three,
or four, or five, or ten cycles in this way: ‘In that past existence I
was known by such a name. I was born into such a family. I was of such
an appearance. I was thus nourished. I enjoyed pleasure thus. I suffered
pain thus. My life-span was such. I died in that existence. I was born
in another existence. In that (new) existence I was known by such a
name. I was born into such a family. I was of such an appearance. I was
thus nourished. I enjoyed pleasure thus. I suffered pain thus. My
life-span was such. I died in that existence. Then I was born in this
existence.’ In this way I recollect many past existences together with
their characteristics and related facts (such as names and clans). And
so I say that I know this:
Atta
as well as loka is eternal, barren, standing like a mountain peak and
firm like a gate post. Beings transmigrate, go the round of rebirths,
die and are born again. Atta or loka, however, is permanent like all
things of an unchanging and enduring nature.”
Bhikkhus!
This is the second line of reasoning and it is based on this, holding
on to this, that certain samanas and brahmanas demonstrate that atta as
well as loka is eternal. (2)
The Third Category of Eternity View
33.
And thirdly, on what authority and on what basis do the respected
samanas and brahmanas who hold the eternity view demonstrate that atta
as well as loka is eternal?
In
this world, bhikkhus, a certain samana or bahmana achieves utmost
mental concentration by dint of ardent, steadfast, persevering exertion,
mindfulness and right attentiveness. When his mind has thus gained the
highest mental concentration, he recollects many past existences. And
what does he recollect?
He
recollects ten cycles of dissolution and development, or twenty, or
thirty, or forty cycles in this way: “In that past existence I was known
by such a name. I was born into such a family. I was of such an
appearance. I was thus nourished. I enjoyed pleasure thus. I suffered
pain thus. My life-span was such. I died in that existence. I was born
in another existence. In that (new) existence, I was known by such a
name. I was born into such a family. I was of such an appearance. I was
thus nourished. I enjoyed pleasure thus. I suffered pain thus. My
life-span was such. I died in that existence. Then I was born in this
existence.” In this way he recollects many past existences together with
their characteristics and related facts (such as names and clans).
He says thus:
“Atta
as well as loka is eternal, barren, standing like a mountain peak and
firm like a gate post. Beings transmigrate, go the round of rebirths,
die and are born again. Atta or loka, however, is permanent like all
things of an unchanging and enduring nature. It must be so because I
have achieved utmost mental concentration by dint of ardent, steadfast,
persevering exertion mindfulness and right attentiveness. When my mind
has thus gained the highest concentration, I can recollect many past
existences. And what do I recollect?
I
recollect ten, or twenty, or thirty or forty, cycles of dissolution and
development in this way: ‘In that past existence I was known by such a
name. I was born into such a family. I was of such an appearance. I was
thus nourished. I enjoyed pleasure thus. I suffered pain thus. My
life-span was such. I died in that existence. I was born in another
existence, in that (new) existence I was known by such a name. I was
born into such a family. I was of such an appearance. I was thus
nourished. I enjoyed pleasure thus. I suffered pain thus. My life-span
was such. I died in that existence. Then I was born in this existence.’
In this way I recollect many past existences together with their
characteristics and related facts (such as names and clans). And so I
say that I know this:
Atta
as well as loka is eternal, barren, standing like a mountain peak and
firm like a gate post. Beings transmigrate, go the round of rebirths,
die and are born again. Atta or loka, however, is permanent like all
things of an unchanging and enduring nature.”
Bhikkhus!
This is the third line of reasoning, and it is based on this, holding
on to this, that certain samanas and brahmanas demonstrate that atta as
well as loka is eternal. (3)
The Fourth Category of Eternity View
34.
And fourthly, on what authority and on what basis do the respected
samanas and brahmanas demonstrate that atta as well as loka is eternal?
In
this world, bhikkhus, a certain samana or brahmana is given to logic
and investigation. He uses various methods of reasoning, conducts
investigations and gives his views, saying:
‘Atta
as well as loka is eternal, barren, standing like a mountain peak and
firm like a gate post. Beings transmigrate, go the round of rebirths,
die and are born again. Atta or loka, however, is permanent like all
things of an unchanging and enduring nature,’
Bhikkhus!
This is the fourth line of reasoning, and it is based on this, holding
on to this, that certain samanas and brahmanas demonstrate that atta as
well as loka is eternal. (4)
35.
Bhikkhus! The samanas and brahmanas who hold the eternity view
demonstrate that atta as well as loka is eternal in the four ways thus
cited above.
Bhikkhus!
When any samanas and brahmanas who hold the eternity view demonstrate
that atta as well as loka is eternal, all of them proffer these four, or
one of these four, lines of reasoning and no other besides them.
36.
Bhikkhus! The Tathagata knows the destination, the next existence in
which one holding these four views would be reborn, if these views are
thus held on to, if these views are thus grasped.
The
Tathagata knows these four views. He also knows the dhamma which
surpasses them. Knowing that dhamma, he does not view it in the wrong
way1. Since he does not view it in the wrong way, he realizes
by himself the extinction of defilements (i.e., greed, anger, and
ignorance of the Four Ariya Truths.)
Bhikkhus! Since the Tathagata rightly knows the arising of feeling2
(vedana) and its cause, the cessation of feeling and its cause, its
pleasantness, its faults, and freedom from attachment to it, he becomes
liberated without any clinging, (i.e., he realizes Nibbana).
37. Thus, bhikkhus, these are the dhammas3
which are profound, hard to see, hard to comprehend, tranquil, noble,
surpassing logic, subtle and intelligible only to the ariyas. The
Tathagata has set them forth after realization of these dhammas by
himself through Sabbannuta Nana (Perfect Wisdom). Anyone wishing to
praise correctly the true virtues of the Tathagata should do so in terms
of these dhammas.
End of the First Portion for Recitation (bhana vara)4
1. in the wrong way: See Appendix A 3.
2. feeling: See Appendix A 4.
3. Dhammas; See footnote of para 28.
4.
bhana vara means the portion of the text which can be recited at a
stretch by an average bhikkhu. If the text is in the gatha form, one
bhana vara may roughly have two hundred and fifty stanzas. If it is in
the prose form, it may roughly have eight thousand words.
Four Views of Eternity and Non-eternity (Ekacca Sassata Ditthi) 38.
There are, bhikkhus, some samanas and brahmanas who, holding the
dualistic view of eternity and non-eternity, put forward four reasons to
show that atta as well as loka is in some cases eternal find in others
not eternal. On what authority and on what basis do these respected
samanas and brahmanas, holding the dualistic view of eternity and
non-eternity, put forward four reasons to show that atta as well as loka
is in some cases eternal and in others not eternal?
The First Category of Ekacca Sassata Ditthi
39.
There, indeed, is such a time, bhikkhus, as when this world system gets
dissolved, as it does at times, after a lapse of many aeons. When the
world system becomes thus dissolved, beings are reborn mostly in the
Abhassara2 plane of existence (of radiant Brahmas). When they are born
there because of jhana mind, they are nurtured by rapture, resplendent
with light from their own bodies, sojourning in the heavens and living
in splendour. And they remain there for aeons.
2.
Abhassara: The Abhassara plane of existence, to which Brahmas of
flashing radiance belong, is the third of the three Second jhana Brahma
realms in the thirty-one planes of existence. See. Appendix A5 for the
thirty-one planes of existence.
40.
There, indeed, is such a time, bhikkhus, as when this world system
rises again, as it does at times, after a lapse of many aeons. When the
world system thus rises again, there appears a palatial Brahma-abode
(brahma-vimana, one or all three of Brahma realms of first jhana), void
of all life. At that time, a certain being from the Abhassara plane of
existence dies, either at the end of his span of life, or on the
exhaustion of the stock of his meritorious deeds, and is reborn in that
empty palatial Brahma realm. When he is born there because of jhana
mind, he is nurtured by rapture, resplendent with light from his own
body, sojourning in the heavens and living in splendour. Thus he re
mains there for aeons.
41.
Living there alone for aeons, there arises in him mental weariness and a
longing for company thus: “Would that some other beings come to this
place!” And then other beings from the Abhassara plane of existence die
either at the end of their span of life, or on the exhaustion of the
stock of their meritorious deeds, and are reborn in that palatial Brahma
realm. When they are born there because of jhana mind, they are
nurtured by rapture, resplendent with light from their own bodies,
sojourning in the heavens and living in splendour. Thus they remain
there for aeons.
42. Then, bhikkhus, the being who was the first to be reborn there thinks to himself thus:
“I
am the Brahma, the great Brahma, the conqueror, the unconquered, the
all-seeing, the subjector of all to his wishes, the omnipotent, the
maker, the creator, the supreme, the controller, the one confirmed in
the practice of jhana, and father to all that have been and shall be. I
have created these other beings. Why can I say so? I can say so because a
while ago I thought to myself: ‘Would that some other beings come to
this place!’ As I wished so, other beings have appeared in this place.”
And then other beings who appeared later think to themselves:
“This
honourable personage is the Brahma, the great Brahma, the conqueror,
the unconquered, the all-seeing, the subjector of all to his wishes, the
omnipotent, the maker, the creator, the supreme, the controller, the
one confirmed in the practice of jhana, and father to all that have been
and shall be. This honourable Brahma has created us. Why can we say so?
We can say so because, as we see, he appeared in this place first,
whereas we appeared only after him.”
43.
Among them, bhikkhus, the one who appeared first lives longer, and is
more beautiful and more powerful (than the others). Those beings who
appeared later have a shorter life, and are less beautiful and less
powerful (than the one who first appeared).
44.
Then, bhikkhus, there arises this possibility. A being dies in the
Brahma plane of existence and is reborn in this human world; and there
he renounces the worldly life for the homeless life of a recluse. And
having thus renounced the worldly life and become a homeless recluse, he
achieves utmost mental concentration by dint of ardent, steadfast,
persevering exertion, mindfulness and right attentiveness. Having
established his mind in highest concentration, he can recollect that
former existence (of a Brahma); but he cannot recollect beyond that.
He says thus:
“That
honourable personage is the Brahma, the great Brahma, the conqueror,
the unconquered, the all-seeing, the subjector of all to his wishes, the
omnipotent, the maker, the creator, the supreme, the controller, the
one confirmed in the practice of jhana, and father to all that have been
and shall be. That honourable Brahma has created us. He is permanent,
stable, eternal, immutable and as everlasting as all things eternal. We,
who were created by the honourable Brahma, are impermanent, changeable,
short-lived and mortal. Thus have we come into this human world.”
This,
bhikkhus, is the first possibility. It is based on this, holding on to
this, that some samanas and brahmanas, holding the dualistic view of
eternity and non-eternity, propound that atta as well as loka is in some
cases eternal and in others not eternal. (4+1=5)
The Second Category of Ekacca Sassata Ditthi
45.
In the second category (of ekacca sassata ditthi) on what authority and
on what basis do the respected samanas and brahmanas, holding the
dualistic view of eternity and non-eternity, propound that atta as well
as loka is in some cases eternal and in others not eternal?
Bhikkhus!
There are devas known as Khiddapadosikas who, absorbed in merry-making
and pleasure-seeking for a long time, forget to take nutriment and
through such forgetfulness die in that abode of the devas.
46.
Then, bhikkhus, there arises this possibility. A certain being dies in
that world of devas and is reborn in this human world; and there he
renounces the worldly life for the homeless life of a recluse. And
having thus renounced the worldly life and become a homeless recluse, he
achieves utmost mental concentration by dint of ardent, steadfast,
persevering exertion, mindfulness and right attentiveness. Having
established his mind in highest concentration, he can recollect that
former existence (of a deva); but he cannot recollect beyond that.
He says thus:
“Those
honourable devas, who are not Khiddapadosikas, are not absorbed in
merry making and pleasure-seeking for a long time. And as they are not
absorbed in merry-making and pleasure-seeking for a long time, they do
not forget to take nutriment. And since they are not forgetful they do
not die in that abode of the devas. They remain permanent, stable,
eternal, immutable and as everlasting as all things eternal. But we
Khiddapadosikas were absorbed in merry-making and pleasure-seeking for a
long time; and because we were absorbed in merry-making and
pleasure-seeking for a long time, we forgot to take nutriment. Through
such forgetfulness we died in that world of the devas. We are
impermanent, changeable, short-lived and mortal. Thus have we come into
this human world.”
This,
bhikkhus, is the second possibility. It is based on this that some
samanas and brahmanas, holding the dualistic view of eternity and
non-eternity, propound that atta as well as loka is in some cases
eternal and in others not eternal. (4+2=6)
The Third Category of Ekacca Sassata Ditthi
47.
In the third category (of ekacca sassata ditthi) on what authority and
on what basis do the respected samanas and brahmanas, holding the
dualistic view of eternity and non-eternity, propound that atta as well
as loka is in some cases eternal and in others not eternal?
Bhikkhus!
There are devas known as Manopadosikas who stare hard and long at one
another (with jealousy). Staring hard and long thus at one another, they
develop mutual hatred; becoming exhausted both physically and mentally,
they die in that world of devas.
48.
Then, bhikkhus, there arises this possibility. A certain being dies in
that world of devas and is reborn in this human world; and there he
renounces the worldly life for the homeless life of a recluse. And
having thus renounced the worldly life and become a homeless recluse, he
achieves utmost mental concentration by dint of ardent, steadfast,
persevering exertion, mindfulness and right attentiveness. Having
established his mind in highest concentration, he can recollect that
former existence (of a deva); but he cannot recollect beyond that.
He says thus:
“Those
honourable devas who are not Manopadosikas do not stare hard and long
at one another (with jealousy). They do not, therefore, develop mutual
hatred. Not becoming exhausted both physically and mentally they do not
die in that world of devas. They remain permanent, stable, eternal,
immutable and as everlasting as all things eternal. But we
Manopadosikas, who stared hard and long at one another (with jealousy),
developed mutual hatred and became exhausted both physically and
mentally. And we died in that world of devas. We are impermanent,
changeable, short-lived and mortal. Thus have we come into this human
world.”
This,
bhikkhus, is the third possibility. It is based on this that some
samanas and brahmanas, holding the dualistic view of eternity and
non-eternity, propound that atta as well as loka is in some cases
eternal and in others not eternal. (4+3=7)
The Fourth Category of Ekacca Sassata Ditthi
49.
In the fourth category (of ekacca sassata-ditthi) on what authority and
on what basis do the respected samanas and brahmanas, holding the
dualistic view of eternity and non-eternity, propound that atta as well
as loka is in some cases eternal and in others not eternal?
Bhikkhus!
in this world a certain samana or brahmana is given to logic and
investigation. He uses various methods of reasoning, conducts
investigations and gives his views, saying :
“This
which is called eye, ear, nose, tongue and the physical body is the
atta which is impermanent, unstable, not eternal and mutable. But this
which is called mind, thought or consciousness, is the atta which is
permanent, stable. eternal, immutable and as everlasting as things
eternal.”
Bhikkhus!
This is the fourth possibility. It is based on this that some samanas
and brahmanas, holding the dualistic view of eternity and non-eternity,
propound that atta as well as loka is in some cases eternal and in
others not eternal. (4+4—8)
50.
Bhikkhus! These samanas and brahmanas, holding the dualistic view of
eternity and non-eternity, demonstrate on these four grounds that atta
as well as loka is in some cases eternal and in others not eternal.
Bhikkhus!
When any samanas and or brahmanas, holding the dualistic view of
eternity and non-eternity, demonstrate that atta as well as loka is in
some cases eternal and in others not eternal, all of them proffer these
four, or one of these four, lines of reasoning and not any other line of
reasoning.
51.
Bhikkhus! The Tathagata knows the destination, the next existence in
which one holding these four views would be reborn, if these views are
thus held on to, if these views are thus grasped.
The
Tathagata knows these four views. He also knows the dhamma which
surpasses them. Knowing that dhamma, he does not view it in the wrong
way. Since he does not view it in the wrong way, he realizes by himself
the extinction of defilements (i.e., greed, anger, and ignorance of the
Four Ariya Truths).
Bhikkhus!
Since the Tathagata rightly knows the arising of feeling (vedana) and
its cause, the cessation of feeling and its cause, its pleasantness, its
faults, and freedom from attachment to it, he becomes liberated without
any clinging, (i. e., he realizes Nibbana)1.
52.
Thus, bhikkhus, these are the dhammas which are profound, hard to see,
hard to comprehend, tranquil, noble, surpassing logic, subtle and
intelligible only to the ariyas. The Tathagata has set them forth after
realization of these dhammas by himself through Sabbannuta Nana (Perfect
Wisdom). Anyone wishing to praise correctly the true virtues of the
Tathagata should do so in terms of these dhammas.
1.
The Buddha achieved four maggas, by means of four Satipatthanas. In
this paragraph, the Buddha was referring to vedananupassana
Satipatthana, which is one of the four.
Vdananupassana
Satipatthana requires one to be mindful of feeling, whenever it
appears, before any train of thought takes place. If he can do so
steadfastly, he will perceive the anicca, dukkha, anatta nature of the
five khandhas. This perception is conducive to the achievement of
maggas.
By
means of vedananupassana Satipatthana, the Bodhisatta perceived the
impermanent, oppressive, soulless nature of vedana. This perception was
conducive to his achievement of freedom from dukkha, where there was
absolute extinction of kilesas (defilements).
This paragraph is meant to disillusion those who believe “vedana (feeling)” to be atta.
Four views of the world being Finite or Infinite (Antananta Ditthi) 53.
There are, bhikkhus, some samanas and brahmanas, who hold that the
world is finite. There are also samanas and brahmanas, who hold that the
world is infinite. They put forward four grounds to support their
respective views. On what authority and on what basis do these respected
samanas and brahmanas put forward four grounds to support their
respective views
The First Antananta Ditthi 54.
In this world, bhikkhus, a certain samana or brahmana achieves utmost
mental concentration by dint of ardent, steadfast, persevering exertion,
mindfulness and right attentiveness. Having thus established his mind
in highest concentration, he abides in the view that the world (as
represented by the purified mental image, patibhaga nimitta, of the
earth-device used in meditation) is finite.
He says thus:
“This
world is finite. It is circumscribed. Why can it be said so? It can be
said so because having achieved utmost mental concentration by dint of
ardent, steadfast, persevering exertion, mindfulness and right
attentiveness, and having established my mind in highest concentration, I
abide in the view that the world is finite. Based on this I know that
the world is finite and that it is circumscribed.”
This,
bhikkhus, is the first possibility. Basing themselves on this authority
and on this ground, some samanas and brahmanas holding the view that
the world is finite, and some samanas and brahmanas holding the view
that the world is infinite, demonstrate their respective points of view—
the finiteness or the infiniteness of the world. (8+1=9)
The Second Antananta Ditthi In
the second category of antananta ditthi, on what authority and on what
basis do the respected samanas and brahmanas propound either that the
world is finite or that the world is infinite?
In
this world, bhikkhus, a certain samanas or brahmanas achieves utmost
mental concentration by dint of ardent, steadfast, persevering exertion,
mindfulness and right attentiveness. Having thus established his mind
in highest concentration, he abides in the view that the world (as
represented by the purified mental image of the earth-device used in
meditation) is infinite.
“This
world is infinite, with no limit. Those samanas and brahmanas who
assert that the world is finite and that it is circumscribed are wrong
in fact, this world is infinite, with no limit. Why can it be said so?
It can be said so because having achieved utmost mental concentration by
dint of ardent, steadfast, persevering exertion, mindfulness and right
attentiveness, and having established my mind in highest concentration, I
abide in the view that the world is infinite. Based on this I know that
the world is infinite, with no limit.”
This,
bhikkhus, is the second possibility. Basing themselves on this
authority and on this ground, some samanas and brahmanas holding the
view that the world is finite, and some samanas and brahmanas holding
the view that the world is infinite, demonstrate their respective points
of view—the finiteness or the infiniteness of the world. (8+2=10)
The Third Antananta Ditthi 56.
In the third category of antananta ditthi, on what authority and on
what basis do the respected samanas and brahmanas propound either that
the world is finite or that the world is infinite?
In
this world, bhikkhus, a certain samanas or brahmanas achieves utmost
mental concentration by dint of ardent, steadfast, persevering exertion,
mindfulness and right attentiveness. Having thus established his mind
in highest concentration, he abides in the view that the world (as
represented by the purified mental image of the earth-device used in
meditation) is finite vertically, but infinite horizontally.
He says thus:
“This
world is finite, and, at the same time, infinite. Those samanas and
brahmanas who assert that the world is finite and is circumscribed are,
wrong. And so are the samanas and brahmanas who assert that the world is
infinite, with no limit. Why can it be said so? It can be said so
because having achieved utmost mental concentration by dint of ardent,
steadfast, persevering exertion, mindfulness and right attentiveness,
and having established my mind in highest concentration, I abide in the
view that the world is finite vertically, and is infinite horizontally.
Based on this I know that the world is finite, and, at the same time
infinite.”
This,
bhikkhus, is the third possibility. Basing themselves on this authority
and on this ground, some samanas and brahmanas holding the view that
the world is finite, and some samanas and brahmanas holding the view
that the world is infinite, demonstrate their respective points of
view—the finiteness or the infiniteness of the world. (8+3=11)
The Fourth Antananta Ditthi 57.
In the fourth category of Antananta Ditthi on what authority and on
what basis do the respected samanas and brahmanas propound either that
the world is finite or that the world is infinite?
In
this world, bhikkhus, a certain samanas or brahmanas is given to logic
and investigation. He uses various methods of reasoning, conducts
investigations and gives his views, saying:
“This
world is neither finite nor infinite. Those samanas and brahmanas who
assert that the world is finite and that it is circumscribed are wrong.
And so are those samanas and brahmanas who assert that the world is
infinite, with no limit. And so also are those samanas and brahmanas who
assert that the world is finite as well as infinite. This world is
neither finite nor infinite.”
This,
bhikkhus, is the fourth possibility. Basing themselves on this
authority and on this ground, some samanas and brahmanas holding the
view that the world is finite, and some samanas and brahmanas holding
the view that the world is infinite, demonstrate their respective points
of view—the finiteness or the infiniteness of the world. (8+4=12)
58.
Bhikkhus! Those samanas and brahmanas who hold that the world is finite
and those samanas and brahmanas who hold that the world is infinite
support their respective views on these four grounds.
Bhikkhus!
When any samanas and brahmanas who hold that the world is finite or
when any samanas and brahmanas who hold that it is infinite support
their respective views, all of them proffer these four, or any one of
the four, lines of reasoning and not any other line of reasoning.
59.
Bhikkhus! The Tathagata knows the destination, the next existence in
which one holding these four views would be reborn, if these views are
thus held on to, if these views are thus grasped.
The
Tathagata knows these four views. He also knows the dhamma which
surpasses them. Knowing that dhamma, he does not view it in the wrong
way. Since he does not view it in the wrong way, he realizes by himself
the extinction of defilements (i.e., greed, anger, and ignorance of the
Four Ariya Truths).
Bhikkhus!
Since the Tathagata rightly knows the arising of feeling (vedana) and
its cause, the cessation of feeling and its cause, its pleasantness, its
faults, and freedom from attachment to it, he becomes liberated without
any clinging, (i.e., he realizes Nibbana).
60.
Thus, bhikkhus, these are the dhammas which are profound, hard to see,
hard to comprehend, tranquil, noble, surpassing logic, subtle and
intelligible only to the ariyas. The Tathagata has set them forth after
realization of these dhammas by himself through Sabbannuta nana (Perfect
Wisdom). Anyone wishing to praise correctly the true virtues of the
Tathagata should do so in terms of these dhammas.
Four Kinds of Indecisive Evasion (Amaravikkhepa Ditthi)
61.
Bhikkhus, there are certain samanas and brahmanas who by means of
indecisive speech evade questions put to them on any matter; they evade
answering them, (behaving elusively like amara fish1 ) and speak in ambiguous terms, because of four reasons.
The First Amaravikkhepa Ditthi
62. In this world, bhikkhus, a certain samana or brahmana does not understand correctly what is merit2 or what is demerit3.
He thinks thus:
“I
do not understand correctly what is merit or what is demerit. If I were
to say what is merit, without really understanding it as being merit,
or what is demerit, without really under standing it as being demerit, I
may be stating a falsehood. This false statement of mine would cause me
distress. Such distress might be harmful to me.” (The thought that I
have told a lie will cause me distress. Such distress will be a very
serious obstacle in my path to higher rebirths and achievement of maggas
and phalas.)
He
who thus fears and detests making a false statement declines to say
what is merit or what is demerit. If he were asked to answer the
question (as to what is merit or what is demerit), he would reply: “I
don’t take it this way; neither do I take it that way; and I don’t take
it the other way; neither do I take it not this way, not that way, not
the other way; and, also, I don’t take it that it is otherwise.”
Bhikkhus!
This is the first possibility. It is based on this reason that some
samanas and brahmanas who are elusive evade questions put to them on any
matter and speak in ambiguous terms. (12+1=13)
1. amara fish: a kind or slippery fish which cannot be caught because of its skill in diving into and jumping out of water.
2.
Merit means Dana (Charity), Sila (Self-Control to refrain from doing
and speaking what is evil), Bhavana (samatha and vipassana). Samatha is
the means for attaining rupa jhanas and arupa jhanas; rupa jhanas can
cause those who have them to be reborn as corporeal brahmas; arupa
jhanas can cause those who have them to be reborn as incorporeal
brahmas. Vipassana is the means for attaining maggas and phalas that
will give one who has them freedom from dukkha.
3. Demerit is a synonym for akusala kammapatha.
Ten Akusala Kammapathas
Akusala Kammapatha means the path to evil or demerit. There are ten such paths:
(a) killing,
(b) stealing,
(c) using improper means to satisfy one’s sensual desires, e.g., committing adultery, taking intoxicants,
(d) telling lies,
(e) setting one against another,
(f) using rough and abusive words,
(g) indulging in unbeneficial speech,
(h) belief in false theories,
(i) ill will,
(j) covetousness.
Causes of Akusala Kammapathas
There are three causes. They are lobha, dosa, moha (greed, anger, ignorance).
Causes of Kusala Kammapathas
There are three causes. They are alobha, adosa, amoha (absence of greed, anger and ignorance).
The Second Amaravikkhepa Ditthi
63.
What is the second reason that causes respected samanas and brahmanas
to be elusive, to evade questions put to them on any matter and to speak
in ambiguous terms?
In this world, bhikkhus, a certain samana or brahmana does not understand correctly what is merit or what is demerit.
He thinks thus
“I
do not understand correctly what is merit or what is demerit. If I were
to say what is merit, without really understanding it as being merit,
or what is demerit, without really under standing it as being demerit,
my answer might cause satisfaction and pleasure, or dissatisfaction and
displeasure, to arise in me. These feelings of satisfaction, pleasure,
dissatisfaction or displeasure would cling to me. This clinging would
cause me distress. Such distress might be harmful to me.” (If some
learned persons approve of my answer, I shall think highly of myself.
This thought will arouse in me either satisfaction or pleasure. If some
learned persons disapprove of my answer, I shall think poorly of myself.
This thought will arouse in me either dissatisfaction or displeasure
with myself. These feelings of satisfaction and pleasure or
dissatisfaction and displeasure will cling to me. This clinging will
cause me distress. Such distress will be a very serious obstacle in my
path to higher rebirths and achievement of maggas and phalas.) He who
thus fears and detests making a wrong statement declines to say what is
merit or what is demerit. If he were asked to answer the question (as to
what is merit or what is demerit), he would reply: “I don’t take it
this way; neither do I take it that way; and I don’t take it the other
way; neither do I take it not this way, not that way, not the other way;
and, also, I don’t take it that it is otherwise.”
Bhikkhus!
This is the second possibility, it is based on this reason that some
samanas and brahmanas who are elusive evade questions put to them on any
matter and speak in ambiguous terms. (12+2=l4)
The Third Amaravikkhepa Ditthi
64.
What is the third reason that causes respected samanas and brahmanas to
be elusive, to evade questions put to them on any matter and to speak
in ambiguous terms?
In this world, bhikkhus, a certain samana or brahmana does not understand correctly what is merit or what is demerit.
He thinks thus:
“I
do not understand correctly what is merit or what is demerit. If I were
to say what is merit, without really understanding it as being merit,
or what is demerit, without really understanding it as being demerit,
those samanas and brahmanas who are learned, subtle, well-versed in
other creeds, skilled in saying things straight to the point (like a
skilful archer able to split she tail han of an animal) and who are
given to smashing all other views by their knowledge, might question (my
views), ask reasons for them, and pass strictures on them. If they
should thus question me, ask for reasons and pass strictures on my
views, I might not be able to give them an adequate reply. In that case
it would cause me distress. Such distress might be harmful to me.” (Such
distress would be a very serious obstacle in my path to higher rebirths
and achievement of maggas and phalas.)
He
who thus fears and detests such questioning declines to say what is
merit or what is demerit. If he were asked to answer the question (as to
what is merit, or what is demerit), he would reply: “I don’t take it
this way; neither do I take it that way; and I don’t take it the other
way; neither do I take it not this way, not that way, not the other way;
and, also, I don’t take it that it is otherwise.”
Bhikkhus!
This is the third possibility. It is based on this reason that some
samanas and brahmanas who are elusive evade questions put to them on any
matter and speak in ambiguous terms. (12+3=15)
The Fourth Amaravikkhepa Ditthi
Note: (1) Thirty-One Bhumis
According
to Buddhism, there are thirty-one bhumis. A bhumi means an abode, where
beings live. Bhumi is sometimes translated as “plane of existence”, or
“realm”.
(a) Twenty brahma (Higher Celestial) bhumis:
Arupa
brahmas (brahntis with mind and no body) live in four arupa brahma
bhumis. Rupa brahmas (with mind and body) live in fifteen rupa brahma
bhumis. Asannasatta brahmas (rupa brahmas with body and no mind) live in
the asannasatta brahma bhumi. Brahmas are superior to devas.
(b) Six deva (Celestial) bhumis:
Devas live in the six deva bhumis.
(c) One manussa (human) bhumi:
Human beings live in this manussa bhumi.
(d) Four apaya (nether) bhumis:
Niraya
(beings in realms of continuous suffering), tiracchana (animals), peta
(miserable and ever hungry beings), asurakayas (miserable and frightened
beings) live in these four bhumis.
(ii) Four types of Birth
According
to Buddhishi, there are four types of birth. They are (a) andaja
(oviparous), (b) jalabuja (viviparous), (c) sam sedaja
(moisture-sprung), (d) opapatika (fully-fledged birth).
(iii) Opapatika
In
the case of brahmas, devas, asurakayas, petas and nirayas, as soon as
patisandhi mind (first mind of the new life) takes place, they — unlike
humans and animals, — attain full maturity. They appear as fully-fledged
beings. This kind of birth is called opapatika birth. Unlike jalabujas,
opapatikas do not leave behind dead bodies when they die.
Simultaneously with their death their bodies disappear.
The
birth of beings in these thirty-one bhumis takes place in accordance
with their kammas. Kamma is the abbreviated term for deeds, words and
thoughts, which one has done, spoken and conceived.
(iv) Bad Kammas
Killing,
stealing, satisfying one’s sensual desire by improper means— committing
adultery and taking intoxicants are improper means, — telling lies,
setting one against another, using rough and abusive words indulging in
unbeneficial talk, covetousness, anger, having faith in wrong beliefs —
theso are bad kammas. They can cause one to have rebirths in the four
apaya bhumis.
(v) Good Kammas
Charity
and self-control to refrain from doing and saying what is evil. These
are good kammas. They can cause one to have rebirths in deva bhumis.
(vi) Better Kammas
Four
rupa jhanas (refined mental states of concentration) which one will
gain as a result of practising samatha bhavana. They are better kammas.
They can cause rebirths in rupa brahma bhumis.
(vii) Best Kammas
Four
maggas and phalas which one will gain as a result of practising
vipassana bhavana. They will enable one to perceive Nibbana. These four
maggas will uproot seven anusayas, which are the causes of endless
rebirths. Extinction of rebirths will cause one to gain freedom from
dukkha.
65.
What is the fourth reason that causes respected samanas and brahmanas
to be elusive, to evade questions put to them on any matter and to speak
in ambiguous terms?
In
this world, bhikkhus, a certain samana or brahmana is lacking in wisdom
and is very be wildered. He evades questions put to him on any matter
and speaks in ambiguous terms (in the follow ing manner) as he is
lacking in wisdom and is very bewildered.
“If
I were asked, ‘Is there another world?’ and if I took it that there is,
I should answer, ‘There is another world’. But I would not say this
way, nor that way, nor the other way; neither would I say not this way,
not that way, not, the other way; nor would I say otherwise.
If I were asked
whether there is not another world ….. whether there is, and also is not, another world….. whether there neither is, nor is not, another world….. whether there is opapatika birth of beings….. whether there is no opapaitika birth of beings….. whether there is, and also there is not, opapatika birth of being’s….. whether it is not that there is, and also there is not, opapatika birth of beings….. whether a good or a bad kamma produces results….. whether a good or a bad kamma produces no results….. whether it is that a good or a bad kamma produces results, and also does not produce results….. whether it is not that a good or a bad kamma produces results, and also does not produce results….. whether there is life after death1….. whether there is no life after death….. whether there is life as well as no life after death….. whether
it is not that there is life as well as no life after death, and if I
took it that it is not that there is life as well as no life after
death, I should answer : ‘It is not that there is life as well as no
life after death.’ But I would not say this way, nor that way, nor the
other way; neither would I say not this way, not that way, not the other
way; nor would I say otherwise.”
Bhikkhus!
This is the fourth possibility. It is based on this reason that some
samanas and brahmanas who are elusive evade questions put them on any
matter and speak in ambiguous terms. (12 + 4=6)
66.
Bhikkhus! These are the four reasons that cause those samanas and
brahmanas to be elusive, to evade questions put to them on any matter
and to speak ambiguously.
Bhikkhus!
“When any of the samanas and brahmanas who are elusive evade questions
put to them on any matter, all of them do so either for these four, or
any one of the four, reasons and not for any other reason. The Tathagata
knows… (as in paras 59 and 60)… Anyone wishing to praise correctly
the true virtues of the Tathagata should do so in terms of these
dhammas.
——————————————————————————–
1. Literally, whether a sentient beiug exists after death…
Two Doctrines of Non-causality (Adhiccasamuppanna Vada) 67.
There are, bhikkhus, some samghas and brahmanas who, holding the
doctrine of non-causality, propound in two ways that atta as well as
loka arises without a Cause.
On
what authority and on what basis do those respected samanas and
brahmanas propound in two ways that atta as well as loka arises without a
cause?
‘The First Adhiccasamuppanna Vada
68.
There are, bhikkhus, Brahmas who are known as asannasatta, beings
devoid of sanna, (lit., Perception; here, the Commentary says, mind and
mental concomitants are meant). When these Brahmas pass away from that
realm, they are reborn in a sensual existence with sanna, There is a
possibility that when a being thus passes away from that realm, he is
reborn in this human world. Having been thus reborn, he renounced the
worldly life for the homeless life of a recluse. He then achieves utmost
mental concentration by dint of ardent, steadfast, persevering
exertion, mindfulness and right attentiveness. When he has thus
established his mind in highest concentration, he can recollect the
arising of sanna(birth-linking consciousness) in the present existence,
but cannot recollect beyond that,
He says thus:
“Atta
as well as loka arises without a cause. Why can I say so? I can say so
because formerly I was not in existence, but now I actually exist
although I had not existed before.”
Bhikkhus!
This is the first possibility. It is based on this that some samanas
and brahmanas, holding the doctrine of non-causality, propound that atta
as well as loka arises without a cause, (16 + 1=17)
The Second Adhiccasamuppanna Vada
69.
Secondly, bhikkhus, on what authority and on what basis do the
respected samanas and brahmanas, holding the doctrine of non-causality,
propound that atta as well as loka arises without a cause?
In
this world, bhikkhus, a certain samana and brahmana is given to logic
and investigation. He uses various methods of reasoning, conducts
investigations and gives his views thus:
“Atta as well as loka arises without a cause,”
This,
bhikkhus, is the second possibility. It is based on this that some
samanas and brahmanas, holding the doctrine of non-causality, declare
that atta as well as loka arises without a cause. (16 + 2=18)
70.
Bhikkhus! Those samanas and brahmanas who hold the doctrine of
non-causality demonstrate on these two grounds that atta as well as loka
arises without a cause. When any of the samanas and brahmanas who hold
the doctrine of non-causality demonstrate that atta as well as loka
arises without a cause, all of them do so on these two, or one of the
two, grounds and on no other ground. The Tathagata knows… (as in paras
59 & 60)… Anyone wishing to praise correctly the true virtues of
the Tathagata should do so in terms of these dhammas.
71.
Bhikkhus! Those samanas and brahmanas who speculate on the past and who
adhere to views relating to it assert in these eighteen ways their many
and varied wrong views about the past.
Bhikkhus!
When any of those samanas and brahmanas as who speculate on the past
and adhere to views relating to it declare their many and varied wrong
views about the past, all of them do so in these eighteen, or one of the
eighteen, different ways and in no other way.
72.
Bhikkhus! The Tathagata knows the destination, the next existence in
which one holding these eighteen views would be reborn, if these views
are thus held on to, if these views are thus grasped.
The
Tathagata knows these eighteen views. He also knows the dhamma which
surpasses them. Knowing that dhamma, he does not view it in the wrong
way. Since he does not view it in the wrong way, he realizes by himself
the extinction of defilements (i. e., greed, anger, and ignorance of the
Four Ariya Truths).
Bhikkhus!
Since the Tathagata rightly knows the arising of feeling (vedana) and
its cause, the cessation of feeling and its cause, its pleasantness, its
faults, and freedom from attachment to it, he becomes liberated without
any clinging, (i. e.. he realizes Nibbana).
73.
Thus, bhikkhus, these are the dhammas which are profound, hard to see,
hard to comprehend, tranquil, noble, surpassing logic, subtle and
intelligible only to the ariyas. The Tathagata has set them forth after
realization of these dhammas by himself through Sabbannuta Nana (Perfect
Wisdom). Anyone wishing to praise correctly the true virtues of the
Tathagata should do so in terms of these dhammas.
End of the Second Portion for Recitation
Forty-four Views Relating to the Future (Aparantanuditthi) 74.
There are, bhikkhus, certain samanas and brahmanas who speculate on the
future and adhere to beliefs relating to it. They assert in forty-four
ways their many and varied wrong views relating to the future. On what
authority and on what basis do these respected samanas and brahmanas
speculate on the future, adhere to beliefs relating to it, and declare
them in forty-four ways?
Sixteen Kinds of Belief in the Existence of Sanna after Death (Uddhamaghatanika Sanna Vada)
75.
There are, bhikkhus, certain samanas and brahmanas who believe in the
existence of sanna.( sanna: lit., Perception; in most cases it stands
for mind and mental concomitants.) after death. They declare in sixteen
ways their belief in the existence of atta with sannaafter death. On
what authority and on what basis do these respected samanas and
brahmanas, believing in the existence of atta with sanna after death,
demonstrate in sixteen ways the existence of atta with sanna after
death?
76. They declare that: (1) atta is corporeal; it does not decay after death; and it has sanna; ..
(This
view is held by a person who has attained a rupa jhana and who takes as
atta the purified mental image, patibhaga nimitta, which is the object
of his jhana concentration. This purified mental image is taken by him
as having the nature of corporeality because of its similarity to the
original kasina object of meditation, or because it has the nature of
changeability, as it is small before being enlarged mentally and as it
becomes large when expanded mentally. The jhana mind which is
concentrated on this purified mental image is taken by this person to be
sanna, and thus he believes that the atta identified with the purified
mental image has sanna. However, a person who believes in atta and who
has not attained any jhana just takes it through some sort of reasoning
that atta is corporeal and has sanna. Both these two kinds of persons
firmly believe that after death in the present existence atta is not
subject to decay or disintegration, and therefore is eternal.)
or that: (2) atta is incorporeal; it does not decay after death; and it has sanna ..
(This
view is held by one who has attained an arupa jhana and whose object of
jhana concentration is some abstract thing such as akasa or space; this
abstract object of concentration is taken by him as atta. Such objects
of jhana concentration, being abstract, do not have the nature of
corporeality. The arupa jhana mind concentrating on such an object is
taken as sanna. Thus this atta has sonna and is eternal.)
or that: (3) atta is both corporeal and incorporeal; ..
(This
view is held by a person who first attains arupa jhana and believes in
the corporeality of atta, through concentrating on the purified mental
image of a kasina object; then, after progressing further in
concentration, when he attains an arupa jhana, he comes to believe also
that the atta identified with the abstract object of arupa jhana
concentration is incorporeal.)
or that: (4) atta is neither corporeal nor incorporeal; ..
(This
view is held by a person who has not attained any jhana, and who has
heard such a statement from others or who has thought it out on his
own.)
or that: (5) atta is finite ; ..
(This
view is held by a person who believes in the finiteness of the world,
loka as represented by the purified mental imagepatibhaga nimitta. of
the kasina object of meditation, as in Para 54. This purified mental
image is at first of the same size as the original kasina object. When
much stronger concentration is gained, the purified mental image can be
mentally enlarged and expanded, either before or after jhana, in one of
three ways: with finite limits; or endlessly, that is, without finite
limits; or with finite limits vertically, and endlessly without finite
limits horizontally. Here the person concerned has mentally enlarged the
purified mental image, patibhaga nimitta, within finite limits, and he
takes this enlarged and defined image itself as atta. Thus he says
‘atta’ is finite; it does not decay after death; and it has sanna.’ In
Para 54, the person concerned was speculating about the past; here the
person concerned is speculating about the future. The same applies to
the next three persons.)
or that: (6) attais infinite; ..
(This view is held by a person who has mentally expanded the purified mental image endlessly.)
or that: (7) atta is both finite and infinite; ..
(this
view is held by a person who has mentally expanded the purified mental
image with definite limits vertically and endlessly without definite
limits horizontally.)
or that: (8) atta is neither finite nor infinite; ..
(this
view is held by a person who has not attained any jhana, but who may
have come to this conclusion either through his own reasoning or because
he has heard the contradictory views above.)
or that : (9) atta has only one kind of sanna; ..
(This
view is held by a person who is immersed in jhana; while immersed in
jhana, he takes the mind as atta. and that atta being concentrated on
only one object of jhana concentration, he believes that atta, has only
one kind of sanna.)
or that: (10) atta has various kinds of sanna; ..
(This
view is held by a person who, not being immersed in any jhana, is
conscious of several kinds of objects of the senses; thus he believes
atta has various kinds of sanna.)
or that: (11) atta has limited sanna; ..
(This
view is held by a person who has attained jhana, but who has not
mentally enlarged the purified mental image of the kasina object, which
therefore appears to him to be small or limited. jhana sanna
concentrates on this small or limited mental image as its object, and he
takes the jhana mind or sanna as atta and he concludes that atta has a
small or limited sanna. Other persons believe that atta itself is as
small as a thumb, or a paddy seed, or an atom, and therefore atta has a
small or limited sanna.)
or that: (12) atta has unlimited sanna; ..
(This
view is held by a person whose jhana concentration has as its object
the purified mental image which has been mentally enlarged or expanded
by him, and who therefore concludes that atta has a very large or
unlimited sanna. Other persons believe that atta exists in every animate
or inanimate thing and thus it has immeasurably numerous sanna.)
or that: (13) atta indeed has bliss; ..
(This
view is held by a person who has attained the divine power of sight,
dibba cakkhu abhinna, and who by this power sees those in the three
lowest rupa bhumis abiding in jhana and experiencing blissful sensation.
He therefore concludes that atta indeed has and will have bliss.)
or that: (14) atta indeed has suffering; ..
(This
view is held by a person who through divine power of sight sees those
in the abodes of intense continuous suffering. He therefore concludes
that atta indeed has and will have suffering.)
or that: (15) atta has both happiness and suffering;
(This view is held by a person who sees beings in the human world experiencing both happiness and suffering.)
or
that: (16) atta has neither happiness nor suffering; it does not decay
after death; and it has sanna. (Here, neither happiness nor suffering
means equanimity.
This
view is held by a person who through the divine power of sight sees the
Vehapphala Brahmas who are given to abiding in the jhana of
equanimity.) [18 +(16)=34]
77.
Bhikkhus, these are the sixteen ways in which those samanas and
Brahmanas who believe in the existence of sannaafter death declare their
believe in the existence of atta with sanna after death. When any of
those samanas and brahmanas who believe in the existence of sanna after
death demonstrate the existence of atta with sanna after death, all of
them do so in these sixteen, or in one or other of these sixteen ways
and in no other way. The Tathagata know.. (as in Paras 72, 73)… If
anyone wishes to praise correctly the true virtues of the Tathagata, he
should do so in terms of these dhammas.
——————————————————————————–
Eight Kinds of Belief in the Non-existence of Sanna after Death (Uddhamaghatanika Asanni Vada)
78.
There are, bhikkhus, some samanas and brahmanas who believe in the
non-existence of sannaafter death. They declare in eight ways their
belief in the existence of atta devoid of sannaafter death.
On
what authority and on what basis do those respected samanas and
brahmanas, believing in the existence of attadevoid of sanna after
death, demonstrate in eight ways their belief in the existence of atta
devoid of sanna after death?
79. They declare that: (1) attais corporeal; it does not decay after death; and it has no sanna;
(This
view is held by a person who, like the person in item (1) of Para 76,
takes the patibhaga nimitta as atta, and believes that atta is corporeal
and eternal. But this person sees those who have reached after death
the asannasatta Brahma realm, with only body and no mind, and thus he
believes that atta has no sanna after death.)
or that: (2) atta is incorporeal; it does nor decay after death; and it has no sanna;
(This
view is held by a person who takes as atta the sannakkhandha, the
aggregate of Perception, from amongst the five Aggregates or Khandhas.
As there is no other kind of sanna apart from this sannadkkhandha, this
person takes it that there is no sannaafter death.)
or that: (3) atta is both corporeal and incorporeal;
(This
view is held by a person who takes as atta all the aggregates of
physical and mental phenomena, including sanna, and as this atta has no
additional sanna apart from sannakkhandha, either before or after death,
he takes it that there is no sanna after death, since he is speculating
about future existence.)
or that: (4) atta is neither corporeal nor incorporeal;…
(This view is held by a person who has either heard it from other persons, or thought it out on his own.)
or that: (5) atta is finite;….
(This
view is held by who takes as atta the purified mental image of which he
has not mentally enlarged or expanded. As this purified mental image of
the kasina object does not have sanna, the person takes it that there
is no sanna after death.)
or that: (6) atta is infinite;……….
or that: (7) atta is both finite and infinite;
or that: (8) atta is neither finite nor infinite; it does not decay after death; and it has no sanna. [18+(16+8=24)=42]
(These
three views, (6), (7), (8) may be interpreted on the lines of views,
(6), (7), (8), of Para 76, except that here atta is taken as having no
sanna.)
80.
Bhikkhus! Those samanas and brahmanas who believe in the existence of
atta devoid of sanna after death demonstrate in these eight ways their
belief in the existence of atta devoid of sanna after death.
Bhikkhus!
When any of the samanas and brahmanas propound their belief in the
existence of atta devoid of sanna after death, all of them do so in
these eight, or one of the eight, ways and in no other way. The
Tathagata knows… (as in Paras 72, 73)… Anyone wishing to praise
correctly the true virtues of the Tathagata should do so in terms of
these dhammas.
Eight Kinds of Belief in the Existence of neither Sanna nor Non-Sanna After Death (Uddhamaghatanika Nevasanni Nasanni Vada) 81.
There are, bhikkhus, some samallas and brahmanas who believe in the
existence of neither sannanor non sannaafter death. [Sanna: Lit.,
Perception. Here it stands for mind and mental concomitants. (See Para
68.) Thus sanna may be rendered ‘Consciousness’.] They declare in eight
ways their belief in the existence of attain a state of neither sannanor
non-sanna after death.
On
what authority and on what basis do those respected samanas and
brahmanas, believing in the existence of neither sannanor non-sannaafter
death, demonstrate in eight ways their belief in the existence of
attain a state of neither sanna nor non-sanna after death?
82.
They declare that: (1) atta is corporeal; it does not decay after
death; and it has neither sanna nor non sanna (This view is held by a
person who maintains that as sannais extremely weak at the moment of
death and at the moment of conception in the next existence, sanna
cannot be said to exist definitely, nor can it be said to not exist
since it still exists in a very delicate and refined form. Thus attahas
neither sanna nor asanna, i.e., non-sanna.)
or that: (2) attais incorporeal; … … … … … … … …
or that: (3) attais both corporeal and incorporeal; … … … … … … … …
or that: (4) attais neither corporeal nor incorporeal;…. … … … … … … …
or that: (5) is finite; … … … … … … … …
or that: (6) atta is infinite; … … … … … … … …
or that; (7) attais both finite and infinite; … … … … … … … …
or
that: (8) attais neither finite nor infinite; it does not decay after
death; it has neither sanna nor non-sanna. [18+(24+8=320=50]
83.
Bhikkhus! Those samanas and brahmanas who believe in the existence of
neither sanna nor non-sanna after death demonstrate in these eight ways
their belief in the existence of attain a state of neither sanna nor
non-sannaafter death.
Bhikkhus!
When any of the samanas and brahmanas who believe in the existence of
neither sanna nor non-sanna after death propound their belief in the
existence of atta in a state of neither sannanor non-sannaafter death,
all of them do so in these eight, or one of the eight, ways and in no
other way. The Tathagata knows… (as in Paras 72, 73) … Anyone
wishing to praise correctly the true virtues of the Tathagata should do
so in terms of these dhammas.
Seven Kinds of Belief in Annihilation (Uccheda Vada) 84.
There are, bhikkhus, some samanas and brahmanas who believe in
annihilation. They declare in seven ways their belief in the
annihilation, destruction and (future) non-existence of beings presently
living.1
On
what authority and on what basis do those respected samanas and
brahmanas declare in seven ways their belief in the annihilation,
destruction and (future) non-existence of beings presently living?
[ 1. Satosattassa: The Commentary qualifies “sato” with ” vijjamanassa ” meaning “visibly or apparently existing”.]
85. In this world, bhikkhus, a certain samana or brahmanas asserts and holds the (following) view
“Friend!
This atta is corporeal; made up of four great primary elements born of
the union of father and mother; annihilated and destroyed on the
dissolution of the physical body and it does not exist after death. In
this manner, this attabecomes entirely extirpated.”
Thus
do some declare the belief in the annihilation, destruction and
(future) non-existence of beings presently living. (1) [18+(32+1=33)=51]
86. To him someone else says:
“Friend!
The attathat you speak of does exist. I do not say it does not exist.
(But) attais not by this much entirely annihilated. There is another
atta of the sensuous world (kamavacara) of the devas, having
corporeality, nourished by solid nutriments. You do not know that atta;
neither can you see it. But I know it; and I see it. Friend, with the
dissolution of the physical body, that atta becomes annihilated and
destroyed. It does not exist after death. In this manner, this
attabecomes entirely extirpated.”
Thus
do some declare their belief in the annihilation, destruction and
(future) non-existence of beings presently living. (2) [18+(32+2=34)=52]
87. To him, again, someone else says:
“Friend!
The attathat you speak of does exist. I do not say it does not exist.
(But) atta is not by this much entirely annihilated. There is another
atta of the world of Brahmas, having corporeality, caused by the jhana
mind and endowed completely with (all the minor and major) physical
organs, and not deficient in any of the faculties of the senses. You do
not know that atta; neither can you see it. But I know it; and I see it.
Friend, with the dissolution of the physical body, that attabecomes
annihilated and destroyed. It does not exist after death, In this
manner, this attabecomes entirely extirpated.”
Thus
do some declare their belief in the annihilation, destruction and
(future) non-existence of beings presently living. (3) [18+(32+3=35)=53]
88. To him, again, someone else says:
“Friend!
The atta that you speak of does exist. I do not say it does not exist.
(But) atta is not by this much entirely annihilated. There is another
atta of one who, by concentrating (through kasina meditation) on the
concept “Space is Infinite”, has reached the (non-corporeal Realm of
infinity of Space (akasanancayatana plane of the Brahmas where all forms
of sannathat turn on corporeality (rupa sanna) have been completely
transcended, all forms of sannaarising out of contact between the senses
and their objects (patigha sanna) have vanished, and other forms of
sanna, many and varied, (nanatta sanna) are not paid attention to. You
do not know that atta; neither can you see it. But I know it; and I see
it. Friend, with the dissolution of that one’s mental aggregates, that
atta becomes annihilated and destroyed. If does not exist after death.
In this manner, this atta becomes entirely extirpated.”
Thus
do some declare their belief in the annihilation, destruction and
(future) non-existence of beings presently living. (4) [18
+(32+4=36)=54]
89. To him, again, someone else says:
“Friend!
The atta that you speak of does exist. I do not say it does not exist.
(But) atta is not by this much entirely annihilated. There is another
atta of one who has reached the (non-corporeal) Realm of Infinity of
Consciousness (vinnanancayatana plane of the Brahmas), by concentrating
on the concept “Consciousness is infinite,” having totally gone beyond
the jhana of Infinity of Space. You no know that atta; neither can you
see it. But I know it; and I see it. Friend, with the dissolution of
that one’s mental aggregates, that atta becomes annihilated and
destroyed. it does not exist after death. In this manner this atta
becomes entirely extirpated.”
Thus
do some declare their belief in the annihilation, destruction and
(future) non-existence of beings presently living. (5) (18+(32+5=37)=55]
90. To him, again, someone else says:
“Friend!
The atta that you speak of does exist. I do not say it does not exist.
(But) atta is not by this much entirely annihilated. There is another
atta of one who has reached the (non-corporeal) Realm of Nothingness
(akincannayatana plane of the Brahmas), by concentrating on the concept
“Nothing is there”, having totally gone beyond the jhana of Infinity of
Consciousness. You do not know that atta; neither can you see it. But I
know it; and I see it. Friend, with the dissolution of that one’s mental
aggregates, that atta becomes annihilated and destroyed. It does not
exist after death. In this manner, this atta becomes entirely
extirpated.”
Thus
do some declare their belief in the annihilation, destruction and
(future) non-existence of beings presently living. (6)
[18+(32+6=.38)=56]
91. To him, again, someone else says:
“Friend!
The atta that you speak of does exist, I do not say it does not exist.
(But) atta is not by this much entirely annihilated. There is another
atta of one who has reached the (non-corporeal) Realm of neither
sannanor non-sanna (Nevasannanasannayatana plane of the Brahmas), by
concentrating on the mental object “This (Third Arupa Jhana
Consciousness) is tranquil; this is sublime”, having totally gone beyond
the jhana of Nothingness. You do not know that atta; neither call you
see it. But I know it ; and I see it. Friend, with the dissolution of
that one’s mental aggregates, that atta becomes annihilated and
destroyed. It does not exist after death. In this manner, this atta
becomes entirely extirpated.”
Thus
do some declare their belief in the annihilation, destruction and
(future) non-existence of beings presently living. (7) [18+(32+7=39)=57]
92.
Bhikkhus! Those samanas and brahmanas declare in these seven ways their
belief in the annihilation, destruction and (future) non-existence of
beings presently living.
Bhikkhus!
When any of the samanas and brahmanas who believe in annihilation,
propound their belief in the annihilation, destruction and (future)
non-existence of beings presently living, all of them do so in these
seven, or one of the seven, ways and in no other way. The Tathagata
knows.. .(as in Paras 72,73).. .Anyone wishing to praise correctly the
true virtues of the Tathagata should do so in terms of these dhammas.
Five Kinds of Belief in (Mundane) Nibbana as Realizable in this Very Life (Ditthadhamma Nibbana Vada)
93.
There are, bhikkhus, some samanas and Brahmanas who hold the view that
(mundane) Nibbana* is realizable in this very life by beings presently
living. They declare in five ways the nature of the supreme (mundane)
immediate Nibbana of beings presently living.(* The Nibbana of the
holders of these views is entirely different from the Nibbana of the
Buddha’s Teaching. )
On
what authority and on what basis do those respected samanas and
brahmanas, holding the view that (mundane) Nibbana is realizable in this
very life by beings presently living, declare in five ways the nature
of the supreme (mundane) immediate Nibbana of beings presently living?
94. In this world, bhikkhus, a certain samana or brahmana puts forward this view and adheres to it, saying:
“Friend!
This atta fully and thoroughly enjoys the five kinds of sensual
pleasures. Thus, friend, this atta has reached the supreme (mundane)
immediate Nibbana.”
In
this way some declare the nature of the supreme (mundane) immediate
Nibbana of beings presently living. (1) [l8+(39+ l=40)=58]
95. To him someone else says:
“Friend!
The atta that you speak of does exist. I do not say it does not exist.
(But) atta by this means has not yet reached the supreme (mundane)
immediate Nibbana. Why? It is because sensual pleasures are impermanent,
painful and subject to change. Out of the nature of their
changeableness and instability arise grief, lamentation, pain, distress
and despair. Friend! Being detached from sensual pleasures and
demeritorious factors, this atta achieves and remains in the first jhana
which is accompanied by vitakka (initial application of the mind).
vicara (sustained application of the mind), piti (delightful sat
isfaction) and sukha (bliss) born of detachment from hindrances
(nivarana). It is only in this manner, friend, that this atta reaches
the supreme (mundane) immediate Nibbana.”
Thus do some declare the nature of the supreme (mundane) immediate Nibbana of beings presently living. (2) [18+(39+2=41)=59]
96. To him someone else says:
“Friend!
The atta that you speak of does exist. I do not say it does not exist.
(But) atta by this means has not yet reached the supreme (mundane)
immediate Nibbana. Why? It is because the first jhana is considered
coarse since vitakka and vicara are still extant. Indeed, friend, this
atta, having calmed vitakka and vicara, achieves and remains in the
second jhana, with internal tranquillity, with enhancement of
one-pointed ness of Concentration, devoid, of vitakka and vicara, with
piti and sukha born of first jhana) concentration. It is only in this
manner, friend, that this atta reaches the supreme (mundane) immediate
Nibbana.”
Thus do some declare the nature of the supreme (mundane) immediate Nibbana of beings presently living. (3) [18+(39+3=42)=60]
97. To him someone else says?
“Friend!
The atta that you speak of does exist. I do not say it does not exist.
(But) atta by this means has not yet reached the supreme (mundane)
immediate Nibbana. Why? It is because the second jhana is considered
coarse since there still is elation of mind which is piti. Indeed,
friend, this atta, having been detached from piti, dwells with
mindfulness and clear comprehension in equanimity, and experiences
mental and physical well-being. It achieves and remains in the third
jhana, that which causes a person who attains it to be praised by the
Ariyas as one who has equanimity and mindfulness, one who abides in
sukha. It is only in this manner, that this atta reaches the supreme
(mundane) immediate Nibbana.”
Thus do some declare the nature of the supreme (mundane) immediate Nibbana of beings presently living. (4) [18+(39+4=43)=61]
“Friend!
The atta that you speak of does exist. I do not say it does not exist.
(But) atta by this means has not yet reached the supreme (mundane)
immediate Nibbana. Why? It is because the third jhana is considered
coarse since in that jhana there still is sukha constantly in mind.
Indeed, friend, this atta, by dispelling both pain and pleasure, and by
the previous disappearance of sadness and gladness, achieves and remains
in the fourth jhana, without pain and pleasure, a state of equanimity
and absolute purity of mindful ness. It is only in this manner, friend,
that it reaches the supreme (mundane) immediate Nibbana.”
Thus do some declare the nature of the supreme (mundane) immediate Nibbana of beings presently living. (5) [18+(39+5=44)=62]
99.
Bhikkhus! Those samanas and brahmanas declare in these five ways their
belief in the supreme (mundane) immediate Nibbana of beings presently
living. Bhikkhus! When any of the samanas and brahmanas declare the
supreme (mundane) immediate Nibbana of beings presently living, all of
them do so in these five, or one of five, ways and in no other way. The
Tathagata knows.. .(as in Paras 72,73).. .Anyone wishing to praise
correctly the true virtues of the Tathagata should do so in terms of
these dhammas.
100.
Bhikkhus! Those samanas and brahmanas who speculate on the future and
adhere to beliefs relating to it, assert their many and varied wrong
views about the future in these forty-four different ways.
Bhikkhus!
When any of the samanas and brahmanas propound the many and varied
wrong views about the future, all of them do so in these forty-four, or
one of the forty-four, different ways and in no other way. The Tathagata
knows (as in Paras 72,73)… Anyone wishing to praise correctly the
true virtues of the Tathagata should do so in terms of these dhammas.
101.
Bhikkhus! Those samanas and bramanas who speculate on the past, or the
future, or both the past and the future and adhere to beliefs relating
to them assert their many and varied wrong views in these sixty-two
different ways.
102.
Bhikkhus! When any of the samanas and brahmanas who speculate on the
past, or the future, or both the past and the future propound their many
and varied wrong views, all of them do so in these sixty-two, or one of
the sixty-two, ways and in no other way.
103.
Bhikkhus! The Tatagata knows the destination, the next existence in
which one holding these sixty-two views would be reborn, if these views
are thus held on to, if these views are thus grasped.
The
Tathagata knows these sixty-two views. He also knows the dhamma which
surpasses them. Knowing that dhamma, he does not view it in the wrong
way. Since he does not view it in the wrong way, he realizes by himself
the extinction of defilements (i.e., greed, anger, and ignorance of the
Four Ariya Truths).
Bhikkhus!
Since the Tathagata rightly knows the arising of feeling (vedana) and
its cause, the cessation of feeling and its cause, its pleasantness, its
faults, and freedom from attachment to it, he becomes liberated without
any clinging, (i.e., he realizes Nibbana).
104.
Thus, bhikkhus, these are the dhammas which are profound, hard to see,
hard to comprehend, tranquil, noble, surpassing logic, subtle and
intelligible only to the ariyas. The Tathagata has set them forth after
realization of these dhammas by himself through Sabbannuta Nana (Perfect
Wisdom). Anyone wishing to praise correctly the true virtues of the
Tathagata should do so in terms of these dhammas.
Agitation Conditioned by Wrong Views and Craving (Paritassita Vipphandita Vara)
105.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view of eternity declare on four grounds that
atta as well as loka is eternal, (based on their own personal feeling of
satisfaction in their view). That (feeling) being felt by those
respected samanas and brahmanas who do not know and who do not see (the
truth) and who are seized by craving, is agitated through longing.
(Longing: Paritassita : by this is meant ‘wrong view’ and ‘craving’.
106.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view that there is eternity as well as
non-eternity declare on four grounds that atta as well as loka is in
some cases eternal and in others not eternal, (based on their own
personal feeling of satisfaction in their view). That (feeling), too, ,
being felt by those respected samanas and brahmanas who do not know and
who do not see (the truth) and who are seized by craving, is agitated
through longing.
107.
‘Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who view the world as finite and those who view the world as
infinite declare on four grounds that the world is finite or that it is
infinite, (based on their own personal feeling of satisfaction in their
view). That (feeling), too, being felt by those respected samanas and
brahmanas who do not know and who do not see (the truth) and who are
seized by craving, is agitated through longing.
108.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who are elusive evade questions put to them and remain
ambiguous in four ways, (based on their own personal feeling of
satisfaction in their view). That (feeling), too, being felt by those
respected samanas and brahmanas who do not know and who do not see (the
truth) and who are seized by craving, is agitated through longing.
109.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view of non- causality declare on two grounds
that atta as well as loka arises without a cause, (based on their own
personal feeling of satisfaction in their view). That (feeling), too,
being felt by those respected samanas and brahmanas who do not know and
who do not see (the truth) and who are seized by craving, is agitated
through longing.
110.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who speculate on the past and adhere to beliefs relating to it
declare in eighteen ways their many and varied wrong views relating to
the past, (based on their own personal feeling of satisfaction in their
view). That (feeling), too, being felt by those respected samanas and
brahmanas who do not know and who do not see (the truth) and who are
seized by craving, is agitated through longing.
111.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who believe in the existence of sanna after death declare in
sixteen ways that atta exists with sanna after death, (based on their
own personal feeling of satisfaction in their view), That (feeling),
too, being felt by those respected samanas and brahmanas who do not know
and who do not see (the truth) and who are seized by craving, is
agitated through longing.
112.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who believe in the non existence of sannaafter death declare
in eight ways that atta exists devoid of sanna after death, (based on
their personal feeling of satisfaction in their view). That (feeling),
too, being felt by those respected samanas and brahmanas who do not know
and who do not see (the truth and who are seized by craving, is
agitated through longing.
113.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view that there is neither sanna nor non-sanna
(asanna) after death declare in eight ways that atta exists in a state
of neither sanna nor non-sanna after death, (based on their own personal
feeling of satisfaction in their view). That (feeling), too, being felt
by those respected samanas and brahmanas who do not know and who do not
see (the truth) and who are seized by craving, is agitated through
longing.
114.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the belief in annihilation declare in seven ways
their belief in the annihilation, destruction and (future) non-existence
of beings presently living, (based on their own personal feeling of
satisfaction in their view). That (feeling), too, being felt by those
respected samanas and brahmanas who do not know and who do not see (the
truth) and who are seized by craving, is agitated through longing.
115.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who believe in (mundane) immediate Nibbana declare in five
ways their view of the supreme (mundane) immediate Nibbana of beings
presently living, (based on their own personal feeling of satisfaction
in their view). That (feeling), too, being felt by those respected
samanas and brahmanas who do not know and who do not see (the truth) and
who are seized by craving, is agitated through longing.
116.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who speculate on the future and adhere to beliefs relating to
it assert in forty-four ways their many and varied wrong views about the
future, (based on their own personal feeling of satisfaction in their
view). That (feeling), too, being felt by those respected samanas and
brahmanas who do not know and who do not see (the truth) and who are
seized by craving, is agitated through longing.
117.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who speculate on the past, or the future, or both the past and
the future and adhere to beliefs relating to them assert in sixty-two
ways their many and varied wrong views relating to the past and the
future, (based on their own personal feeling of satisfaction in their
view). That (feeling), too, being felt by those respected samanas and
brahmanas who do not know and who do not see (the truth) and who are
seized by craving, is agitated through longing.
Contact as Cause (Phassa Paccaya) 118.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the eternity view declare on four grounds that atta
as well as loka is eternal, (based on their own personal feeling of
satisfaction in their view). That (feeling) arises because of contact.
119.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view that there is eternity as well as
non-eternity declare on. four grounds that atta as well as loka is in
some cases eternal and in others not eternal, (based on their own
personal feeling of satisfaction in their view). That (feeling), too,
arises because of contact.
120.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who view the world as finite and those who view the world as
infinite declare on four grounds that the world is finite or that it is
infinite, (based on their own personal feeling of satisfaction in their
view). That (feeling), too, arises because of contact.
121.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who are elusive evade questions put to them and remain
ambiguous in four ways, (based on their own personal feeling of
satisfaction in their view). That (feeling), too, arises because of
contact.
122.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view of non-causality declare on two grounds that
atta as well as loka arises without a cause, (based on their own
personal feeling of satisfaction in their view). That (feeling), too,
arises because of contact.
123.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who speculate on the past and adhere to beliefs relating to it
declare in eighteen ways their many and varied wrong views relating to
the past, (based on their own personal feeling of satisfaction in their
view). That (feeling), too, arises because of contact.
124.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who believe in the existence of sannaafter death declare in
sixteen ways that atta exists with sannaafter death, (based on their own
personal feeling of satisfaction in their view). That (feeling), too,
arises because of contact.
125.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who believe in the non-existence of sanna after death declare
in eight ways that atta exists devoid of sanna after death, (based on
their own personal feeling of satisfaction in their view). That
(feeling), too, arises because of contact.
126.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view that there is neither sanna nor non-sanna
after death declare in eight ways that atta exists in a state of neither
sannanor non-sanna after death, (based on their own personal feeling of
satisfaction in their view). That (feeling), too, arises because of
contact.
127.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who held the belief in annihilation declare in seven ways
their belief in the annihilation, destruction and (future) non-existence
of beings presently living, (based on their own personal feeling of
satisfaction in their view). That (feeling), too, arises because of
contact.
128.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who believe in (mundane) immediate Nibbana declare in five
ways their view of the supreme (mundane) immediate Nibbana of beings
presently living, (based on their own personal feeling of satisfaction
in their view). That (feeling), too, arises because of contact.
129.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who speculate on the future and adhere to beliefs relating to
it assert in forty-four ways their many and varied wrong views about the
future, (based on their own personal feeling of satisfaction in their
view). That feeling, too, arises because of contact.
130.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who speculate on the past, or the future, or both the past and
the future and adhere to beliefs relating to them assert in sixty-two
ways their many and varied wrong views relating to the past and the
future, (based on their own personal feeling of satisfaction in their
view. That (feeling), too, arises because of contact.
No Possibility of Feeling without Contact (Netam Thanam Vijjati Vara))
——————————————————————————–
131.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view of, eternity declare on four grounds that
atta as well as loka is eternal, (based on their own personal feeling of
satisfaction, in their view), indeed, they can in no way experience
that (feeling) without contact.
132.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view that there is eternity as well as
non-eternity declare on four grounds that atta as well as loka is in
some cases eternal and in others not eternal, (based on their own
personal feeling of satisfaction in their view). Indeed, they can in no
way experience that (feeling) without contact.
133.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who view the world as finite and those who view the world as
infinite, declare on four grounds that the world is finite or that it is
infinite, (based on their own personal feeling of satisfaction in their
view). Indeed, they can in no way experience that (feeling) without
contact.
134.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who are elusive evade questions put to them and remain
ambiguous in four ways, (based on their own personal feeling of
satisfaction in their view). Indeed, they in no way experience that
(feeling) without contact.
135.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view of non-causality declare on two grounds that
atta as well as loka arises without a cause, (based on their own
personal feeling of satisfaction in their view). Indeed, they can in no
way experience that (feeling) without contact.
136.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who speculate on the past and adhere to beliefs relating to it
declare in eighteen ways their many and varied wrong views relating to
the past, (based on their own personal feeling of satisfaction in their
view). Indeed, they can in no way experience that (feeling) without
contact.
137.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who believe in the existence of sanna after death declare in
sixteen ways that atta exists with sanna after death, (based on their
own personal feeling of satisfaction in their view). Indeed, they can in
no way experience that (feeling) without contact.
138.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who believe in the non-existence of sannaafter death declare
in eight ways that atta exists devoid of sannaafter death, (based on
their own personal feeling of satisfaction in their view). Indeed, they
can in no way experience that (feeling) without contact.
139.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view that there is neither sannanor non-sanna
after death declare in eight ways that atta exists in a state of neither
sanna nor non-sanna after death, (based on their own personal feeling
of satisfaction in their view). Indeed, they can in no way experience
that (feeling) without contact.
140.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the belief in annihilation declare in seven ways
their belief in the annihilation, destruction and (future) non-existence
of beings presently living, (based on their own personal feeling of
satisfaction in their view). Indeed, they can in no way experience that
(feeling) without contact.
141.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who believe in (mundane) immediate Nibbana declare in five
ways their view of the supreme (mundane) immediate Nibbana of beings
presently living, (based on their own personal feeling of satisfaction
in their view). Indeed, they can in no way experience that (feeling)
without contact.
142.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who speculate on the future and adhere to beliefs relating to
it assert in forty-four ways their many and varied wrong views about the
future, (based on their own personal feeling of satisfaction in their
view). Indeed, they can in no way experience that (feeling) without
contact.
143.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who speculate on the past, or the future, or both the past and
the future assert in sixty-two ways their many and varied wrong views
about the past and the future, (based on their own personal feeling of
satisfaction in their view). Indeed, they can in no way experience that
(feeling) without contact.
Of the Round of Suffering Caused by Wrong Views (Ditthigatikadhitthana Vatta Katha)
144.
Bhikkhus, of those (holding the wrong views), those samanas and
brahmanas who hold the view of eternity declare on four grounds that
atta as well as loka is eternal. Also those samanas and brahmanas who
hold the view that atta as well as loka is in some cases eternal and in
others not eternal.. .(p)… Also those samanas and brahmanas who hold
the view of the world as finite or those who hold it as infinite..
.(p)… Also those samanas and brahmanas who elusively evade
questions…(p)… Also those samanas and brahmanas who hold the view of
non-causality…(p)… Also those samanas and brahmanas who speculate
on the past and adhere to beliefs relating to it . . .(p)… Also those
samanas and brahmanas who believe in the existence of sanna after
death.. .(p)… Also those samanas and brahmanas who believe in the
non-existence of sanna after death.. .(p)… Also those samanas and
brahmanas who believe that there is neither sanna nor non-sanna after
death … (p)…Also those samanas and brahmanas who believe in
annihilation.. .(.p)… Also those samanas and brahmanas who believe in
(mundane) immediate Nibbana …(p)… Also those samanas and brahmanas
who speculate on the future…(p)… Also those samanas and brahmanas
who speculate on the past, or the future, or both, and adhere to beliefs
relating to them, assert in sixty-two ways their many and varied wrong
views relating to the past and the future. They experience feeling as a
result of repeated contact through the six sense bases. In them feeling
gives rise to craving; craving gives rise to clinging; clinging gives
rise to current existence (upapatti bhava) and the kammic causal process
(kamma bhava); the kammic causal process gives rise to rebirth; and
rebirth gives rise to ageing, death, grief, lamentation, pain, distress
and despair.
Discourse on the Cessation of the Round of Rebirths (Vivatta Kathadi)
145.
Bhikkhus! When a bhikkhu knows correctly the origin of the six sense
bases of contact, their cessation, their pleasantness, their danger and
the way of escape from them; he realizes the dhammas (Morality, sila;
Concentration, samadhi; Wisdom, panna; Liberation, vimutti) that surpass
all these (wrong) views.
146.
Bhikkhus! When any of the samanas and brahmanas who speculate on the
past, or the future, or both the past and the future, and adhere to
beliefs relating to them, assert the many and varied (wrong) views about
the past, or the future, or both, all of them are caught in the net of
this discourse with all their sixty-two categories of wrong views, and
if they try to rise (or sink), they rise (or sink) within the net, for
all their views fall within the net of this discourse.
Take
this simile, bhikkhus! When a skilful fisherman or his apprentice
spreads out a finely meshed net on the waters of a small lake, it may
occur to him thus:
‘As
all big creatures in the lake have been caught in the finely meshed
net, if they rise to the surface (or sink), they do so within the net.
As they are all contained in the net, if they rise (or sink), they do so
all within the finely meshed net.’
In
the same manner, bhikkhus, when all samanas and brahmanas, speculating
on the past, or the future, or both, and adhering to beliefs relating to
them, assert their many and varied (wrong) views they do so in
sixty-two ways, which all fall within the net of this discourse. And as
this discourse encompasses all those (wrong) views; if any one of the
views comes up, it does so within the compass of this discourse.
147.
The Tathagata’s physical body stands cut off from the bonds of craving
or existence. Men and devas will behold him for so long as his physical
body remains. They will not behold him when his physical body dissolves
at the end of his life.
Just
as, bhikkhus, when the stalk is cut off, all mangoes hanging on it go
with it; so, bhikkhus, the physical body of the Tathagata stands cut off
from craving for existence.
Men
and devas will behold him for so long as his physical body remains.
They will not behold him when his physical body dissolves at the end of
his life.
Conclusion
148.
When the Bhagava had delivered this discourse, the Venerable Ananda
addressed him thus: “Marvellous indeed, Venerable Sir! Extraordinary
indeed, Venerable Sir! What is the name of this exposition of the
dhamma?”
“Ananda!”
said the Bhagava, “Bear in mind that this exposition of the dhamma is
called Atthajala, the Net of Essence, as well as Dhammajala, the Net of
the Dhamma, as well as Brahmajala, the Net of Perfect Wisdom, as well as
Ditthijala, the Net of Views, as well as Anuttarasangama Vijaya, the
Incomparable Victory in Battle.” Thus said the Bhagava.
149.
Delighted, the bhikkhus rejoiced at the words of the Bhagava. On the
delivery of this discourse ten thousand world systems quaked.
This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.
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from Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca
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1. The simple statements of Buddhist doctrine now found, in identical words, in paragraphs or verses recurring in all the books.
2. Episodes found, in identical words, in two or more of the existing books.
3. The Silas, the Parayana, the Octades, the Patimokkha.
4. The Digha, Majjhima, Anguttara, and Samyutta Nikayas.
5. The Sutta Nipata, the Thera and Theri Gathas, the Udanas, and the Khuddaka Patha.
6. The Sutta Vibhanga, and Khandhkas.
7. The Jatakas and the Dhammapadas.
8. The Niddesa, the Itivuttakas and the Patisambbhida.
9. The Peta and Vimana-Vatthus, the Apadana, the Cariya-Pitaka, and the Buddhavamsa.
10. The Abhidhamma books; the last of which is the Katha-Vatthu, and the earliest probably the Puggala-Pannatti.
Those listed at the top or near the top, such as numbers one to
five, are considered the earliest, oldest texts and the most likely to
be authentic and the exact words of the Buddha. The later texts and the commentaries and the Visuddhimagga, are held in very high esteem by Classical Theravada, whereas, the Modern Theravada focuses on the earliest teachings of the Buddha.
Bhikkhu Bodhi, Dhammavuddho Thera and others have their doubts, as do modern scholars about the later texts and if they are Buddhavacana
(exact words of Buddha) or not. Modern Theravadins probably hold a
slight variety of opinions but probably take one of the following:
2. All of the above, plus the other books of the Khuddaka Nikaya, plus the other Vinaya books, plus the Abhidhamma, but see them as written by later disciples of the Buddha, who may have been arahants and thus, still worthy to be included in the Canon, although not likely part of Original Buddhism.
The scholar monks Ajahn Sujato and Ajahn Brahmali have written the book The Authenticity of Early Buddhist Texts
and they are in agreement with number one above, consisting of the
first 4 Nikayas and some of the Khuddaka Nikaya as Buddhavacana.
https://www.youtube.com/watch?v=WJNkz6tb3Ao HASANTHA WASANA SAMARASINGHE - PALI SPEECH - MAGADHI BOOK - UNIVERSITY OF SRI JAYEWERDENEPURA Hasantha Samarasinghe Published on Feb 10, 2014 Category People & Blogs
Magadhi Prakrit is of one of the three Dramatic Prakrits, the written
languages of Ancient India following the decline of Pali and
Sanskrit.Magadhi Prakrit was spoken in the eastern Indian subcontinent,
in a region spanning what is now eastern India, Bangladesh, and Nepal.It
is believed to be the language spoken by the important religious
figures Gautama Buddha and Mahavira and was also the language of the
courts of the Magadha mahajanapada and the Maurya Empire; the edicts of
Ashoka were composed in it.Magadhi Prakrit later evolved into the
Eastern Zone Indo-Aryan languages, including Assamese, Bengali, Odia and
the Bihari languages .
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Article available under a Creative Commons license Image source in video Category Education
Gotama Buddha expounded the 1st Discourse after 7 weeks from Enlightenment.
http://obo.genaud.net/backmatter/appendixes/chron.htm Pali Chanting - DhammaCakkappavattana Sutta Dhammadhara Y Published on Jul 15, 2014 Gotama Buddha expounded the 1st Discourse after 7 weeks from Enlightenment. Category Nonprofits & Activism
By
Dr. Bimala Churn Law, Ph.D., M.A., B.L.B. C. Law.
History of Pali Literature. 2 vols.
London, Kegan Paul
[Believed to be in the Public Domain — inquiry submitted without response to several likely sources.
Please note that this copy is an edited version of what appears to have
been a scanned pre-publication release of this chapter [found at:
http://sino-sv3.sino.uni-heidelberg.de/FULLTEXT/JR-ENG/bcl.htm but
apparently no longer available there]. I have corrected numerous
mis-scannings, but there remain a few places where words and even
perhaps whole sentences have been left out. Additionally there is
considerable inconsistancy in capitalization of the various texts.
This work also suffers from very long paragraphs and a highly convoluted
writing style (reminiscent of my own) but the information provided
rewards a patient reading.]
Rhys Davids in his Buddhist India (pg188) has given a chronological table of Buddhist literature from the time of the Buddha to the time of Asoka which is as follows:–
1. The simple statements of Buddhist doctrine now found, in identical words, in paragraphs or verses recurring in all the books.
2. Episodes found, in identical words, in two or more of the existing books.
3. The Silas, the Parayana, the Octades, the Patimokkha.
4. The Digha, Majjhima, Anguttara, and Samyutta Nikayas.
5. The Sutta-Nipata, the Thera-and Theri-Gathas, the Udanas, and the Khuddaka Patha.
6. The Sutta Vibhanga, and Khandhkas.
7. The Jatakas and the Dhammapadas.
8. The Niddesa, the Itivuttakas and the Patisambbhida.
9. The Peta and Vimana-Vatthus, the Apadana, the Cariya-Pitaka, and the Buddha-Vamsa.
10. The Abhidhamma books; the last of which is the Katha-Vatthu, and the earliest probably the Puggala-Pannatti.
This chronological table of early Buddhist literature is too
catechetical, too cut and dried, and too general to be accepted in spite
of its suggestiveness as a sure guide to determination of the
chronology of the Pali canonical texts. The Octades and the Patimokkha
are mentioned by Rhys Davids as literary compilations representing the
third stage in the order of chronology. The Pali title corresponding to
his Octades is Atthakavagga, the Book of Eights. The Book of Eights, as
we have it in the Mahaniddesa or in the fourth book of the Suttanipata,
is composed of sixteen poetical discourses, only four of which, namely,
(1) Guhatthaka, (2) Dutthatthaka. (3) Suddhatthaka and (4) Paramatthaka
share the common title of Atthaka and consist each of eight stanzas.
That is to say, the four only out of the sixteen poems fulfil the
definition of an Atthaka or octade, while none of the remaining poems
consists, as it ought to, of eight stanzas. The present Atthakavagga
composed of sixteen poems may be safely placed anterior to both the
Mahaniddesa and Suttanipata. But before cataloguing it as a compilation
prior to the four Nikayas and the Vinaya texts, it is necessary to
ascertain whether the Atthakavagga presupposed by the four Nikayas was a
book of four poems bearing each the title of Atthaka and consisting
each of eight stanzas or it was even in its original form an anthology
of sixteen poems. Similarly in placing the Patimokkha in the same
category with the Silas and Parayanas it would be important to enquire
whether the Patimokkha as bare code of monastic rules was then in
existence or not, and even if it were then in existence, whether it
contained in its original form 227 rules or less than this number. There
are clear passages in the Anguttara Nikaya to indicate that the earlier
code was composed of one and half hundred rules or little more
(sadhikam diyaddhasikkhapadasatam, AN., Vol. II, p.232). As Budddhaghosa
explains the pali expression, “Sadhikam diyaddhasikkhapadasatain”, it
means just 150 rules. According to a more reasonable interpertation the
number implied in the expression must be taken more than 150 and less
than 200. If the earlier code presupposed by the Anguttara passages was
composed of rules near about 150 and even not 200, it may be pertinently
asked if the Patimokkha, as we now have it, was the very code that had
existed prior to the Anguttara Nikaya. Our doubt as to the antiquity of
the Patimokkha as a bare code of rules is intensified by the tradition
recorded by Buddhaghosa in the Introduction to his Sumangalavilasini,
(pt. I.,p. 17) that the two codes of Patimokkha were to be counted among
the books that were not rehearsed in the First Buddhist Council.
The putting of the first four Nikatyas under head No.4 with the
implication that these were anterior to the Suttanipata and the
remaining books of the Pali canon are no less open to dispute. With
regard to the Digha Nikaya it has been directly pointed out by
Buddhaghosa that the concluding verses of the Mahaparinibbana Suttanta
relating to the redisribution of Buddha’s bodily remains were originally
composed by the rehearsers of the Third Buddhist Council and added
later on by the Buddhist teachers of Ceylon. A material objection to
putting the Digha and the Anguttara Nikayas in the same category is that
in the Digha Nikaya the story of Mahagovinda (Digha, II., pp.220 foll.)
has assumed the earlier forms of Jatakas characterised by the
concluding identification of Buddha, the narrator of the story, with its
hero, while in the Anguttara Nikaya the story is a simple chronicle of
seven purohitas without the identification. The four Nikayas are
interspersed with a number of legendary materials of the life of the
Buddha which appear at once to be inventions of a later age when the
Buddha came to be regarded and worshipped as a superhuman personality.[1]
Our case is that without discriminating the different strata of
literary accretion it will be dangerous to relegate all the four Nikayas
to the early stage of the Pali canon.
The Suttainpata figures promniently in the fifth order of the
chronology suggested by Rhys Davids. Without disputing that there are
numerous instances of archaism in the individual suttas or stanzas
composing this anthology, we have sufficient reasons to doubt that the
anthology as a whole was at all anterior to the Niddesa which heads the
list of the Pali Canonical texts representing the eighth order. By the
Niddesa we are to understand two separate exegetical works counted among
the books of the Khuddaka-Nikaya, (l) the Mahaniddesa being a
philological commentary on the poems of the Atthakavagga (forming the
fourth book of the Sutta-Nipata) and (2) the Cullaniddesa being a
similar commentary on the poems of the Parayanavagga (forming the fifth
or the last book of the Sutta-Nipata). The two questions calling for an
answer in this connection are (vide B. M. Barua’s Atthakavagga and
Parayanavagga as two independent Buddhist anthologies — Proceedings and
Transactions of the Fourth Oriental Conference, Allahabad, 1928, pp.
211-219) (1) was the Mahaniddesa composed, being intended as a commetary
on the Atthakavagga, the fourth book of the Sutta-Nipata or on the
Atthakavagga, then known to the Buddhist Community as a distinct
anthology? and (2) was the Cullaniddesa composed, being intended as a
commentary on the Parayanavagga, the fifth book of the Sutta Nipata or
on the Parayanavagga then known to the Buddhist community as a distinct
collection of poems? With regard to the second question it may be
pointed out that the poems of the Parayana group, as these are found in
the Sutta-Nipata, are Prologued by 56 Vattugathas, while the
Cullaniddesa is found without these introductory stanzas. The inference
as to the exclusion is based upon the fact that in the body of the
Cullaniddesa, there is nowhere any gloss on any of the introductory
stanzas. We notice, moreover, that the glosses of the Cullaniddesa are
not confined to the sixteen poems of the Parayanavagga,the scheme of the
Canonical Commentary including an additional sutta, namely, the
Khaggavisana, which now forms the second sutta of the first book of the
Sutta-Nipata. From the place assigned to this particular sutta in the
Cullaniddesa, it is evident that when the Cullaniddesa was composed, it
passed as a stray sutta, not belonging to any particular group, such as
the Uragavagga. The stray nature of the Khaggavisana Sutta may be taken
as conclusive also from its mixed Sanskrit version in the Mahavastu
(Senart’s edition, Vol. I., pp. 357-359), in which, too, it is not
relegated to any group. If any legitimate hypothesis is to be made
keeping the above facts in view it should be that the scheme of
anthology in the Cullaniddesa rather shows the anthology of the
Sutta-Nipata yet in the making than presupposing it as a fait accompli.
Even with regard to the first question concerniug the chronological
order of the Mahaniddesa and Sutta-Nipata, a similar hypothesis may be
entertained without much fear of contradiction. The Mahaniddesa,
according to its internal evidence, is an exegetical treatise which was
modelled on an earlier exegesis attempted by Mahakaccana on one of the
Suttas of the Atthakavagga, namely, the Magandiya Sutta (Mahaniddesa,
pp. 197 ff). The modern exegesis of Mahakaccana forming the cornerstone
of the Mahaniddesa can be traced as a separate sutta of the Samyutta
Nikaya, Vol. III., p.9, where the Sutta commented upon by Mahakaccana is
expressly counted as a sutta of the Atthakavsagga (Atthakavaggike
Magandiya panhe). Once it is admitted that the Atthaka group of poems
had existed as a distinct anthology even before the first redaction of
the Samyutta Nikaya and Mahakaccana’s model exegesis on one of its
suttas and, moreover, that the Mahaniddesa as an exegetical work was
entirely based upon that; earlier model, it is far safer to think that
the Mahaniddesa presupposes the Atthakavagga itself as a distinct
collection of poems rather than the Atthaka- vagga of the Sutta-Nipata.
Though the scheme of anthology in the Mahaniddesa includes only the
poems of the Atthaka group, there is a collateral evidence to prove that
in an earlier stage of Pali Canonical literature two stray poems were
associated with those of the Atthaka group just in the same way that the
stray poem, Khaggavisana suttta, has been associated in the
Cullaniddesa with the poems of the Parayana group. The Divyavadana,[2]
for instance, mentions that Purna, an associate of Sthavira
Mahakatyayana, recited the Munigatha and Sailagatha along with the poems
Munigatha of Arthavarga (Pali Atthakavagga) with the implication that
the [sic. Munigatha?] (corresponding to Pali Munisutta) and Sailagatha
(corresponding to Pali Selasutta ), included respectively in the
Uragasutta, the first book and in the Mahavagga, the third book of the
Sutta-Nipata, were associated with the poems of the Atthaka group. To
put forward another argument the Nalaka Sutta in the third book of the
Sutta-Nipata is prologued by twenty Vatthugatha or introductory stanzas
which are absent from its mixed Sanskrit version in the Mahavastu (Vol.
III pp.386, ff.). Judged by the theme and metre of the Vatthugatha, they
stand quite apart from the Sutta proper. The Sutta proper is a moral
discourse of the Buddha which is quite on a par with several suttas in
the Sutta-Nipata and other texts, while in the Vatthugatha, we come to
hit all of a sudden on a highly poetical composition serving as a
historical model to the Buddhacarita of Agvaghosa. The Moneyasute
(Moneyya Sutta) is one of the seven tracts recommended by King Asoka in
his Bhabru Edict for the constant study of the Buddhists. This Sutta has
been rightly identified by Prof. D. Kosambi (Indian Antiquary, 1912,
Vol. XLI, pp. 37-40) with the Nalaka Sutta in the Sutta-Nipata which, as
pointed out above, has a counterpart in the Mahavastu (Mahavastu Ed.
Senart, vol. II., pp.30-43 & Vol.III., pp. 382 ff.) where it does
not bear any specific title. Judged by its theme, Moneyya Sutta is more
an appropriate title than Nalaka. The importance of its naming as Nalaka
arises only when the Vatthugatha or the introductory stanzas are
prefixed to the Sutta without any logical connection between the two.
Considered in the light of Asoka’s title Moneya-sutta and the
counterpart in the Mahavastu as well as of the clear anticipation of
Asvaghosa’s Buddhacarita in the Vatthugatha, it appears that the
christening of the Moneyya sutta as Nalaka and the edition of the
introductory stanzas took place some time after Asoka’s reign and not
before. Some stanzas of the Padhana Sutta have been quoted in the
Kathavatthu which, according to the Buddhist tradition, was a
compilation of Asokan time. The stanzas are quoted without any mention
of the Sutta or of the text on which these have been drawn. The Pali
version of the Sutta is to be found only in the Sutta-Nipata, Book III.
The inference that can legitimately be drawm from the quotation is that
the Papdhana Sutta had existed in some form prior to the compilation of
the Kathavatthu, leaving the question of the Sutta-Nipata altogether
open.
The Khuddakapatha figures as the last book in the fifth order, it
being supposed to be earlier than the Sutta Vibhanga, the Khandhakas,
the Jatakas, the Dhammapadas, the Peta and Vimanavatthus as well as the
Kathavatthu. Buddhaghosa in the introduction to his Sumangalavilasini,
informs us that the Dighabhanaka list of the Pali Canonical texts
precluded these four books, namely, the Buddhavamsa, the Cariyapitaka,
the Apadana and the Khuddakapatha while the Majjhimabhanaka list
included the first three of them. The preclusion may be explained either
as due to sectarian difference of opinion or due to the fact that when
the Dighabhanaka list was drawn up these four texts were non-existent.
If a comparison be made between the Khuddakapatha and the Khandheakas,
it will be noticed that the first short lesson (saranattayam) of the
Khuddakapatha was nothing but a ritualistic elaboration of an earlier
refuge formula that can be traced in a passage of the Khandhakas. The
second lesson may be regarded as made up of an extract from another
passage occurring in the Khandhakas. The same observation holds true
also of the fourth lesson, the Kumarapanham. The sources being not
mentioued, it is indecisive whether the Khuddakapatha has drawn upon the
Khandhakas or on some isolated passages. But if judging by the nature
of differences in the common passages we are to pronounce our opinion on
the relative chronology of the two texts, the priority must be accorded
rather to the Khandhakas than to the Khuddakapatha. The Tirokuddasutta
of the Khuddakapatha is the first and the most important sutta of the
Petavatthu. The existence of this sutta previous to the reign of king
Asoka is clearly proved by certain quotations in the Kathavatthu from
it. Here again we are to grope in the dark whether the quotations were
from the Tirokudda as an isolated Sutta or from a sutta in the
Petavatthu or in the Khuddakapatha. If any inference may be drawn from
the high prominence that it enjoys in the Petavatthu our opinion will be
rather in favour of priority of the Petavatthu. Now coming to the
Kathavatthu, we have already mentioned that it contains certain
significant quotations from two suttas, the Tirokudda and the
Nidhikanda, both of which are embodied in the Khuddakapatha, but there
is nothing to show that when the Kathavatthu was compiled with these
quotations the Khuddakapatha itself was then in actual existence, it
being quite probable that the quotations were made front the two
isolated suttas, we mean when these suttas had not come to be included
in the Khuddakapatha.
The Abhidhamma treatises figure as latest compilations in the
chronological table of Rhys Davids. Of the seven Abhidhamma books, the
Kathavatthu is traditionally known as a compilation of Asokan age. The
credibility of the tradition can be proved by a very peculiar
dialectical style of composition developed in the all-important book of
Buddhist Controversies and the traces of which can also be found to
linger in some of the inscriptions of Asoka, namely the Kalsi
Shahabazgarhi and Manserahversions of the ninth Rock Edict (Vide B. M.
Barua’s old Brahmi Inscriptions, p. 284 ). Another and more convincing
piece of evidence may be brought forward to prove the credibility of the
tradition. Prior to the despatch of missionaries by Asoka, Buddhism as a
religious movement was confined, more or less, within the territorial
limits of what is known in Buddhist literature as the Middle Country
(Majjhimadesa) and the Buddhist tradition in Pail is very definite on
this point. The Sanci stupas which go back to the date of Asoka enshrine
to the relies of the missionaries who were sent out to the Himalayan
tracts as also of the “good man” Mogaliputa, aptly identified by Dr.
Geiger with Moggaliputta Tissa, the traditional author of the
Kathavatthu. Curiously enough, the Kathavatthu contains the account of a
controversy, (I.3) in which it has been emphatically pointed out that
up till the time of this particular controversy, the Buddhist mode of
holy life remained confined to the places within the middle country and
had not gained ground in any of the outlying tracts (paccantimesu
janapadesu), the representatives of Buddhism whether the monks or the
laity having had no access to those regions (B.M. Barua, Old Brahmi
Inscriptions, p.284 ). The account clearly brings out one important
historical fact, namely, that so far as the outlying tracts are
concerned, there were undeniably at that time other modes of Indian holy
life. It is interesting to find that the 13th Rock Edict of Asoka is in
close agreement with the Kathavatthu regarding this point. For in this
important edict issued in about the 13th or 14th regnal year of King
Asoka, His Gifted Majesty definitely says that there was at the time no
other tract within his empire save versions and except the Yona region
where the different sects of Indian recluses, the Samanas and Brahmanas
were not to be found and where the inhabitants had not adhered to the
tenets of one or other of those sects (Vide Inscriptions of Asoka by
Bhandarkar and Majumdar. pp. 49-50- “Nathi cha she janapade yata nathi
ime nikaya anamta yenesha bamhmane cha shamane cha nathi cha kuva pi
janapadashi (ya) ta nathi manushanam ekatalashi pi pashadashi no nama
pashade”). Squaring up the two-fold evidence, it is easy to come to the
conclusion that the compilation of the Kathavatthu could not be remote
from the reign of Asoka.
In the Kathavatthu, there are quotations the sources of which can now
be traced in some of the passages in the Vinaya Pitaka, Digha Nikaya,
the Majjhima Nikaya, the Samyutta Nikaya, the Anguttara Nikaya and some
of the books of the Khuddaka Nikaya. A few of the quotations can be
traced in the Dhammasangani and the Vibhanga among the Abhidhamma books.
As the passages are quoted in the Kathavatthu without any mention of
the sources, rather as well known and authoritative words of the Buddha,
it cannot be definitely maintained that the quotations were cited from
the canonical texts in which the individual passages are traceable.
There were suttas in some definite collections but until other definite
evidences are forthcoming, it will be risky to identify them with the
Nikayas and the Vinaya texts as they are known to us. Even with regard
to this point our position remains materially the same if we take our
stand on the evidence of the Inscriptions of Asoka, particularly on that
of the Bhabru Edict. The Bhabru Edict clearly points back to a
well-known collection of Buddha’s words, the words which came to be
believed as at-once final and authoritative (ekemchi bhamte Bhagavata
Buddhena bhasite save se subhasite). But here again we are helpless as
to by what name this collection was then designated and what were its
divisions? If such be the state of thing, it will be difficult to regard
all the Abhidhamma books in the lump as the latest productions among
the books of the Pali Pitakas. As for the chronology of the Pali
canonical texts, the safer course will be to fix first of all the upper
and lower limits and then to ascertain how the time may be apportioned
between them in conceiving their chronological order. As regards the
upperlimit certain it is that we cannont think of any text on Buddhism
before the enlightenment of the Buddha. Whatever be the actual date of
the individual texts, it is certainly posterior to the great event of
Buddha’s enlightenment, nay, posterior even to the subsequent incident
of the first public statement or promulgation of the fundamental truth
of the new religion. The upper limit may be shifted on even to the
demise of the Buddha, the first formal collection of the teachings of
the Buddha having taken place, according to the unanimity of the
Buddhist tradition, after that memorable event. Looked at from this
point of view, the period covered by the career of 45 years of Buddha’s
active missionary work may be regarded just as the formative period
which saw the fashioning of the early materials of the Buddhist Canon.
With regard to the lower limit we need not bring it so far down as the
time of the Pali scholiasts, Buddhadatta, Buddhaghosa and Dhammapala,
that is to say, to the fifth century A. D. Going by the tradition, the
Buddhist canon became finally closed when it was committed to writing
for the first time during the reign of King Vattagamani of Ceylon (Circa
29-17 B.C.). The truth of this tradition can be substantiated by the
clear internal evidence of the text of the Milinda Panha which was a
compilation of about the first century A. D. As is well-known, in
several passages, the author of the Milinda Panha has referred to the
Pali books or to some chapters of them by name and the number of books
mentioned by name is sufficiently large to exhaust almost the
traditional list. Further, it is evident from references in this text
that when it was compiled the division of the canon into three Pitakas
and five Nikayas was well established. The Dhammasangani, the Vibhanga,
the Dhatukatha, and the rest were precisely the seven books which
composed the Abhidhamma Pitaka and the Digha, Majjhima, Samyutta,
Ekuttara (Anguttara) and Khuddaka were the five Nikayas which composed
the Sutta Pitaka. The Simhalese commentaries, the Mahaatthakatatha,
the Mahapaccariya, the Mahakurundiya, the Andhaka and the rest,
presupposed by the commentaries of Buddhadatta, Buddhaghusa and
Dhammapala point to the same fact, namely, that the canon became finally
closed sometime before the begining of the Christian era. Thus we can
safely fix the first quarter of the first century B. C. as the lower
limit.
The interval of time between these two limits covers not less than
four centuries during which there had been convened as many as six
orthodox councils, three in India and three in Ceylon, the first during
the reign of King Ajatasattu, the second in the reign of King Kalasoka
(Kakavarni of the Puranas ), the third in the reign of Asoka, the fourth
in the reign of King Devanam Piyatissa of Ceylon, the fifth in the
reign of King Dutthagamani and the sixth or the last in the reign of
King Vattagamani. The Pali accounts of these councils make it clear that
the purpose of each of them was the recital and settling of the
canonical texts. If these councils can be regarded as certain definite
landmarks in the process of the development of Pali canonical
literature, we can say that during the first four centuries after the
Buddha’s demise, Pali literature underwent as many as six successive
redactions. Going by the dates assigned to these councils, we may divide
the interval into such shorter periods of Pali literary history as
shown below:
First period —(483–383 B.C.)
Second ” —(383–265 B.C.)
Third ” —(265–230 B.C.)
Fourth ” —(230–80 B.C.)
Fifth ” —( 80-20 B.C.)
Keeping these periods in view, we can easily dispose of some of the
Pali books. We may take, for instanices, the Parivarapatha which is the
last treatise to be included in the Vinayapitaka. This treatise, as
early stateed in the Colophon (nigamana) was written in Ceylon by Dipa,
evidently a learned Buddhist scholar of Ceylon as a help to his pupils
to the study of the contents of the Vinaya (Parivarapatha, p.226,
“Pubbacariyamaggan ca pucchitva’va tahim tahim Dipanamo mahapanno
sutadharo vicakkhano imam vitthara samkhepam sajjhamaggena majjhime
cintayitva Iikhapesi sissakanam sukhavaham Parivaran ti yam vuttam
sabbam vatthum salakkhanam attham attena saddhamme dhammam dhammena
pannatte”). As such the Parivarapatha was composed as a digest of the
subject-matter of Vinaya or Buddhist discipline. We say that this
treatise was composed in Ceylon because there are references within the
text itself that it had been written after the Vinayapitaka was
promulgated by Thera Mahinda and a number of his disciples and by their
disciples in Ceylon. The succession of his disciples from the time of
Thera Mahinda as set forth in the Parivarapatha (pp. 2-3 ) may suffice
to show that the date of its composition could not be much earlier than
the reign of Vattagamani. Even we may go so far as to suggest that the
Parivarapatha was the Vinaya treatise which was canonised at the council
held during the reign of Vattagamani. For it is clearly stated in that
the author caused the treatise to be written (likhapesi), a mode of
preserving the scriptures which would be inconceivable before the reign
of Vattagamani. The reference to the island of Tambapanni or Ceylon is
not only in the verses which one might set aside as interpolation but in
the prose portions which form the integral parts of the text.
Now if we fix our attention on the traditional verses embodied in the
Parivarapatha (pp.2-3 edited by Oldenberg) we have to infer therefrom
that the five Nikayes, the seven treatises of the Abhidhammapitaka and
all the older texts of the Vinayapitaka were made known to the people of
Ceylon by the wise Mahinda who arrived in Ceylon from Jambbudipa
(India) after the third Buddhist council had been over.
(Parivarapathapp. 2-3, “Upali Dasako, c’eva Sonako Siggavo tatha,
Moggaliputtena Pancama ete Jambusirivhaye tato Mahindo Ittiyo Uttiyo
Sambalo tatha Bhaddanamo ca pandito, ete naga mahapanna
Jambudipaidhagata, Vinayam te vacayimsu pitakam Tambapan niya nikaye
panca vacesum satta c’eva pakarane”).
The Mahavagga and the Cullavagga are two among the earlier and
important texts of the Vinayapitaka. Twentytwo Khandhakas or stock
fragments are distributed into the two texts, ten into the Mahavagga and
the remaining twelve into the Cullavagga. These fragments constituting
the separate divisions are arranged in a chronological order, and they
are intended to present a connected account of the ecclesiastical
history of the Buddhists from the time of the enlightenment of the
Buddha down to that of the second Buddhist council which was convened,
according to the Cullavagga account, a century after the demise of the
Buddha (Vassasataparinibbute Bhagavati ). The growth of the two texts
may be sought to be accounted for by these two hypotheses: (1) that the
Khandhakas were being added as they came into existence from time to
time, or (2) that they were arranged all at the same time according to a
set plan. Whatever be the actual merit of these hypotheses, none of
them prevents us from maintaining that the series of the Khandhakas was
closed with the inclusion of the account of the second Buddhist council
and that nothing material was added after that, nothing, we mean to say,
except the Uddanas or mnemonics in doggerel verses appended to each of
the Khandhakas. Had the compilation of the Khandhakas remained open
after the second Buddhist council, it would have included an account of
the later councils, particularly of one held during the reign of Asoka.
This line of argument is sufficientiy strong to establish that the
compilation of the twenty two Khandhakas as we find them embodied in the
Mahavagga and Cullavagga was anterior to the reign of Asoka, as well as
that its history is primarily associated with the tradition of the
second Buddhist council. Assuming then that the closing of the
collection of the Khandhakas in the shape of the Mahavagga and the
Cullavagga could not be removed from the first century of the Buddha
era, we may briefly examine what inferences can be drawn from the
Cullavagga accounts of the first and second Buddhist councils regarding
the development of the Canonical texts. First with regard to the carlier
Vinaya texts, the Cullavagga account of the second Buddhist council
(Chap. 12) has referred to the followillg authorities by name, namely
(1) Savatthiya Suttvibhanga (2) Rajagahe ” (3) Savatthiys ” (4)
Savatthiya sutta (5) Kosambiys ” (6) Savatthiya ” (7) Rajagahe ” (8)
Rajagahe uposathasamyutte (9) Campeyyake Vinaya Vatthusmin.
The Suttavibhanga passages referred to in the Cullavagga account have
been all found out by Prof. Oldenberg in the Suttavibhanga and what is
more, the identified passages have satisfied the context supplied
(Savatthiya, Rajagahe Kosambiya). Keeping this fact in view can it be
doubted that the Suttavibhanga of the Vinayapitaka was current as an
authoritative text on Vinaya when the Cullavagga account referring to
its passages was written? Now with regard to the remaining two
references, namely, Rajagahe Uposathasamyutte and Campeyyake
Vinayavatthusmin traced respectively in the Mahavagga (II., 8. 3) and
Mahavagga (IX. 3.5), it is curious that the first reference is to a
Samyutta passage and the second to a Vinayavatthu. Although the Samyutta
passaga has found its place in the Mahavagga, so long as the fact
remains that the reference is to a passage in the Sutta collection, our
inference must be that the Mahavagga in its extant form was not yet in
existence. The second reference is important as pointing back to the
existence of certain Vinayavatthus serving as materials for a
compilation like the Mahavagga.
Turning at last to the Cullavagga account of the first Buddhist
council, it will be a mistake to suppose that the account as we have it
in the Cullavagga is as old as the time of the counci1 itself. The
account must have been posterior to the time when the scriptural
authorities of the Buddhist community comprised (1) Ubhato Vinaya — the
disciplinary code of the bhikkhunis, and (2) Panca-Nikaya — the five
Nikayas, Digha, Majjhima and the rest. Some of the Burmese manuscripts
read Ubhato Vibhanga in lieu of Ubhato Vinaya.[3]
That may be a mistake. But the contents mentioned in the Cullavagga
account are uudoubtedly the contents of the two vibhangas, the Bhikkhu
and the Bhikkhuni. The list of the Sikkhapadas codified as bare rules in
the two Patimokkhas is important as showing that the author of the
Cullavagga account kept in his mind nothing but the Suttavibhanga with
its two divisions: the Bhikkhu-Vibhanga and the Bhikkhuni-Vibhanga.
Further, when this account was written, the five Nikayas were
well-known. But the contents mentioned are found to be only those of the
first two suttas of the Digha Nikaya, Vol. I., we mean the Brahmajala and the Samannaphala-Suttantas.
In the absence of the remaining details and of the names of the
separate texts it is impossible to say that the Digha-Nikaya as
presupposed was completed in all the three volumes as we now get or the
five Nikayas as presupposed contained all the fourteen suttanta texts as
we now have them. One thing is, however, certain that there is yet no
reference to the Abhidhamma treatises. For the reference to the
Abhidhamma-Pitaka we have to look into the Uddanagathas in which there
is mention of the three pitakas (Pitakam tini). But nothing should be
built upon it with regard to the development of canonical texts in so
early a period as this on the strength of these uddana gathas which are
apparently later additions.
The line of investigation hitherto followed has compelled us to
conclude that the Suttavibhanga with its two great divisions, e.g., the
Bhikkhu and the Bhikkhuni Vibhangas were extant as authoritative texts
on the questions of Vinaya previous to the compilation of the Mahavagga
and the Cullavagga. The hisorical references that may be traced in the
Suttavibhanga appertain to earlier times and cannot, therefore, justify
us in assigning the text to a period far removed from the demise of the
Buddha. but we have still to enquire whether or not the Suttavibhanga
can be regarded us the first or the earliest landmark of the Vinaya
tracts. It may be sound to premise that the first landmark of the
Vinayapitaka is not the landmark of the Vinaya tracts. The point at
issue really is whether or not the text of the Sutta Vibhanga forming
the first landmark of the Vinayapitaka presupposes certain earlier
literary developments and if so, where can this be traced? This is to
seriously ask what was the earlier and more probable denotation of the
term ubhato-vinaya, the two-fold Vinaya. If we decline to interpret it
in the sense of two-fold Vibhanga, we must be raising this important
issue just to remove an anomaly arising from the two-fold significaion
of the Pancanikaya divisions of the Pa1i canon. Buddhaghosa, the great
Pali scholiast, says that in their narrower signification the five
Nikayas denoted the five divisions of the texts of the Suttapitaka, and
that in their wider signification the five Nikayas included also the
texts of the remaining two pitakas, namely, the Vinaya and the
Abhidhamma, the Vinaya and Abhidhamma treatises being supposed to be
included in the Khuddakanikaya [Sumangalavilasini, pt. I., p.23, cf.,
Atthasalini, p.26; Katamo Khaddakanikayo? Sakalam Vinayapitakam
Abhidhammapitakam Khuddakapathadayo ca pubbe-nidassita-pancadasa bheda
(pubbe dassitacuddasa pabheda iti pathantaram), thapetva cattaronikaye
avasesam Buddhavacanam]. Buddhaghosa also informs us that the Anumana
Sutta of the Majjhima Nikaya was known to the ancients as bhikkhuvinaya
and the Singalavada sutta of the Digha Nikaya was venerated as gihi
Vinaya.[4]
It such terms as bhikkhuvinaya and gihivinaya had been current among
the Buddhists of olden times, it is pertinet to enquire whether the
expression “the two-fold vinaya” was originally used to denote the
Bhikkhuvinaya and bhikkhunivinaya or the bhikkhuvinaya and gihivinaya.
If we examine the contents of the Anguttara or the Ekuttara Nikaya, we
need not be surprised to find that Anguttara abounds in the Vinaya
passages. In each nipata of this Nikaya we come across passages relating
to the two-fold Vinaya namely the Bhikkhu and Gihi. Looked at from this
point of view, the Anguttara Nikaya may justly be regarded as a sutta
store-house of distinct Vinaya tracts. In this very nikaya we hit upon a
vinaya tract (A.N., I., pp 98-100) which sets forth a rough sketch
(matika) not of any particular vinaya treatise but of the whole of the
Vinaya pitaka. The list of Vinaya topics furnished in this particular
tract cannot be construed as a table of contents of any particular text
of the Vinaya pitaka. Similar Vinaya tracts are scattered also in the
suttas of other Nikayas. The consideration of all these facts cannot but
lead one to surmise that the treatises of the Vinaya pitaka point to a
sutta background in the vinaya materials traceable in the Nikayas
particularly in the Anguttara. The Sutta background of the Vinaya texts
is clearly hinted at in the concluding words of the Patimokkha.” So much
of the words of the Blessed One handed down in the Suttas, embraced in
the suttas, comes into recitation every half-month” (Vinaya texts,
S.B.E., Vol.I. p.69). As for the date of the composition of the two
Patimokkha codes, one for the bhikkhus (monks) and other for the
bhikkhunis (nuns), it is important to bear in mind that according to an
ancient Buddhist tradition cited by Buddhaghosa, the Patimokkha codes as
they are handed down to us are two among the Vinaya texts which were
not rehearsed in the first Buddhist council(Sumangalavilasin I, pt.I.,
p. 17). It may he readily granted that the codification of the
Patimokkha rules in the extant shape was not accomplished immediately
after the demise of the Buddha. It is one thing to say this and it is
quite another that the rules themselves in a classified form had not
been in existence from the earlier times. The Cullavagga account of the
first Buddhist council throws some clear light on the process of
codification. It is said that the utterance of the dying Buddha
authorising his followers to do away with the minor rules of conduct
(Khuddanu-Khuddakani sikkhapadani), if they so desired, formed a bone of
contention among the bhikkhus who took part in the proceedings of the
first Buddhist Council (See Milinda Panha, pp.142-144). They were unable
to decide which were precisely the minor rules they were authorised to
dispense with. Some suggested all but the four Parajika rules, some, all
but the four Parajika and thirteen Samghadisesa rules, some, all but
the four Parajika, 13 Samghadisesa and two Aniyata rules and thirty
Nissaggiya rules; some, all but the four Parajika, 13 Samghadisesa, two
Aniyata, thirty Nissaggiya and ninety-two Pacittiya rules and some
suggested all but 4 Parajika, 13 Samghadisesa, 2 Aniyata, 30 Nissaggiya,
92 Pacittiya and 4 Patidesaniya rules. The suggestion stopped with the 4
Patidesaniya rules and did not proceed beyond them, leaving us in the
dark as to what the bhikkhus meant by all but “all these” (counted by
names). The Patimokkas code in its final form includes two hundred and
twenty-seven rules, that is to say, the seven adhikarana samathas and
seventy-five sekhiya rules in addition to those mentioned in the
Cullavagga account. Omitting the 75 sekhiya rules the total of the
Patimokkha precepts of conduct would come up to 152, If the theras of
the first Buddhist Council had in their view a Patimokkha code in which
the 75 Sekhiya rules had no place, the total of precepts in the code
recognised by them was 152. Now we have to enquire if there is any
definite literary evidence to prove that in an earlier stage of
codification, the total of the Patimokkha precepts was fixed at 152.
Happily the evidence is not far to seek. The Anguttara Nikaysa, as we
have seen above, contains two passages to indicate that the earlier
Patimokkha code contained one and half hundred rules or little more
(Sadhikam diyaddhasikkhapadasatam).[5]
The earlier Patimokkha code with its total of 152 rules may be shown to
have been earlier than the Suttavibhanga on the ground that the
Sutta-Vibhanga scheme makes room for the 75 Sekhiya rules, thereby
rocognising the Patimokkha total to be 227 which was possible only in
the second or final stage of codification of the Patimokkha rules.
In dealing with the chronology of the seven treatises of the
Abhidhammapitaka, we can only maintain that the order in which these
treatises are enumerated can be interpreted as the order of the
chronology. Any attempt at establishing such an interpretation would be
vitiated by the fact that the order of enumeration is not in all cases
the same. The order in which these are mentioned in the Milinda Panha
(p.12) and which has since become classical is as follows:
(1) Dhammasangani (Dhammasamgaha as Buddhaghosa calls it
- vide Sumangalvilasini,p.17),
(2) Vibhanga,
(3) Dhatukatha,
(4) Puggalapannatti,
(5) Kathavatthu,
(6) Yamakra and
(7) Patthana.
A somewhat different order is evident from a gatha occurring in
Buddaghosa’s Sumangalavilasini, Pt. I., p. 15.
“Dhammasamgani-Vibhanganca Kathavatthunca Puggalam
Dhatu-Yamaka-Patthanam Abhidhammoti vuccati.”
It be noticed that in the gatha order the Kathavatthu stands third
instead of fifth and the Dhatukatha stands fifth instead of third. We
have already noted that according to general interpretsaion of the five
nikaya divisions of the Pail canon, the Ahhidhamma treatises come under
the Khuddaka Nikaya. This is apparently an anomaly which cannot be
removed save by a liberal interpretation making it signify a suttanta
background of the Abhidhammapitaka. Thus an enquiry into the suttanta
background becomes a desideratum
and we may lay down a general canon of chronology in these terms. The
closer connection with the Sutta materials, the earlier is the date of
composition. Among the seven Abhidhamma treatises, tho Puggalapannatti
and the Vibhanga stand out prominently as the two texts which bear a
clear evidence of emergence from a Sutta background. The Puggala
classifications in the Digha, Samyutta and Anguttara Nikayas are seen to
constitute at once the sutta background and the stereotyped Vibhangas
or Niddesas, mostly contained in the Majjhima Nikaya may be take to
repesent the Sutta background of the Vibhanga. The exact position of the
Puggalapannatti in relation to the Suttanta collections has been
properly examined by Dr. Morris in his edition of the Puggala Pannatti
published for the P.T.S. London, Introduction, pp X-XI.
We have just one remark to add, namely, that compared with the
Suttanta materials utilised in it, the Puggalapannatti is the least
original treatise of the Abhidhammapitaka and its inclusion in the
Abhidhamma Pitaka would have been utterly unjustifiable but for the
Pannatti classifications in the matika No.1. Whatever be the actual date
of its compilation in respect of subject matter and treatment, it
deserves to be considered as the earliest of the Abhidhamma books.
In the opinion of Mrs. Rhys Davids,
the Vibhanga is “anticipated” by the Dhammasangani, although “it is by
no means covered by the latter work either in method or in matter”
(Vibhanga, P.T.S., Preface XIV). “In other words, the present book (the
Vibhanga) seems by Buddhists to have ranked second in the seven of its
Pitaka not accidentally, but as a sequel to the Dhammasangani requiring,
in those who came to the study of it, a familiarity [with] categories
and formulas of the latter work-that is with the first book of the
Abhidhamma”, (Ibid, XIII). Thus whether the Vibbanga is anticipated by
the Dhammasangani or the latter is anticipated by the former is the
point at issue.
Examining most of the chapters of the Vibhanga we find that each of
them has a Abhidhamma superstructure (Abhidharmma-bhajaniya) built upon
and kept distinct from a Suttanta exegesis (Suttantabhajaniya) the
counterpart of which is to be found in the first four Nikayas and mostly
in the Majjhima, as it will appear from the following table:
Saccavibhanga (Suttantabhajaniya)
=
Saccavibhanga sutta (Majjhima, Vol.III., No.141)
Satipatthanavibhanga (Suttantabhajaniya)
=
Satipatthanasutta (M.N.I., No.10)
Dhatuvibhanga (Suttantabhajaniya)
=
Dhatuvibhanga sutta of the Majjhima, Vol. III. No.140.
It is evident from the juxtaposition of the Suttanta and the
Abhidhamma exegesis in its different chapters that the Vibhanga marks
that stage of the developmet of the Abhidhamms pitaka when the
Abhidhamma or Transcendental method of exegesis had not yet gained an
independent foothold, when, in other words, it ramained combined with
the Suttanta or earlier method. The predilection is as yet for
attempting the exegesis of the formulations in the Suttas. An
independent treatment of pure topics of Psychological ethics, such as we
find in the Dhammasangani is far beyond the scheme of the Vibhanga. In
the progressive working out of exegetical schemes, the Niddesa or
detailed specification of meanings of terms comes second to the uddesa
or matika. Now if we compare the treatment of Rupakkhandha in the
Vibhanga (pp. 12-14) with that in the Dhammasangani (pp.124 ff.), we
cannot but observe that all that the Vibhanga has to present is merely
the uddesa or matika of the Rupakkhandha section of the Dhammasangani.
The Niddesa of the rupa-matika is to be found in no other Abhidhamma
books than the Dhabmmsasangani. Mrs. Rhys Davids admits (in a way
arguing in our favour) that the contents of the Vibhanga are by no means
covered by the Dhammasangani. The Vibhanga has, for instance, a section
entited Paccayakaravibhanga, an exegesis on the causal relations. The
paccayas fall outside the scope of the Dhammasangani and they form the
subject matters of the great Abhidhamma treatise, the Patthana or the
Mahapatthana; but compared with the Patthana, the Vibhanga treatment of
the subject is crude and vague, which is to say earlier. Considered in
this light, the Vibhanga seems to stand out as a common presupposition
of both the Dhammasangani and the Patthana. It is much easier to proceed
from the contents of the Vibhanga to the two highly systematic
treatises of the Dhammasangani and the Patthana then to proceed from the
latter to the former. The Dhatukatha being nothing but a supplement to
the text of the Dhammassangani may he briefly disposed of as a
Abhidhamma treatise dependent on and necessarily later than the
Dhammasangani.
It is not only with regard to the Dhammasangani (with its supplement,
the Dhatukatha and the Patthana that the Vibhanga represents the
immediate background; it appears equally to have been the background of
the Yamaka. It is easy to account for the dialectical method of the
study of the Abhidhamma matters by keeping the Panhapucchakas appended
to the different chapters of the Vibhanga. All these considerations lead
us to conclude that strictly speaking the Vibhanga making “an extended
application of (the) organun or vehicle for the cultivation of the moral
intellect” is the first and the earliest of the Abhidhamma books.
Although one can conceive in this manner the chronological succession
of the five Abhidhamma books (leaving out the Puggalapannatti which is
rather a suttanta text and the Kathavatthu which forms a class by
itself), it is difficult to determine the actual dates of their
composition. One thing is certain that the seven books of the
Abhidhammapitaka were well-known and very carefully read especially in
the Himalayan monastery when the Milinda panha was composed in about the
first century A.D. There is no reason for doubt that the Pali canon
when committed to writing during the reign of king Vattagamani in
Ceylon, included all these books in it. We have shown that when the
Uddanagathas of the Cullavagga (Chap. II) of the Vinayapitaka were
added, the three pitakas of the Pali canon had already come into
existence. The question, however, is how far the date of the books of
the Abhidhammapitaka can be pushed back. Here the only anchor-sheet[1]
is the Kathavatthu, the third or the fifth Abhidamma book which
according to tradition, was a compilation of the Asokan age. We have
already adduced certain proofs in suport of this tradition and have
sought to show that when certain controversies which find a place in the
Kathavatthu took place, Buddhism as a religion had not overstepped the
territorial limits of the middle country. But according to Buddhaghosa’s
commentary, the Kathavatthu contains discussion of doctrines held by
some of the Buddhist schools, e. g., the Hemavata, the Andhaka, the
Pubbaseliya and the Aparaseliya, which could not be possible if the
Kathavatthu had been closed in the time of Asoka. If it was a growing
compilation, we have necessarily to suppose that although it commenced
in Asokan time, it was not brought to a close till the rise of the later
Buddhist schools mentioned above.
Turning at last to the Suttapitaka comprising the live nikaytas, we
can definitely say that it had reached its final shape before the
composition of the Milinda Panha in which authoritative passages are
quoted from the texts of this pitaka, in certain instances by a mention
of the name of the sources. We can go further and maintain that the
Suttapitaka was closed along with the entire Pali canon and when the
canon was finally rehearsed in Ceylon and committed to writing during
the reign of King Vattagamani. The tradition says that previous to the
reign of Vattagamani the texts were handed down by an oral tradition
(mukhapathavasena) from teacher to teacher (acariyaparamparaya) the
process of transmission being compared to the carrying of earth in
baskets from head to head. Buddhaghosa says (Sumangalavilasini, pt.I,
pp.12 foll.) that immediately after the demise of the Buddha and after
the session of the first Buddhist Council, the task of transmitting and
preserving each of the five Nikayas to an individual thera and his
followers, which ultimatly gave rise to some schools of bhanakas or
chanters. The existence of the distinct schools of reciters of the five
Nikayas is clearly proved (as shown by Dr B. M. Barua, Barhut
Inscriptions, pp.9-10), by the Milinda Panha where we have mention of
the Jatakabhanakas (the repeaters of the Jatakas) in addition to the
Dighabhanake, the Majjhimabhanaka, Samyuttabhanaka, Anguttara-bhanaka
and Khuddaka- bhanaks, (Milinda Panha, pp.341 foll.). The terms
‘pancanekayika’ (one well versed in the five Nikayas) and bhanaka as
well, occur as distinctive epithets of some of the Buddhist donors in
the Sanci and Barhut inscriptions which may be dated in the lump in the
middle of the second century B.C. The inference from the evidence of
these inscriptions has already been drawn by Prof. Rhys Davids to the
effect that before the use of Pancanekayika (one well-versed in the five
Nikayas) suttantika (a man who knows the Suttanta by heart),
Suttantakini (a feminine form of Suttantika) and Petaki (one who knows
the pitaka by heart) as distinctive epithets, the pitaka and five nikaya
divisions of the Pali canon must have been well-known and
well-established. We say of the Pali canon because substitution of
nikaya for the term ‘Agama’ is peculiar to the Pali tradition. The term
“Pancanikaya” occurs as we saw also in the Vinaya Cullavagga (Chap.II)
which we have assigned to a period which immediately preceded the Asokan
age. But even presuming that the five nikaya divisions of the growing
Buddhist canon were current in the third century B.C., it does not
necessarily follow from it that all the books or Suttas or individual
passages comprising the five Nikayas were composed at that time. All
that we can make bold to say that the first four Nikayas were, to all
intents and purposes, the complete, while the Khaddakanikaya series
remained still open.
We have pointed out that this account in the Vinaya Cullavagga
clearly alludes to the Digha as the first of the five Nikayas as well as
that the first two suttas were the Brahmajala and Samannaphala while as
to the number and succession of the remaining suttas, we are kept
completely in the dark. Straining the information supplied in the Vinaya
Cullavagga we can proceed so far no doubt, that the first volume of the
Digha Nikaya was mainly in the view of its compilers. Comparing the
Suttas comprised in the remaining two volumes and marking the
differences in theme and tone, it seems that these two volumes were
later additions. The second volume contains two suttas, namely, the
Mahapadhana and MahaGovinda which have been mentioned in the
Cullaniddesa (p.80) as two among the notable illustrations of the
Suttanta Jatakas, the Jatakas as found in the earliest forms in Pali
literature. We have already drawn attention to the earlier chronicles of
the seven purohitas in the Anguttara Nikaya where it is far from being a
manipulation in a Jataka form. The casting of this chronicle in a
Jataka mould as we find it in the Maha-Govinds Suttanta could not have
taken place in the life-time of the Buddha. The second volume contains
also the Payasi Suttanta which, as shown by the previous scholars,
brings the story of Payasi to the death of Payasi and his after life in a
gloomy heaven. Thus suttanta contains several anecdotes forming the
historical basis of some of the Jataka stories. In the face of all these
facts, we cannot but agree with Prof. Rhys Davids who places the date
of this suttanta at least half a century after the demise of the Buddha.
The third volume of the Digha includes in it the Atanatiya suttanta
which is otherwise described as a rakkha or a saving chant manipulated
apparently on a certain passage in the then known Mahabharata. The
development of these elements such as the Jataka stories and the
Parittas could not have taken place when Buddhism remained in its
pristine purity. These are later accretions or interpolations, the works
of fable and fiction, we mean of imaginnative poetry that crept,
according to a warning given in certain passages of the Anguttara
Nikaya, under the influence from outside. But there is no reason for
surprise that such developments had already taken place as early as the
fourth century B.C. for the passages strike the note of alarm are
precisely one of those seven important tracts recommended by Asoka in
his Bhabru Edict under the caption ‘Anagatabhayani.’ The growth of these
foreign elements must have caused some sort of confusion otherwise it
would not have been necessary to discuss in a sutta of the Samyutta
Nikaya the reasonable way of keeping genuine the utterances of the
Buddha distinct from others that crept in under the outside influence
and were characterised by poetical fancies and embellishments
(kavikata). (Samyutta Nikaya, pt.II, p.267). We may then be justified in
assigning the whole of the Digha Nikaya to a pre-Asokan age, there
being no trace of any historical event or development which might have
happened after King Asoka. The only exception that one has to make is
only in the case of the concluding verses of the Mahaparinibbana
Suttanta which were interpolated according to Buddhaghosa in Ceylon by
the teachers of that island. Like the first volume of the Digha Nikaya,
the whole of the Majjhima Nikaya strikes us as the most authoritative
and original among the collections of the Buddha’s teachings. There is
no allusion to any political event to justify us in relegating the date
of its compilation to a time far removed from the demise of the Buddha.
If it be argued that the story of Makhadeva, as we find it embodied in
the Makhadeva sutta of this Nikaya, has already assumed the form of a
Jataka, of a Suttanta-Jataka, mentioned in the Cullaniddesa, it cannot
follow from it that the Nikaya is for that very reason a much later
compilation. For the Makhadeva story is one of those few earliest
Jatakas presupposed by the Pali Canonical collection of 500 Jatakas. The
literary developments as may be traced in the suttas of the Majjhima
Nikaya are not of such a kind as to require more than a century after
the demise of the Buddha.
Now concerning the Samyutta which is a collection of kindred sayings
and the third of the five Nikayas, we may point out that it has been
quoted by name in the Milinda Panha, as also in the Petakopadesa under
the simple title of Samyuttaka and that as such this Nikaya had existed
as anauthoritative book of the Pali both [for] the Milinda panha and the
Patakapadesa. [We can] go so far as to maintain that the Samyutta
Nikaya had reached its final shape previous to the occurrence of Panca
nekayika as a personal epithet in some of the Barhut and
Sanci-inscriptions, nay, even before the closing of the Vinaya
Cullavagga where we meet with the expression “Pancanikaya”. In dealing
with the account of the Second Buddhist Council in the Vinaya Cullavagga
(Chap.XII), we have noted that a canonical authority has been alluded
to as “Rajayahe uposatha Samyutte” at Rajagaha in the Uposatha Samyutta.
The translators of the Vinaya Texts (pt.11, p.410) observe that the
term ‘Samyutta’ “must here be used for khandhaka”, the passage referred
to being the Vinaya Mahavagga (II.8.3. the Uposatha Khandhaka). But
looking into the Mahavagga passage, we find that it does not fully tally
with the allusion, as the passage has nothing to do with Rajagaha. In
the absence of Rajagaha giving a ture clue to the tracing of the
intended passage, it is difficult to premise that the passage which the
compilers of the Cullavagga account kept in view was the khandhaka
passaga in the Vinaya Mahavagga. Although we have so far failed to trace
this passage also in the Samyutta Nikaya, the presumption ought to be
that the intended passage was included in a Samyutta collection which
was then known to the compilers of the Cullavagga. The Suttas in the
Samyutta Nikaya do not refer to any political incident justifying one to
place the date of its compilation far beyond the demise of the Buddha.
As contrasted with the Ekuttara or Anguttara Nikaya the Samyutta appears
to be the result of an attempt to put together relevant passages
throwing light on the topics of deeper doctrina1 impotance while the
former appears to be numerical groupings of relevant passage throwing
light on the topics relating to the conduct of the monks and
house-holders. Considered in this light, these two Nikayas must be
regarded as fruits of a critical study of suttas in some previous
collections.
Now coimg to deal with the Ekuttara or Anguttara Nikaya, we have
sought to show that its main bearing is on the two-fold Vinaya, the
Gahapati Vinaya and the Bhikkhu Vinaya. This Nikaya contains a section
(Mundarajavagga in the Pancaka Nipata) commemorating the name of King
Munda who reigned, as shown by Rhys Davids, in Rajagaha about half a
century after the demise of the Buddha The Nikaya made within the fifty
years from the Buddha’s demise. There is, however, no other historical
reference to carry the Mahaparinibbana compilation beyond the first
century from the Mahaparinibhana of the Buddha. The date proposed for
the Anguttara Nikaya will not, we think, appear unreasonable if it be
admitted that the suttas of this nikaya form the real historical
back-ground of the contents of the Vinaya texts.
We have at last to discuss the chronology of the fifteen books of the
Khuddaka Nikaya, which are generally mentioned in the follwiug order:–
(1) Khuddaka Patha,
(2) Dhammapada,
(3) Udana,
(4) Itivuttaka,
(5) Sutta Nipata,
(6) Vimanavatthu,
(7) Petavatthu,
(8) Thera-Theri-gatha,
(9) Jataka,
(11) Niddesa (Culla and Maha),
(12) Patisambhidamagga,
(13) Apadana,
(14) Buddha vamsa, and
(15) Cariyapitaka.
This mode of enumeration of the fifteen books of the khuddaka Nikaya
(pannarasabheda Khuddakanikaya) can be traced back to the days of
Buddhaghosa (Sumangalavilasini, pt.I.,p.17). It is obvious that in this
list the Cullaniddesa and the Mahaniddesa are counted as one book; while
counting them as two books, the total number becomes sixteen. There is
no justification for regarding the order of enumeration as being the
order of chronology. In connection with the Khuddaka Nikaya, Buddhaghosa
mentions the following facts of great historical importance. He says
that the Dighabhanakas classified the books of the Khuddaka Nikaya under
the Abhidhamma Pitaka enumerating them in the following order:–
and leaving out of consideration the four books, namely, the
Cariyapitaka, the Apadana, the Buddhavamsa and the Khuddakapatha.
Buddhaghosa informs us that the Majjhimabhanaka list contained the names
of 15 books counting the Cariyapitaka, the Apadana and the Buddhavamsa
as the three books in addition to those recognised by the Dighabhanakas
(Sumanangalavilasini, Pt.I., p.15). [? It is important to note that the
Majjhimabhanaka list has taken no cognisance of the Khuddakapatha
mentioned as the first book in Buddhanaka [?as this] list was drawn up,
the Khuddaka Nikaya comprised just 12 books and when the Majjhima Nikaya
list was made it came to comprise altogether 15 books, the Mahaniddesa
and the Cullaniddesa having been counted as two books instead of as
one.] It is also easy to understand that from that time onward the
traditional tota1 of the books of the Khuddaka Nikaya became known as
fifteen, and so strong was this tradition that to harmonise with it, the
sixteen books had to be somehow counted as fifteen, the Mahaniddesa and
the Cullaniddesa being treated as a single book. From this we may
proceed to show that the Khuddakapathe appearing as the first book of
the Khuddaka Nikaya in Buddhaghosa’s list, is really the last book taken
into the Khuddaka Nikaya sometime after the Majjhimabhhanaka list
recognising 15 books in all had been closed. We need not be surprised if
the Khuddakapatha was a compilation made in Ceylon and was given a
place among the books of the Khuddaka Nikaya either immediately before
the commitment of the Pali Canon to writing duriug the reign of King
Vattagramani or even after that, although before the time of
Buddhaghosa. The commentaies of Buddhabhosa are our oldest authorities
that mention the Khuddakapatha as a canonical book. It does not find
mention in the Milinda Panha nor in any other work, canonical or
ex-canonical, which was extant before the time of Buddhagosa. The text
is made up of nine lessons or short readings all culled [from] certain
earlier canonical sources, the arrangement of these lessons being such
as to make it serve as a very useful handbook for the beginners and for
the clergy ministering to the needs of the laity. The consideration of
two points may suffice to bear out our contention. The first point is
that the first lesson called the saranattaya presents a developed mode
of refuge formula of the Buddhists which is not to be found precisely in
this form anywhere in other portions of the Pali canon. As for the
second point we may note that the third lesson called the Dvattimsakara
(the thirty-two parts of the body) enumrrates mattake matthalungam[2]
which is not to be found in the list furnished in the Mahasatipatthana
Suttanta of the Digha Nikaya, the Satipatthana Sutta of the Majjhima
Nikaya and numerous other discourses.
We have seen that the Buddhavamisa, the Cariyapitaka and the Apadana
are the three books which found recognition in the list of the
Dighabhanakas, Majjhimabhanakas and were taken no notice of in the
[…text missing…] Apart from other arguments, one has to presume that
these three books were complied and received into the canon after the
list was once known to have been complete with 12 books. These three
books, as far as the subject matters go, are interconnected, the
Buddhavamsa enumerating the doctrine of pranidhana us an essential
condition of the Bodhisatta life, the Cariyapitaka enumerating the
doctrine of cariya or practices of a Bodhisatta and the Apadana the
doctrine of adhikara or competence for the attainment of the higher
life. These three books presuppose a legend of 24 previous Buddhas which
is far in excess of the legend of six Buddhas contained in other
portions of the Canon. The Buddhavamsa and the Cariyapitaka present a
systematic form of the Bodhistta idea that was shaping itself through
the earlier Jatakas and the Apadana furnishing the previous birth
stories of the theras and the theris cannot but be regarded as a later
supplement to the Thera-Theri-gatha.
Besides the Thera-Theri-gatha, the Vimanavatthu or the book of
stories of heaven is just another canonical work which is presupposed by
the Apadana. It is important to note that the Vimanavatthu contains one
story, namely, the story of Serissaka, the incident of which, according
to the story itself, took place a hundred years, calculated by human
computation from the death of the chieftain Payasi. “Manussakam
Vassasatam atitam Yadagge kayamhi idhuappanno” (Vimanavatthu, P.T.S.,
p.81). The Payasi Suttanta of the Digha Nikaya clearly shows that the
death of Payasi could not have taken place until a few years after the
Buddha’s demise. Thus going by the consideration of this point, we are
compelled to assign a date of its composition to an age ahead of a
century and a half from the demise of the Buddha. So the canonisation of
this book could not have taken place earlier than the time of the third
Buddhist Council, we mean the time of King Asoka. Our suggestion for
the date of the Vimanavatthu will gain in significance as we consider
the contents of the Petavatthu, the book of stories of hell. We have
noticed above that in all the three lists of the books of the Khuddaka
Nikaya the name of the Petavatthu stands after that of the Vimanavatthu.
From the occurrence of certain common stories, a suggestion has already
been made that it was somehow an offshoot of the Vimanavatthu. Now in
one of the stories (Petavatthu, IV.3, p.57)[6], we have allusions to the Moriya (Maurya) king, who is identified in the commentary with king Asoka[7].
If this construction of the word Moriya is correct, it leaves no room
for doubt that the Peta Vatthu, as we now have it, was a post-Moriyan or
post-Asokan compilation.
The Cullaniddesa is a canonical commentary of the Khaggavisana sutta
and the Parayana group of sixteen poems, all of which find place in the
anthology called the Sutta Nipata. We have sought to show that the
Cullaniddesa indicates a stage of development of the Pali canon when the
Khaggavisana sutta hang on the Parayanavagga as an isolated poem,
without yet being included in a distinct group such as the Uragavagga of
the Sutta Nipata. Though from this line of argument it follows that the
Cullaniddesa is earlier than the Sutta-Nipata, it cannot at the same
time be denied that it is posterior not only to such Suttanta-Jatakas as
the Mahapadaniya, Mahagovinda, Mahasudassaniya and the Maghadeva
suttanta contained in the Digha and Majjhima Nikayas but also to a
collection of 500 Jatakas (Pancajatakasatiani) (Culianiddesa, p.80). As
such the Cullaniddesa cannot be dated much earlier than the reign of
Asoka.
The Mahaniddesa too is a canonical commentary on the atthaka group of
sixteen poems forming the fourth book of the Sutta-Nipata. As shown
before the exegeses attempted in this book were all modelled on an
earlier exegesis of Mahakaccana in the Samyutta Nikaya. If this
canonical commentary came into existence when the Atthakavagga was yet
currrnt as an isolated group, the date of its composition cannot but be
anterior to that of the Suttanipate. A clear idea of the date of this
work can be fomed from its list of places visited by the Indian seagoing
merchants. The Mahaniddesa list clearly points to a time when the
Indian merchants carried on a sea-borne trade with such distant places
as Java in the east and Paramayona in the west and it alludes as well as
to sea route from Tamali to Java via Tambapanni or Ceylon which was
followed in the 5th century A. D. by the Chinese pilgrim, Fa-Hien. We
can expect to come across such a list only in the Milinda Panha which
may be dated in the 1st or 2nd century A. D. Such a wide expansion of
India’s maritime trade as indicated in the Mahaniddesa list would seem
impossible if the book was a composition much earlier than the second
century B.C. Now turning to the Suttanipata we have been inclined to
place it later than the two books of the Niddesa on the ground that when
it was compiled, the Atthakavagga and the Parayanavagga came to
represent two distinct books of a comprehensive anthology and the
Khaggavisana sutta ceased to be a stray poem hanging for its existence
on the Parayana group. But our main reason for dating it posterior to
the Cullaniddesa is that the Parayanavagga in the Suttanipata is
prefaced by a prologue which is absent from the Cullaniddesa scheme.
Similarly the Nalakasutta perhaps known originally as Moneyya sutta as
evidenced by the titles suggested in Asoka’s Bhabru Edict as a prologue
clearly anticipating the poetical style of Asvaghosa’s Buddhaearita. In
spite of the fact that the suttas embodied in it were gleaned from
earlier collections, the Sutta-nipate scheme of anthology does not seem
to have been carried into effect before the 2nd century B.C.
With regard to the Jatakas as a book of the Khuddaka Nikaya, we have
just seen above that the Cullaniddesa points to a canonical collection
of 500 Jatakas. That five hundred was the original total of the Jatakas
is proved on the one hand by the 500 Jataka representations witnessed by
Fa-Hien round the Abhayagiri monastery of Ceylon and on the other hand
by the mechanical multiplication of the stories in order to raise the
total from 500 to 550 from the days of Buddhaghosa. The Milinda Panha
alludes to the existence of the repeaters of the Jatakas apart from the
repeaters of the five Nikayas. We are unable to decide whether the
Milinda reference is to the canonical books of the Jataks or to a
commentary collection which was then in existence. The numerous
illustrations of the jatakas on the ancient Buddhist railings such as
those at Barhut and Bodhagaya, unmistakably presuppose the existence of
the legendary story of the Buddha’s life past and present. But the
canonical collection of 500 Jatakas referred to in the Cullaniddesa
appear to be earlier than the scriptural basis of the Buddhist
sculptures and whatever the actual data of composition might be it was
certainly later than that of the Suttanta Jatakas scattered throughout
the first four Nikayas. We may say indeed that the canonical collection
took a definite shape near about the early Maurya period.
The Thera-Theri-Gathas are two campanion anthologies of the stanzas
that are supposed to have been uttered by the theras and theris
surrounding the Buddha during the lifetime of the Master, or at least
shortly after his death.(Theragabha Oldenberg’s preface, XI).
“The separate uddanas or indices which occur regularly at the end of
each nipata and at the end also of the whole work, and give the names
and numbers of the theras (and the theris) and the number of verses in
each chapter and in the whole work respectively seem to be based on a
recension or condition of the text different from that which now lies
before us” (Ibid, p.XIV). In the opinion of Dhammapala, the commentator,
the Theragatha anthology had reached the final shape not earlier than
the time of Asoka. He points out that the Thera Tekicchakari whose
gathas are embodied in the Theragatha lived under King Bimbisara, the
father of Dhammasoka. He further adds that the verses uttered by this
thera were received into the canon by the fathers who assembled in the
third Buddhist Council. Dhammapala attributes some of the gathas to
Vitasoka, the younger brother of Dhammasoka and certain other verses to
Tissakumara, the youngest brother of King Asoka. If we can at all depend
for chronology on the information supplied by Dhammapala, the
anthologies of Thera-Theri-gatha must be taken as compilations that had
received their final shape at the Third Buddhist Council and not before.
The Pali Dhammapada is just one and undoubtedlly the earliest of the
six copies of the anthologies of the Dhammapada class. The earliest
mention of the Pali Dhammapada by name is to be found in the Milinda
Panha which is a composition of the first or secnd century A.D. From the
mere fact that there were certain quotations in the Kathavatthu and
Mahaniddesa of stanzas now traceable in the Dhammapada, no definite
conclusion can be drawn as to the actual date of its composition. The
Dhammapada hardly includes any stanzas that might be supposed to have
been drawn upon the canonical collection of Jatakas. But as shown by the
editors of the Prakrit Dhammapada there are a few gathas which were
evidently manipulated on the basis of the gathas in the Jatakas.
Similary it cannot be maintained that the Dhammapada contains any
stanzas that were diretly derived from the Suttanipata, for the suttas
which singled out as the source of some of the gathas of the Dhammapada
are to be found also in such earlier collections as the Digha or the
Majjhima or the Samyutta or the Anguttara. The Thera and Theri-gathas
are the two anthologies of the Khuddaka Nikaya which appear to have been
presupposed by the Dhammapada. As regards external evidence, there is
only one tradition, namely, that a powerful discourse based on the
Appamadavagga of the Dhammapada served to attract the attention of King
Asoka to Buddhism, clearly pointing to the existence of the Dhammapada
as a distinct anthology as early as the third century B.C.
[The] Itivuttaka, the Udana and the Patisambhidamagga are the
remaining three books of the Khuddaka Nikaya of which the date of
composition must depend upon mere conjecture till accidentally we obtain
any reliable date. The Itivuttaka is a book of questions of genuine
sayings of the Buddha, making no reference to any canonical work or to
any historical event ascertaining its date, though it seems that it was
the result of an afterthought, of a critical study of the authentic
teachings of the Buddha in a certain light and for a specific purpose.
The Udana is a curious medley of legends and historical records,
presented in a particular setting with a view to emphasising some
pronounced opinions of the Buddha on certain contrversial matters. The
Patisambhidamagga presents a systematic exposition of certain important
topics of Buddhism, and as such it deserves to be classed rather with
the books of the Abhidhammapitaka than with those of Suttanipata. It is
quite possible that before the development of the extant Abhidhamma
pitaka, it passed as one of the Abhidhamma treatises, Concering these
three books the utmost that we can say that they are mentioned even in
the list of the Dighabhanakas, being counted there as three among the
twelve books of the Khuddaka Nikaya, and that if the tradition about
this list is at all credible, these three books must have existed when
the list was drawn up, say, in the second century B. C.
The results arrived at concerning the chronology of the Pali canonical listerature are preseented in the subjoined table.
1
The simple statements of Buddhist doctrines now found, in identical words, in paragraphs or verses recurring in all the books.
2
Episodes found, in identical words, in two or more of the existing books.
3
The Silas, the Parayana group of sixteen poems without the prologue,
the atthaka group of four or sixteen poems, the sikkhapadas.
4
The Digha, Vol. l, the Majjhima, the Samyutta, the Anguttara, and earlier Patimokkha code of 152 rules.
5
The Digha, Vols. II & III, the Thera-Theri-Gatha, the collection
of 500 Jatakas, the Suttavibhanga, the Patisambhidamagga, the
Puggala-pannatti and the Vibhanga.
6
The Mahavagga and the Cullavagga, the Patimokkha code completing 227
rules, the Vimanavatthu and Petavatthu, the Dhammapada and the
Kathavatthu.
7
The Cullaniddesa, the Mahaniddesa, the Udana, the Itivuttaka, the Suttanipata, the Dhatukatha, the Yamaka and the Patthana.
8
The Buddhavamsa, the Cariyapitaka and the Apadana.
9
The Parivarapatha.
10
The Khuddakapatha.
[1]Read the Life of Gotama, the Buddha by E.I. Brewster.
[3]It
may be observed that in giving an account of the first Buddhist
council, Buddhaghosa makes mention of Ubhato-Vibhanga signifying
“thereby the whole text of the Sutta Vibhanga completed in 64 bhanavaras
(Snmagalavilasini, pt.1., p.13 ).
[4]B.M. Barna-A note on the Bhabru Ediet, J.R.A.S., October’ 1915, pp. 805-810
[5]Cf. Milinda Panha which refers to the some total of the Patimokkha rules in the expression “Diyaddhesa Sikkhapadasatesu.”
[6]1.”Raja Pingalako nama Suratthanam adhipapi ahu Moriyanam upatthanamgantva surattham punar againa.”
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A quick glance
through the pages of the Pali Text Society’s publications catalogue should
be enough to convince anyone that there is much more to classical Pali
literature than the Tipitaka alone. Intermingled with the familiar
Nikayas, Vinaya texts, and Abhidhamma are scores of titles with long,
scarcely-pronounceable Pali names. Although many western students of
Buddhism may be unacquainted with these works (indeed, most have never
been translated into English), these books have for centuries played a
crucial role in the development of Buddhist thought and practice across
Asia and, ultimately, the West. In fact, in some countries they are as
deeply treasured as the suttas themselves. But what are these ancient
books, and what relevance do they have to the western student of Buddhism
in the 21st century? Although complete answers to these
questions lie well beyond the range of my abilities, I hope that this
short document will provide enough of a road map to help orient the
interested student as he or she sets out to explore this vast corpus of
Buddhist literature.
The
Tipitaka (Pali Canon)
assumed its final form at the
Third Buddhist
Council (ca. 250 BCE) and was first committed to writing sometime in
the 1st c. BCE. Shortly thereafter Buddhist scholar-monks in
Sri Lanka and southern India began to amass a body of secondary
literature: commentaries on the Tipitaka itself, historical chronicles,
textbooks, Pali grammars, articles by learned scholars of the past, and so
on. Most of these texts were written in Sinhala, the language of Sri
Lanka, but because Pali — not Sinhala — was the lingua franca of
Theravada, few Buddhist scholars outside Sri Lanka could study them. It
wasn’t until the 5th c. CE, when the Indian monk Buddhaghosa
began the laborious task of collating the ancient Sinhala commentaries and
translating them into Pali, that these books first became accessible to
non-Sinhala speakers around the Buddhist world. These commentaries (Atthakatha)
offer meticulously detailed explanations and analyses — phrase-by-phrase
and word-by-word — of the corresponding passages in the Tipitaka.
After Buddhaghosa the catalogue of
post-canonical Pali literature continued to grow with the addition of
commentaries by both Buddhadatta (5th c.) and Dhammapala (6th c.),
and sub-commentaries (Tika) by Dhammapala on
several of Buddhaghosa’s Atthakathas. During this time, and in the
centuries that followed, other writers prepared Pali translations of
additional early Sinhala texts. These ranged from poetic
hymns in celebration of the Buddha, to chronicles
tracing the first millennium of Buddhist history, to detailed Abhidhamma textbooks. Most of the major post-canonical
works, including the sub-commentaries, were completed by the 12th c.
Post-canonical Pali literature supplements
the Tipitaka in several important ways. First, the chronicles and
commentaries provide a vital thread of temporal continuity that links us,
via the persons and historical events of the intervening centuries, to the
Tipitaka’s world of ancient India. A Tipitaka without this accompanying
historical thread would forever be an isolated anachronism to us, its
message lost in clouds of myth and fable, its pages left to gather dust in
museum display cases alongside ancient Egyptian mummies. These texts
remind us that the Dhamma is not an artifact but a practice, and
that we belong to a long line of seekers who have endeavored, through
patient practice, to keep these teachings alive.
Second, almost everything we know today
about the early years of Buddhism comes to us from these post-canonical
books. Though the archaeological evidence from that era is scant and the
Tipitaka itself contains only a handful of passages describing events that
followed the Buddha’s death[1], the commentaries and chronicles
contain a wealth of historical information with which we are able to
partially reconstruct the early history of Buddhism. The texts illuminate
a host of important historical events and trends: how the Tipitaka came to
be preserved orally; when it was first written down, and why; how the
Tipitaka came close to extinction; how the Buddha’s teachings spread
across south Asia; how and when the various schools and factions within
Buddhism arose; and so on. But these are not just idle concerns for the
amusement of academicians. Any practitioner, of any century, stands to
benefit from understanding how the early Buddhists lived, how they put the
Buddha’s teachings into practice, what challenges they faced; we stand to
learn from those who have gone before. And there are other lessons to be
learned from history. For example, knowing that it was the actions of just
a few individuals that averted the extinction of the Tipitaka[2]
reminds us that it is ultimately up to individuals like ourselves to
safeguard the teachings today. Without the post-canonical texts important
lessons like these — if not the Tipitaka itself — might have been lost
forever in the mists of time.
Third, these texts — particularly the
commentaries — help us make sense of the suttas and give us clues about
their context that we might otherwise miss. For example, the famous
Satipatthana Sutta (MN 10) is popularly cited today as evidence that all one needs to achieve
Awakening is a week or two of unrelenting mindfulness practice. But the
commentary (Papañcasudani) suggests another viewpoint. It explains that
the Buddha’s audience for this particular discourse (the villagers of
Kammasadammam) were already well established in their practice of
mindfulness and virtue. They were not coming to meditation practice “cold”
but were, in fact, unusually well prepared to receive this deep teaching
— a point not apparent from the text of the sutta itself. The commentary
thus reminds us that there are some important fundamentals to be developed
before one undertakes intensive meditation practice.
Finally, the commentaries often contain
magnificent stories to illustrate and amplify upon points of Dhamma that
are made in the suttas. For example,
Dhp 114 takes on a much richer meaning in light of the commentary’s background
story — the famous parable of Kisagotami and the mustard seed.[3]
Commentarial stories like this one (and there are many more) offer
valuable Dhamma teachings in their own right.
One might reasonably wonder: how can a
collection of texts written a thousand years after the Buddha’s death
possibly represent his teachings reliably? How can we be sure they aren’t
simply derivative works, colored by a host of irrelevant cultural
accretions? First of all, although many of these texts were indeed first
written in Pali a thousand years after the Buddha, most Sinhala versions
upon which they were based were written much earlier, having themselves
been passed down via an ancient and reliable oral tradition. But (one
might object) mustn’t those early texts themselves be suspect, since they
are based only on hearsay? Perhaps, but by this argument we should reject
the entire oral tradition — and hence the entire Tipitaka itself, which
similarly emerged from an oral tradition long after the Buddha’s death.
Surely that is taking things too far.
But what of the credentials of the
commentators themselves: can their words be trusted? In addition to living
a monastic life immersed in Dhamma, the compilers of the commentaries
possessed unimpeachable literary credentials: intimate acquaintance with
the Tipitaka, mastery of the Pali and Sinhala languages, and expert skill
in the art of careful scholarship. We have no reason to doubt either their
abilities or the sincerity of their intentions.
And what of their first-hand understanding
of Dhamma: if the commentators were scholars first and foremost, would
they have had sufficient meditative experience to write with authority on
the subject of meditation? This is more problematic. Perhaps commentators
like Buddhaghosa had enough time (and accumulated merit) both for
mastering meditation and for their impressive scholarly pursuits; we will
never know. But it is noteworthy that the most significant discrepancies
between the Canon and its commentaries concern meditation — in
particular, the relationship between concentration meditation and
insight.[4] The question of the authority of
the post-canonical texts thus remains a point of controversy within
Theravada Buddhism.
It is important to remember that the
ultimate function of the post-canonical texts is — like that of the
Tipitaka itself — to assist the student in the quest for
nibbana, the highest
goal of Buddhist practice. Concerns about authorship and authority recede
when the texts are subjected to the same healthy skeptical attitude and
empirical approach that should be familiar to every student of the suttas.
If a commentary sheds light on a murky corner of a sutta or helps us
understand a subtle point of Vinaya or of Abhidhamma, or if the chronicles
remind us that we hold the future history of Dhamma in our hands, then to
that extent they help us clear the path ahead. And if they can do even
that much, then — no matter who wrote them and from whence they came —
these texts will have demonstrated an authority beyond reproach.[5]
In the following guide, I have arranged
the most popular post-canonical titles thematically and by date (Common
Era). Authors’ names are followed by the date of authorship (if known).
The authors of these texts were all monks, but for the sake of concision,
I have dropped the honorific “Ven.” from their names. Each
non-commentarial title is followed by a brief description. Many of these
descriptions were lifted verbatim from other sources (see Sources, below). Page numbers from these sources
are given in the braces {}. Most of these titles have been published in
romanized Pali by the Pali Text Society (PTS); the few for which English
translations are available are noted with a dagger (†), followed by the
translator, date of translation, and publisher.
Pañcappakaranatthakatha
(Buddhaghosa; 5th c.). This commentary covers all five
books. English translations exist for the portions concerning the
Katthavatthu †(B.C. Law, 1940, PTS), Dhatukatha †(U Narada, 1962,
PTS), and Patthana †(U Narada, 1969, PTS)
Nettipakarana and Petakopadesa
(Mahakaccayana?; circa 1st c.?). “The Book of Guidance” and
“Instruction on the Pitaka,” respectively. These books are introductions
to the teachings of Buddhism. The source material derives directly from
the Sutta Pitaka. {HPL pp. 100,117-18}
These two books appear in the Khuddaka Nikaya of
the Burmese Tipitaka (but not in the Thai or Sri Lankan). †(Ñanamoli,
1962 & 1964, PTS)
Milindapañha
(author unknown; beginning of the Common Era). “Questions of Milinda.” A
record of the dialogues between King Milinda (the Bactrian Greek king
Menander, r. 2nd c. BCE, who ruled over much of what is now
Afghanistan) and the elder monk Nagasena concerning key points of
Buddhist doctrine. {QKM p. 4} The text was probably based
on a Sanskrit work composed around the beginning of the Common Era, and
was translated into Pali in Sri Lanka before the 4th c. CE;
some additions were probably made later. {PLL p. 26 ¶20; HPL
p. 94} This book appears in the Khuddaka
Nikaya of the Burmese Tipitaka (but not in the Thai or Sri Lankan).
First translated into Sinhala in 1777. †(I.B. Horner, 1963, PTS)
Paritta
(editor and date unknown). This ancient collection consists of material
excerpted directly from the Tipitaka: twenty-four short suttas and
several brief excerpts, including the three refuges, the precepts, ten
questions for the novice monk, and a review of the thirty-two parts of
the body. In Buddhist countries monks often recite passages from the
Paritta during important ceremonial gatherings (special
full-moon days,
cremation ceremonies, blessings, dedications of new temples, etc.) The
Paritta texts have long been regarded as conferring special powers of
protection upon those who hear or recite them. †(many; see, for example,
The
Book of Protection, by Piyadassi Thera, 1999, BPS)
Dipavamsa
(author unknown; after 4th c.). The “Island Chronicle.” This
book, the first known book written in (and about) Sri Lanka, details the
early Buddhist history of the island, from the Buddha’s legendary first
visits through the conversion of the island by Ven. Mahinda (3rd c.
BCE). {HPL p. 53}
Mahavamsa
(Mahanama; 6th c.). “The Great Chronicle.” A history of Sri
Lanka from the first visits by the Buddha up until the turn of the
4th c. The text is based on the Dipavamsa, but
contains new material drawn from the Atthakatha (commentaries).
{PLL p. 36 ¶28} This text has long served as a key reference for
Buddhist historians and scholars. †(W. Geiger & Mabel H. Bode, 1912,
PTS)
Culavamsa
(various authors). “The Lesser Chronicle.” A continuation of the Mahavamsa, extending from the turn of the
4th c. until the fall of the last Sinhalese king of Kandy (1815).
{PLL p. 44 ¶38} Its contributors were: Dhammakitti (12th c.),
an anonymous author prior to the 18th c., Tibbotuvave
Buddharakkhita (18th c.), and Hiddakuve Sumangala (1877).
Many historians now consider the Culavamsa to be an integral part of the
Mahavamsa, the artificial distinction between the two Chronicles having
been introduced in the late 19th c. by the great Pali scholar Wilhelm
Geiger. {HPL p. 81} †(Mrs. C. Mabel Rickmers, 1929, PTS)
Vamsatthappakasini (author unknown; 6th c.).
Commentary of the Mahavamsa. Since the
Mahavamsa itself is an expansion of the shorter
Dipavamsa, the Vamsatthappakasini is usually considered a
sub-commentary (tika). {PLL p. 42 ¶35}
Mahabodhivamsa (Upatissa; 11th c.). This account of
the sacred bodhi tree of Anuradhapura, Sri Lanka, is mostly a
compilation of material from older texts, including the Mahavamsa. {PLL p. 36-37 ¶29}
This book is venerated in Sri Lanka and “has given rise to well over
fifty subsidiary titles in both Pali and Sinhala.” {HPL p. 78}
(Note: the bodhi tree at Anuradhapura continues to be an important
destination for millions of Buddhist pilgrims. This gigantic tree is
said to be a direct descendant of a cutting that was taken from the
original bodhi tree under which the Buddha gained enlightenment, and was
brought (ca. 240
BCE) by Ven. Sister Sanghamitta on a missionary expedition to
Anuradhapura.)
Thupavamsa
(Vacissara; 12th c.). A chronicle of the Mahathupa (Great
Stupa) in Anuradhapura, Sri Lanka. {HPL p. 163} This work
is “merely a compilation of pieces from Nidanakatha [the introduction to
the Jatakatthavannana], Samantapasadika, and
Mahavamsa with its tika [Vamsatthappakasini].”
{PLL p. 41 ¶34}
Dathavamsa
(Dhammakitti; 13th c.). A poem recounting the early history
of the sacred Tooth Relic of the Buddha, from the time of its removal
from the Buddha’s funeral pyre until the building of the first temple in
Anuradhapura, Sri Lanka (4th c.). {HPL pp. 40-41}
This work is based on material found in the
Mahavamsa along with additions that were “probably culled from local
tradition of Ceylon.” {PLL p. 41 ¶34} (Note: The Tooth
Relic — now enshrined in the Sacred Temple of the Tooth in Kandy, Sri
Lanka — is still a favorite destination for pilgrims.)
Samantakutavannana (Vedehathera; 13th c.).
“Description of the Adam’s Peak.” A poem in 796 stanzas that deals with
the story of the Buddha’s life and the legends of his three visits to
Sri Lanka, including his third visit, during which it is said he left
the print of his left foot on the summit of what is today known as
Adam’s Peak. {PLL p. 43 ¶36} (Note: Adam’s Peak, in the
central forests of the island, continues to be a celebrated pilgrimage
spot for Sri Lankan Buddhists.) †(A. Hazelwood, 1986, PTS)
Hatthavanagalla-viharavamsa
(author unknown; 13th c.). The life story, in prose and
verse, of the Buddhist king Sirisanghabodhi (r. 247-249) of
Anuradhapura, Sri Lanka. {HPL p. 55} First translated
into Sinhala in 14th c.
Saddhamma-sangaha (Dhammakitti Mahasami; Thai; 14th c.).
An outline of the literary and ecclesiastical history of Buddhism,
including the first four councils, the first writing of Tipitaka, and
the writing of the Tikas (sub-commentaries). The source material for
this book comes from the Tipitaka and the Atthakathas. {HPL
p. 129-30}
Cha-kesadhatuvamsa (unknown Burmese author). A short history of
the construction of six stupas that enshrine the hair relics that the
Buddha personally gave to six arahants. {HPL pp. 36-37}
Gandhavamsa
(unknown Burmese author; 19th c.?). A catalogue of ancient
Buddhist commentators and their works. {PLL p. 48 ¶44.5}
Sasanavamsa
(Paññasamin; Burmese; 19th c.). A history of Buddhism in
India until the third Council, and then in Sri Lanka and other countries
to which Buddhist missions had been sent. The source texts for this work
include the Samantapasadika, Dipavamsa, Mahavamsa,
and the Burmese chronicles. {PLL p. 49 ¶44} †(B.C. Law,
1952, PTS)
Jinalankara
(Buddharakkhita; 12th c.). This poem of 278 verses gives an
account of the Buddha’s life up until his enlightenment. {PLL
p. 41 ¶34.3}
Anagata-vamsa (Mahakassapa of Cola; 12th c.?). The
life story of Metteyya, the next Buddha, told in verse. {HPL
p. 9}
Jinacarita
(Medhankara; 13th c.). An account of the life of the Buddha,
told in a poem of 472 verses. {HPL p. 64}
Pajjamadhu
(Buddhapiya Dipankara; 13th c.). A poem of 104 stanzas in
praise of the Buddha’s physical beauty and wisdom. {PLL p. 44}
Jinakalamali
(Ratanapañña; Thai; 16th c.). This account of the life of the
Buddha begins with his birth in a previous life as the Indian King
Sattutapa, and continues through successive lives until his final birth
as Siddhattha Gotama. It also includes descriptions of the Buddha’s
visits to Sri Lanka, the establishment of Buddhism there, and the early
rise of Buddhism in Thailand. {HPL p. 65} †(N.A.
Jayawickrama, 1962, PTS)
Saccasankhepa (Culla-Dhammapala; South Indian; 7th c.).
“Elements of Truth.” A “short treatise on
Abhidhamma.” {HPL p. 125; PLL p. 34 ¶26}
Abhidhammattha-sangaha (Anuruddha; 10th c.?). A
summary of the Abhidhamma, used to this day as
an introductory text to Abhidhamma. †(S.Z. Aung and Mrs. C.A.F. Rhys
Davids, 1910, PTS; an excellent modern English translation of this text
is Bhikkhu Bodhi’s
A
Comprehensive Manual of Abhidhamma, 1993, BPS)
Mohavicchedani (Mahakassapa of Cola; 12th c.). A
manual on the matikas (topics) of the seven books of the Abhidhamma. One of the last Pali works written
in India. {HPL pp. 97-98}
Vimuttimagga
(Upatissa; 1st c.). “The Path of Freedom.” A short manual
summarizing the path of Buddhist practice. The original Pali text was
long believed to have been lost; for centuries, discussions about the
text therefore relied on a 5th c. Chinese edition. A Pali
edition was published in 1963.
{HPL p. 175-6}
†(Ehara, Soma Thera, and Kheminda Thera, 1967, BPS)
Visuddhimagga (Buddhaghosa; 5th c.). “The Path of
Purification.” A manual of Buddhist meditation, based on both the Pali
Tipitaka and the ancient Sinhala commentaries. This was Buddhaghosa’s
first opus, written at the behest of the elders of the Mahavihara
community “in order to test his abilities prior to entrusting him with
the weighty and responsible task of translating the Sinhal[a]
commentaries into Pali.” {EHBC p. 4} The Visuddhimagga’s
emphasis on meditation practices that play only an insignificant role in
the suttas (the kasina meditations) fueled a controversy
concerning the role of both
jhana and
vipassana that persists to this day. {BR p.145} †(Pe
Maung Tin, 1923-31, PTS; Ñanamoli Thera, 1956, BPS)
Vinayavinicchaya (Buddhadatta; 5th c.). A summary, in
verse form, of the first four books of the Vinaya.
{HPL p. 177}
Uttaravinicchaya (Buddhadatta; 5th c.). A summary, in
verse form, of the Parivara, the fifth and final book of the Vinaya. {HPL p. 167; PLL p. 33 ¶25}
Paramatthamañjusa (Dhammapala; 6th c.). Commentary on
the Visuddhimagga. This, the earliest of
all the tikas, “explains in detail the brief references found in the
Visuddhimagga…[,] provides a storehouse of traditional
interpretations” of Dhamma, and provides discussions on Pali grammar.
{HPL p. 111-13}
Khuddasikkha
(Dhammasiri; after 11th c.) and
Mulasikkha (Mahasamin; after 11th c.). These are
short summaries on monastic discipline, meant to be learned by heart.
{PLL p. 35 ¶27}
Upasaka-janalankara (Sihala Acariya Ananda Mahathera; 13th c.).
“A Pali manual dealing with the Buddha’s teachings for laymen.”
{HPL p. 168}
Sarasangaha
(Siddhattha; 13th c.). A “manual of Dhamma” in prose and
verse. {HPL p. 141}
Sandesakatha
and Sima-vivada-vinichaya-katha
(both by an unknown Burmese author; 19th c.). These two works
“throw interesting sidelight on the relation between Ceylon and Burma.”
{PLL p. 48 ¶44}
Pañcagatidipana (author and date unknown). A poem of 114 stanzas
that describes the five forms of rebirth: in hell, as an animal, as a
hungry shade (peta), as a human, or as a celestial being (deva).{PLL
p. 45 ¶40}
Saddhammopayana (author and date unknown). A collection of 629
short verses in praise of the Dhamma. {PLL p. 46 ¶41}
Tela-katha-gatha (author and date unknown). “The Oil-Cauldron
Verses.” A poem whose 98 stanzas “are ascribed to a Thera [senior monk]
who was condemned to be thrown into a vessel full of boiling oil. He had
been falsely accused of indirectly rendering help in an intrigue of the
wife of King Tissa… The boiling oil cannot injure the Thera and he
pronounces” stanzas that “deal with death and thought of death, of
transience, of suffering, and of the unreality of the soul, etc.”
{PLL p. 46 ¶41}
Notes
1. For example,
DN 16,
MN 108, and
Vinaya Cullavagga XI and XII.
[Go back]
2. In the early
decades of the 1st c. BCE in Sri Lanka — then the hub of
Theravada Buddhist scholarship and monastic training — several forces
combined that would threaten the continuity of the ancient oral tradition
by which the Pali Tipitaka had been passed down from one generation of
monks to the next. A rebellion against the king and invasions from south
India forced many monks to flee the island. At the same time a famine of
unprecedented proportions descended on the island for a dozen years. The
commentaries recount heroic stories of monks who, fearing that the
treasure of the Tipitaka might forever be lost, retreated to the relative
safety of the south coast, where they survived only on roots and leaves,
reciting the texts amongst themselves day and night. The continuity of the
Tipitaka hung by a thread: at one point only one monk was able to recite
the Niddesa. {PLL p. 76}
[Go back]
3. The commentary
tells how Kisagotami, distraught by the death of her son, wandered in vain
from door to door with his corpse in her arms, in search of a cure for his
ailment. Finally she met the Buddha, who promised a cure if she would
simply bring back a few mustard seeds from any household that had never
been touched by death. Unable to find any such household, she soon came to
her senses, understood the inevitability of death, and was at last able to
let go of both the corpse and her grief. (The full story of Kisagotami’s
life is retold in Great Disciples of the Buddha, Bhikkhu Bodhi, ed.
(Boston: Wisdom Publications, 1997).)
[Go back]
LESSON 2912 Sat 23 & 2913 Sun 24 Feb 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness
ESSENCE OF TIPITAKA
http://www.buddha-vacana.org/index.html
Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation
from Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
Voice of All Awakened Aboriginal Societies (VoAAAS)
in 01) Classical Magahi Magadhi,
Voice of All Awakened Aboriginal Societies (VoAAAS)
https://www.youtube.com/watch… Native american shamanic music mix to meditate and relax - by Morpheus Emanuele Arcuri Published on Jan 26, 2013
Yes I know at 14:08 it changes rhythm, but as it was live I made a
mistake with the tracks and I could not change it after. I’m really
sorry for that! I don’t like it either. I’m not pro DJ , I just made this to make you enjoy a mix of music I really love, so peace ;P
-TRACKLIST (What you see here are the titles you can find in Youtube):
0:00 - 7:01 Wasicu Lakota Native indian music 7:02 - 11:51 Voices of the Wind 11:52 - 15:58 Indian spirit 2 + Voices of the Wind 15:59 - 19:03 Ly-o-Lay-Ale-Loya 19:04 - 22:32 Mohicans (indianische Musik) 22:33 - 26:53 Indian Spirit 26:54 - 29:20 Der mit dem Wolf tantz Indianer II 29:21 - 31:33 Ghost Dance ~ Native American ~ Power Drums ~ Spirit Pride 31:34 - 34:58 Native American ~ Spritual Music 34:59 - 39:32 Eagle Feather - Native indian music 39:33 - 41:46 Indian Sacred Spirit - Indian Music 42:47 - 44:03 GREAT SPIRIT Native american dream 44:04 - 48:49 the sacred of spirit yo - hey - o - hee 48:50 - 52:24 ~ Native American Spiritual Music 2 ~ 52:25 - 56:12 Drum Music Fire Drums (Ariel Kalma Kamal M.Engels) 56:13 - 1:02:50 NATIVE AMERICAN FLUTE & DRUMS SACRED SPIRIT
A mix I made to meditate e relax with particular shamanic drums (that
makes you fall in trance), and sweet flutepans and violins. Im not a dj
pro, but I think my passion for this kind of music made me do a very
good job ;P Peace everybody! and subscribe for more contents!
Mix che ho ho fatto appositamente per meditare e rilassarsi con i
tamburi degli shamani dei nativi americani (indiani d’america), i quali
ti fanno come cadere in trance, insieme alla dolcezza del flauto pan e
dei violini. Non sono un dj professionista, ma mi sembra accettabile
come lavoro ;P Iscrivetevi se vi va, troverete altro contenuto. Namaste! Category Music 29) Classical English,RomanWeb | PDF https://www.tipitaka.org/romn/ Tipiṭaka (Roman) Tipiṭaka (Mūla) Vinayapiṭaka Suttapiṭaka Dīghanikāya Sīlakkhandhavaggapāḷi 1. Brahmajālasuttaṃ
From Jagatheesan Chandrasekharan Rector Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
in 01) Classical Magahi Magadhi, http://dictionary.sensagent.com/Magahi%20language/en-en/ http://dictionary.sensagent.com/Magahi%20language/en-en/
When
a just born baby is kept isolated, after some days it will speak a
language. That language is Magadhi. It is Prakrit that is the natural
language of human beings like all other living spices have their own
natural languages for communication. All other languages are the off shoot of Magadhi.
translation of MAGAHI LANGUAGE in Chinese - translate see translations
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Magadhi मगही magahī Spoken in India Region Bihar in India Native speakers 13 million (2002) Language family Indo-European
Indo-Iranian Indo-Aryan Eastern Zone (Magadhan) Bihari Magadhi
Writing system Devanagari, Kaithi Official status Official language in Bihar state in India Language codes ISO 639-2 mag ISO 639-3 mag
The
Magahi language (Devanagari: मगही; also known as Magadhi, मगधी) is a
language spoken in India. Magadhi Prakrit was the ancestor of Magadhi,
from which the latter’s name derives. The ancestral language, Magadhi
Prakrit, is believed to be the language spoken by the Buddha, and the
language of the ancient kingdom of Magadha. Magadhi is closely related
to Bhojpuri and Maithili, and these languages are sometimes referred to
as a single language, Bihari. These languages, together with several
other related languages, are known as the Bihari languages, which form a
sub-group of the Eastern Zone of Indo-Aryan languages. Magadhi has
approximately 18 million speakers.
It was once mistakenly thought
to be a dialect of Hindi, but has been more recently shown to be
descendant of and very similar to the Eastern Group of Indic languages,
along with Bengali, Assamese, and Oriya. It has a very rich and old
tradition of folk songs and stories. It is spoken in eight districts in
Bihar, three in Jharkhand, and has some speakers in Malda, West Bengal.
Though
the number of speakers in Magadhi is large, it has not been
constitutionally recognized in India. Even in Bihar, Hindi is the
language used for educational and official matters[1] (although
Maithili, a related language also spoken widely in Bihar, is an official
language under the Eighth Schedule to the Constitution of India).
Magahi was legally absorbed under the subordinate label of Hindi in the
1961 Census. Such state and national politics are creating conditions
for language endangerments.[2] Contents
1 History 2 Magadhi speech area 3 Speakers of Magadhi 4 Scripts and literary tradition 4.1 Weekdays 4.2 Fruits and vegetables 4.3 Family relations 4.4 Spoken trends 5 Phonology 6 Morphology 7 See also 8 References 9 External links
History Main article: Magadhi Prakrit See also: Jain Prakrit and Pali
The
ancestor of Magadhi, from which its name derives, Magadhi Prakrit, was
spoken in the eastern Indian subcontinent, in a region spanning what is
now eastern India, Bangladesh, and Nepal. These regions were part of the
ancient kingdom of Magadha, the core of which was the area of Bihar
south of the Ganges. It is believed to be the language spoken by Gautama
Buddha. It was the official language of the Mauryan court, and the
edicts of Ashoka were composed in it.[3]
The name Magahi is
directly derived from the name Magadhi Prakrit, and the educated
speakers of Magahi prefer to call it Magadhi rather than Magahi.[4]
The
development of the Magadhi language into its current form is unknown.
However, language scholars have come to a definite conclusion that
Magadhi, Maithili, Bhojpuri, Bengali, Assamese and Oriya originated from
Magadhi-Prakrit/Ardh-Magadhi during the 8th to 11th centuries AD. These
different dialects differentiated themselves and took their own course
of growth and development. But it is not certain when exactly it took
place. It was probably such an unidentified period during which modern
Indian languages begin to take modern shape. By the end of 12th century,
the development of Apabhramsa reached its climax. Gujrathi, Marathi,
Bengali, Assamese, Oriya, Maithili, etc. tool a definite shape in their
literary writings in the beginning of the 14th century. The distinct
shape of Magadhi can be seen in the Dohakosha written by Sidh-Sarahapa
and Sidh-Kauhapa. Magadhi had a setback due to the transition period of
Magadha administration.[5] Traditionally, strolling bards recite long
epic poems in this dialect, and it was because of this that the word
‘Magadhi’ came to mean ‘a bard’. Kaithi is the script generally used for
it. The pronunciation in Magahi is not as broad as in Maithili and
there are a number of verbal forms for each person.[6] Historically,
Magahi had no famous written literature. There are many popular songs
throughout the area in which the language is spoken, and strolling bards
recite various long epic poems which are known more or less over the
whole of Northern India. In Magahi spoken area folk singers sing a good
number of ballads.
Even though the number of speakers of Magadhi
is quite large, it has not been constitutionally recognized in India.
Even in Bihar, Hindi is the language used for educational and official
matters.[1] Magahi was legally absorbed under the subordinate label of
“HINDI” in the 1961 Census. Such state and national politics are
creating conditions for language endangerments.[2]
The first
success for spreading Hindi occurred in Bihar in 1881, when Hindi
displaced Urdu as the sole official language of the province. In this
struggle between competing Hindi and Urdu, the potential claims of the
three large mother tongues in the region - Magahi, Bhojpuri and Maithili
were ignored. After independence, Hindi was again given the sole
official status through the Bihar Official Language Act, 1950.[7]
Magadhi speech area Magahi folk singers
Magadhi
is spoken in the area which formed the core of the ancient kingdom of
Magadha - the modern districts of Patna, Nalanda, Gaya, Jehanabad,
Arwal, Aurangabad, Lakhisarai, Sheikhpura and Nawada. Magahi is bounded
on the north by the various forms of Maithili spoken in Tirhut across
the Ganga. On the west it is bounded by the Bhojpuri, On the northeast
it is bounded by Maithili and Angika. The total geographical area
covered by Magahi is much larger today.[4] A blend of Magahi and Bengali
known as Kharostha (Khortha) is spoken by non-tribal populace in North
Chotanagpur division of Jharkhand which comprises districts of Bokaro,
Chatra, Dhanbad, Giridih, Hazaribagh, Koderma and Ramgarh. Khortha
language is often regarded as the rough dialectal variant of Bengali and
it serves as the medium of communication between the tribals and
non-tribals in North Chotanagpur division of Jharkhand. Speakers of Magadhi
The
number of Magadhi speakers is difficult to indicate because of
unreliable sources. In the urban Magahi region, most educated speakers
of the language name Hindi as their language because this is what they
use in formal contexts and believe it to be the appropriate response
because of unawareness. The uneducated and the rural population of the
region return Hindi as the generic name for their language.People of
Southern Bihar and Northern Jharkhand(the area of central undivided
Bihar and jharkhand) are mostly speakers of Magadhi language.[4] Current
estimates indicate approximately 18 million Magadhi speakers. Scripts and literary tradition
Magadhi
is generally written using Devanagari script. A later-developed script
of Magadhi is Kaithi.[6] There have been efforts by scholars in the
Magahi area to explore and identify a literary tradition for Magadhi.
Magadhi has a rich tradition of folk literature, and in modern times
there have been various activities in the publication of literary
writing. Magahi Parishad was established in Patna in 1952, which was
renamed Bihar Magahi Mandal. Magadhi, a journal, was started at the same
time, which was renamed Bihan, meaning “tomorrow” or the coming dawn.
This time magadhi is published by akhil bhartiya magahi bhasa sammelan.
it is headed by Kavi Yogesh[8]., who lead Magahi movement. Another very
famous monthly journal was started by Magahi Academy, Gaya edited by Dr.
Ram Prasad Singh, a well-known writer.He also got Sahitya Academy Award
for his contribution. He is famous writer of thirty-five books,
commonly known as ‘Magahi Ke Bhartendu’. Dr. Ram Prasad Singh Sahitya
Puraskar has been awarded every year on his birthday (10 July) to
renowned writers of Hindi & Folk literature. Nalanda Open University
offers various courses on Magahi.[9] Weekdays English Magahi/Magadhi मगही/मगधि Hindi Urdu Sunday Eitwaar एतवार Ravivwaar Eitwaar Monday Somaar सोमार Somwaar Peer Tuesday Mangal मंगर Mangalwaar Mangal Wednesday Budhh बुध Buddhwaar Budhh Thursday Barashpat/Bife बिफे Guruwaar Jumeraat Friday Sookar/Sook/Juma सूक / जुमा Shukrawaar Jumma Saturday Sunicher सनिचर Shaniwaar Sunicher Fruits and vegetables English Magahi/Magadhi मगहि/मगधि English Magahi/Magadhi मगहि/मगधि Mango Aam आम Apple Seo सेव Orange Narangi/Santola /Kewla नारंगी/संतोला/केवला Lemon Lemu लेमू Grapefruit; pomelo Mausmi/ मौसमी Papaya Papita पपीता Guava Amdur अमदुर Melon Jaamun जामुन Sweet Potato Shataalu शतालु Pomegranate Anaar अनार Grape Angoor अंगूर Custard apple Shareefa शरीफा Banana Keraa केरा Lytchee Litchi लीची Tomato Tamaatar टमाटर Jackfruit Katahar कटहर Jack Fruit Bhuikatahar भुईकटहर Family relations English Magahi/Magadhi मगहि/मगधि Father Baabuji / Baba/ Bava बाबूजी/ बाबा/ बावा Mother Maiya/Maay मईया/माय Sister Bahin / Didi दीदी/बहिन Brother Bhaai / Bhaiya भाई/भईया Grandfather Baaba/Daada दादा Grandmother Daadi/Maama दादी Spoken trends
Addition of “Waa” or “eeya” to nouns and sometimes verbs
For male nouns: In Hindi with Magahi/Magadhi style – “सलमनवा के पास एगो मोटरसाइकिल है” In true Magahi/Magadhi language - “सलमनवा के एगो मोटरसाइकिल हई” English translation – Salman has a motorcycle. English in Magahi/Magadhi style – Salmanwa has a motorcycle.
For female nouns: In Hindi with Magahi/Magadhi style – “रिमवा रिया सेनवा के बहन है” In true Magahi/Magadhi language - “रिमवा रिया सेनवा के बहिन हई” English translation – Rimi is the sister of Riya sen English in Magahi/Magadhi style – Rimwa is the sister of Riya senwa.
In Hindi with Magahi/Magadhi style – “लठीया चला के तोर कपरवे फोर देंगे” In true Magahi/Magadhi language - “लठीया चला के तोहर/तोर कपरवे फोर देम ” English translation – (I’ll) throw the baton and crack your skull English in Magahi/Magadhi style – (I’ll) throw the batowa and crack your skullwa.
In Hindi with Magahi/Magadhi style – “जानते हो, मोहना का बाप मर गया है” In true Magahi/Magadhi language - “जानअ ह, मोहना के बाप / बाबूजी / बाबा /बावा मर् गेलथिन/गेलवा” English translation – You know, Mohan’s dad has died English in Magahi/Magadhi style – You know, Mohanwa’s dad has died
Apart from these all other females names and other nouns get “waa” in their ends.
Addition of “eeye” or “ey” in adverbs, adjectives and pronouns
In Hindi with Magahi/Magadhi style – हम बहुत नजदिके से आ रहें है In true Magahi/Magadhi language – हम/हमनी बहुत नजदिके (बहुते नज़दीक) से आवईत हिवअ/ आ रहली हे English translation – We are coming from a very near place English in Magahi/Magadhi style – We are coming from a very nearey place.
Within
Magahi, one can find lot of variation while moving from one area to
other, mainly end of the sentence is with a typical tone like Hiva,
thau, hein etc. It is a rich language with lot of difference one can see
while saying something with respect to elder or one with peer or
younger.
Magahi is a language of the common people in area in and
around Patna. It has few indigenous written literature, though a number
of folk-tales and popular songs have been handed down for centuries
from mouth to mouth and this remain main form of knowledge transfer in
literature. Strolling bards also known by name “Bhad” recite long epic
poems in this dialect, and sing verses in honor of the heroic
achievements of legendary princes and brave men of ancient time like
“Alha aur udal”. But no manuscriptic text has been seen except that
nowadays people have given it a book form.
One sample of folk song is given below.
Goar Gaura parvati Sankar jee kariya Maiya ge sankar jee ke ajbi rahaniya Ho, Maiya ge Sankar jee ke ajbi rahaniya
गोर गौरा पारवती शंकर जी करिया मैया गे, शंकर जी के अज्बी रहनिया हो, मैया गे शंकर जी के अज्बी रहनिया Phonology
Research work done in this field:
Dr Saryu Prasad - “A Descriptive Study of Magahi Phonology”, Ph.D. thesis submitted to Patna University. Dr A.C. Sinha (1966) - “Phonology and Morphology of Magahi Dialect”, Ph.D. thesis submitted to University of Poona.
Morphology
Research
work done in this field: Dr A.C. Sinha (1966) - “Phonology and
Morphology of Magahi Dialect”, Ph.D. thesis submitted to University of
Poona. See also
Bihari languages Bihar Magadha Bhojpuri language Maithili language Culture of Magadh Region Culture of Bhojpuri Region Culture of Mithila Region Culture of Angika Region
References
^ a b “History of Indian Languages”. Diehardindian.com. Retrieved 2012-02-29. ^
a b Verma, Mahandra K.. “Language Endangerment and Indian languages :
An exploration and a critique”. Linguistic Structure and Language
Dynamics in South Asia. ^ Bashan A.L., The Wonder that was India, Picador, 2004, pp.394 ^ a b c Jain Dhanesh, Cardona George, The Indo-Aryan Languages, pp449 ^ Maitra Asim, Magahi Culture, Cosmo Publications, New Delhi (1983), pp. 64 ^ a b “Maithili and Magahi”. Retrieved 2011. ^ Brass Paul R., The Politics of India Since Independence, Cambridge University Press, pp. 183 ^ मृत्युंजय कुमार. “मागधी”. Magadhee.blogspot.com. Retrieved 2012-02-29. ^ [1][dead link]
External links
Magahi - A Historical language Magadhi at The Rosetta Project Jain Scriptures http://magahi-sahitya.blogspot.com/
Hindi Grammar · Phonology · Devanagari · History · Vocabulary · Hindustani Western Braj Bhasha · Hariyanvi · Bundeli · Kannauji · Sansiboli · Khari boli (Registers: Urdu · Standard Hindi) Eastern Awadhi · Bagheli · Fiji Hindi Pidgins and Creoles Hinglish · Bombay Hindi · Haflong Hindi Other Dakhni · Parya Language politics Anti-Hindi agitations of Tamil Nadu · Hindi-Urdu controversy Arts Literature · Awards · Sahitya Akademi Award · Jnanpith Award · Bollywood · Writers · Poets
https://www.youtube.com/watch?v=T1Y8lz5NY6A Pure desi magahi language…. https://www.youtube.com/watch?v=T1Y8lz5NY6A
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LESSON 2911 Fri 22 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness
ESSENCE OF TIPITAKA
http://www.buddha-vacana.org/index.html Positive Buddha Vacana — The words of the Buddha —
Interested in All Suttas of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation
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motivation, inspiration, love, relationships, meaning, possibilities,
mindfulness, yoga, spirituality, simplicity, minimalism, and letting go. Frequency about 3 posts per week. Also inLife Blogs Websitetinybuddha.com Facebook fans 3,507,125. Twitter followers 538,464. View Latest Posts ▸
Dharamsala, IndiaAbout Blog
His Holiness is the spiritual leader of the Tibetan people. He
frequently states that his life is guided by three major commitments:
the promotion of basic human values or secular ethics in the interest of
human happiness, the fostering of inter-religious harmony and the
preservation of Tibet’s Buddhist culture, a culture of peace and
non-violence. Frequency about 1 post per month. Websitedalailama.com/news Facebook fans 13,621,467. Twitter followers 13,070,591. View Latest Posts ▸
San Francisco, CAAbout Blog A reddit for all kinds of Buddhist teachings. Frequency about 168 posts per week. Websitereddit.com/r/Buddhism Facebook fans 1,032,400. Twitter followers 446,316. View Latest Posts ▸
LondonAbout Blog Get the latest news update on Buddhism. Frequency about 1 post per month. Websitetheguardian.com/world/buddhism Facebook fans 6,676,806. Twitter followers 6,074,872. View Latest Posts ▸
About Blog
Mindful celebrates mindfulness, awareness, and compassion in all
aspects of life through Mindful magazine, Mindful.org, events, and
collaborations. Our mission is to share the benefits of mindfulness with
the largest possible audience; to report on applications of
mindfulness, awareness, and compassion in all walks of life; and to
build community around the virtues and values of its attention. Frequency about 4 posts per week. Websitemindful.org Facebook fans 391,879. Twitter followers 106,770.
New York CityAbout Blog
The Tricycle Foundation is dedicated to making Buddhist teachings and
practices broadly available. Tricycle soon became the leading
independent journal of Buddhism in the West, where it continues to be
the most inclusive and widely read vehicle for the dissemination of
Buddhist views and values. Frequency about 4 posts per week. Also inBuddhist Magazines Websitetricycle.org Facebook fans 139,061. Twitter followers 58,611.
About Blog
The Lion’s Roar Foundation is a mission-driven, reader-supported
publisher of Buddhist teachings, news, and perspectives.We are committed
to ensuring that the understanding and practice of Buddhism flourishes
in the contemporary world. Frequency about 7 posts per week. Websitelionsroar.com Facebook fans 62,553. Twitter followers 57,324.
Gyuto, Dharamsala, IndiaAbout Blog
His Holiness the 17th Gyalwang Karmapa Ogyen Trinley Dorje is the head
of the 900 year old Karma Kagyu Lineage and guide to millions of
Buddhists around the world. His Holiness the 17th Gyalwang Karmapa Ogyen
Trinley Dorje is the head of the 900 year old Karma Kagyu Lineage and
guide to millions of Buddhists around the world. Frequency about 3 posts per month. Websitekagyuoffice.org Facebook fans 751,968. Twitter followers 20,735.
Kamas, UTAbout Blog
Noah Rasheta is a Buddhist teacher, lay minister, and author, as well
as the host of the podcast Secular Buddhism. He teaches mindfulness and
Buddhist philosophy online and in workshops all around the world. He
works with others to make the world a better place as he studies,
embodies, and teaches the fundamentals of Buddhist philosophy,
integrating Buddhist teachings with modern science, humanism, and humor.
GlobalAbout Blog
Explore the world’s faith through different perspectives on Buddhist
religion and spirituality! Patheos has the views of the prevalent
religions and spiritualities of the world. Frequency about 3 posts per month. Websitepatheos.com/blogs/americanbu.. Facebook fans 77,475. Twitter followers 14,395.
About Blog
Blog by Jack Kornfield. Author, Buddhist Practitioner and one of the
key teachers to introduce Buddhist mindfulness practice to the West. As
the Buddha teaches…A Generous Heart Is The Source of Happiness. It tears
down walls. It connects you to others. May the blessings of all your
generosity spread goodness to you and all beings. Frequency about 2 posts per month. Also inHappiness Blogs Websitejackkornfield.com
USAAbout Blog Wildmind’s mission is to benefit the world by promoting mindfulness and compassion through the practice of Buddhist meditation. Frequency about 2 posts per month. Also inMeditation Blogs, Mindfulness Blogs Websitewildmind.org/category/blogs Facebook fans 41,702. Twitter followers 7,294.
United StatesAbout Blog
SGI-USA is an American lay Buddhist organization practicing the
life-affirming philosophy of Nichiren Buddhism. Through the daily
practice of chanting Nam Myoho Renge Kyo-the title of the Lotus
Sutra-members call forth their innermost courage, wisdom, and compassion
to overcome challenges in their daily life. Frequency about 4 posts per week. Websitesgi-usa.org/sgi-usa-blog Facebook fans 38,682. Twitter followers 4,438.
WorldwideAbout Blog
The New Kadampa Tradition – International Kadampa Buddhist Union is an
international association of Mahayana Buddhist study and meditation
centres that follow the Kadampa Buddhist tradition founded by Venerable
Geshe Kelsang Gyatso. Frequency about 3 posts per week. Websitekadampa.org Facebook fans 17,901. Twitter followers 9,466.
Minneapolis, MNAbout Blog
Left Brain Buddha is about living and parenting mindfully, joyfully,
and thought-fully, especially in left-brain, analytical lives. You can
incorporate mindfulness into your life regardless of your religious
affiliation. While mindfulness is based in part on the Theravada
Buddhist tradition, these secular programs present the psychological
teachings of mindfulness without Buddhist metaphysics. Frequency about 1 post per month. Websiteleftbrainbuddha.com Facebook fans 8,667. Twitter followers 4,240.
San FranciscoAbout Blog
San Francisco Zen Center is a Soto Zen community where the offerings of
zazen, study and work practice are available to a diverse population of
students, visitors, lay people, priests, and monks. Our practice flows
from the insight that all beings are Buddha, and that sitting in
meditation is itself the realization of Buddha nature, or enlightenment. Frequency about 3 posts per month. Websiteblogs.sfzc.org Facebook fans 15,456. Twitter followers 10,541.
Barre, Massachusetts USAAbout Blog
IMS is a spiritual refuge for all who seek freedom of mind and heart.
We offer meditation retreats rooted in the Theravada Buddhist teachings
of ethics, concentration and wisdom. These practices help develop
awareness and compassion in ourselves, giving rise to greater peace and
happiness in the world. Frequency about 1 post per month. Websitedharma.org Facebook fans 21,091. Twitter followers 8,217.
Barre, MA & New York, NYAbout Blog
Blog by Sharon Salzberg. She teaches both intensive awareness practice
(insight meditation) and the profound cultivation of lovingkindness and
compassion in a non-sectarian, inclusive framework. She is a co-founder
of the Insight Meditation Society in Barre, Massachusetts and The Barre
Center for Buddhist Studies. Frequency about 2 posts per month. Websitesharonsalzberg.com/blog Facebook fans 47,101. Twitter followers 59,831
Tergar Monastery, BodhgayaAbout Blog
The meditation community guided by Yongey Mingyur RInpoche. Tergar
community of meditation centers and practice groups provides a
comprehensive course of meditation training and study, with programs for
Buddhists and non-Buddhists alike. The mission of the Tergar Meditation
Community is to make the ancient practice of meditation accessible to
the modern world. Frequency about 1 post per month. Websitetergar.org Facebook fans 7,921. Twitter followers 8,577.
About Blog
A sacred space for everyone. Here you will find articles related to
Vajrayana Buddhist tradition including tulkus, guiding meditation
retreats and khenpos And dharma teachings. Frequency about 1 post per month. Websitetibetanbuddhistaltar.org/about Facebook fans n/a. Twitter followers 124,588.
About Blog
Buddha Weekly is a Buddhist magazine focused on Vajrayana, Mahayana and
Hinayana. Our mission is making Buddhism in all its wonderful forms
accessible. Buddha Weekly Online Magazine, published since 2007, takes a
topical approach to modern Buddhist feature writing. Topics of interest
to modern Buddhists, from the multiple points-of-view of many teachers. Frequency about 3 posts per month. Websitebuddhaweekly.com Facebook fans 2,967. Twitter followers 11,461.
Totnes, Devon, UKAbout Blog
Christopher Titmuss, a former Buddhist monk in Thailand and India,
teaches Awakening and Insight Meditation around the world. He is the
founder and director of the Dharma Enquiry Programme and facilitates an
online mentor programme for Dharma practice and mindfulness training. He
gives retreats, participates in pilgrimages (yatras) and leads Dharma
gatherings. Frequency about 2 posts per month. Websitechristophertitmussblog.org Facebook fans 5,937. Twitter followers 305. View Latest Posts ▸
About Blog
Tenzin Peljor (Michael Jäckel) a fully ordained Buddhist monk addresses
certain controversial issues related to Tibetan Buddhism, Tibet, the
Dalai Lamas and Buddhism in general. Frequency about 1 post per month. Websitebuddhism-controversy-blog.com Facebook fans n/a. Twitter followers n/a. View Latest Posts ▸
Newport, WAAbout Blog
A Buddhist monastery in the Tibetan tradition where nuns, monks, and
lay people study Buddhism and practice meditation to create peace in a
chaotic world. Buddhist monasteries are an essential component for the
scriptural and lived teachings of Buddhism to be sustained far into the
future. Our vision is that the Buddhist teachings we cultivate here will
last for thousands of years. Frequency about 2 posts per month. Websitesravastiabbey.org Facebook fans 2,722. Twitter followers 667. View Latest Posts ▸
About Blog
The concept that the spiritual journey´s destination is just an
illusion.In Buddhism, the stated goal is enlightenment. I like to use
the word “awakening” because it implies continuous development. When
Siddhartha Gautama became the Buddha, he did not stop growing, learning,
awakening. Frequency about 2 posts per month. Websitetheendlessfurther.com Facebook fans 284. Twitter followers n/a. View Latest Posts ▸
Houston, TXAbout Blog
At Dawn Mountain we strive to inspire all seekers to develop skills for
living, including mindfulness and compassion to instruct new and
advanced students in the contemplative, artistic and healing practices
of Tibetan Buddhism in collaboration with Western and Asian teachers to
support living Buddhist culture in Asia. Frequency about 2 posts per month. Websitedawnmountain.org Facebook fans 1,326. Twitter followers 105. View Latest Posts ▸
About Blog The Heart of the Buddha’s Teachings. Frequency about 2 posts per month. Websiteessenceofbuddhism.wordpress.com Facebook fans n/a. Twitter followers n/a. View Latest Posts ▸
Westchester, NYAbout Blog
Founded in 2010, The Existential Buddhist publishes essays on Buddhist
Philosophy, Ethics, Psychology, Art, Meditation, and Social Activism.
The Existential Buddhist is non-sectarian, exploring Buddhism from the
point of view of reason and lived experience, rather than from adherence
to dogma and/or spiritual authority. Frequency about 1 post per month. Websiteexistentialbuddhist.com Facebook fans 1,913. Twitter followers 469. View Latest Posts ▸
Singapore About Blog
A blog on engaged Buddhism, Spirituality and Self-Actualization for a
life of Peace, Joy and Freedom. Empower yourself and unleash your
greatest potential within by connecting with the Lotus Sutra! Experience
the Joy of Lotus - the Joy of Life! Frequency about 2 posts per month. Websitelotus-happiness.com/category.. Facebook fans 333. Twitter followers 1,897. View Latest Posts ▸
Basel-City, SwitzerlandAbout Blog
The question which brought Bodhi&Bass into existence was: “How do
we fully and authentically embody the truths that we’ve learnt on the
spiritual path in everyday life?” Bodhi&Bass was created as a place
to explore Buddhism, arts (every occupation is a kind of art) and the
place where they intersect. Frequency about 1 post per month. Websitebodhibass.com Facebook fans 865. Twitter followers 55. View Latest Posts ▸
About Blog
You may find some of my interesting observations and musings here. I
have been a Buddhist monk for 32 years and am the spiritual advisor to
the Buddha Dhamma Mandala Society in Singapore. Frequency about 1 post per month. Websitesdhammika.blogspot.com Facebook fans n/a. Twitter followers n/a. View Latest Posts ▸
About Blog
The Buddhist Fiction Blog was created to connect with other readers of
“Buddhist Fiction” and, hopefully, serve as a space for sharing thoughts
about books and short stories of Buddhist fiction, or even about the
very idea that a grouping of popular fiction novels and short stories
can be labeled Buddhist Fiction. Frequency about 1 post per month. Websitebuddhistfictionblog.wordpres.. Facebook fans n/a. Twitter followers n/a. View Latest Posts ▸
St. Lucia About Blog
Practice Within The Order of Buddhist Contemplatives. Jade Mountains
contains, and points to, various sources of Buddhist teachings. Frequency about 3 posts per month. Websitejademountains.net Facebook fans 83,684. Twitter followers 9,429. View Latest Posts ▸
About Blog
URTHONA Buddhist arts journal covers contemporary art, western culture,
and traditional Buddhist arts from a Buddhist perspective. Essays on
Art, Poetry and Literature as tools for spiritual transformation. Frequency about 1 post per month. Websiteurthona.com Facebook fans 79. Twitter followers n/a. View Latest Posts ▸
Rice Lake, WIAbout Blog
Red Cedar Buddha Sangha is a mindfulness community practicing
meditation and studying in the Buddhist traditions of Soto Zen and Thich
Nhat Hanh. Frequency about 1 post per month. Websiteredcedarbuddha.org/blog Facebook fans 2,625. Twitter followers 263. View Latest Posts ▸
Berkeley, CAAbout Blog Blog by Scott Michell. Her I write about Buddhism in the West, Buddhist modernism, Pure Land Buddhism, and Buddhism and media. Frequency about 1 post per month. Websitedjbuddha.org Facebook fans n/a. Twitter followers 1,121. View Latest Posts ▸
About Blog
Here you will find a personal or religious commitment to Buddhist
teachings and/or have a keen interest in the preservation and study of
these teachings. Sakyadhita seeks to unite Buddhist women of diverse
countries and traditions, to promote their welfare and to facilitate
their work for the benefit of humanity. Frequency about 1 post per month. Websiteawakeningbuddhistwomen.blogs.. Facebook fans 4,099. Twitter followers 28. View Latest Posts ▸
DerbyshireAbout Blog
At the Hermitage I offer an introduction to meditation on Saturday
afternoons, weekly meditation evenings, day retreats, and solitary
retreat accommodation for those established in the practice of this
tradition. Frequency about 1 post per month. Websitesittingbuddhahermitage.field.. Facebook fans n/a. Twitter followers n/a. View Latest Posts ▸
About Blog
A blog on practical Buddhism. So many who strive to follow the Buddhist
path experience barriers that frustrate their progress. My goal is to
make the path more accessible by breaking out of the dogma of much
Buddhist teaching to remove the barriers, combining a fresh take on
aspects of the Buddha dharma with a practical perspective based on years
of experience. By Hanh Niem, Ronald Hirsch. Frequency about 2 posts per month. Websitethepracticalbuddhist.com/blog Facebook fans n/a. Twitter followers n/a. View Latest Posts ▸
About Blog
Buddhists will often say that the fundamental reason for their practice
is nothing less than greater happiness for themselves and for those
around them. And if we give it a moments thought, that too is somewhat
surprising, in the sense that if I were to ask you to go away and search
for the word ‘ happiness’ in other religious liturgies you might never
come back! Frequency about 1 post per month. Websitecaseforbuddhism.blogspot.com Facebook fans n/a. Twitter followers n/a. View Latest Posts ▸
Plum Village, FranceAbout Blog
Zen Master Thich Nhat Hanh is a global spiritual leader, poet and peace
activist, revered around the world for his powerful teachings and
bestselling writings on mindfulness and peace. He is the man Martin
Luther King called “An Apostle of peace and nonviolence.” His key
teaching is that, through mindfulness, we can learn to live happily in
the present moment—the only way to truly develop peace. Frequency about 2 posts per month. Websiteplumvillage.org Facebook fans 95,348. Twitter followers 369,428. View Latest Posts ▸
GlobalAbout Blog
A fox entirely at peace with his spirituality who also organizes open
sessions (we were desperate to get that in) in Pittsburgh. Explore the
world’s faith through different perspectives on religion and
spirituality! Patheos has the views of the prevalent religions and
spiritualities of the world. Frequency about 2 posts per month. Websitepatheos.com/blogs/wildfoxzen Facebook fans 92,560. Twitter followers 16,529. View Latest Posts ▸
Minneapolis, MNAbout Blog
Secular Buddhism focuses on Buddhism as an applied philosophy rather
than a religion. It takes a pragmatic approach to explain and apply
Buddhist teachings and is based on humanist values. The aim of Buddhist
teachings is to understand the nature of reality, the nature of
suffering and to let go of the causes of suffering. Frequency about 1 post per month. Websitesecularbuddhism.com/blog Facebook fans 43,973. Twitter followers 2,592. View Latest Posts ▸
About Blog I’m Teochew nan and love Teochew food. Love reading and travelling around the world. Frequency about 2 posts per month. Websiteheartsutrabuddhism.blogspot.com Facebook fans n/a. Twitter followers n/a. View Latest Posts ▸
Malvern, WorcestershireAbout Blog
Pureland Buddhism in the Malvern Hills. Pureland Buddhism is a
tradition which traces its roots back to the historical Buddha,
Shakyamuni, who lived 2500 years ago in ancient India. Our mission is to
introduce people to the teachings of the Buddha. Frequency about 1 post per month. Websiteamidamandala.com/blog Facebook fans 935. Twitter followers 750. View Latest Posts ▸
USAAbout Blog
The Buddhi Institute can help you deepen your wellbeing through
Mindfulness Meditation Practices & Spiritual Development Exercises.
Mindfulness can be cultivated through formal meditation, however; it is
our goal to teach students how to bring this awareness into day to day
living so that living in the present moment is your on-going reality. Frequency about 1 post per month. Websitebuddhiinstitute.com Facebook fans 1,124. Twitter followers 261. View Latest Posts ▸
About Blog
Spreading the wonders and joy of Nichiren Buddhism through articles,
experiences, art, music, film, comedy and pop culture plus my own
thoughts. Frequency about 1 post per month. Websitelotusflowersgi.blogspot.com Facebook fans n/a. Twitter followers n/a. View Latest Posts ▸
About Blog
The study of Buddhism. We’ll discuss the daily practice of Buddhism and
what the Dharma means to you. Establishing a daily practice alone or
with a group. Mission to help as many sentient beings as possible find
their way to THE PATH to obtain Enlightenment. The Buddha’s teachings
are the truth you only have to discover them for your self. Frequency about 1 post per month. Since Oct 2015 Websitetheselfproclaimedsolitarybud.. Facebook fans 54. Twitter followers n/a. View Latest Posts ▸
Santa Monica, CAAbout Blog
Buddhist Center offering meditation classes and training in the
traditional Buddhist path. Discover your innate qualities of wisdom and
compassion. The center hosts a full programme of teaching events by
visiting masters and a weekly group meditation class and puja practice
schedule. Complete beginners with an interest in Buddhism and more
experienced practitioners are very welcome at our classes. Frequency about 1 post per month. Websitedechen.us Facebook fans 498. Twitter followers n/a. View Latest Posts ▸
GlobalAbout Blog
The Global Buddhism blog is dedicated to discussing the global
character of Buddhism both historically and in the contemporary world.
The idea to set up the blog emerged out of conversations between the
editors of the Journal of Global Buddhism (JGB), an academic journal
devoted to understanding and analysing the relationship between Buddhist
teachings, institutions and practitioners. Frequency about 1 post per month. Websiteglobalbuddhism.wordpress.com Facebook fans 282. Twitter followers 55. View Latest Posts ▸
About Blog Bunny Buddhism Hopping Along the Path to Enlightenment” has been made possible by the good bunnies at Perigee Books. Frequency about 1 post per month. Websitebunnybuddhism.com/blog Facebook fans 7,366. Twitter followers 49,537. View Latest Posts ▸
Immenstadt, GermanyAbout Blog
The Europe Center project preserves the living transmission of Diamond
Way Buddhism, and is an international meditation center and meeting
point for all Diamond Way groups worldwide. Frequency about 1 post per month. Websiteeurope-center.org/ec-blog Facebook fans 11,624. Twitter followers 2,313. View Latest Posts ▸
These blogs are ranked based on following criteria
Google reputation and Google search ranking
Influence and popularity on Facebook, twitter and other social media sites
Quality and consistency of posts.
Feedspot’s editorial team and expert review
Best 50 Buddhist Bloggers
CONGRATULATIONS to every blogger that has made this Top
Buddhist blogs list! This is the most comprehensive list of best
Buddhist blogs on the internet and I’m honoured to have you as part of
this! I personally give you a high-five and want to thank you for your
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There
are about 488 million Buddhists worldwide, representing 7% of the
world’s total population as of 2010. The three major branches of
Buddhism in the modern world are Mahayana Buddhism, Theravada Buddhism
and Vajrayana (sometimes described as Tibetan) Buddhism.12 While
affiliation with particular branches of Buddhism is not measured in most
censuses and surveys, Mahayana Buddhism is widely believed to be the
largest, because it is prevalent in several countries with very large
Buddhist populations, particularly China, Japan, South Korea and
Vietnam. Theravada Buddhism, the second-largest branch, is concentrated
in such countries as Thailand, Burma (Myanmar), Sri Lanka, Laos and
Cambodia. Vajrayana Buddhism, the smallest of the three major branches,
is concentrated in Tibet, Nepal, Bhutan and Mongolia. The Buddhist
population figures in this study also include members of other groups
that identify as Buddhist, such as Soka Gakkai and Hoa Hao.
Buddhism
began in Asia, and the vast majority of all Buddhists (nearly 99%)
still live in the Asia- Pacific region. Only two other regions – North
America (3.9 million) and Europe (1.3 million) – have more than 1
million Buddhists.
Although the majority of Buddhists live in
Asia and the Pacific, only about one-in-eight people (12%) in that
region are Buddhists. About 1% of North Americans are Buddhists. In each
of the other four regions, Buddhists make up less than 1% of the
population.
All 10 countries with the largest Buddhist
populations are in the Asia-Pacific region, and these countries
collectively are home to the lion’s share (95%) of all Buddhists. Half
(50%) of the world’s Buddhists live in one country, China. The largest
Buddhist populations outside China are in Thailand (13%), Japan (9%),
Burma (Myanmar) (8%), Sri Lanka (3%), Vietnam (3%), Cambodia (3%), South
Korea (2%), India (2%) and Malaysia (1%).
Seven countries have Buddhist majorities: Cambodia, Thailand, Burma (Myanmar), Bhutan, Sri Lanka, Laos and Mongolia.
grl-buddhist-2grl-buddhist-2-2
Median Age
grl-buddhist-3 Globally,
Buddhists are older (median age of 34) than the overall population
(median age of 28). Of the three regions for which data are available,
sub-Saharan Africa has the youngest Buddhist population (median age of
29), followed by North America (33). The Asia-Pacific region has the
oldest Buddhist population, with a median age of 34.
Buddhists
are older than the general population in two of the three major regions
for which data are available: sub-Saharan Africa (where Buddhists have a
median age of 29 and the general population has a median age of 18) and
Asia and the Pacific (34 vs. 29). In North America, the median age of
Buddhists is 33, four years younger than the general population (37). Footnotes:
12
Alternatively, some scholars consider there to be two main Buddhist
branches – Mahayana and Theravada – and classify Vajrayana as part of
the Mahayana branch. Other schools within the Mahayana tradition include
Zen, Nichiren and Pure Land. See, for example, Williams, Paul. 2008.
“Mahayana Buddhism: The Doctrinal Foundations.” Routledge. (return to
text)
For
the last two years, I have provided a daily wisdom quote through a
Twitter account called Tiny Buddha. Since the follower count has grown
by leaps and bounds, people have suggested I tweet more often throughout
the day. I’ve realized, however, that the greatest lesson we can all
learn is that less is enough. In a time when connections can seem like
commodities and online interactions can become casually inauthentic,
mindfulness is not just a matter of fostering increased awareness. It’s
about relating meaningfully to other people and ourselves. With this
goal in mind, I’ve compiled a list of 10 tips for using social media
mindfully.
1. Know your intentions. Doug Firebaugh of
SocialMediaBlogster.com has identified seven psychological needs we may
be looking to meet when we log on: acknowledgment, attention, approval,
appreciation, acclaim, assurance, and inclusion. Before you post, ask
yourself: Am I looking to be seen or validated? Is there something more
constructive I could do to meet that need?
2. Be your authentic self. In
the age of personal branding, most of us have a persona we’d like to
develop or maintain. Ego-driven tweets focus on an agenda; authenticity
communicates from the heart. Talk about the things that really matter to
you. If you need advice or support, ask for it. It’s easier to be
present when you’re being true to yourself.
3. If you propose to tweet, always ask yourself: Is it true? Is it necessary? Is it kind? Sometimes
we post thoughts without considering how they might impact our entire
audience. It’s easy to forget how many friends are reading. Two hundred
people make a crowd in person, but online that number can seem
insignificant. Before you share, ask yourself: is there anyone this
might harm?
4. Offer random tweets of kindness. Every now and
then I ask on Twitter, “Is there anything I can do to help or support
you today?” It’s a simple way to use social media to give without
expectations of anything in return. By reaching out to help a stranger,
you create the possibility of connecting personally with followers you
may have otherwise known only peripherally.
5. Experience now, share later. It’s
common to snap a picture with your phone and upload it to Facebook or
email it to a friend. This overlaps the experience of being in a moment
and sharing it. It also minimizes intimacy, since your entire audience
joins your date or gathering in real time. Just as we aim to reduce our
internal monologues to be present, we can do the same with our digital
narration.
6. Be active, not reactive. You may receive email
updates whenever there is activity on one of your social media accounts,
or you might have your cell phone set to give you these types of
alerts. This forces you to decide many times throughout the day whether
you want or need to respond. Another approach is to choose when to join
the conversation, and to use your offline time to decide what value you
have to offer.
7. Respond with your full attention. People
often share links without actually reading them, or comment on posts
after only scanning them. If the greatest gift we can give someone is
our attention, then social media allows us to be endlessly generous. We
may not be able to reply to everyone, but responding thoughtfully when
we can makes a difference.
8. Use mobile social media sparingly. In
2009, Pew Research found that 43 percent of cell phone users access the
Web on their devices several times a day. It’s what former Microsoft
employee Linda Stone refers to as continuous partial attention—when you
frequently sign on to be sure you don’t miss out anything. If you choose
to limit your cell phone access, you may miss out online, but you won’t
miss what’s in front of you.
9. Practice letting go. It may
feel unkind to disregard certain updates or tweets, but we need downtime
to be kind to ourselves. Give yourself permission to let yesterday’s
stream go. This way you won’t need to “catch up” on updates that have
passed but instead can be part of today’s conversation.
10. Enjoy social media!
These
are merely suggestions to feel present and purposeful when utilizing
social media, but they aren’t hard-and-fast rules. Follow your own
instincts and have fun with it. If you’re mindful when you’re
disconnected from technology, you have all the tools you need to be
mindful when you go online.
LESSON 2910 Thu 21 2019SuttaspitaSuttapiṭaka Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness ESSENCE OF TIPITAKA 1 http://www.buddha-vacana.org/index.html Positive Buddha Vacana — The words of the Buddha — 5) Classical Pali,29) Classical English,
from Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
43. ‘‘Tatra, bhikkhave, yo so
satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca
mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca
honti dubbaṇṇatarā ca appesakkhatarā ca.
64. ‘‘Tatiye ca bhonto
samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ
puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave,
ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti,
‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho
‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’nti
yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ kusala’’nti yathābhūtaṃ
appajānanto ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto ‘‘idaṃ
kusala’’nti vā byākareyyaṃ, ‘‘idaṃ akusala’’nti vā byākareyyaṃ. Santi hi
kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te
bhindantā [vobhindantā (sī. pī.)] maññe caranti paññāgatena
diṭṭhigatāni, te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ
samanubhāseyyuṃ. Ye maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ
samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ. Yesāhaṃ na sampāyeyyaṃ, so
mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so
anuyogabhayā anuyogaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ
akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ
āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi
me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, tatiyaṃ
ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha
tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
65.
‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha
amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ
āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā
mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho
samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘atthi paro loko’ti iti
ce maṃ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti
iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi
me no, notipi me no, no notipi me no’ti. ‘Natthi paro loko…pe… ‘atthi ca
natthi ca paro loko…pe… ‘nevatthi na natthi paro loko…pe… ‘atthi sattā
opapātikā …pe… ‘natthi sattā opapātikā…pe… ‘atthi ca natthi ca sattā
opapātikā…pe… ‘nevatthi na natthi sattā opapātikā…pe… ‘atthi
sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ.)] kammānaṃ phalaṃ
vipāko…pe… ‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘atthi ca
natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘nevatthi na
natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘hoti tathāgato paraṃ
maraṇā…pe… ‘na hoti tathāgato paraṃ maraṇā…pe… ‘hoti ca na ca hoti [na
hoti ca (sī. ka.)] tathāgato paraṃ maraṇā…pe… ‘neva hoti na na hoti
tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, ‘neva hoti na na hoti
tathāgato paraṃ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti
tathāgato paraṃ maraṇā’ti iti te naṃ byākareyyaṃ, ‘evantipi me no,
tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke
samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā
vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
117. ‘‘Tatra ,
bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca
pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ
ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi,
tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ
taṇhāgatānaṃ paritassitavipphanditameva.
Phassapaccayāvāro
118.
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca
lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
119.
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā
ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca
paññapenti catūhi vatthūhi, tadapi phassapaccayā.
120. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.
121.
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha
pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi
vatthūhi, tadapi phassapaccayā.
122. ‘‘Tatra, bhikkhave, ye te
samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca
paññapenti dvīhi vatthūhi, tadapi phassapaccayā.
123. ‘‘Tatra,
bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino
pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi
vatthūhi, tadapi phassapaccayā.
124. ‘‘Tatra, bhikkhave, ye te
samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ
paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.
125. ‘‘Tatra
, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā
uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi
phassapaccayā.
126. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā
uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ
attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
127.
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa
ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi
phassapaccayā.
128. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā
diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ
paññapenti pañcahi vatthūhi, tadapi phassapaccayā.
129. ‘‘Tatra,
bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino
aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti
catucattārīsāya vatthūhi, tadapi phassapaccayā.
130. ‘‘Tatra,
bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca
pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ
ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi,
tadapi phassapaccayā.
Netaṃ ṭhānaṃ vijjativāro
131.
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca
lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā
paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
132. ‘‘Tatra,
bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca asassatikā
ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi
vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ
vijjati.
133. ‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā
antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, te vata
aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
134.
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha
pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi
vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ
vijjati.
135. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā
adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti
dvīhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ
vijjati.
136. ‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā
pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni
adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā
paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
137. ‘‘Tatra,
bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā
uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, te vata
aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
138.
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā,
uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata
aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
139.
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā
nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ
paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti
netaṃ ṭhānaṃ vijjati.
140. ‘‘Tatra, bhikkhave, ye te
samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ
paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti
netaṃ ṭhānaṃ vijjati.
141. ‘‘Tatra , bhikkhave, ye te
samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa
paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, te vata aññatra
phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
142. ‘‘Tatra ,
bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino
aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti
catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti
netaṃ ṭhānaṃ vijjati.
143. ‘‘Tatra, bhikkhave, ye te
samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca
pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ
ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi,
te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Diṭṭhigatikādhiṭṭhānavaṭṭakathā
144.
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca
lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā
ekaccasassatikā ekaccaasassatikā…pe… yepi te samaṇabrāhmaṇā antānantikā…
yepi te samaṇabrāhmaṇā amarāvikkhepikā… yepi te samaṇabrāhmaṇā
adhiccasamuppannikā… yepi te samaṇabrāhmaṇā pubbantakappikā… yepi te
samaṇabrāhmaṇā uddhamāghātanikā saññīvādā… yepi te samaṇabrāhmaṇā
uddhamāghātanikā asaññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā
nevasaññīnāsaññīvādā… yepi te samaṇabrāhmaṇā ucchedavādā… yepi te
samaṇabrāhmaṇā diṭṭhadhammanibbānavādā… yepi te samaṇabrāhmaṇā
aparantakappikā… yepi te samaṇabrāhmaṇā pubbantakappikā ca
aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino
pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti
dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa
paṭisaṃvedenti tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ,
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ
sokaparidevadukkhadomanassupāyāsā sambhavanti.
Voice of All Awakened Aboriginal Societies (VoAAAS) SARVA SAMAJ MEDIA for WELFARE, HAPPINESS AND PEACE of ALL SOCIETIES From MEDIA PRABANDHAKJC MEDIA PRABANDHAK
Voice of All Awakened Aboriginal Societies (VoAAAS) for Welfare, Happiness and Peace
from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org பஞ்சவக்³கோ³
Voice of All Awakened Aboriginal Societies (VoAAAS)
An excerpt of writing from an early Buddhist canon, specifically about the development of monastic communities.
https://www.youtube.com/watch… Vinaya Piṭaka: Mahāvagga (~1st-2nd century) [Excerpt: The Evolution of Ordination] Jade Vine Published on Jan 12, 2016 An excerpt of writing from an early Buddhist canon, specifically about the development of monastic communities. Category People & Blogs
An excerpt of writing from an early Buddhist canon, specifically about the development of monastic…
https://www.youtube.com/watch?v=xMTPgbrSNLU भारत के 7 प्रसिद्ध बौद्ध मंदिर 7 Famous Buddhist Temples of India Gyan Sarita Published on May 26, 2017 भारत के 7 प्रसिद्ध बौद्ध मंदिर 7 Famous Buddhist Temples of India Category News & Politics
https://www.youtube.com/watch?v=ptYWnSvvllY बुद्धिज़्म की विरासत है लेह/लद्दाख: Traditional Buddhism in Leh Laddakh AWAAZ INDIA TV Published on Aug 20, 2017 Traditional Buddhism in Leh Laddakh Category Entertainment
from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org ஸேத³மோசனகா³தா²
Voice of All Awakened Aboriginal Societies (VoAAAS)
The census of 2021 has begun.
****** All
Aboriginal Awakened people including SC/STs/OBCs/Religious
Minorities/poor aboriginal Brahmins and anti-chitpacan brahmin minds
have decided to record as Buddhist. *******
Let the
hindutvaite chitpavan brahmin know the Sarvajan Samaj is in exile or in
hindutva cult. Please record as Buddhists as in the Ashokan rule. They
were Buddhists are Buddhists and will continue to be Buddhists.
//////////////////
In
the 1911 census, the list of non-religious people SC / ST were
forcibly added to hindu for political reasons. Without knowing this,
they are trying to live as a hindu.
Whether it is known or unknown, the hindus do not accept them as hindu. This is the base of untouchability.
Chitpavan brahminical hinduvaite does not comply to the non-hindu origin of religion.
A non-hindu Buddhist loyalist thinks he is hindu, not a Buddhist and thinks he is a Hindu.
This struggle is the basis of untouchability. He is not Hindu, nor is he called Islam, Sikhism and Christian.
/////////////////////
So let’s say as Buddhists. These senses have a good chance for them. Use.
Understanding what the list is, they will inform that he is a non-hindu Buddhist.
He is used to being a slave. That’s why he thinks that he satisfied as a Hindu.
Those who are honest, think that they want to keep their children alive will be known as Buddhist.
This opportunity is only ten years.
Let them use it properly.
Do not expect anyone to come to save the solution in their hands.
https://dalitnation.wordpress.com/…/why-babasaheb-converte…/ Why Babasaheb Converted to Buddhism
Many forests of paper has been spent in trying to find out why
Babasaheb Dr. Bhim Rao Ambedkar converted to Buddhism and not to Islam
or Christianity. We at Dalit nation have done research for 22 years on
this subject. Babasaheb loved islam and loved Christianity also. They
were his object of admiration all the time. But Babasaheb knew that
without both the help of christianity and
islam we could never defeat Hinduism. Babasaheb knew it very well. If
Babsaheb had become muslim then we would have the christian against us
and same thing if he had become christian the muslims would be against
Babasaheb. Babsaheb then disvcovered Buddha. This Buddha is not the
Buddha created by brahmins. But the real Buddha. The brahmins had
swallowed up Buddhism and ascribed to him all the qualities he did not
preach. They taught meditation and non violence. But Babasaheb was the
first person to show the world that Buddha was a social revolutionary
and not a meditative non voilent saint. This is what the brahmin
pervesion had made Buddhism into. Babasaheb hence converted all of us
into real Buddhists. Because real Buddists beleive in equality which
hindutva cult caste system does not. Even Islam and Christianity
beleives in equality. Therefore they are all the same religions. Look at
the genius of Ambedkar. He knew all the schemes and tacticts of
brahmins. Now brahmins have no option. Babsaheb hats off to you, you
have cornered them and they have nowhere to go. Jai Bhim
Many
forests of paper has been spent in trying to find out why Babasaheb Dr.
Bhim Rao Ambedkar converted to Buddhism and not to Islam or
Christianity. We at Dalit nation have done research for 22 …
Buddhism
is based on personal experience, rationalism, practice, morality, and
insight. There is no need to propitiate gods or priests, no blind
adherence to useless dogmas, rituals, holy books, or myths. The
foundations of Buddhism, are not so much tenets of faith as demonstrable
principles of perceptual science.
Buddhism can be approached in many different ways. It is commonly
referred to as a religion, and it can be used in that way to feel a
connection to divinity and inspire faith. But because Buddhism does not
include the idea of worshipping a creator God, some people do not see it
as a religion in the normal, Western sense, but instead as a
philosophy.
“Neither mother, father, nor any other relative can do one greater good than one’s own well-directed mind. ~ Dhammapada 43”
Explanation: Well directed thoughts can help a person better than one’s father or one’s mother.
The Story of Soreyya (Verse 43)
While residing at the Jetavana Monastery, the Buddha spoke this
verse, with reference to Soreyya, the son of a rich man of the city of
Soreyya. On one occasion, Soreyya accompanied by a friend and some
attendants was going out in a carriage for a bath. At that moment, monk
Mahakaccayana was adjusting his robes outside the city, as he was going
into the city of Soreyya for alms-food. The youth Soreyya, seeing the
youthful complexion of the monk, thought, “How I wish the monk were my
wife, so that the complexion of my wife would be like his” As the wish
arose in him, his sex changed and he became a woman. Very much ashamed,
he got down from the carriage and ran away, taking the road to Taxila.
His companions looked for him, but they could not find him.
Soreyya, now a woman, offered her signet ring to some people going to
Taxila, to allow her to go with them in their carriage. Upon arrival at
Taxila, her companions told a young rich man of Taxila about the lady
who came along with them. The young rich man, finding her to be very
beautiful and of a suitable age for him, married her. As a result of
this marriage two sons were born; there were also two sons from the
previous marriage of Soreyya as a man.
One day, a rich man’s son from the city of Soreyya came to Taxila
with a caravan of five hundred carts. Lady Soreyya, recognizing him to
be an old friend, sent for him. The man from Soreyya was surprised that
he was invited, because he did not know the lady who invited him. He
told the Lady Soreyya that he did not know her, and asked her whether
she knew him.
She answered that she knew him and also enquired after the health of
her family and other people in the city of Soreyya. The man from Soreyya
next told her about the rich man’s son who disappeared mysteriously
while going for a bath.
Then the Lady Soreyya revealed her identity and related all that had
happened, about the wrongful thoughts with regard to monk Mahakaccayana,
about the change of sex, and her marriage to the young rich man of
Taxila. The man from the city of Soreyya then advised the Lady Soreyya
to ask pardon from the monk. Monk Mahakaccayana was accordingly invited
to the home of Soreyya and alms-food was offered to him. After the meal,
the Lady Soreyya was brought to the presence of the monk, and the man
from Soreyya told the monk that the lady was at one time the son of a
rich man from Soreyya. He then explained to the monk how Soreyya was
turned into a female on account of his wrongful thoughts towards the
respected monk.
Lady Soreyya then respectfully asked pardon of Monk Mahakaccayana.
The monk then said, “Get up, I forgive you” As soon as these words were
spoken, the woman was changed back to a man. Soreyya then pondered how
within a single existence and with a single body he had undergone change
of sex and how sons were born to him. And feeling very weary and
repulsive of all these things, he decided to leave the householder’s
life and joined the sangha under the monk.
After that, he was often asked, “Whom do you love more, the two sons
you had as a man or the other two you had as a woman?” To those, he
would answer that his love for those borne as a woman was greater. This
question was put to him so often, he felt very much annoyed and ashamed.
So he stayed by himself and, with diligence, contemplated the decay and
dissolution of the body. He soon attained arahatship together with the
analytical insight. When the old question was next put to him he replied
that he had no affection for any one in particular. Other monks hearing
him thought he must be telling a lie. When it was reported about
Soreyya giving a different answer, the Buddha said, “My son is not
telling lies, he is speaking the truth.”
Despite the variety of approaches to Buddhism, the teachings are
clear about the ultimate goal of all Buddhist writing and practice. It
presents the most effective possible method for a person to transform
themselves and to end one’s suffering and secure lasting happiness.
Buddhism is a path of practice and spiritual development leading to
Insight into the true nature of life. Buddhist practices such as
meditation are means of changing oneself in order to develop the
qualities of awareness, kindness, and wisdom. The experience developed
within the Buddhist tradition over thousands of years has created an
incomparable resource for all those who wish to follow a path – a path
which ultimately culminates in Enlightenment or Buddhahood.
The basic tenets of Buddhist teaching are straightforward and
practical: nothing is fixed or permanent; actions have consequences;
change is possible. Thus Buddhism addresses itself to all people
irrespective of race, nationality, or gender. It teaches practical
methods (such as meditation) which enable people to realise and utilise
its teachings in order to transform their experience, to be fully
responsible for their lives and to develop the qualities of Wisdom and
Compassion. The Buddha’s teachings have made sense out of a difficult
world, they have given meaning to what would otherwise be a senseless
life, they give a humane and compassionate ethics with which to lead
life and they show how you can attain a state of purity and perfection.
“Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods. ~ Dhammapada 200”
Explanation: Happily we live, who have no property to worry about. Feeding on joy we live like deities of the Heaven of radiance.
Data to be collected as part of Census in 2021
Highlights
The decision marks the end of squeamishness over restoring caste as an index in population enumeration
The decision could also potentially clear the way for sub-categorisation of castes
The last time data on caste was collected as part of the decennial Census was in 1931
finalisation of Census data in three years of conducting the headcount.
The
2021 Census of India, also the 16th Indian Census, will be taken in
2021. The 15th Indian Census taken in 2011, attempted to estimate the
population based on Socio-Economic and Caste Status for the first time
since 1931. However, as the enumeration was based on recording the
respondents’ declaration, it led to creation of hundreds of thousands of
caste/subcaste categories.
1891 Census
The
1891 Census of India was conducted by the British Raj and covered the
lands now part of India, Pakistan, Bangladesh and Burma. The Census
Commissioner was Jervoise Athelstane Baines, who was later knighted for
his work in India. Baines changed the classification from that which had
been used in the 1881 census. His obituary in the Journal of the Royal
Statistical Society describes the changes as being “first the separation
of caste from religion and, secondly, the substitution of the
population subsisting by an occupation for that exercising it.” He wrote
the resultant 300-page General Report, which had “a literary flavour
and wide scholarship” rather than a mere analysis of the data.
1951 Census
The
1951 Census of India was the 9th in a series of censuses held in India
every decade since 1871. It is also the first census after independence
and Partition of India. 1951 census was also the first census to be
conducted under 1948 Census of India Act.
The
population of India was counted as 361,088,090 (1:0.946 male:female)
Total population increased by 42,427,510, 13.31% more than the
318,660,580 people counted during the 1941 census. No census was done
for Jammu and Kashmir in 1951 and its figures were interpolated from
1941 and 1961 state census. National Register of Citizens of India (NRC)
was prepared soon after the census. In 1951, at the time of the first
population Census, just 18% of Indians were literate while life
expectancy was 32 years. Based on 1951 census of displaced persons,
7,226,000 Muslims went to Pakistan (both West and East) from India while
7,249,000 Hindus and Sikhs moved to India from Pakistan(both West and
East)
1961 Census
The 1961 Census of India was the 10th in a series of censuses held in India every decade since 1871.
The population of India was counted as 438,936,918 people.
Language data
The
1961 census recognized 1,652 mother tongues, counting all declarations
made by any individual at the time when the census was conducted.
However, the declaring individuals often mixed names of languages with
those of dialects, sub-dialects and dialect clusters or even castes,
professions, religions, localities, regions, countries and nationalities
The list therefore includes “languages” with barely a few individual
speakers as well as 530 unclassified “mother tongues” and more than 100
idioms that are non-native to India, including linguistically unspecific
demonyms such as “African”, “Canadian” or “Belgian”. Modifications were
done by bringing in two additional components- place of birth i.e.
village or town and duration of stay ( if born elsewhere).
1991 Census
The 1991 Census of India was the 13th in a series of censuses held in India every decade since 1872.
The population of India was counted as 838,583,988. The number of enumerators was 1.6 million.
Religious demographics
Hindus comprises 69.01 crore(81.53%) and Muslims were 10.67 crore(12.61%) in 1991 census.
Population trends for major religious groups in India (1991)
Religious group Population % 1991
Hindu 81.53%
Muslim 12.61%
Christian 2.32%
Sikh 1.94%
Buddhist 0.77%
Jain 0.40%
Parsi 0.08%
Animist, others 0.44%
Language data
The
1991 census recognizes 1,576 classified “mother tongues”. According to
the 1991 census, 22 ‘languages’ had more than a million native speakers,
50 had more than 100,000 and 114 had more than 10,000 native speakers.
The remaining accounted for a total of 566,000 native speakers (out of a
total of 838 million Indians in 1991). The number of Sanskrit speakers
in India in 1991 census was 49,736.
Other statistics
Census towns in 1991 census of India were 1,702.
Jammu and Kashmir was excluded from Census-taking in 1991 due to
Insurgency in Jammu and Kashmir. The number for J&K was derived by
interpolation for the population of religious communities in the state.
Census was not conducted in Assam in the previous census in 1981 due
to separatist movements that time. The census data for Assam was done
based on interpolation.
2001 Census
The 2001 Census of India was the 14th in a series of censuses held in India every decade since 1871.
The
population of India was counted as 1,028,737,436 consisting of
532,223,090 males and 496,514,346 females.Total population increased by
182,310,397, 21.5% more than the 846,427,039 people counted during the
1991 census.
Religious demographics
Hindus comprise 82.75 crore (80.45%) and Muslims were 13.8 crore (13.4%) in 2001 census.[4][5] Census 2001 showed 108 faiths under the head “Other Religions and Persuasion” (ORP) in India.[6] 7,00,000 were classified as people belonging to “No Religion” in India in the 2001 census.[7]
Population trends for major religious groups in India(2001)
Hindi
is the most widely spoken language in northern parts of India. The
Indian census takes the widest possible definition of “Hindi” as a broad
variety of “Hindi languages“.
According to 2001 Census, 53.6% of Indian population know Hindi, in
which 41% of them have declared Hindi as their native language or mother
tongue.[8][9][10]English is known to 12.5% Indians in the 2001 census.[11] The number of bilingual speakers in India is 25.50 crore, which is 24.8% of the population in 2001.[12] India (780) has the world’s second highest number of languages, after Papua New Guinea (839).[13]
First, second, and third languages by number of speakers in India (2001 Census)
Overview of 2001 population, separated by gender and age bracket.
2001 overview based on religious affiliation and language.
2011 Census
The
15th Indian Census was conducted in two phases, house listing and
population enumeration. House listing phase began on 1 April 2010 and
involved collection of information about all buildings. Information for
National Population Register was also collected in the first phase,
which will be used to issue a 12-digit unique identification number to
all registered Indian residents by Unique Identification Authority of
India (UIDAI). The second population enumeration phase was conducted
between 9 and 28 February 2011. Census has been conducted in India since
1872 and 2011 marks the first time biometric information was collected.
According to the provisional reports released on 31 March 2011, the
Indian population increased to 1.21 billion with a decadal growth of
17.70%. Adult literacy rate increased to 74.04% with a decadal growth of
9.21%. The motto of the census was ‘Our Census, Our future’.
Spread
across 29 states[a] and 7 union territories, the census covered 640
districts, 5,924 sub-districts, 7,935 towns and more than 600,000
villages. A total of 2.7 million officials visited households in 7,935
towns and 600,000 villages, classifying the population according to
gender, religion, education and occupation.[3] The cost of the exercise
was approximately ₹2,200 crore (US$310 million) – this comes to less
than $0.50 per person, well below the estimated world average of $4.60
per person.[3] Conducted every 10 years, this census faced big
challenges considering India’s vast area and diversity of cultures and
opposition from the manpower involved.
Information
on castes was included in the census following demands from several
ruling coalition leaders including Lalu Prasad Yadav, Sharad Yadav and
Mulayam Singh Yadav supported by opposition parties Bharatiya Janata
Party, Akali Dal, Shiv Sena and Anna Dravida Munnetra
Kazhagam.Information on caste was last collected during the British Raj
in 1931. During the early census, people often exaggerated their caste
status to garner social status and it is expected that people downgrade
it now in the expectation of gaining government benefits. There was
speculation that there would be a caste-based census conducted in 2011,
the first time for 80 years (last was in 1931), to find the exact
population of the “Other Backward Classes” (OBCs) in India. This was
later accepted and the Socio Economic and Caste Census 2011 was
conducted whose first findings were revealed on 3 July 2015 by Union
Finance Minister Arun Jaitley.Mandal Commission report of 1980 quoted
OBC population at 52%, though National Sample Survey Organisation (NSSO)
survey of 2006 quoted OBC population at 41%
There
is only one instance of a caste-count in post-independence India. It
was conducted in Kerala in 1968 by the Communist government under E M S
Namboodiripad to assess the social and economic backwardness of various
lower castes.
The census was termed Socio-Economic Survey of 1968 and the results were published in the Gazetteer of Kerala,1971.
Census
C
M Chandramauli was the Registrar General and Census Commissioner of
India for the 2011 Indian Census. Census data was collected in 16
languages and the training manual was prepared in 18 languages. In 2011,
India and Bangladesh also conducted their first-ever joint census of
areas along their border.[14][15] The census was conducted in two
phases. The first, the house-listing phase, began on 1 April 2010 and
involved collection of data about all the buildings and census
houses.[16] Information for the National Population Register was also
collected in the first phase. The second, the population enumeration
phase, was conducted from 9 – 28 February 2011 all over the country. The
eradication of epidemics, the availability of more effective medicines
for the treatment of various types of diseases and the improvement in
the standard of living were the main reasons for the high decadal growth
of population in India.
House-listings
The House-listing schedule contained 35 questions.[17]
Building number Census house number Predominant material of floor, wall and roof of the census house Ascertain use of actual house Condition of the census house Household number Total number of persons in the household Name of the head of the household Sex of the head Caste status (SC or ST or others)
Ownership status of the house Number of dwelling rooms Number of married couple the household Main source of drinking water Availability of drinking water source Main source of lighting Latrine within the premises Type of latrine facility Waste water outlet connection Bathing facility within the premises
Availability of kitchen Fuel used for cooking Radio/Transistor Television Computer/Laptop Telephone/Mobile phone Bicycle Scooter/Motor cycle/Moped Car/Jeep/Van Availing Banking services.
Population enumeration
The Population enumeration schedule contained 30 questions.[18][19]
Name of the person Relationship to head Sex Date of birth and age Current marital status Age at marriage Religion Scheduled Caste/Scheduled Tribe Disability Mother tongue
Other languages known Literacy status Status of attendance (Education) Highest educational level attained Working any time during last year Category of economic activity Occupation Nature of industry Trade or service Class of worker Non economic activity
Seeking or available for work Travel to place of work Birthplace Place of last residence Reason for migration Duration of stay in the place of migration Children surviving Children ever born Number of children born alive during last one year
National Population Register
The National Population Register household schedule contained 9 questions.[20]
Name of the person and resident status Name of the person as should appear in the population register Relationship to head gender Date of birth Marital status Educational qualification Occupation/Activity Names of father, mother and spouse
Once the information was collected and digitised, fingerprints were taken and photos collected. Unique Identification Authority of India was to issue a 12-digit identification number to all individuals and the first ID was to have been issued in 2011.
Census report
Decadal growth of Indian population (1901–2011).
Provisional data from the census was released on 31 March 2011 (and was updated on 20 May 2013).[24][25][26][27][28]Transgender population was counted in population census in India for first time in 2011.[29][30] The overall sex ratio of the population is 940 females for every 1,000 males in 2011.[31] The official count of the third gender in India is 490,000[32]
Population
Total
1,210,854,977
Males
623,724,568
Females
586,469,294
Literacy
Total
74%
Males
82.10%
Females
65.50%
Density of population
per km2
382
Sex ratio
per 1000 males
940 females
Child sex ratio (0–6 age group)
per 1000 males
914
Population
The population of India as per 2011 census was 1,210,193,422.[33]
India added 181.5 million to its population since 2001, slightly lower
than the population of Brazil. India, with 2.4% of the world’s surface
area, accounts for 17.5% of its population. Uttar Pradesh is the most
populous state with roughly 200 million people. Over half the population
resided in the six most populous states of Uttar Pradesh, Maharashtra,
Bihar, West Bengal, Andhra Pradesh and Madhya Pradesh.[34] Of the 1.21 billion Indians, 833 million (68.84%) live in rural areas while 377 million stay in urban areas.[35][36] 453.6 million people in India are migrants, which is 37.8% of total population.[37][38][39]
India is the homeland of major belief systems such as Hinduism,
Buddhism, Sikhism and Jainism, while also being home to several
indigenous faiths and tribal religions which have survived the influence
of major religions for centuries.
Ever since its inception, the Census of India has been collecting
and publishing information about the religious affiliations as
expressed by the people of India. In fact, population census has the
rare distinction of being the only instrument that collects this diverse
and important characteristic of the Indian population.
The religious data on India Census 2011 was released by the Government of India on 25 August 2015.[45][46][47] Hindus are 79.8% (966.3 million),[48] while Muslims are 14.23% (172.2 million) in India.[49][49][50][51] and Christians are 2.30% (28.7 million). According to the 2011 Census of India, there are 57,264 Parsis in India.[52][53] For the first time, a “No religion” category was added in the 2011 census.[54][55] 2.87 million were classified as people belonging to “No Religion” in India in the 2011 census[56][57] 0.24% of India’s population of 1.21 billion.[58][59] Given below is the decade-by-decade religious composition of India until the 2011 census.[60][61][62]
There are six religions in India that have been awarded “National
Minority” status - Muslims, Christians, Sikhs, Jains, Buddhists and
Parsis.[63][64] Sunnis, Shias, Bohras, Agakhanis and Ahmadiyyas were identified as sects of Islam in India.[65][66][67]
As per 2011 census, six major faiths- Hindus, Muslims, Christians,
Sikhs, Buddhists, Jains make up over 99.4% of India’s 1.21 billion
population, while “other religions, persuasions” (ORP) count is 8.2
million. Among the ORP faiths, six faiths- 4.957 million-strong Sarnaism, 1.026 million-strong Gond, 506,000-strong Sari, Donyi-Polo (302,000) in Arunachal Pradesh, Sanamahism (222,000) in Manipur, Khasi (138,000) in Meghalaya dominate.[68] Maharashtra is having the highest number of atheists in the country with 9,652 such people, followed by Kerala.[69]
Population trends for major religious groups in India (1951–2011)
Hindi
is the most widely spoken language in northern parts of India. The
Indian census takes the widest possible definition of “Hindi” as a broad
variety of “Hindi languages“.[71] According to 2011 Census, 57.1% of Indian population know Hindi,[72] in which 43.63% of Indian people have declared Hindi as their native language or mother tongue.[73][74] The language data was released on 26 June 2018.[75]
Bhili/Bhilodi was the most spoken unscheduled language with 10.4
million speakers, followed by Gondi with 2.9 million speakers. 96.71% of
India’s population speaks one of the 22 scheduled languages as their
mother tongue in the 2011 census.
The 2011 census report on bilingualism and trilingualism,
which provides data on the two languages in order of preference in
which a person is proficient other than the mother tongue, was released
in September 2018.[76][77][78] The number of bilingual speakers in India is 31.49 crore, which is 26% of the population in 2011.[79] 7% of Indian population is trilingual.[80] Hindi, Bengali speakers are India’s least multilingual groups.[81]
First, Second, and Third languages by number of speakers in India (2011 Census)
Any
one above age 7 who can read and write in any language with an ability
to understand was considered a literate. In censuses before 1991,
children below the age 5 were treated as illiterates. The literacy rate
taking the entire population into account is termed as “crude literacy
rate”, and taking the population from age 7 and above into account is
termed as “effective literacy rate”. Effective literacy rate increased
to a total of 74.04% with 82.14% of the males and 65.46% of the females
being literate.[84]
S.No.
Census year
Total (%)
Male (%)
Female (%)
1
1901
5.35
9.83
0.60
2
1911
5.92
10.56
1.05
3
1921
7.16
12.21
1.81
4
1931
9.50
15.59
2.93
5
1941
16.10
24.90
7.30
6
1951
16.67
24.95
9.45
7
1961
24.02
34.44
12.95
8
1971
29.45
39.45
18.69
9
1981
36.23
46.89
24.82
10
1991
42.84
52.74
32.17
11
2001
64.83
75.26
53.67
12
2011
74.04
82.14
65.46
The table lists the “effective literacy rate” in India from 1901 to 2011.[citation needed]
The Discourse on the Full Awareness of Breathing is
one of the most important sutras in the Plum Village tradition, and is
taught at every Plum Village retreat. When Thich Nhat Hanh discovered
this discourse, he said, “I felt I was the happiest person in the
world.”
The translation below has been prepared by Thich Nhat Hanh from the Anapanasati Sutta, Majjhima Nikaya 118, and can be found in Thich Nhat Hanh, Chanting from the Heart (Parallax Press, Rev.Ed., 2006).Thay’s first English translation was published in 1988, and he continued to revise and refine his translation in recent years.
I
heard these words of the Buddha one time when he was staying in
Savatthi in the Eastern Park, with many well-known and accomplished
disciples, including Sariputta, Mahamoggallana, Mahakassapa,
Mahakacchayana, Mahakotthita, Mahakappina, Mahachunda, Anuradha, Revata,
and Ananda. The senior bhikkhus in the community were diligently
instructing bhikkhus who were new to the practice — some instructing ten
bhikkhus, some twenty, some thirty, and some forty; and in this way the
bhikkhus who were new to the practice gradually made great progress.
That
night the moon was full, and the Pavarana Ceremony was held to mark the
end of the rainy-season retreat. Lord Buddha, the Awakened One, was
sitting in the open air, and his disciples were gathered around him.
After looking over the assembly, he began to speak:
“O bhikkhus, I
am pleased to observe the fruit you have attained in your practice. Yet
I know you can make even more progress. What you have not yet attained,
you can attain. What you have not yet realized, you can realize
perfectly. [To engage your efforts,] I will remain here until the next
full-moon day.”
When they heard that the Lord Buddha was going to
remain in Savatthi for another month, bhikkhus throughout the country
began traveling there to study with him. The senior bhikkhus continued
teaching the bhikkhus new to the practice even more ardently. Some were
instructing ten bhikkhus, some twenty, some thirty, and some forty. With
this help, the newer bhikkhus were able, little by little, to continue
their progress in understanding.
When the next full-moon day
arrived, the Buddha, seated under the open sky, looked over the assembly
of bhikkhus and began to speak:
“O bhikkhus, our community is
pure and good. At its heart, it is without useless and boastful talk,
and therefore it deserves to receive offerings and be considered a field
of merit. Such a community is rare, and any pilgrim who seeks it, no
matter how far he must travel, will find it worthy.
“O bhikkhus,
there are bhikkhus in this assembly who have realized the fruit of
Arhatship, destroyed every root of affliction, laid aside every burden,
and attained right understanding and emancipation. There are also
bhikkhus who have cut off the first five internal knots and realized the
fruit of never returning to the cycle of birth and death.
“There
are those who have thrown off the first three internal knots and
realized the fruit of returning once more. They have cut off the roots
of greed, hatred, and ignorance, and will only need to return to the
cycle of birth and death one more time. There are those who have thrown
off the three internal knots and attained the fruit of stream-enterer,
coursing steadily to the Awakened State. There are those who practice
the Four Establishments of Mindfulness. There are those who practice the
Four Right Efforts, and those who practice the Four Bases of Success.
There are those who practice the Five Faculties, those who practice the
Five Powers, those who practice the Seven Factors of Awakening, and
those who practice the Noble Eightfold Path. There are those who
practice loving kindness, those who practice compassion, those who
practice joy, and those who practice equanimity. There are those who
practice the Nine Contemplations, and those who practice the Observation
of Impermanence. There are also bhikkhus who are already practicing
Full Awareness of Breathing.”
II
“O
bhikkhus, the full awareness of breathing, if developed and practiced
continuously, will be rewarding and bring great advantages. It will lead
to success in practicing the Four Establishments of Mindfulness. If the
method of the Four Establishments of Mindfulness is developed and
practiced continuously, it will lead to success in the practice of the
Seven Factors of Awaking. The Seven Factors of Awakening, if developed
and practiced continuously, will give rise to understanding and
liberation of the mind.
“What is the way to develop and practice
continuously the method of Full Awareness of Breathing so that the
practice will be rewarding and offer great benefit?
“It is like
this, bhikkhus: the practitioner goes into the forest or to the foot of a
tree, or to any deserted place, sits stably in the lotus position,
holding his or her body quite straight, and practices like this:
‘Breathing in, I know I am breathing in. Breathing out, I know I am
breathing out.’
1. ‘Breathing in a long breath, I know I am
breathing in a long breath. Breathing out a long breath, I know I am
breathing out a long breath.
2. ‘Breathing in a short breath, I
know I am breathing in a short breath. Breathing out a short breath, I
know I am breathing out a short breath.
3. ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body.’ He or she practices like this.
4. ‘Breathing in, I calm my whole body. Breathing out, I calm my whole body.’ He or she practices like this.
5. ‘Breathing in, I feel joyful. Breathing out, I feel joyful.’ He or she practices like this.
6. ‘Breathing in, I feel happy. Breathing out, I feel happy.’ He or she practices like this.
7.
‘Breathing in, I am aware of my mental formations. Breathing out, I am
aware of my mental formations.’ He or she practices like this.
8. ‘Breathing in, I calm my mental formations. Breathing out, I calm my mental formations.’ He or she practices like this.
9. ‘Breathing in, I am aware of my mind. Breathing out, I am aware of my mind.’ He or she practices like this.
10. ‘Breathing in, I make my mind happy. Breathing out, I make my mind happy.’ He or she practices like this.
11. ‘Breathing in, I concentrate my mind. Breathing out, I concentrate my mind.’ He or she practices like this.
12. ‘Breathing in, I liberate my mind. Breathing out, I liberate my mind.’ He or she practices like this.
13.
‘Breathing in, I observe the impermanent nature of all dharmas.
Breathing out, I observe the impermanent nature of all dharmas.’ He or
she practices like this.
14. ‘Breathing in, I observe the
disappearance of desire. Breathing out, I observe the disappearance of
desire.’ He or she practices like this.
15. ‘Breathing in, I
observe the no-birth, no-death nature of all phenomena. Breathing out, I
observe the no-birth, no-death nature of all phenomena.’ He or she
practices like this.
16. ‘Breathing in, I observe letting go. Breathing out, I observe letting go.’ He or she practices like this.
“The
Full Awareness of Breathing, if developed and practiced continuously
according to these instructions, will be rewarding and of great
benefit.”
III
“In what way does one
develop and continuously practice the Full Awareness of Breathing, in
order to succeed in the practice of the Four Establishments of
Mindfulness?
“When the practitioner breathes in or out a long or a
short breath, aware of his breath or his whole body, or aware that he
is making his whole body calm and at peace, he abides peacefully in the
observation of the body in the body, persevering, fully awake, clearly
understanding his state, gone beyond all attachment and aversion to this
life. These exercises of breathing with Full Awareness belong to the
First Establishment of Mindfulness, the body.
“When the
practitioner breathes in or out aware of joy or happiness, of the mental
formations, or to make the mental formations peaceful, he abides
peacefully in the observation of the feelings in the feelings,
persevering, fully awake, clearly understanding his state, gone beyond
all attachment and aversion to this life. These exercises of breathing
with Full Awareness belong to the Second Establishment of Mindfulness,
the feelings.
“When the practitioner breathes in or out with the
awareness of the mind, or to make the mind happy, to collect the mind in
concentration, or to free and liberate the mind, he abides peacefully
in the observation of the mind in the mind, persevering, fully awake,
clearly understanding his state, gone beyond all attachment and aversion
to this life. These exercises of breathing with Full Awareness belong
to the Third Establishment of Mindfulness, the mind. Without Full
Awareness of Breathing, there can be no development of meditative
stability and understanding.
“When the practitioner breathes in or
breathes out and contemplates the essential impermanence or the
essential disappearance of desire or the no-birth, no-death nature of
all phenomena or letting go, he abides peacefully in the observations of
the objects of mind in the objects of mind, persevering, fully awake,
clearly understanding his state, gone beyond all attachment and aversion
to this life. These exercises of breathing with Full Awareness belong
to the Fourth Establishment of Mindfulness, the objects of mind.
“The
practice of Full Awareness of Breathing, if developed and practiced
continuously, will lead to perfect accomplishment of the Four
Establishments of Mindfulness.”
IV
“Moreover,
if they are developed and continuously practiced, the Four
Establishments of Mindfulness will lead to perfect abiding in the Seven
Factors of Awakening. How is this so?
“When the practitioner can
maintain, without distraction, the practice of observing the body in the
body, the feelings in the feelings, the mind in the mind, and the
objects of mind in the objects of mind, persevering, fully awake,
clearly understanding her state, gone beyond all attachment and aversion
to this life, with unwavering, steadfast, imperturbable meditative
stability, she will attain the First Factor of Awakening, namely
mindfulness. When this factor is developed, it will come to perfection.
“When
the practitioner can abide in meditative stability without being
distracted and can investigate every dharma, every object of mind that
arises, then the Second Factor of Awakening will be born and developed
in her, the factor of investigating dharmas. When this factor is
developed, it will come to perfection.
“When the practitioner can
observe and investigate every dharma in a sustained, persevering, and
steadfast way, without being distracted, the Third Factor of Awakening
will be born and developed in her, the factor of energy. When this
factor is developed, it will come to perfection.
“When the
practitioner has reached a stable, imperturbable abiding in the stream
of practice, the Fourth Factor of Awakening will be born and developed
in her, the factor of joy. When this factor is developed, it will come
to perfection.
“When the practitioner can abide undistractedly in
the state of joy, she will feel her body and mind light and at peace. At
this point the Fifth Factor of Awakening will be born and developed,
the factor of ease. When this factor is developed, it will come to
perfection.
“When both body and mind are at ease, the practitioner
can easily enter into concentration. At this point the Sixth Factor of
Awakening will be born and developed in her, the factor of
concentration. When this factor is developed, it will come to
perfection.
“When the practitioner is abiding in concentration
with deep calm, she will cease discriminating and comparing. At this
point the Seventh Factor of Awakening is released, born, and developed
in her, the factor of letting go. When this factor is developed, it will
come to perfection.
“This is how the Four Establishments of
Mindfulness, if developed and practiced continuously, will lead to
perfect abiding in the Seven Factors of Awakening.”
V
“How
will the Seven Factors of Awakening, if developed and practiced
continuously, lead to the perfect accomplishment of true understanding
and complete liberation?
“If the practitioner follows the path of
the Seven Factors of Awakening, living in quiet seclusion, observing and
contemplating the disappearance of desire, he will develop the capacity
of letting go. This will be a result of following the path of the Seven
Factors of Awakening and will lead to the perfect accomplishment of
true understanding and complete liberation.”
VI
This
is what the Lord, the Awakened One, said; and everyone in the assembly
felt gratitude and delight at having heard his teachings.
Dīghaṃ vā assasanto
‘dīghaṃ assasāmī’ ti pajānāti. Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’
ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti. Rassaṃ
vā passasanto ‘rassaṃ passasāmī’ ti pajānāti. Sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati. ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati.
‘Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
‘Pīti-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Pīti-paṭisaṃvedī
passasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati.
‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati.
‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati.
‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ
citta-saṅkhāraṃ assasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ
passasissāmī’ ti sikkhati.
‘Citta-paṭisaṃvedī assasissāmī’ ti
sikkhati. ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Abhippamodayaṃ
cittaṃ assasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti
sikkhati. ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ
passasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati.
‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati.
‘Anicc·ānupassī
assasissāmī’ ti sikkhati. ‘Anicc·ānupassī passasissāmī’ ti sikkhati.
‘Virāg·ānupassī assasissāmī’ ti sikkhati. ‘Virāg·ānupassī passasissāmī’
ti sikkhati. ‘Nirodh·ānupassī assasissāmī’ ti sikkhati. ‘Nirodh·ānupassī
passasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī assasissāmī’ ti
sikkhati. ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
The Valmiki (also Balmiki) is a Scheduled Caste
community of India. They have historically faced exclusion and
oppression in Indian society, and are frequently affected by anti-SC/ST violence and repression by members of other castes.
Valmikis claim that they descend from the Hindu sage Valmiki who is traditionally ascribed as the writer of the epic Ramayana.
According to the Indian Census of 2001, the Valmikis formed 11.2 per cent of the Scheduled Caste population in Punjab and were the second-most populous Scheduled Caste in Delhi, where they were recorded as “Chuhra (Balmiki)”. In Punjab, Chuhras who follow Hinduism are known as Valmikis.
In the UK, the Council of Valmiki Sabhas UK claims to represent the Valmiki.Rama is the hero of the Ramayana whose
author is Valmiki. The story of the Ramayana is a very short one.
Besides it is simple and in itself there is nothing sensational about
it. But just 0.1% intolerant, violent, militant, number one terrorists of the world, ever shooting, mob lynching, lunatic, mentally retarded rapist foreigners from Bene Israel chitpavan brahmins after RSSIsing Ramayana for political gains planning to build Rama Temple after demolishing a religious place without any due respect for the Marvelous Modern Constitution which says status quo have to be maintained.
Rama is the son of Dasharatha the king of
Ayodhya the modern Benares. Dasharatha had three wives, Kausalya,
Kaikeyi and Sumitra besides several hundred concubines. Kaikeyi had
married Dasharatha on terms which were at the time of marriage
unspecified and which Dasharatha was bound to fulfil whenever he was
called upon by Kaikeyi to do so. Dasharatha was childless for a long
time. An heir to the throne was ardently desired by him. Seeing that
there was no hope of his begetting a son on any of his three wives he
decided to perform a Putreshti Yajna and called the sage Shrung at the
sacrifice who prepared pindas and gave the three wives of Dasharatha to
eat them.
After they ate the pindas three wives
became pregnant and gave birth to sons. Kausalya gave birth to Rama,
Kaikeyi gave birth to Bharata and Sumitra gave birth to two sons Laxman
and Satrughana. In due course Rama was married to Sita. When Rama came
of age, Dasharatha thought of resigning the throne in favour of Rama and
retiring from kingship. While this was being settled Kaikeyi raised the
question of rendering her satisfaction of the terms on which she had
married Dasharatha. On being asked to state her terms she demanded that
her son Bharata should be installed on the throne in preference to I
Rama and Rama should live in forest for 12 years. Dasharatha with great
reluctance agreed. Bharata became king of Ayodhya and Rama accompanied
by his wife Sita and his step brother Laxman went to live in the forest.
While the three living in the forest Ravana the king of Lanka kidnapped
Sita and took her away and kept her in his palace intending to make her
one of his wives. Rama and Laxman then started search of Sita. On the
way they meet Sugriva and Hanuman two leading personages of the Vanara
(monkey) race and form friendship with them. With their help the place
of the abduction was located and with their help they marched on Lanka,
defeated Ravana in the battle and rescued Sita. Rama returns with Laxman
and Sita to Ayodhya. By that time twelve years had elapsed and the term
prescribed by Kaikeyi was fulfilled with the result that Bharata gave
up the throne and in his place Rama became the king of Ayodhya. Such is in brief the outline of the story of the Ramayana as told by Valmiki.
There is nothing in this story to make
Rama the object of worship. He is only a dutiful son. But Valmiki saw
something extraordinary in Rama and that is why he undertook to compose
the Ramayana. Valmiki asked Narada the following question :
“Tell me Oh! Narada, who is the most accomplished man on earth at the present time?”
and then goes on to elaborate what he means by accomplished man. He defines his accomplished man as:
” Powerful, one who knows the secret of religion, one who knows
gratitude, truthful, one who is ready to sacrifice his self interest
even when in distress to fulfil a religious vow, virtuous in his
conduct, eager to safeguard the interests of all, strong pleasing in
appearance with power of self-control, able to subdue anger,
illustrious, with no jealousy for the prosperity of others, and in war
able to strike terror in the hearts of Gods.”
Narada then asks for time to consider and after mature deliberation
tells him that the only person who can be said to possess these virtues
is Rama, the son of Dasharatha.
It is because of his virtues that Rama
has come to be deified. But is Rama a worthy personality of deification?
Let those who accept him an object worthy of worship as a God consider
the following facts.
Rama’s birth is miraculous and it may be that the suggestion that he was
born from a pinda prepared by the sage Shrung is an allegorical glass
to cover the naked truth that he was begotten upon Kausalya by the sage
Shrung although the two did not stand in the relationship of husband and
wife. In any case his birth if not disreputable in its origin is
certainly unnatural.
There are other incidents connected with the birth of Rama the unsavory character of which it will be difficult to deny.
Valmiki starts his Ramayana by emphasizing the fact that Rama is an
Avatar of Vishnu and it is Vishnu who agreed to take birth as Rama and
be the son of Dasharatha. The God Brahma came to know of this and felt
that in order that this Rama Avatar of Vishnu be a complete success
arrangement shall be made that Rama shall have powerful associates to
help him and cooperate with him. There were none such existing then.
The Gods agreed to carry out the command of Brahma and engaged
themselves in wholesale acts of fornication not only against Apsaras who
were prostitutes not only against the unmarried daughters of Yakshas
and Nagas but also against the lawfully wedded wives of Ruksha,
Vidhyadhar, Gandharvas, Kinnars and Vanaras and produced the Vanaras who
became the associates of Rama.
Rama’s birth is thus accompanied by
general debauchery if not in his case certainly in the case of his
associates. His marriage to Sita is not above comment. According to
Buddha Ramayana, Sita was the sister of Rama, both were the children of
Dasharatha. The Ramayana of Valmiki does not agree with the relationship
mentioned in Buddha Ramayana. According to Valmiki Sita was the
daughter of the king Janaka of Videha and therefore not a sister of
Rama. This is not convincing for even according to Valmiki she is not
the natural born daughter of Janaka but a child found by a farmer in his
field while ploughing it and presented by him to king Janaka and
brought up by Janaka. It was therefore in a superficial sense that Sita
could be said to be the daughter of Janaka.
The story in the Buddha Ramayana is
natural and not inconsistent with the Aryan rules of marriage. If the
story is true, then Rama’s marriage to Sita is no ideal to be copied. In
another sense Rama’s marriage was not an ideal marriage which could be
copied. One of the virtues ascribed to Rama is that he was monogamous.
It is difficult to understand how such a notion could have become
common. For it has no foundation in fact. Even Valmiki refers to the
many wives of Rama. These were of course in addition to his many
concubines. In this he was the true son of his nominal father Dasharatha
who had not only the three wives referred to above but many others.
Let us next consider his character as an
individual and as a king. In speaking of him as an individual I will
refer to only two incidents one relating to his treatment of Vali and
other relating to his treatment of his own wife Sita. First let us
consider the incident of Vali.
Vali and Sugriva were two brothers. They belonged to the Vanar race and
came from a ruling family which had its own kingdom the capital of which
was Kishkindha. At the time when Sita was kidnapped by Ravana, Vali was
reigning at Kishkindha. While Vali was on the throne he was engaged in a
war with a Rakshasa by name Mayavi. In the personal combat between the
two Mayavi ran for his life. Both Vali and Sugriva pursued him. Mayavi
entered into a deep cavity in the earth. Vali asked Sugriva to wait at
the mouth of the cavity and himself went inside. After sometime a flood
of blood came from inside the cavity. Sugriva concluded that Vali must
have been killed by Mayavi and came to Kishkindha and got himself
declared king in place of Vali and made Hanuman his Prime Minister
As a matter of fact, Vali was not killed. It was Mayavi who was killed
by Vali. Vali came out of the cavity but did not find Sugriva there. He
proceeded to Kishkindha and to his great surprise he found that Sugriva
had proclaimed himself king. Vali naturally became enraged at this act
of treachery on the part of his brother Sugriva and he had good ground
to be. Sugriva should have ascertained, should not merely have assumed
that Vali was dead. Secondly Vali had a son by name Angad whom Sugriva
should have made the king as the legitimate heir of Vali. He did neither
of the two things. His was a clear case of usurpation. Vali drove out
Sugriva and took back the throne. The two brothers became mortal
enemies.
This occurred just after Ravana had kidnapped Sita. Rama and Laxman were
wandering in search of her. Sugriva and Hanuman were wandering in
search of friends who could help them to regain the throne from Vali.
The two parties met quite accidentally. After informing each other of
their difficulties a compact was arrived at between the two. It was
agreed that Rama should help Sugriva to kill Vali and to establish him
on the throne of Kishkindha. On the part of Sugriva and Hanuman it was
agreed that they should help Rama to regain Sita. To enable Rama to
fulfil his part of the compact it was planned that Sugriva should wear a
garland in his neck as to be easily distinguishable to Rama from Vali
and that while the dual was going on Rama should conceal himself behind a
tree and then shoot an arrow at Vali and kill him. Accordingly a dual
was arranged, Sugriva with a garland in his neck and while the daul was
on, Rama standing behind a tree shot Vali with his arrow and opened the
way to Sugriva to be the king of Kishkindha. This murder of Vali is the
greatest blot on the character of Rama. It was a crime which was
thoroughly unprovoked, for Vali had no quarrel with Rama. It was most
cowardly act for Vali was unarmed. It was a planned and premeditated
murder.
Consider his treatment of his own wife
Sita. With the army collected for him by Sugriva and Hanuman, Rama
invades Lanka. There too he plays the same mean part as he did as
between the two brothers Vali and Sugriva. He takes the help of
Bibhishana the brother of Ravana promising him to kill Ravana and his
son and place him on the vacant throne. Rama kills Ravana and also his
son lndrajit. The first thing Rama does after the close of the fight is
to give a decent burial to the dead body of Ravana. Thereafter he
interests himself in the coronation of Bibhishana and it is after the
coronation is over that he sends Hanuman to Sita and that took to inform
her that he, Laxman and Sugriva are hale and hearty and that they have
killed Ravana.
The first thing he should have done after disposing of Ravana was to
have gone to Sita. He does not do so. He finds more interest in the
coronation than in Sita. Even when the coronation is over he does not go
himself but sends Hanuman. And what is the message he sends? He does
not ask Hanuman to bring her. He asks him to inform her that he is hale
and hearty. It is Sita who expresses to Hanuman her desire to see Rama.
Rama does not go to Sita his own wife who was kidnapped and confined by
Ravana for more than 10 months. Sita is brought to him and what does
Rama say to Sita when he sees her? It would be difficult to believe any
man with ordinary human kindness could address to his wife in such dire
distress as Rama did to Sita when he met her in Lanka if there was not
the direct authority of Valmiki. This is how Rama addressed her : I have got you as a prize in a war after
conquering my enemy your captor. I have recovered my honour and punished
my enemy. People have witnessed my military prowess and I am glad my
abours have been rewarded. I came here to kill Ravana and wash off the
dishonour. I did not take this trouble for your sake.” Could there be
anything more cruel than this conduct of Rama towards Sita? He does not
stop there. He proceeded to tell her: ” I suspect your conduct. You must have
been spoiled by Ravana. Your very sight is revolting to me. On you
daughter of Janaka, I allow you to go anywhere you like. I have nothing
to do with you. I conquerred you back and I am content for that was my
object. I cannot think that Ravana would have failed to enjoy a woman as
beautiful as you are.”
naturally Sita calls Rama low and mean
and tells him quite that she would have committed suicide and saved him
all this if when Hanuman first came he had sent her a message that he
abandoned her on the ground that she was kidnapped. To give him no
excuse Sita undertakes to prove her purity. She enters the fire and
comes out unscathed. The Gods satisfied with this evidence proclaim that
she is pure. It is then that Rama agrees to take her back to Ayodhya.
And what does he do with her when he
brings her back to Ayodhya. Of course, he became king and she became
queen. But while Rama remained king, Sita ceased to be a queen very
soon. This incident reflects great infamy upon Rama. It is recorded by
Valmiki in his Ramayana that some days after the coronation of Rama and
Sita as king and queen Sita conceived. Seeing that she was carrying some
residents of evil disposition began to calumniate Sita suggesting that
she must have conceived from Ravana while she was in Lanka and blaming
Rama for taking such a woman back as his wife. This malicious gossip in
the town was reported by Bhadra, the Court joker to Rama. Rama evidently
was stung by this calumny. He was overwhelmed with a sense of disgrace.
This is quite natural. What is quite unnatural is the means he adopts
of getting rid of this disgrace. To get rid of this disgrace he takes
the shortest cut and the swiftest means—namely to abandon her, a woman
in a somewhat advanced state of pregnancy in a jungle, without friends,
without provision, without even notice in a most treacherous manner.
There is no doubt that the idea of abandoning Sita was not sudden and
had not occurred to Rama on the spur of the moment. The genesis of the
idea the developing of it and the plan of executing are worth some
detailed mention. When Bhadra reports to him the gossip about Sita which
had spread in the town Rama calls his brothers and tells them his
feelings. He tells them Sita’s purity and chastity was proved in Lanka,
that Gods had vouched lor it and that he absolutely believed in her
innocence, purity and chastity. “All the same the public are
calumniating Sita and are blaming me and putting me to shame. No one can
tolerate such disgrace. Honour is a great asset, Gods as well as great
men strive to maintain it in tact. I cannot bear this dishonour and
disgrace. To save myself from such dishonour and disgrace I shall be
ready even to abandon you. Don’t think I shall hesitate to abandon
Sita.”
This shows that he had made up his mind
to abandon Sita as the easiest way of saving himself from public calumny
without waiting to consider whether the way was fair or foul. The life
of Sita simply did not count. What counted was his own personal name and
fame. He of course does not take the manly course of stopping this
gossip, which as a king he could do and which as a husband who was
convinced of his wife’s innocence he was bound to it. He yielded to the
public gossip and there are not wanting Hindus who use this as ground to
prove that Rama was a democratic king when others could equally well
say that he was a weak and cowardly monarch: Be that as it may that
diabolical plan of saving his name and his fame he discloses to his
brothers but not to Sita the only person who was affected by it and the
only person who was entitled to have notice of it. But she is kept
entirely in the dark. Rama keeps it away from Sita as a closely guarded
secret and was waiting for an opportunity to put his plan into action.
Eventually the cruel fate of Sita gives him the opportunity he was
waiting for. Women who are carrying exhibit all sorts of cravings for
all sorts of things. Rama knew of this. So one day he asked Sita if
there was anything for which she felt a craving. She said yes. Rama said
what was it. She replied that she would like to live in the vicinity of
the Ashrama of sage on the bank of the river Ganges and live on fruits
and roots at least for one night. Rama simply jumped at the suggestion
of Sita and said ” Be easy my dear I shall see that you are sent there
tomorrow “. Sita treats this as an honest promise by a loving husband.
But what does Rama do? He thinks it is a good opportunity for carrying
through his plan of abandoning Sita. Accordingly he called his brothers
to a secret conference and disclosed to them his determination to use
this desire of Sita as an opportunity to carry out his plan of
abandonment of Sita. He tells his brothers not to intercede on behalf of
Sita, and warns them that if they came in his way he would look upon
them as his enemies. Then he tells Laxman to take Sita in a chariot next
day to the Ashram in the jungle on the bank of the river Ganges and to
abandon her there. Laxman did not know how he could muster courage to
tell Sita what was decided about Sita by Rama. Sensing his difficulty
Rama informs Laxman that Sita had already expressed her desire to spend
some time in the vicinity of an Ashrama on the bank of the river and
eased the mind of Laxman. This confabulation took place at night. Next
morning Laxman asked Sumanta to yoke the horses to the chariot. Sumanta
informs Laxman of his having done so. Laxman then goes into the palace
and meets Sita and reminds her of her having expressed her desire to
pass some days in the vicinity of an Ashrama and Rama having promised to
fulfil the same and tells her of his having been charged by Rama to do
the needful in the matter. He points to her the chariot waiting there
and says ‘let us go!’ Sita jumps into the chariot with her heart full of
gratitude to Rama. With Laxman as her companion and Sumanta as coachman
the chariot proceeds to its appointed place. At last they were on the
bank of the Ganges and were ferried across by the fishermen. Laxman fell
at Sita’s feet, and with hot tears issuing from his eyes he said ‘
Pardon me, 0, blameless queen, for what I am doing. My orders are to
abandon you here, for the people blame Rama for keeping you in his
house.”
Sita abandoned by Rama and left to die in a jungle went for shelter in
the Ashrama of Valmiki which was near about. Valmiki gave her protection
and kept her in his Ashram. There in course of time Sita gave birth to
twin sons, called Kusa and Lava. The three lived with Valmiki. Valmiki
brought up the boys and taught them to sing the Ramayana which he had
composed. For 12 years the boys lived in the forest in the Ashrama of
Valmiki not far from Ayodhya where Rama continued to rule. Never once in
those 12 years this model husband and loving father cared to inquire
what had happened to Sita whether she was living or whether she was
dead. Twelve years after Rama meets Sita in a strange manner. Rama
decided to perform a Yadna and issued invitation to all the Rishis to
attend and take part. For reasons best known to Rama himself no
invitation was issued to Valmiki although his Ashram was near to
Ayodhya. But Valmiki came to the Yadna of his own accord accompanied by
the two sons of Sita introducing them as his disciples. While the Yadna
was going on the two boys used to perform recitations of Ramayana in the
presence of the Assembly. Rama was very pleased and made inquiries when
he was informed that they were the sons of Sita. It was then he
remembered Sita and what does he do then? He does not send for Sita. He
calls these innocent boys who knew nothing about their parents’ sin, who
were the only victims of a cruel destiny to tell Valmiki that if Sita
was pure and chaste she could present herself in the Assembly to take a
vow thereby remove the calumny cast against herself and himself. This is
a thing she had once done in Lanka. This is a thing she could have been
asked to do again before she was sent away. There was no promise that
after this vindication of her character Rama was prepared to take her
back. Valmiki brings her to the Assembly. When she was in front of Rama,
Valmiki said, ‘0, son of Dasharatha, here is Sita whom you abandoned in
consequence of public disapprobation. She will now swear her purity if
permitted by you. Here are your twin-born sons bred up by me in my
hermitage.’ ‘ I know,’ said Rama ‘that Sita is pure and that these are
my sons. She performed an ordeal in Lanka in proof of her purity and
therefore I took her back. But people here have doubts still, and let
Sita perform an ordeal here that all these Rishis and people may witness
it.”
With eyes cast down on the ground and with hands folded Sita swore ” As I
never thought of any man except Rama even in my mind. let mother Earth
open and bury me. As I always loved Rama in words, in thoughts, and in
deed, let mother Earth open and bury me! As she uttered the oath, the
earth verily opened and Sita was carried away inside seated on a golden
simhasana (throne). Heavenly flowers fell on Sita’s head while the
audience looked on as in a trance.
Next onwards Ambedkar talks about Shambhuka Vadha incident as follows: That means that Sita preferred to die
rather than return to Rama who had behaved no better than a brute. Such
is the tragedy of Sita and the crime of Rama the God. Let me throw some
search light on Rama the King. Rama is held out as an ideal King. But
can that conclusion be said to be founded in fact? As a matter of fact Rama never functions,
as a King. He was a nominal King. The administration as Valmiki states
were entrusted to Bharata his brother. He had freed himself from the
cares and worries about his kingdom and his subjects. Valmiki has very
minutely described the daily life of Rama after he became King.
According to that account the day was divided into two parts. Up to
forenoon and afternoon. From morning to forenoon he was engaged in
performing religious rites and ceremonies and offering devotion. The
afternoon he spent alternately in the company of Court jesters and in
the Zenana. When he got tired of the Zenana he joined the company of
jesters and when he got tired of jesters he went back to the Zenana .
Valmiki also gives a detailed description of how Rama spent his life in
the Zenana. This Zenana was housed in a park called Ashoka Vana. There
Rama, used to take his meal. The food according to Valmiki consisted of
all kinds of delicious viands. They included flesh and fruits and
liquor. Rama was not a teetotaller. He drank liquor copiously and
Valmiki records that Rama saw to it that Sita joined with him in his
drinking bouts*[f81] . From the description of the Zenana of Rama as
given by Valmiki it was by no means a mean thing. There were Apsaras,
Uraga and Kinnari accomplished in dancing and singing. There were other
beautiful women brought from different parts. Rama sat in the midst of
these women drinking and dancing. They pleased Rama and Rama garlanded
them. Valmiki calls Rama as a ‘Prince among women’s men ‘. This was not a
day’s affair. It was a regular course of his life.
As has already been said Rama never attended to public business. He
never observed the ancient rule of Indian kings of hearing the wrongs of
his subjects and attempting to redress them. Only one occasion has been
recorded by Valmiki when he personally heard the grievance of his
subjects. But unfortunately the occasion turned out to be a tragic one.
He took upon himself to redress the wrong but in doing so committed the
worst crime that history has ever recorded. The incident is known as the
murder of Sambuka the Shudra. It is said by Valmiki that in Rama’s
reign there were no premature deaths in his kingdom. It happened,
however, that a certain Brahman’s son died in a premature death. The
bereaved father carried his body to the gate of the king’s palace, and
placing it there, cried aloud and bitterly reproached Rama for the death
of his son, saying that it must be the consequence of some sin
committed within his realm, and that the king himself was guilty if he
did not punish it: and Finally threatened to end his life there by
sitting dharna (hunger-strike) against Rama unless his son was restored
to life. Rama thereupon consulted his council of eight learned Rishis
and Narada amongst them told Rama that some Shudra among his subjects
must have been performing Tapasya (ascetic exercises), and thereby going
against Dharma (sacred law); for according to it the practice of
Tapasya was proper to the twice-born alone, while the duty of the
Shudras consisted only in the service of the twice-born. Rama was thus
convinced that it was the sin committed by a Shudra in transgressing
Dharma in that manner, which was responsible for the death of the
Brahmin boy. So, Rama mounted his aerial car and scoured the countryside
for the culprit. At last, in a wild region far away to the south he
espied a man practising rigorous austerities of a certain kind. He
approached the man, and with no more ado than to enquire of him and
inform himself that he was a Shudra, by name Sambuka who was practising
Tapasya with a view to going to heaven in his own earthly person and
without so much as a warning, expostulation or the like addressed to
him, cut off his head. And to and behold! that very moment the dead
Brahman boy in distant Ayodhya began to breathe again. Here in the wilds
the Gods rained flowers on the king from their joy at his having
prevented a Shudra from gaining admission to their celestial abode
through the power of the Tapasya which he had no right to perform. They
also appeared before Rama and congratulated him on his deed. In answer
to his prayer to them to revive the dead Brahman boy lying at the palace
gate in Ayodhya, they informed him that he had already come to life.
They then departed. Rama thence proce
The Bene Israel claim that Chitpavans are also of Jewish origin.
Chitpavans with the rise of the Peshwa in the 18th century became known as military men.
Vinayak Damodar Savarkar, the founder of the Hindu nationalist political ideology Hindutva,
was a Chitpavan Brahmin and several other Chitpavans were among the
first to embrace it because they thought it was a logical extension of
the legacy of the Peshwas and caste-fellow Tilak.[37]
These Chitpavans felt out of place with the Indian social reform
movement of Phule and the mass politics of Gandhi. Large numbers of the
community looked to Savarkar, the Hindu Mahasabha and finally the RSS. , drew their inspiration from fringe groups in this reactionary trend.After Gandhi’s assassination by Nathuram Godse, a Chitpawan, Brahmins in Maharashtra, became targets of violence, mostly by members from the Maratha
caste. The motivating factor for the violence was not love for Gandhi
on the part of the rioters but the denigration and humiliation that the Marathas were subjected to due to their caste status.
Deshastha Brahmins believed that they were the highest of all Brahmins and looked down upon the Chitpavans as parvenus (a relative newcomer to a socio-economic class), barely equal to the noblest of dvijas. Even the Peshwa was denied the rights to use the ghats reserved for Deshastha priests at Nashik on the Godavari river.[51][full citation needed][52]
The rise in prominence of the Chitpavans compared to the
Deshastha Brahmins resulted in intense rivalry between the two
communities.19th century records also mention Gramanyas or village-level debates between the Chitpavans and Daivajnas, Chandraseniya Kayastha Prabhus and the Chitpawans, Saraswat Brahmins and the Chitpavans, Pathare Prabhus and the Chitpavans and Shukla Yujurvedi Deshastha Brahmins and the Chitpavans. These were quite common in Maharashtra., nowadays, some occasionally take non-vegetarian food.
The Peshwas were Chitpavan Brahmins, who ruled in the name of
Chhatrapati and became the power elite of the Maratha empire. The
Peshwas did not represent, politically or culturally, the whole Brahmin
or upper caste community.The Chitpavans hated and looked down upon the Deshasthas (and Karade
Brahmins) so much so that their cultural hostility survived until very
recently. And by the way, the RSS has mostly had Karades as
Sarsanghchalaks – from M.S. Golwalkar to Mohan Bhagwat. Not a single
Chitpavan has been elevated to that post, although a huge number of
Chitpavans are dedicated swayamsevaks, followers or fellow travellers.Peshwa Brahmin rulers, in their arrogance, are alleged to have sidelined
the other Brahmins as “inferiors” and humiliated the “untouchable”
communities. The Mahars were (and are) the largest of these communities,
but were among the “privileged” SC/STs, having been awarded some land
and honours during Shivaji’s rule.The term ‘Dalit’ is also a bit of a misnomer; it encompasses a dozen or
more castes — Matang, Mang, Dhor and so on. The hierarchy among these
Dalit subcastes is also extremely strong. A Mahar marrying a Matang or
Mang could lead to a huge, even bloody, honour conflict.Dr B.R. Ambedkar belonged to the Mahar community. But in his awakened
and global humanist vision, he appealed to all SC/STs to unite against
the systemic oppression. He did a historic and scholarly analysis of the
very caste system and called it a curse which must be annihilated.Hindutva cult ideologues hated Ambedkar viscerally, and even condemned a
‘shudra’ being appointed chairperson of the Constitution drafting
committee. The Chitpavan Brahminical RSS, more prominent until the 1960s and ‘70s,
was hostile to Dr Ambedkar and all SC/STs. The deeply researched book
on the journey of hindutva cult, Gita Press by Akshaya Mukul (Harper Collins), traces the hindutva cult hatred of Ambedkar.The Mahars from Maharashtra and Karnataka were in the East India
Company’s army – among the SC/STs they are believed to be a Martial
community, so it was natural that they took to army assignments.At Bhima-Koregaon in 1818, the Mahar soldiers fought the Peshwa-led
Maratha army, which had Marathas and Arabs, even some Mahars, and a few
Brahmin soldiers. In that sense, it was not a confrontation between
Brahmins and Mahars. The Peshwas had a larger force, but lost the
battle, in which Ambedkar’s grandfather had also fought on the winning
side. This is what made Ambedkar bring up the conflict as a sort of
identity issue. But after him, even the united SC/ST leadership of the
late 1960s (mostly Mahars, including his grandson Prakash Ambedkar)
could not consolidate all SC/STs, or even all Mahars.At the ground level, the hostility between the Marathas and SC/STs has
become sharper, particularly after the strident demand for reservation
by the Marathas. The Marathas have been in power in the state for all
years during the Congress rule. This community controls the levers of
political power, a large number of local co-operative banks, widespread
educational and other institutions. The Marathas comprise a little over
35 per cent of the state’s population, while the SC/STs account for
about 10 per cent.Maratha mobilisation began on a hyper-identity scale after the
Maratha-led Congress and NCP were dislodged from power and the BJP
formed the government under a Brahmin chief minister. The Centre and the
state were now under total command of the BJP and the RSS was the
remote control. The massive Maratha marches and district-wise
demonstrations by the community were not declared “anti-Brahmin”,
“anti-SC/ST” or “anti-OBC”.But SC/STs and OBCs were alarmed, because their reservation quota would
be adversely affected. Granting reservation to the Marathas would affect
their quota. So, counter morchas by the SC/STs and OBCs were organised.
As a result, hostility and tension was building up across rural
Maharashtra.
The flashpoint
Agricultural stagnation and farmers’ suicides, mostly from the
Maratha or OBC communities, had deepened anger against the BJP
government. But that combined resentment was waiting to explode one day,
and it did. The Bhima-Koregaon battle’s 200th anniversary was
interpreted as the defeat of the Brahmin-Peshwa-led Maratha power. So,
the victory celebrations brought out all caste contradictions – SC/ST vs
Maratha, SC/ST vs Brahmin, Maratha vs Brahmin (read RSS).
A conclusion appeared to have been drawn that the SC/STs welcomed the
British victory followed by their rule. This conclusion infuriated the
neo-nationalist and patriotic groups which have spread in the last three
years.
The internal rivalries and ambitions within the SC/ST movement added
yet another contradiction. Ramdas Athavle, seen by most SC/ST activists
as an opportunist who surrendered his Mahar identity to the Brahmins of
the RSS-BJP by aligning with them, was frontally challenged by Prakash
Ambedkar. The invitation to Jignesh Mevani, elected last month as an MLA
in Gujarat, was like adding fuel to the fire. Mevani had challenged the
entire Sangh Parivar in Gujarat, and particularly Narendra Modi. His
speeches in Bhima-Koregaon were bound to exacerbate the situation.
Sambhaji
Bhide, an 85-year-old “guru”, is a militant leader of the hindutva
cult brigades. He has dedicated followers, mostly Maratha youth,
although he is a Brahmin. He dons the name Sambhaji, taken from the son
of Chhatrapati Shivaji, to spread hindutva cult ideology among the
masses.
His campaign converted the confrontation into a Maratha-SC/ST conflict.
Finally, mayhem was let loose.
The intelligence department of the state failed in anticipating the
trouble. One of the reasons was that the Fadnavis government was
complacent. The RSS’s Chanakyas thought they had co-opted SC/STs into
their power circuit, while Marathas were being groomed as the “reserve
force” to fight the Congress, SC/STs and other detractors.
But the social engineering has boomeranged. The SC/ST-Maratha-Brahmin
triangle could change the power equation in the state as the 2019
election comes closer.
In his autobiography, Dr Charles , an
American scholar says that it is Very simple to define a Hindu. He says a
Hindu means “one who believes in anything and everything if said in the
name of god and shall never question its authenticity”.
The Brahmins claim that Lord Rama is
incarnated (came in human form) to study and understand the difficulties
of mankind. Is it really necessary for a god to incarnate Himself?? Can
he not understand the creation? Why should God become a donkey or a
cockroach in order to understand the sufferings of these creatures?
LORD RAMA
Lord Rama is the central character to the
Epic RAMAYAN (whose author was Valmiki) Rama is the son of Dasharath,
the king of Banaras. Dasharath had three wives, kaushalya, kaikeyi and
Smitra besides several hundreds concubines.
According to the Ramayana, Rama spent most of his life trying to save
His wife, Sita from the clutches of Ravan At the same time Rama was enjoying life to the full at every opportunity.
HOW RAMA WAS FOOLED BY SUKRIEVAN
When god Rama was exiled to the forest
together with his wife, sukrievan appeared as deer and fooled god Rama.
Although Rama was a “god”, he was not able to see through Sukreivan’s
disguise!
12 YEARS FOR RAMA, BUT ONE DAY TO RAVAN
To retrieve his wife from Devil Ravan,
god Rama sought the help of Hanuman, a monkey god. Hanuman agreed to
help Rama bring his wife back on condition that god Rama in turn help
him (Hanuman) to kill his twin brother prior to undertaking the mission.
I took more than twelve years for Hanuman to build a bridge and
accomplish the task while Ravan just took Sita and flew to Sri lanka in
just one day’s time Where is the bridge that Rama built?? Who is more
powerful – God Rama or Devil Ravan ? Would a god seek the help of
another god to murder a third god? If Hanuman could fly carrying big
mountains, he should have in the first instance carried and flown god
Rama to Sri Lanka, which would have resulted in early rescue of Sita.
Who knows what Ravan might have done to Sita during this period of
twelve years? Definitely a devil would have done only “devilish” things!
Before helping god Rama, Hanuman made Rama shoot his own twin brother
in the back and only then did Hanuman help god Rama How can a “god”
indulge in such a criminal act for personal gain?
BEEF EATING RAMA
When God Rama was told to go to forest,
he mournfully revealed to is mother: “if has been ordained that I have
to lose the kingdom, forego the princely comforts and the tasty, MEAT
DISHES. (Ayodha Kandam, 20, 26, 94th Chapters).
RAMA’S MANY WIVES
Mr. C.R. Sreenivasa lyengar’s translation
of Valmiki Ramayana says: “Though Rama had married Sita to be the
queen, he married many other wives for sexual pleasure in accordance
with the royal customs. (Ayodha Kandam 8th Chapter, page 28). (The term “Rama’s wives” as been used in many places in Ramayan).
RAMA’S DISRESPECT FOR HIS FATHER
Rama called his father ” A FOOL, AN IDIOT” (Ayodhya Kandam, 53rd Chapter).
RAMA’S CONTEMPT FOR WOMEN & LOW CASTES
Rama’s brother Laxmanon orders of Rama
disfigured and mutilated many women by cutting off her noses, breasts,
ears etc., and tortured them (Soorpanaki, Ayomuki). Rama said, “Women
should not be trusted” and that “Secrets should not be confided to the
wife” (Ayodhya kandam, Chapter 100). Sambuka was slain (by Rama) because
he was making penance which was forbidden to hime by Vedas as he was a
“Shudra” (Uttara kanadam, Chapter 76). Looking at is hand Rama said the
Sanskirt slogan “O right hand, you kill this Asche Shudra unhesitatingly
as killing this Shudra is the only way to get back the life of the
deceased Brahmin boy.” Are you not one of the limbs of Rama? (Valmiki
Ramayana)
Note: This Rama, who mercilessly took
away the life of Sambuka for no other fault than that of making penance,
is held as the Avatar (incarnation) of Vishnu (God)! If there were
kings like Rama alive now, alas! what would be the plight of those who
are called “Shudras?”.
LAXMAN DEATH
Laxman ,brother of Rama like an ordinary man, fell down into the river and was DROWNED. (Uttara Kandam, Chapter 106).
LUSTFUL SITA VS THE “IMPOTENT” RAMA
Sita told Rama “You are no better than a
woman-monger who lets his wife for hire and makes is livelihood. You
want to be profited by my prostitution”. Sita also told Rama “You lack
in POTENCE, manners and charm” & “She called her husband a
simpleton”. As soon as Sita stepped into Ravan’s palace her love towards
Ravan grew more. (Aranya Kandam, Chapter 54). When at length Rama asked
Sita to swear about her chastity, she declined and died. (Uttara
kandam, Chapter 97).
Kukuvavathy, sister-in-law of Rama, said
to him – “Oh Elder! How you love Sita more than you love yourself! come
with me and see what really is in your lovely wife’s heart. Still she
could not forget that fellow Ravan. Drawing a picture of Ravan on
hand-fan and pressing it closed to her bosom She is lying on your bed
with eyes closed thinking on and rejoicing at Ravan’s glories. Rama
sighed and went out to Sita’s house. There she was found sleeping
pressing to her breast the hand-fan on which Ravan’s picture was drawn
(This is found in pages 199, 200 of the Bengali Ramayana written by Mrs.
Chandravathi). If Rama loved Sita so much and Sita is held as an ideal
Hindu wife, can Hindu women tolerate their husbands leaving them in
forest for the years? Rama left Sita in forest after she became pregnant
and she delivered her two kids in forest. (DR. B. R. Ambedkar : Riddles
in Hinduism Maharashtra Govt. Publication, 1987).
WHAT LEADERS SAY ABOUT GOD RAMA?
“My Rama (god Rama) is not the Rama of
Ramayana”. Mahatma Gandhi “The Ramayana and Mahabaratha are nothing but
another Arabian Nights Story”. Jawaharlal Nehru
“Rama is not a God; but he is a fantasy hero” Rajagopalachari, First Governor-General of India and a great Brahmin leader.
“Ramayan is not a divine story; it is only a literature” (Kaliyuga Kamban, T.K. Chidambaranatha Mudaliar).
Babri Masjid was demolished by Rama Bhatkas claiming that it was his birth place.
LORD KRISHNA
Lord krishna was very fond of looking at
naked young girls. Once upon a time Krishna, in order to get a full view
of some bathing virgin girls, went to the extent of hiding their
clothes on the tree top just to get a panoramic view. Does he have
divine immunity from looking at naked women? He later paraded them naked
similar to India’s Hindus parading the female missionaries in public.
The Gita, a Holy book of the Hindus, quotes that when these bathing low
caste girls begged for the return of their clothes, Lord Krishna
demanded that they come out of the water with their hands raised instead
of covering their bodies. Oh my innocent Hindu brethren! Can this
action be attributed to God? Is this God capable of indulging in such
ungodly acts? Will Hindu mothers tolerate their son imitating god
Krishna??
THE RIDDLE OF RAMA AND KRISHNA
The “Times of India” reported on 12-11-87
that the Education Department, Government of Maharashtra, had published
a book called “The Riddles of Hinduism” by Dr. Ambedkar.
The report said that various statements
contained in the book aroused the ire of some Brahmins, particularly the
author’s observation on Rama & Dasharth’s many wives and also
Krishna’s moral character. (The Riddles of Rama and Krishna is available
from Dalit Saithya Academy, Bangalore-3).
GOD SHIVA, LORD GANESH & GODDESS PARVATHI.
According to Hinduism, god Shiva’s head
is the source of the river Ganges and his head is also the place where
the moon is located (if this was really a fact then why should America
send astronaut Neil Armstrong 240,000 miles away to the moon) According
to Puranas, goddess Parvathi, wife of God Shiva, sought Shivas’s
permission to have a baby When Shiva refused, Paravathi took dirt from
her body and created Lord Ganesh. (The late E.V.R. Preiyar used to call
this god a “bundle of dirt”). Later God Shiva mistakenly chopped off his
own son’s head. How could a God make such a foolish mistake? Would such
a god solve your problems or make them more complicated? To rectify his
error God Shiva severed the head of baby elephant and transplanted in
onto his son who then become known as the Elephant headed god. His
statues are usually found near river-sides where he is said to be
looking for a bride resembling his mother! (There is a different version
to this story which, for decency’s sake, cannot be printed here).
KALI GODESS OF VIOLENCE
A recent report by the press trust of
India stated that during the past three years more than 2,500 young boys
and girls were sacrificed to goddess kali in India An AFP’s recent
reports say: Hundreds of young boys and virgin girls are sacrificed
every month for the deity Kali. In one case Rama Sewak hacked his eight
year old son to death in broad daylight in Delhi becuase Godess Kali had
told him he woudl come back to life and bring him good fortune.
Bloot-thirsy kali is worshipped opnely in te length and breadth of
India. Kali’s statue stands naked aside the inanimate body of the Hindu
deity Siva, tongue stuck out with blood dripping from fang-like teeth.
She holds a noose, a skull-topped staff, a blood-encrusted sword and a
severed head. She is also known as Durga, Devi, Shaktima, Uma and
Parvathi in manifestations.
PORNOGRAPHY IN RAMAYANA
Dr. Charles claims that Ramayana contains
much pornographic materials and cannot be read in public. He gives the
following examples.
Rama’s description of Sita’s beauty which
is lewdly detailed (refer to C.R Srinivasa lyengar’s translation of
Aranya Kandam – Chapter 46). In Kiskind Kandam, Rama explains to
Lakshmana of his sexual experience with Sita.
BRAHMINS AS BEEF-EATER
According to the Ramayana, the Aryans
(Brahmins) used to drink liquor (nine different kinds), eat beef, marry
many wives and prostitution was an accepted way of life amongst the
priests and gods. “Sura” means alcoholic drink. All the Aryan gods drink
“sura” and hence they are called suras as against a suras wo don’t
drink. Ravana was an asura.
Periyar E.V.Ramaswamy, a great Hindu leader of Tamil Nadu, was a worshipper of Ravan because Ravana was a Dravidian.
Ramanaya also recounts the story of king
Dasaratha who, in order to have a baby son, made a big sacrifice (yagam)
of sheep, cattle, horses, birds and snakes. He then delivered his three
wives Kaushaliya, Sumatirai and Kaikeyi to three priests. These holy
men, having fully satisfied their carnal desire, returned the ladies to
the king. By this means, the king was able to have three sons-Ram,
Lakshman and Bharat (Bala Kandam, Chapter 14. For more details on yagam,
refer to the book “Gnana Surian”, published by the kudi Arasu Press.)
Does it mean Rama was born to a Brahmin?
The Ramayana tells us much about the
unlawful relationship of incest but we do not feel it appropriate or
decent for it to go in details (Please refer to Aranya Kandam, chapter
45 verses 122, 123, 124, & 125). The following Aryan practices will
reveal how immorality and indecency are sanctified in the name of
Hinduism.
LINGAM & YOUNI
Lingam and Yoni in Sanskrit means the
male and female sexual organs respectively. Hindus are allowed to
worship anything – including sexual organs. It is not unknown for them
to name their children as Shiva Lingam (God Shiva’s sexual organ) or
Rama Lingam (God Rama’s sexual organ), (in some places in Karnataka, the
gods demand both male and females to pray naked together).
DEVADASI (RELIGIOUS PROSTITUTION).
The Devadasi system was set up, according
to a Times of India report (10-11-87), as a result of conspiracy
between the feudal class and the priests (Brahmins). The latter, with
their ideological and religious hold over the peasants and craftsmen,
devised a means that gave prostitution their religious sanction. Poor
low-caste Hindu girls, initially sold at private auctions, were later
“dedicated” to the temples. They were then initiated in to prostitution
Even to this day this religious prostitution blessed by Hindu religion
is still alive in Karnataka and Maharashtra.
BHARAT NATYAM & THE BRAHMINS
The Bharat Natyam is a dance performance
which, because of the Brahmin media, has gained much recognition as a
form of art. The celebrated Bharat Natya expert, Rukmini Devi, admits in
National Geographic video program, that the Barahta Natayam was really
the art of Devadasis (temple prostitutes) to please their
audience,priests,wandering Gurus and admirers. This is the reason why
you might have seen various Baratha Natyam postures in Hindu temples.
May be like the art of KARATE of the Japanese, the BHARAT NATYAM is a
national art to the Brahmins and very much part of their hindu Devadasi
culture.
THE KAMASUTRA
Brahmins has also created Kamasutra – a set of instructions on how to
Have sexual intercourse. Some of the
postures detailed in Kamasutra are so complex that they can only be
performed with the help of one or more ASSISTANTS! Some Hindu temples
have stone carvings of Kamasutra sexual poses and Hindus worship them.
THE DEVADASI SYSTEM THRIVES
UNI. – TIMES OF INDIA – 10th Nov 1987: confirms that the practice of
Dedication young Harijan (Hindu) girls
(Mahars, Mangs, Dowris and Chambhar) at childhood to a goddess, and
their initiation into prostitution when they attain puberty continues to
thrive in Karnataka, Andhra Pradesh and other parts of South India.
This is largely due to social backwardness, poverty and illiteracy,
according to a study by two doctors of the India Health Organization.
The report clearly indicates that the
Devadasi system was the result of a conspiracy between the hindu feudal
class and the priests (Brahmins) who with their hindu ideological and
religious hold over the peasants and craftsmen, devised a hindu way of
practice which acquired religious sanctions. They noted in their study
on – “Devadasis” – “the link between hindu religious culture and child
prostitution”.
The study revealed that girls from poor
Hindu families were sold after puberty at private auctions to a master
who initially paid a sum of money to the families ranging from 500 to
Rs. 5,000. The study, made during health camps organized by the World
Health Organization (WHO) in the Devadasi populated areas, revealed that
the dedicated girls formed 15 percent of the total women involved in
prostitution in the country, and as much as 70 percent of the
prostitutes in the border districts of Karnataka and Maharashtra.
Voice of All Awakened Aboriginal Societies (VoAAAS)
True Teachings of The Awakened One
On Families
How a family loses or preserves its wealth
True Teachings of The Awakened One
On Families
How a family loses or preserves its wealth.
“In
every case where a family cannot hold onto its great wealth for long,
it is for one or another of these four reasons. Which four? They don’t
look for things that are lost. They don’t repair things that have gotten
old. They are immoderate in consuming food and drink. They place a
woman or man of no virtue or principles in the position of authority. In
every case where a family cannot hold onto its great wealth for long,
it is for one or another of these four reasons.
விழித்தெழுந்த ஒருவரின் உண்மையான போதனைகள்
குடும்பங்கள் மீது
எப்படி ஒரு குடும்பம் இழந்ததை அல்லது அதன் செல்வத்தை காக்கிறது.
எல்லா
சந்தர்ப்பத்திலும் ஒரு குடும்பம் நீண்ட காலம் அதன் பெரும் செல்வம்
மீது தக்க வைக்க முடியாததற்கான காரணம், இந்த நான்கு காரணங்கள். ஒன்று
அல்லது மற்றொரு உள்ளது. எந்த நான்கு? அவர்கள் இழந்தது என்று விஷயங்களை
பார்க்க வேண்டாம். அவர்கள் காணாமல் போனவற்றை தேடுவதில்லை. பழைய பொருட்களை
சரி செய்வது இல்லை . அவர்கள் உணவு மற்றும் பானம் நுகருவது மிதமிஞ்சி உள்ளன.
அவர்கள் எந்த நல்லொழுக்கம் அல்லது கொள்கைகளை உள்ள ஒரு பெண் அல்லது ஆணை
அதிகாரம் நிலையில் வைப்பதில்லை .
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https://www.youtube.com/watch?v=Jz4WfqPbvDI Satipaṭṭhāna 108 Discussion D2 - 1st person direct speech vs anatta Sutta Workshops by Ayasma Aggacitta Published on Dec 29, 2013 This video is about 108 Discussind D2 - 1st person anatta Category Education License Creative Commons Attribution license (reuse allowed)
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https://www.youtube.com/watch?v=dBnHHgDHVuQ Satipaṭṭhāna 109 Discussion D3 What is “whole body”?/How to “calm the bodily formation” Sutta Workshops by Ayasma Aggacitta Published on Jan 20, 2014 Category Education
https://www.youtube.com/watch?v=yUFCtkW3_Fc Satipaṭṭhāna 110 Discussion D4 How to contemplate internally/externally Sutta Workshops by Ayasma Aggacitta Published on Jan 20, 2014 Category Education
https://www.youtube.com/watch?v=BC_3UBpRMEU Satipaṭṭhāna 112 1.3 Section on Clear Knowing Sutta Workshops by Ayasma Aggacitta Published on Jan 20, 2014 Chanting of Sampajāna·pabba Explanation 3:49 Category Education
https://www.youtube.com/watch?v=hRpfT04P3XM Satipaṭṭhāna 114 Discussion D5 How to dwell independently, without clinging Sutta Workshops by Ayasma Aggacitta Published on Jan 20, 2014 Category Education
https://www.youtube.com/watch?v=P-aVYjenBTk Satipaṭṭhāna 116 Question & Answers Sutta Workshops by Ayasma Aggacitta Published on Jan 20, 2014 Ānāpānasati and nimitta Will the Tipiṭaka be updated? 22:35 Category Education
Ānāpānasati and nimitta Will the Tipiṭaka be updated? 22:35
.
https://www.youtube.com/watch?v=f9O0SvCizwI Satipaṭṭhāna 205 Guided Meditation on Elements while Standing Sutta Workshops by Ayasma Aggacitta Published on Jan 4, 2014 Category Education
https://www.youtube.com/watch?v=YobxzshRitI SVW 211 Comments & Q&A on the Meditations Sutta Workshops by Ayasma Aggacitta Published on Mar 3, 2016 Comments, Q&A on the 3 guided meditations. Category Education
https://www.youtube.com/watch?v=vcR1Xgplfhw Satipaṭṭhāna 217 Questions & Answers Sutta Workshops by Ayasma Aggacitta Published on Jan 5, 2014 What is nāma-rūpa? 0:09 Comments on Abhidhamma 4:44 When to switch from ānāpāna to cittānupassanā? 7:37 Combining ānāpāna, Mahasi and Sayadaw U Tejaniya methods 15:10 Is vipassanā insight or Mahasi method? 17:43 Category Education
Sutta Workshops by Ayasma Aggacitta Published on Jan 5, 2014 Questions & Answers 16:12 A yogi’s experience of elements 00:30 Is the self form or consciousness? 5:22 05:52 For one not good at visualisation, how to meditate on body parts? 06:50 After removing and heaping up the body parts, can we reduce them to the elements? 09:01 Are the 4 elements conceptual or real? 10:40 How can Buddhist meditation and qigong be combined? 15:02 Category Education
Questions
& Answers 16:12 A yogi’s experience of elements 00:30 Is the self
form or consciousness? 5:22 05:52 For one not good at visualisation, how
to medit…
https://www.youtube.com/watch?v=pN8QQv0QpBI Satipaṭṭhāna 302 4.1 Section on Hindrances Sutta Workshops by Ayasma Aggacitta Published on Jan 5, 2014 Chanting of Nīvaraṇa·pabba Special Significance of Dhammānupassanā 7:03 Food for Thought: Why is Dhammānupassanā phrased differently from Kāyānupassanā? 9:30 Explanation of Hindrances 12:25 Category Education
Presentation 1:29 Explanation on Conditions for Prevention of Hindrances 15:33 Q&A: Shouldn’t the…
https://www.youtube.com/watch?v=yu35cEWUrx0 Satipaṭṭhāna 313 Discussion D16 What is sati as an awakening factor? Sutta Workshops by Ayasma Aggacitta Published on Jan 6, 2014 Presentation Category Education
இந்த நூட்கள்
வெளியீடு காட்சிமுறை உருவரைக்குறிப்பு தேவனாகரி எழுத்துப் பிரதியில் திபிடக
முக்கூடைகளின் சஹ்ஹுவ ஸாக்யன (ஆறாவது மன்றம்) பதிப்பு. விநய பியுயக
Vinaya Piμaka (மூன்று மண்டலங்கள், 5 நூட்களாக அச்சடிக்கப்பட்டது)
1.ஸுத்த விபாக(ஒரு சர மண்டலம்) [பிக்குக்கள் மற்றும் பிக்குனிகளுக்கான
தன்னகம் கொண்ட விதிகளின் இரண்டு நூட்கள்] திபிடக முக்கூடைகள் ஸுத்த பியுயக ( ஐந்து திரட்டுகள்)
நெறி முறைக் கட்டளை ஆணைக் கூடை தம்மா பற்றி புத்தர் கற்பித்த மெய்ம்மை சாறு நிரம்பியது. அது பதினாயிரம் விஞ்சி மிகுதியாக நெறி முறைக் கட்டளை ஆணை நிரம்பியது. அது நிகாய ( ஒரு பேரெண்ணிக்கை, ஒன்றுகூடுதல் ஒரு வகை, வரிசைமுறை, குவியல், ஓர் கூட்டமைப்பு, பொதுநோக்கங்கள் கொண்ட, ஒருங்கு கூட்டுதல், ஒரு குடும்பமரபுக் குழு, கருத்தூன்றி நீடித்த ) என அழைக்கப்படும் ஐந்து திரட்டுகளாக பிரிந்துள்ளது. நீளமான நிகாய (திரட்டுகள்) புத்தரால் கொடுக்கப்பட்ட 34 நீளமான போதனையுரைகள் கொய்சகமாக்கப்பட்டது. மத்திம (நடுத்தரமான) நிகாய (திரட்டுகள்)
புத்தரால் கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட விஷயங்கள் செயல் தொடர்பு உடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது. குவியல் நிகாய (திரட்டுகள்)
குவியல் நிகாய (திரட்டுகள்) என அழைக்கப்படும் நெறி முறைக் கட்டளை ஆணை அவற்றினுடைய பொருளுக்கு ஏற்ப 56 பங்குவரி குவியலாக கொய்சகமாக்கப்பட்டது. அது மூவாயிரம் விஞ்சி மிகுதியாக மாறும் தன்மையுள்ள நீளம் ஆனால் பெரும்பாலும் ஒப்பு நோக்காக சுருக்கமான நெறி முறைக் கட்டளை ஆணை நிரம்பியது. கூடுதல் அங்கமான (ஆக்கக்கூறு) நிகாய (திரட்டுகள்)
இறங்குதல் காரணி, கருத்தைக் கவர்கிற, கீழ் நோக்கி அல்லது ஏறத்தாழ தற்போதைக்கு உதவுகிற என அழைக்கப்படும் பதினொன்று பங்குவரி, ஒவ்வொன்று கொய்சகமாக்கப்பட்டது நெறி முறைக் கட்டளை ஆணை கணக்கிடல் ஆக்கை ஒரு குறிப்பிட்ட கூடுதல் ஆக்கக் கூறு எதிராக அவை முன்னோடி மாதிரி இறங்குதல் காரணி. அது ஆயிரக்கணக்கான பெரும்பாலும் சுருக்கமான நெறி முறைக் கட்டளை ஆணை நிரம்பியது. தன்னகம் கொண்டிரு சுருக்கமான, சிறிய நிகாய (திரட்டுகள்)
சுருக்கமான, சிறிய நிகாய (திரட்டுகள்) வாசகம் மற்றும் ஆலோசனை மிக்க மாதிரி தணிந்த இரண்டு படுகைகள் : தம்மபத (ஒரு சமய சம்பந்தமான முற்றுத் தொடர் வாக்கியம் , மூன்று கூடைகள் நூட்கள் ஒன்றின் பெயர் , தம்மாவின் உடற்பகுதி அல்லது பாகம்), உதான (வார்த்தைகளால், மேல்நோக்கிய பேரார்வம், ஆவல் கொண்ட அல்லது மகிழ்ச்சி கூற்று, சொற்றொடர் , உணர்ச்சிமிக்க உறுதலுணர்ச்சி, மகிழ்ச்சி அல்லது மனத்துயரம் இரண்டனுள் ஒன்று), இதிவுத்தக ( இது குத்தகனிகாய நான்காம் புத்தகம் பெயர்), ஸுத்த ( ஒரு சரம், இழை ,: புத்தசமயம், சவுகதநூல் ஒரு பாகம்; ஒரு விதி, நீதி வாக்கியம் இறங்குதல் காரணி),தேரகாத-தேரிகாத( தேராக்களுக்கு உரியதானது), மற்றும் ஒரு சரடு ஜாதக ( பிறப்பு , பிறப்பிடம் , ஒரு பிறப்பு அல்லது : புத்தசமயம் விவேகம் வாழ்தல் , ஒரு ஜாதக, அல்லது புத்தரின்
முந்திய பிறப்பு கதைளில் ஒன்று.)
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The 14th Tripitaka Chanting in Bodhagaya, India competed recently. Theravda monks and nuns from…
The
14th Tripitaka Chanting in Bodhagaya, India competed recently. Theravda
monks and nuns from India, Nepal, Thailand, Myanmar, Laos, Vietnam,
Bangladesh and some other countries.
www.bodhitv.tv
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Bodhi TV : Report :
Tripitaka Chanting Bodhagya 2018 Bodhi TeleVision Published on Dec 20, 2018 The
14th Tripitaka Chanting in Bodhagaya, India competed recently. Theravda
monks and nuns from India, Nepal, Thailand, Myanmar, Laos, Vietnam,
Bangladesh and some other countries.
www.bodhitv.tv
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In Pali and Sanskrit literature BODHI means Awakening, is a title given
in Buddhism to the specific awakening experience attained by Buddha.
BODHI is most commonly translated into English as enlightenment;
however, a more accurate translation is awakening or understanding.
After attainment of BODHI, it is believed one is freed from the cycle of
samsara: Birth, Suffering, Death and Rebirth. BODHI is attained only by
the accomplishment of the Paramitas (Completeness of merits), when the
Four Noble Truths are fully grasped and all Karma has reached cessation.
Why BODHI Television?
Broadcasting technology has stirred a revolution that is altering the
lives of millions of people in the world, overcoming the barriers of
climate and geography, leap-fogging technological gaps in reaching the
message of various subjects to the largest cross section of the society
and bridging the information and knowledge gap existed between countries
and people. An initiative is underway from private initiative to
utilize such technology to propagate Buddhism and to bring live glimpse
of Lumbini, the birthplace of Lord Buddha to the world in conformity.
This will not only open new horizon for the Buddhist followers of the
world but also contribute to promoting the image of Nepal with the
message of peace.
BODHI Television, a dedicated
organization, has been established with the objective of disseminating
information on matters related to different aspects of enlightenment
process of teaching of the Buddha. It aims to bring the most enhanced
and professional television broadcasting service in High Definition (HD)
format to the world as exponent of the Buddha and Buddhism for the
attainment of NIRVANA. The process of understanding peace building
measure with noble guidance of the Buddha, in today’s chaotic world, can
be one essential approach for strengthening harmony among all living
beings. This benevolent objective of reaching out of world with messages
of Peace from the Buddha will be the perpetual effort of BODHI
Television.
Establishment and promotion of peace in the
present world is the most important subject for all of us. In this
context, it is necessary and important to educate, inform and motivate
the people from all over the world about the important of peace for
which the dissemination of the teaching of Lord Buddha is vital.
What is in BODHI Television?
Bodhi is a Television channel that, at the core of it, carries the moss
at compassionate feeling of helping world peace through audio/visual
broadcast. The programming will contain discourses by Buddhist scholars
and Venerable Gurus, documentaries, travelogues, most soothing musical
performances, talk programs with venerable gurus, teaching methods of
meditation, history, news from around the world and many more including
language teaching and scripts such as Pali, Sanskrit, Chinese, Japanese,
Tibetan etc. among others.
As our primary goal, we are
focused on delivering contents related to Buddhism, teachings and
practices through the window of Lumbini to the world. The challenging
part of this broadcasting will be the balance of contents of the
followers of different practices without criticizing or promoting any
one practice over the others. The core concept of this channel will be
to carry the message of Buddha through neutral contents to the world
from the birthplace of Shakyamuni Buddha, Lumbini…. The program to
extend transmission of live activities and pictures coverage from
Lumbini will be the main highlight. This will not only gather interest
of Buddha followers but anyone gets to observe Lumbini live from
wherever they are.
Lumbini – The birthplace of Sakyamuni Buddha
“After I am no more, O Ananda! Men of belief will visit the place with
faith, curiosity and devotion. Lumbini, the place where I was born, the
path to ultimate peace is spiritual discipline” – The Buddha
Nepal is the birth place of Shakyamuni Buddha and the fact has long
been established through numerous excavations and archeological,
historical evidences and strengthened by the time-transcending Asoka
Pillars.
The birth place of Shakyamuni Buddha, Lumbini
is 280 km southwest of the capital city of Kathmandu. The place has a
religious valued to the Buddhist community like no other place in the
world. The followers of peace throughout the world felt the need of
conservation and reservation of this religious landmark. A master plan
was designed by the famous architect Late Professor Kenjo Tange of Japan
for the development of this greatest pilgrimage site of all follower of
the philosophy of peaceful co-existence.
Lumbini, as of 1997, is an UNESCO World Heritage Site specifically nominated for the International World Heritage program.
https://www.youtube.com/channel/UCjow… Category Education இப்பொழுது,
பந்த்தே, எது முதலாவது எழும்புவது புலனுணர்வா,ஞானங் அடுத்ததா? அல்லது
ஞானங் முதலாவது மற்றும் புலனுணர்வு அடுத்ததா? அல்லது ஒரே நேரத்தில்
புலனுணர்வும் ஞானமும் எழும்புகிறதா? ஸஞ்யா கொ பொத்தபாதப தமங் உப்பஜ்ஜதி
பச்சா ஞானங். ஸன்யுப்பாதா ச பன ஞானுப்பாதொ ஹோதி. ஸொ ஏவங் பஜானாதி:
இதப்பச்சாயா கிர மெ ஞானங் உதபாதிதி. இமினா கொ ஏதங் பொத்தபாத பரியாயென
வேதிதப்பங், யதா ஸஞ்யா பதமங் உப்பஜ்ஜதி பச்சா ஞானங், ஸன்யுப்பாதொ ச பன
ஞானுப்பாதொ ஹோதி’தி. பொத்தபாத, முதலாவது புலனுணர்வும் பின்னால் ஞானம் எழும்புகிறது.மற்றும் புலனுணர்வு எழும்புகிறபோது ஞானம் எழும்புகிறது. ஒரு பிரித்தறியும் நிலை சார்ந்துள்ள என்னுடைய இந்த ஞானம் எழும்பியது. இவ்வழியான வரம்பின் காரண ஆய்வால் ஒருவர் எப்படி முதலாவது புலனுணர்வு எழும்புகிறது மற்றும் ஞானம் அடுத்து என்று உணர முடியும் மற்றும் எவ்வாறு புலனுணர்வு எழும்பியதால், ஞானம் எழும்பிமயது என்றும்.
Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness
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Truth of Life Published on May 5, 2018 TRIPITAKA in English Tipitka Vinay pitaka Sutra Pitaka Abhidhamma Milind Panha Nagasena Nagarjuna
Dipavamsa three baskets Buddhist Scripture suttavibhanga First council
upali Digha Nikaya Kamma Majjhima Nikaya Samyutta Nikaya Anguttara
Nikaya Khuddaka Nikaya Questions of King Milinda Sialkot Pakistan India
King Menander Bactria sagala Nagasena what is Nagasena chariot axile
wheels sister vajira enlightenment Nagarjuna sage prajnaparamita nobule
eight fold path shunyata sunyata emptiness voidness
A - मुख्य वीडियो Main Vedio
1) भाग एक - हिन्दू धर्म ब्रह्माण्ड ईश्वर व हम Part One-Hindu religion Universe God and We in Hindi
बौद्ध धर्म बुद्ध धर्म महात्मा बुद्ध भगवान बुध्द महापरिनिर्वाण गौतम
बुद्ध सिद्धार्थ कपिलवस्तु लुम्बिनी बोधगया त्रिपिटक तीन पिटारी पाली भाषा
विनय पिटक सुत्त पिटक दीघ निकाय मजझिम निकाय संयुक्त निकाय अंगुत्तर निकाय
खुद्दक निकाय अभिधम्मपिटक Bauddh dharma buddha dharm mahatma buddha
bhagwan buddha mahaparinirva gautam buddha siddharth kapilavastu lumbini
bodhagaya Tripitaka teen pitari pali bhasha vinay pitaka sutta pitaka
digha nikay majjim nikay sanyukt nikay anguttar nikay khuddhak nikay
abhidhammpitak Mahamaya bodhisatva devdah prajapati gautami hansa
devadatt baan yashodhara rogi mratu sanyashi virakti sambodhi rahul
jaramaran mahanishkraman alarkalam uddak ramputra vaishakh purnima
bodhisatva samyak sambuddh janma maran chakra bavsansaran chakra
dharmachakrapartivatan Achut sumeet shudra brahman rajgeer
chamtkar ek tola peeli sarso gohatya pashu bali mansahar shakahar
karmakand andhvishwas daku ungali mala kushinagar mahaparinirva bauddh
sangeeti महामाया बोधिसत्व देवदह प्रजापति गौतमी हंस देवदत्त बाण यशोधरा
रोगी मृत्यु सन्याशी विरक्ति संबोधि राहुल जरामरण महाभिनिष्क्रमण अलार कलाम
उद्दक रामपुत्र वैशाख पूर्णिमा बोधिसत्व सम्यक संबुध्द जन्म मरण चक्र
भावसंकरण चक्र धर्मचक्रप्रवर्तन अछूत सुमीत शूद्र ब्राह्मण राजगीर चमत्कार
एक तोला पीली सरसों गौहत्या पशु हत्या बलि मांसाहार शाकाहार कर्मकांड
अंधविश्वास डाकू उँगलिमाल कुशीनगर महापरिनिर्वाण बुध्द संगीति Magadh
samrat ajatashatru mahakashayap kalashok sabakami vaishali samrat ashoka
mogaliputaa tisya kundal van kashmeer raja kanishka chakravarti samrat
ashoka kalinga yuddha shilalekh abhilekh bharat ka rashtriya dhawja
rashtriya chinha ashok chakra saranath stambh sihchatrurmukh arihant
ishwar kaisa hai arya satya char dhukkha Pratityasamutpad dwadas nidan
arya ashtang marga buddha ke updesh hathi andha sakar nirakar manav
jaisa मगध सम्राट अजातशत्रु महाकाश्यप कालाशोक सबाकमी वैशाली सम्राट
अशोका मोगलीपुत्त तिष्य कुण्डलवंन कश्मीर राजा कनिष्क चक्रवर्ती सम्राट
अशोक कलिंग युद्ध शिलालेख अभिलेख भारत का राष्ट्रीय ध्वज तिरंगा राष्ट्रीय
चिह्न अशोक चक्र सारनाथ स्तंभ सिहचतरुर्मुख अरिहंत ईश्वर कैसा है आर्य
सत्य दुख प्रतीत्यसमुत्पाद द्वादश निदान आर्य अष्टांग मार्ग बुद्ध के
उपदेश हाथी अंधा साकार निराकार मानव जैसा parmeshwar putra tantrik kriya
tatva anishwarvad aatma ishwar jagat adhyatmik dukkh sharirik dhukk
mansik aadhibhautik aadhidavik dukkh samuday depending origination
karyakaran ka siddhant karya karan nimitt upadan barah ango vala karano
ki shrinkhala bhav chakra sansar chakra jaramaran jati bhav upadan
trishna vedna sparsh shdayatan namroop vigyan chetana sanskar avidhya
budhatva third nobal truth nirvana nibban dukka nirodh marg परमेश्वर
पुत्र तांत्रिक क्रिया तत्त्व अनीश्वर वाद आत्मा ईश्वर जगत अद्यात्मिक दुख
शारिरिक दुख मानसिक आधिभौतिक आधिदैविक दुख समुदाय उत्पत्ति का सिद्धांत
कार्य कारण निमित्त उपादान बारह अंगों वाला कारणों की श्रृंखला भाव चक्र
संसार चक्र जरामरण जाती भव उपादान तृष्णा वेदना स्पर्श षडायतन नामरूप
विज्ञान चेतना संस्कार अविद्या बुद्धत्व निर्वाण निब्बान दुख निरोध मार्ग
सम्यक दृष्टि सम्यक संकल्प सम्यक वाक वाणी सम्यक कर्मान्त सम्यक आजीविका
सम्यक व्यायाम समय स्मृति सम्यक समाधि right concentration right
mindfulness right effort right livelihood right action right speech
right resolve right views Ahinsa asteya अहिंसा अस्तेय क्षणिक वाद अनात्मवाद अर्थक्रिया करित्व का सिद्धांत नागार्जुन चारकोटी मध्यम मार्ग नास्तिक माध्यमिक enlightment Category People & Blogs
Dīgha Nikāya [dīgha: long] The Dīgha Nikāya gathers 34 of the longest discourses given by the Buddha. There are various hints that many of them are late additions to the original corpus and of questionable authenticity.
நீளமான நிகாய (திரட்டுகள்) புத்தரால் கொடுக்கப்பட்ட 34 நீளமான போதனையுரைகள் கொய்சகமாக்கப்பட்டது.
Majjhima Nikāya [majjhima: medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.
மத்திம (நடுத்தரமான) நிகாய (திரட்டுகள்)
புத்தரால் கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட விஷயங்கள் செயல் தொடர்பு உடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.
Saṃyutta Nikāya [samyutta: group] The Saṃyutta Nikāya gathers the suttas according to their subject in 56 sub-groups called saṃyuttas. It contains more than three thousand discourses of variable length, but generally relatively short.
குவியல் நிகாய (திரட்டுகள்)
குவியல் நிகாய (திரட்டுகள்) என அழைக்கப்படும் நெறி முறைக் கட்டளை ஆணை அவற்றினுடைய பொருளுக்கு ஏற்ப 56 பங்குவரி குவியலாக கொய்சகமாக்கப்பட்டது. அது மூவாயிரம் விஞ்சி மிகுதியாக மாறும் தன்மையுள்ள நீளம் ஆனால் பெரும்பாலும் ஒப்பு நோக்காக சுருக்கமான நெறி முறைக் கட்டளை ஆணை நிரம்பியது.
Aṅguttara Nikāya [aṅg: factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized in eleven sub-groups called nipātas, each of them gathering discourses consisting of enumerations of one additional factor versus those of the precedent nipāta. It contains thousands of suttas which are generally short.
கூடுதல் அங்கமான (ஆக்கக்கூறு) நிகாய (திரட்டுகள்)
இறங்குதல் காரணி, கருத்தைக் கவர்கிற, கீழ் நோக்கி அல்லது ஏறத்தாழ தற்போதைக்கு உதவுகிற என அழைக்கப்படும் பதினொன்று பங்குவரி, ஒவ்வொன்று கொய்சகமாக்கப்பட்டது நெறி முறைக் கட்டளை ஆணை கணக்கிடல் ஆக்கை ஒரு குறிப்பிட்ட கூடுதல் ஆக்கக் கூறு எதிராக அவை முன்னோடி மாதிரி இறங்குதல் காரணி. அது ஆயிரக்கணக்கான பெரும்பாலும் சுருக்கமான நெறி முறைக் கட்டளை ஆணை நிரம்பியது. தன்னகம் கொண்டிரு
Khuddaka Nikāya [khuddha: short, small] The Khuddhaka Nikāya short texts and is considered as been composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā and Jātaka form the ancient strata, while other books are late additions and their authenticity is more questionable.
சுருக்கமான, சிறிய நிகாய (திரட்டுகள்)
சுருக்கமான, சிறிய நிகாய (திரட்டுகள்) வாசகம் மற்றும் ஆலோசனை மிக்க மாதிரி தணிந்த இரண்டு படுகைகள் : தம்மபத (ஒரு சமய சம்பந்தமான முற்றுத் தொடர் வாக்கியம் , மூன்று கூடைகள் நூட்கள் ஒன்றின் பெயர் , தம்மாவின் உடற்பகுதி அல்லது பாகம்), உதான (வார்த்தைகளால், மேல்நோக்கிய பேரார்வம், ஆவல் கொண்ட அல்லது மகிழ்ச்சி கூற்று, சொற்றொடர் , உணர்ச்சிமிக்க உறுதலுணர்ச்சி, மகிழ்ச்சி அல்லது மனத்துயரம் இரண்டனுள் ஒன்று), இதிவுத்தக ( இது குத்தகனிகாய நான்காம் புத்தகம் பெயர்), ஸுத்த ( ஒரு சரம், இழை ,: புத்தசமயம், சவுகதநூல் ஒரு பாகம்; ஒரு விதி, நீதி வாக்கியம் இறங்குதல் காரணி),தேரகாத-தேரிகாத( தேராக்களுக்கு உரியதானது), மற்றும் ஒரு சரடு ஜாதக ( பிறப்பு , பிறப்பிடம் , ஒரு பிறப்பு அல்லது : புத்தசமயம் விவேகம் வாழ்தல் , ஒரு ஜாதக, அல்லது புத்தரின் முந்திய பிறப்பு கதைளில் ஒன்று.)
20) Classical Tamil 20) பாரம்பரிய இசைத்தமிழ் செம்மொழி
விழித்தெழுந்த ஒருவர் காட்டிய உண்மை ஆன்மீக சமூக பாதை ஒரு சமூக உச்சம் “எந்த
சமூகங்கள் அல்லது குழுக்கள் மத்தியில் இருப்பினும் ததாகதா சீடர்கள்
விழித்துக்கொண்ட ஒருவர் காட்டிய வழியில் செல்லும் உண்மையான சீடர்கள்
ஆன்மீக சமூக உச்சமென கருதப்படுகிறது - அதாவது, நான்கு வகையான [உன்னத
சீடர்கள்] ஜோடிகள் ஆராயும்போது அது எட்டு . நபர்கள் ஆராயும்போது அது
விழித்துக்கொண்ட ஒருவர் காட்டிய வழியில் உண்மையான சீடர்கள் ஆன்மீக சமூக
நம்பிக்கை இல்லாதவர்களுக்கு உச்சமென நம்பிக்கை இருக்கிறது; மற்றும் உச்ச
நம்பிக்கை கொண்டிருப்பவர்களுக்கு, உச்ச விளைவாக இருக்கும் “.
20) பாரம்பரிய இசைத்தமிழ் செம்மொழி
விழிப்பு விங்ஸ் ஒரு அட்டவணை முதலாம் ஏழு அமைக்கும்
குறிப்பு நான்கு ஃப்ரேம்ஸ் (satipatthana)
தீவிர,
எச்சரிக்கை, மற்றும் கவனத்தில் - - 1. & தன்னை உடல் கவனம் மீதமுள்ள
உலகத் தொடர்புடன் கூடிய பேராசை & வேதனையை ஒதுக்கி வைக்கப்படும்.
தீவிர,
எச்சரிக்கை, மற்றும் கவனத்தில் - - 2. & தங்களை உணர்வுகளை கவனம்
மீதமுள்ள உலகத் தொடர்புடன் கூடிய பேராசை & வேதனையை ஒதுக்கி
வைக்கப்படும்.
தீவிர, எச்சரிக்கை, மற்றும் கவனத்தில் - - 3. &
தன்னை மனதில் கவனம் மீதமுள்ள உலகத் தொடர்புடன் கூடிய பேராசை & வேதனையை
ஒதுக்கி வைக்கப்படும்.
தீவிர, எச்சரிக்கை, மற்றும் கவனத்தில் - -
4. & தங்களை மன குணங்கள் கவனம் மீதமுள்ள உலகத் தொடர்புடன் கூடிய
பேராசை & வேதனையை ஒதுக்கி வைக்கப்படும்.
நான்கு வலது exertions (sammappadhana)
1.,
பெருமுயற்சி நிலைபேறு தூண்டிவிடுகிறது காக்கிறோம் & அல்லாத எழும்
தீய, unskillful இன்னும் எழுந்துள்ளன இல்லை என்று குணங்கள் பொருட்டு ஒரு
உள்நோக்கமாக சிரமப்படுகிறாய், ஆசை உருவாக்குகிறது.
2., பெருமுயற்சி
நிலைபேறு தூண்டிவிடுகிறது காக்கிறோம் மற்றும் எழுந்துள்ளன என்று தீய
கைவிட்டுவிட்டு, unskillful குணங்கள் பொருட்டு ஒரு உள்நோக்கமாக
சிரமப்படுகிறாய், ஆசை உருவாக்குகிறது.
3., பெருமுயற்சி நிலைபேறு
தூண்டிவிடுகிறது காக்கிறோம் மற்றும் இன்னும் எழுந்துள்ளன இல்லை என்று
திறமையான குணங்கள் எழும் பொருட்டு ஒரு உள்நோக்கமாக சிரமப்படுகிறாய், ஆசை
உருவாக்குகிறது.
3., பெருமுயற்சி நிலைபேறு தூண்டிவிடுகிறது
காக்கிறோம் மற்றும் எழுந்துள்ளன என்று பராமரிப்பு, அல்லாத குழப்பம்,
அதிகரிப்பு, plenitude, வளர்ச்சி, மற்றும் உச்சக்கட்டம் திறமையான குணங்கள்
ஒரு உள்நோக்கமாக சிரமப்படுகிறாய், ஆசை உருவாக்குகிறது.
பவர் நான்கு தளங்கள் (iddhipada)
1. ஆசை மற்றும் உழைப்பு புனைவுகளையே நிறுவப்பட்டது செறிவு உணர்வும் அதிகார தளத்தை.
2. நிலைபேறு மற்றும் உழைப்பு புனைவுகளையே நிறுவப்பட்டது செறிவு உணர்வும் அதிகார தளத்தை.
3. நோக்கம் மற்றும் உழைப்பு புனைவுகளையே நிறுவப்பட்டது செறிவு உணர்வும் அதிகார தளத்தை.
4. பாகுபாடு மற்றும் உழைப்பு புனைவுகளையே நிறுவப்பட்டது செறிவு உணர்வும் அதிகார தளத்தை.
ஐந்து பீடங்கள் (indriya)
1. தண்டனை (saddha) ஆசிரிய.
2. நிலைபேறு (viriya) ஆசிரிய.
3. நெறிகள் (சதி) ஆசிரிய.
4. செறிவு (சமாதி) ஆசிரிய.
உணர்விலும் (பன்னா) 5. ஆசிரிய.
ஐந்து பலங்கள் (பாலா)
1. தண்டனை (saddha) வலிமை.
2. நிலைபேறு (viriya) வலிமை.
3. நெறிகள் (சதி) வலிமை.
4. செறிவு (சமாதி) வலிமை.
உணர்விலும் (பன்னா) 5. வலிமை.
விழிப்பு ஏழு காரணிகள் (bojjhanga)
1. எழுச்சியை (சதி-sambojjhanga) ஒரு காரணியாக நெறிகள்.
விழித்துக்கொள்ள ஒரு காரணி (தம்ம-vicaya-sambojjhanga) போன்ற குணங்கள் 2. பகுப்பாய்வு.
3. எழுச்சியை (viriya-sambojjhanga) ஒரு காரணியாக நீங்கா.
4. எழுச்சியை (PITI-sambojjhanga) ஒரு காரணியாக பின்பாக.
5. எழுச்சியை (passaddhi-sambojjhanga) ஒரு காரணியாக அமைதி.
6. எழுச்சியை (சமாதி-sambojjhanga) ஒரு காரணியாக செறிவு.
7. எழுச்சியை (உபெக்கா-sambojjhanga) ஒரு காரணியாக ஈக்குவானிமிடி.
நோபல் எட்டுமடிப்பு பாதை (ஆரிய-magga)
1. சரியான பார்வை (sammā-diṭṭhi).
2. சரிசெய்யவே (sammā-saṅkappa).
3. சரியான பேச்சு (sammā-vācā).
4. சரியான நடவடிக்கை (sammā-kammanta).
5. வலது வாழ்வாதாரம் (sammā-ajiva).
6. வலது முயற்சி (sammā-vayama).
7. வலது நெறிகள் (sammā-sati).
8. வலது செறிவு (sammā-samādhi). இரண்டாம். ஐந்து பீடங்கள் கீழ் வகைப்படுத்தலாம், ஏழு அமைக்கும் காரணிகள்
யோகா
சரியான பேச்சு (எட்டுமடிப்பு பாதை) சரியான செயல் (எட்டுமடிப்பு பாதை) வலது வாழ்வாதாரம் (எட்டுமடிப்பு பாதை) ஆசை (பவர் தளங்கள்)
நீங்கா
சரியான முயற்சி (எட்டுமடிப்பு பாதை) நான்கு வலது exertions நீங்கா (பவர் தளங்கள்) நீங்கா (விழிப்பு காரணிகள்)
நெறிகள்
குறிப்பு நான்கு ஃப்ரேம்ஸ் சரியான கவனமுள்ளதன்மை (எட்டுமடிப்பு பாதை) விருப்ப (பவர் தளங்கள்) நெறிகள் (விழிப்பு காரணிகள்)
செறிவு
பவர் நான்கு தளங்கள் சரியான ஒருமுகப்படுத்துதல் (எட்டுமடிப்பு பாதை) பின்பாக (விழிப்பு காரணிகள்) அமைதி (விழிப்பு காரணிகள்) செறிவு (விழிப்பு காரணிகள்) மனஅமைதி (விழிப்பு காரணிகள்)
விவேகம்
சரியான பார்வை (எட்டுமடிப்பு பாதை) வலது அவா (எட்டுமடிப்பு பாதை) குணங்கள் பகுப்பாய்வு (விழிப்பு காரணிகள்) பாரபட்சம் (பவர் தளங்கள்) மனஅமைதி (விழிப்பு காரணிகள்)
Spiritual Community of The True Followers of The path Sown by The Awakened One
20) பாரம்பரிய இசைத்தமிழ் செம்மொழி
பாதை உண்மைக் ஆன்மீக சமூக விழித்தெழுந்த ஒரு விதைக்கலாம்
[Somdet தோ பாணியில் காப்பர் தாயத்து (தாய்லாந்து, 2005; 24×36mm)]
“அது நீங்கள் பார்க்க என்ன இருக்கிறது, நீங்கள் என்று விஷயங்களில் பார்க்க என்ன இருக்கிறது.” - ஹென்றி டேவிட் தொரோ
அறிமுகம்: அறநெறிப்-வினய
அறிமுகம்
அறநெறிப்-வினய
அவர் நிறுவிய மதத்தை புத்தர் சொந்த பெயர் இருந்தது. அறநெறிப் - உண்மை -
அவர் கண்டுபிடிக்கப்பட்டது மற்றும் பாதிக்கப்பட்ட இருந்து விடுதலை பெற
விரும்புகிறவர்கள் ஆலோசனை என சுட்டிக்காட்டினார் என்ன. விநாயக - ஒழுக்கம் -
அவர் விதிகளை, கொள்கைகளை, மற்றும் அதிக ஊக்கமாக உள்ள வெளியீடு தேடி
எடுத்து வீட்டில் வாழ்க்கை புறப்படுகிற அவரது ஆதரவாளர்கள் அந்த
நடவடிக்கைக்கு தரங்கள் என முறைப்படுத்தலாம் என்ன. புத்தரின் பாதையில்
மொத்த பயிற்சி ஒன்றாக என்று அறநெறிப் மற்றும் வினய செயல்பாடு தேவை என்று
முதன்மையாக ஒழுக்கம் இந்த புத்தகம் ஒப்பந்தங்கள் என்றாலும், நாம்
ஆரம்பத்தில் கவனிக்க வேண்டும். கோட்பாடு அவர்கள் தனி இருக்கலாம், ஆனால்
அவர்கள் செய்பவர் நபர் அவர்கள் மனதில் மற்றும் பாத்திரம் உருவாக்கப்பட்டது
குணங்களைப் ஒன்றாக்க.
செய்ய சேர்ப்பதிலேயே விடுவதற்காக மற்றும்
செய்யாமலிருப்பது அடக்கம் செய்ய மற்றும் ஆணவத்தின்; விலங்கிடப்பட்டிருந்த
வருகின்றன கட்டற்ற மற்றும் இருப்பது; “Gotamī, நீங்கள் தெரியும் இது
குணங்கள், ‘இந்த குணங்கள் சாந்தம், இல்லை பேரார்வம் வழிவகுக்கும் திருப்தி
மற்றும் இல்லை அதிருப்தி; தனித்திருத்தல் மற்றும் பின்னலை முடியாது; ஆற்றல்
தூண்டிவிட்டது மற்றும் வேலையில்லா செய்ய; unburdensome மற்றும்
பாரமானவைகளும் இருப்பது இருப்பது ‘: நீங்கள் நிச்சயமாக, நடத்த கூடும்’
இதுவே அறம், இந்த வினய, இந்த ஆசிரியர் வழிமுறை ஆகும் ‘. “- Cv.X.5
வெளியீடு
என்று: இறுதியில், புத்தர் கடல் ஒரு சுவை, என்று உப்பு உள்ளது போல்,
மிகவும் அறநெறிப் மற்றும் வினய ஒரு சுவை உண்டு என்றான். ஒழுக்கம் மற்றும்
வெளியீடு இடையே இணைப்பு கேனான் உள்ள பல இடங்களில் மீண்டும் மீண்டும் என்று
ஒரு பத்தியில் உச்சரிக்கப்படும்போது:
“ஒழுக்கம், கட்டுப்பாடு
பொருட்டு மகிழ்ச்சி பொருட்டு வருத்தம் இருந்து வருத்தம் இருந்து
சுதந்திரம், பொருட்டு கட்டுப்பாடு, பேரானந்தம் பொருட்டு மகிழ்ச்சி, அமைதி
பொருட்டு பேரானந்தம், த்ரில்’லுக்காக அமைதி, இன்பம் செறிவு பொருட்டு,
அறிவு மற்றும் விஷயங்கள் பார்வை பொருட்டு செறிவு அவர்கள் நிமித்தம்
மருள்நீக்கம் பொருட்டு, பற்றின்மை பொருட்டு, பெரும் ஏமாற்றம், பற்றின்மை
இருக்க வந்துள்ளோம், அறிவு மற்றும் விஷயங்கள் பார்வை இருக்கும் வரும் என
வெளியீடு, அறிவு மற்றும் வெளியீடு, அல்லாத காக்கவும் மூலம் மொத்த
unbinding பொருட்டு அறிவு மற்றும் வெளியீடு பார்வை பார்வை பொருட்டு
விடுதலை. ” - Pv.XII.2
வெளியீடு அவரது மதம் நிறுவுவதில், எனினும்,
புத்தர் வெறுமனே பரிந்துரைகளில் மற்றும் விதிகளை உடல் அமைக்க முடியவில்லை.
அவர் பின்பற்றும் ஒரு நிறுவனம் (parisā) நிறுவப்பட்டது. இந்த நிறுவனம்
நான்கு முக்கிய குழுக்கள் விழுகிறது: bhikkhus (துறவிகள்), bhikkhunīs
(சந்நியாசிகள்), ஆண்கள் போட, மற்றும் பெண்கள் இடுகின்றன. சமூகங்கள்
உருவாகலாம் - வெளியீடு நோக்கம் இன்னும் முழுமையாக தங்களை ஈடுபடுத்த வீட்டு
வாழ்க்கை பின்னல்கள் விட்டுவிட்டு வந்திருந்த - புத்தர் எந்த முறையில்
பாமர ஏற்பாடு செய்ய வேண்டிய அவசியம் இல்லை பார்த்தேன் என்றாலும், அவர்
bhikkhus மற்றும் bhikkhunīs ஏற்பாடு செய்தார். அப்பொழுது அவன்: அனைத்து
சமூகங்கள் தங்கள் ஸ்திரத்தன்மையை உறுதி செய்ய என, கொள்கைகளை மற்றும்
தரத்தை, விதிகள் மற்றும் சுங்க அவர்கள், தேவை என்று பார்த்தேன். இந்த
தேவையை வினய உயர்வு கொடுத்தது என்ன.
புத்தரின் வாழ்க்கை ஆரம்ப ஆண்டுகளில், நூல்கள், துறவு ஒழுங்கு விதிகள்
முறைப்படுத்துதல் வேண்டிய அவசியம் இல்லை இருந்தது, எங்களுக்கு சொல்ல.
bhikkhunīs இன்னும் ஆரம்பிக்கவே செய்யப்படவில்லை சமூகம் - - அவரது
பின்வரும் உள்ள bhikkhus அனைத்து பல அல்லது அவர்களின் மன மனக்கிலேசங்களைச்
அனைத்து அடக்கினான் வெற்றி பெற்றிருந்தார் உயர் தனிப்பட்ட பெறுவதிலும்
ஆவர். அவர்கள் நன்றாக அவரது போதனைகள் தெரியும் அதன்படி நடந்து. கேனான்
எப்படி வண சொல்கிறது. சாரிபுட்டா, புத்தரின் முதலாக சீடர்களில் ஒருவரான
புத்தர் முற்காலத்தில் போல், பிரம்மச்சாரி வாழ்க்கை புத்தர் நிறுவிய
காலத்திற்கு நீடிக்கும் என்று உறுதி, ஒரு Pāṭimokkha, அல்லது விதிகளின்
குறியீடு முறைப்படுத்துதல் கேட்டு ஒரு நூல் ஒன்றாக ஒரு மலர் அலங்காரம்
உறுதி வைத்திருக்கும் மலர்கள் காற்றினால் பரந்து இல்லை என்று. புத்தர்
போன்ற ஒரு குறியீடு நேரம் இன்னும் வரவில்லை என்று பதிலளித்தார், அந்த
நேரத்தில் ஏற்கனவே இலக்கு அவர்களது முதல் கண்ணோட்டமாக இருந்தது கொண்டதில்
சமூக ஆண்கள் கூட மிகவும் பின்தங்கிய ஐந்து. மன கழிவுகளின் (āsava) செய்த
போது மட்டுமே தங்களை ஒரு Pāṭimokkha ஒரு அவசியம் இருந்திருக்காது
சமுதாயத்தில் உணரப்பட்ட.
நேரம் செல்ல செல்ல, சமூகத்தில் கழிவுகளின்
ஒரு தொடக்க வழங்கப்படும் என்று நிலைமைகள் இறுதியில் தோன்ற தொடங்கியது.
Bhaddāli சட்டா (எம்.என் 65) அவரது வாழ்க்கை ஐந்து இந்த நிலைமைகளை
பட்டியலிட்டு பிந்தைய கட்டத்தில் புத்தர் அளிக்கிறது:
வண. Bhaddāli:
“? ஏன், மதிப்பிற்குரிய ஐயா, விழிப்பு அறிவு இல் நிறுவப்பட்ட குறைவான
பயிற்சி விதிகள் மற்றும் மேலும் bhikkhus இருக்க பயன்படுத்தப்படும் என்று
ஏன் இப்போது இன்னும் பயிற்சி விதிகள் மற்றும் விழிப்பு அறிவு இல்
நிறுவப்பட்ட குறைவான bhikkhus உள்ளன என்று அது” [பயிற்சி விதிகள் பின்பற்ற
விரும்பவில்லை வருகிறது யார் Bhaddāli,, பயிற்சி விதிகள் எண்ணிக்கை
உயர்ந்திருந்தாலும் தன்னை குறைவான bhikkhus ‘அடைவதற்காக விழிப்பு காரணம்
இருக்கிறது என்று தோன்றுகிறது. புத்தர், எனினும், ஒரு வித்தியாசமான
விளக்கம் அளிக்கிறது.]
புத்தர்:. “அதனால் தான், Bhaddāli மனிதர்கள்
சீர்கேடுகளுக்கு தொடங்கியுள்ளன மற்றும் உண்மை அறநெறிப் மறைந்துவிடும்
தொடங்கியுள்ளது போது, அங்கு இன்னும் பயிற்சி விதிகள் மற்றும் விழிப்பு
அறிவு இல் நிறுவப்பட்ட குறைவான bhikkhus உள்ளன ஆசிரியர் பயிற்சி ஆட்சி கீழே
போட முடியாது. அவருடைய சீஷர்கள் நீண்ட கழிவுகளின் க்கான ஒரு பிடிப்பு
வழங்க வேண்டும் என்று நிபந்தனைகளை சமூக எழுந்துள்ளன அங்கு எந்த வழக்குகள்
உள்ளன என. ஆனால் கழிவுகளின் க்கான ஒரு பிடிப்பு வழங்க வேண்டும் என்று
நிபந்தனைகளை சமூக எழுந்துள்ளன வழக்குகள் உள்ளன போது, பின்னர் ஆசிரியர்
இடும் அவருடைய சீஷர்கள் ஒரு பயிற்சி விதியை அந்த சூழ்நிலையை எதிர்கொள்ள
முயற்சிக்கின்றது என.
“கழிவுகளின் க்கான ஒரு பிடிப்பு வழங்க அந்த
நிலைமைகள் நீண்ட சமூக பெரிய ஆக போன்ற சமூக எழுந்துள்ளன அங்கு எந்த
வழக்குகள் உள்ளன. ஆனால் சமூக பெரிய மாறிவிட்டது போது, பின்னர் ஒரு
பிடிப்பு வழங்க நிலைமைகளின் என்று வழக்குகள் உள்ளன கழிவுகளின் சமூக
எழுகின்றன, மற்றும் ஆசிரியர் பின்னர் கீழே பெரிய நிலையை … கற்றல் ஒரு
பெரிய உடல் அந்த சூழ்நிலையை எதிர்கொள்ள முயற்சிக்கின்றது என … சமூக
பெரும் பொருள் வெற்றிகள் பெற்று அங்கிருந்து … அவருடைய சீஷர்கள் ஒரு
பயிற்சி ஆட்சி இடும். .. சமூக நீண்டகால இருக்கும் போது, பின்னர் அங்கு
கழிவுகள் க்கான ஒரு பிடிப்பு வழங்க வேண்டும் என்று நிபந்தனைகளை சமூக எழும்
அங்கு வழக்குகள் உள்ளன, மற்றும் ஆசிரியர் பின்னர் கீழே அந்த சூழ்நிலையை
எதிர்கொள்ள முயற்சிக்கின்றது என அவருடைய சீஷர்கள் ஒரு பயிற்சி ஆட்சி
இடும். “
இவ்வாறு விதிகள் தங்களை, சமூக சீரழிவு, காரணம் இல்லை,
மற்றும் கழிவுகள் க்கான ஒரு பிடிப்பு வழங்கப்படும் என்று நிலைமைகள் தங்களை
கழிவுகளின் இருந்தன. அவர்கள் ஐந்து நிபந்தனைகளை எந்த தடுக்க முடியவில்லை
என்றாலும் - - மாறாக, சமூக, வளர்ந்து வரும் சிக்கலான bhikkhus வழிகளில் ஒரு
வளர்ந்து வரும் பல்வேறு தங்கள் கெடுப்பவைகளை, மற்றும் விதிகள்
அடிப்படையில் செயல்பட வாய்ப்பை வழங்கிய எதிர்வினையாற்றவும் அதற்கேற்ப
சிக்கலான ஆக இருந்தது வாய்ப்புகளை unenlightened நடத்தை வழங்கப்படும் அந்த
நிலைமைகள்.
கூட இந்த நிலைமைகள் எழவில்லை போது, என்றாலும், புத்தர்
ஒரு முழுப்பக்க குறியீடு ஒரே நேரத்தில் அமைக்க முடியவில்லை. அதற்கு பதிலாக,
அவர் விதிகள் ஒரு நேரத்தில் ஒரு நிகழ்ச்சிகளுக்கு பதிலளிக்கும் வகையில்
முறைப்படுத்தலாம். ஒவ்வொரு ஆட்சி சூத்திரப்படுத்தலில் சென்றார் என்று
பரிசீலனைகள் சிறந்த முதல் வகுக்கப்பட சுற்றியுள்ள நிகழ்வுகள் மூலம்
தெளிவாகக் காட்டப்படுகிறது.
வண. Sudinna, கதை செல்கிறது, புத்தர் அசைக்க முடியாத நம்பிக்கை
இருந்தது மற்றும் அவரது பெற்றோர் விருப்பமற்ற ஒப்புதல் பெற்ற பிறகு
கட்டளையிட்டார். அவர் திருமணம் என்றாலும், குழந்தையில்லாத இருந்தது
அவர்களின் ஒரே குழந்தையாக இருந்தார் மற்றும்,. அவரது பெற்றோர், அது எந்த
வாரிசு இல்லை என்றால் அரசு தங்கள் மரணத்தின்போது தங்கள் சொத்து பறிமுதல்
செய்யும் என்ற அச்சத்தில் வண கவரும் பல்வேறு திட்டங்கள் திட்டமிட்டார்.
Sudinna மீண்டும் போட வாழ்க்கை, ஆனால் பயனில்லை. இறுதியாக, அவரது தாயார்
அவர் ஒரு bhikkhu இருக்க அவரது எண்ணம் உறுதியாக இருந்தது என்று உணர்ந்தேன்
அதனால் தங்கள் சொத்து ஒரு வாரிசு வேண்டும் என்று குறைந்தது அவரது முன்னாள்
மனைவி தாம்பத்ய உறவு அவரை கேட்டேன். வண. Sudinna, சம்மதித்து காட்டிற்கு
அவரது மனைவி எடுத்து, உடலுறவு மூன்று முறை இருந்தது.
உடனே அவர்
வருத்தம் உணர்ந்தேன் மற்றும் இறுதியில் தனது சக bhikkhus அவனுடைய செயலின்
ஒப்புக்கொண்ட. வார்த்தை சமூக கூட்டத்தை நடத்தி யார் புத்தர், வண கேள்வி
அடைந்தது. Sudinna, மற்றும் அவரை கடிந்து கொடுத்தார். கண்டிதத்தினாலும்
இரண்டு முக்கிய பாகங்கள் விழுந்து. முதல் பகுதியில், புத்தர் வண
நினைவுபடுத்தினார். ஒரு Samana பதவியிலிருந்து Sudinna - ஒரு துறவி அல்லது
தியான - அவரது நடத்தை அவரது நிலையை உதவாத என்று. மேலும், புத்தர் போதனை
நோக்கங்கள் சுட்டிக்காட்டப்பட்ட மற்றும் அவரது நடத்தை அவர்களுக்கு எதிராக
ஓடியது என்று குறிப்பிட்டார். இங்கே உட்குறிப்பு என்று வண இருந்தது.
Sudinna மட்டுமே கற்பிக்கும் உள்ளடக்கத்தை முரண்பட்ட நடந்து கொள்ளவில்லை,
ஆனால் அறியப்பட்ட அறநெறிப் செய்து புத்தர் கருணையுடன் நோக்கங்களை உயிரை
அலட்சியம் காட்டியது.
“பயனற்ற மனிதன், அது தகாத கோட்டின் வெளியே,
பொருத்தமற்ற, மற்றும் தியான உதவாத உள்ளது; முறையற்ற மற்றும் செய்யப்பட
வேண்டும் இல்லை … நான் சாந்தம் பொருட்டு அல்ல பேரார்வம் பல வழிகளில்
அறநெறிப் கற்று கொள்ள வில்லையா; ? நான் சாந்தம் அறநெறிப் கற்று
கொண்டிருக்கும் வேளையில், தொங்கிக்கொண்டிருக்கிறது இன்னும் இங்கே க்கான
தொங்கிக்கொண்டிருக்கிறது மற்றும் இருந்து சுதந்திரம், நீங்கள் உணர்வு
உள்ளத்தில்; நான் unfettering அறநெறிப் கற்றுக் கொடுத்துள்ளன போது,
நீங்கள் இருப்பது உள்ளத்தில் unfettering மற்றும் முடியரசு ஐந்து
கட்டப்பட்டிருக்கிறது; நான் காக்கவும் இருந்து சுதந்திரம் அறநெறிப் கற்றுக்
கொடுத்துள்ளன போது, நீங்கள் தொங்கிக்கொண்டிருக்கிறது உள்ளத்தில்.
“பயனற்ற
மனிதன், நான் அறநெறிப் பல வழிகளில் பேரார்வம் மறைதல், போதை
மிகைப்படுத்தப்படாத, தாகத்தால் அடக்கினான், இணைப்பு அழிவு, சுற்று
துண்டிக்கும்படி, ஏங்கி, பற்றின்மை, நிறுத்துதல் முடிவுக்கு கற்றுக்
கொடுக்கவில்லை , unbinding? பல வழிகளில் நான் அல்ல,,, சிற்றின்ப
சந்தோஷத்துக்கு கைவிட்டு சிற்றின்ப உணர்வுகள் புரிந்து, சிற்றின்ப தாகம்
அடக்கினான் சிற்றின்ப எண்ணங்கள் அழித்து சிற்றின்ப காய்ச்சல்கள் அடக்கும்?
பயனற்ற மனிதன், அது உங்கள் ஆணுறுப்பின் விரியன் பாம்பு வாயில் சிக்கி என்று
நன்றாக இருக்கும் வாதிட்டது அது உங்கள் ஆணுறுப்பின் ஒரு விட, நெருப்பை
அள்ளிக் எரியும் எரியும் மற்றும் ஒளிரும், ஒரு குழியில் சிக்கி என்று
உங்கள் ஆணுறுப்பின் ஒரு பெண்ணின் யோனி ஒரு விட ஒரு கருப்பு வைப்பர் வாயில்
சிக்கி என்று நன்றாக இருக்கும் ஒரு பெண்ணின் யோனி ஒரு விட.. அது நன்றாக
இருக்கும் ஒரு பெண்ணின் யோனி. ஏன்? என்று காரணத்திற்காக நீங்கள் மரணம்
அல்லது மரணம் போன்ற துன்பத்தை செல்லும் என, ஆனால் நீங்கள் அந்த கணக்கில்,
இறந்த பிறகு உடல் உடைப்பதில், மணிக்கு, இழப்பு ஒரு, கெட்ட இலக்கு, விழும்
முடியாது பள்ளத்தை, நரகத்தில். ஆனால் இந்த காரணத்திற்காக, நீ என்று உடல்
உடைப்பதில் மணிக்கு, இறந்த பிறகு, இழப்பு விழ, கெட்ட இலக்கு, பள்ளத்தை,
நரகத்தில் …
“பயனற்ற மனிதன், இந்த எந்த விசுவாசமற்ற நம்பிக்கை
கவர்ந்தது அல்லது உண்மையும் அதிகரிக்கிறது. மாறாக, அது விசுவாசமற்ற
நம்பிக்கை இல்லாத மற்றும் விசுவாசமான சில உறுதியற்றவராய் கவர்ந்தது. ‘”
சாடல்
இரண்டாவது பகுதியாக தனிப்பட்ட குணங்களை அடிப்படையில் தீர்க்கப்பட: அந்த
ஒழுக்கம் பயிற்சி ஒரு bhikkhu கைவிட என்று, மற்றும் அவர் உருவாக்க வேண்டும்
அந்த.
. “பின் ஆசீர்வதிக்கப்பட்ட ஒரு, பல வழிகளில் கொண்ட வண
Sudinna, அதட்டி, கோரி, சுமையான என்ற dispraise பேசப்படும் நிலையில்,
ஆணவம் அதிருப்தியுற்ற, சிக்கி, மற்றும் மந்தமான; பல்வேறு வழிகளில்
unburdensome, undemanding, சுமாரான, உள்ளடக்கத்தை இருப்பது புகழ்ந்து
பேசிய , குற்றமற்ற, கண்டிப்பான, கிருபையும், சுய effacing, மற்றும் ஆற்றல்;
ஒரு அறம், bhikkhus உரையாற்றினார் உண்மையில்லாத மற்றும் bhikkhus க்கான
வருகிறது என்ன பேச கொடுக்கப்பட்ட நிலையில் “.
புத்தர் முதல் அவ்வாறு தனது காரணங்கள் கூறி பிறகு, பயிற்சி ஆட்சி முறைப்படுத்தலாம், அங்கு இது இருந்தது.
”
‘அந்த வழக்கில், bhikkhus, நான் ஒரு பயிற்சி ஆட்சி மனதில் பத்து
நோக்கங்களுடன் bhikkhus க்கான உருவாக்கும்: சமூக, சமூக ஆறுதல், ஆணவமான
என்ற ஒடுக்குதல் நன்கு நடந்து bhikkhus ஆறுதல், சிறந்து தற்போதைய வாழ்க்கை
தொடர்பான கழிவுகளின் தேக்கம், அடுத்த வாழ்க்கை, உண்மையற்ற உள்ள நம்பிக்கை
கிளறுவதையும், நம்பிக்கை அதிகரிப்பு, உண்மை அறநெறிப் கடைப்பிடிக்குமாறும்,
ஒழுக்கம் ஊக்கப்படுத்துவது தொடர்பான கழிவுகளின் தடுப்பு. ‘ “
இந்த
காரணங்களுக்காக மூன்று முக்கிய வகைகளாக விழும். முதல் இரண்டு வெளி உள்ளன:
1) அமைதி உறுதி மற்றும் நன்கு சமூகம் உள்ளேயே இருப்பது, மற்றும் 2)
ஊக்குவிப்பதாக மற்றும் யாரை bhikkhus தங்கள் ஆதரவை நம்பியிருக்கும், பாமர
மக்கள் மத்தியில் நம்பிக்கை பாதுகாக்க. (பல்வேறு விதிகளை கதைகள்
பொதுமைப்படுத்த மிக விரைவான என பாமர சித்தரிக்க ஒரு bhikkhu
சரியில்லையென்றால், மற்றும் அவர்கள், புகார். “இந்த Sakyan-மகன் துறவிகள்
எப்படிச் செய்ய முடியும்?”) காரணம் மூன்றாவது வகை, எனினும், உள்: ஆட்சி
நிதானப்படுத்த உதவி மற்றும் தனிப்பட்ட bhikkhus உள்ள மன கழிவுகளின் தடுக்க
வேண்டும். இவ்வாறு விதிகளை சமூகத்தின் வெளி நன்கு வருகின்றன at ஆனால்
தனிப்பட்ட உள் நன்றாக இருப்பது மட்டுமல்ல நோக்கம். இந்த பிந்தைய புள்ளி
விரைவில் தீவிரமாக அவர்கள் ஒருவருடைய செயற்பாடுகள், மனதில் பயிற்சி எடுத்து
குணங்களின் நெறிகள் மற்றும் எச்சரிக்கையாக ஃபோஸ்டருக்காக, விதிகள்
வைத்திருக்க முயற்சி எவருக்கும் வெளிப்படையான ஆகிறது.
கால போக்கில்
புத்தர் bhikkhus ஒவ்வொரு சமூக இரண்டு வாரங்களுக்கு ஒரு முறை
சொல்லப்படும் என்று Pāṭimokkha உருவாக்கும், 200 க்கும் மேற்பட்ட சிறிய
மற்றும் பெரிய விதிகள் முறைப்படுத்தலாம். கூடுதலாக, அவர் ஒழுக்கம் பொருள்
சிறப்பு கொண்டிருந்த அவரது ஆதரவாளர்கள் அந்த நினைவில் என்று பல சிறிய
விதிகள் முறைப்படுத்தலாம், ஆனால் எதையும் அவர்கள் தனது வாழ்நாளில் அறிவு
இந்த உடல் ஏற்பாடு பயன்படுத்தப்படுகின்றன என்ன வடிவத்தின் உறுதி
அறியப்படுகிறது.
அவரது மொத்த நிப்பானா கழித்து, எனினும், அவரது
ஆதரவாளர்களையும் நாம் அது தொடங்கியது தெரியும் அறநெறிப் மற்றும் வினய ஒரு
நிலையான நியதி, மற்றும் திரிபிடகத்தைப் நிறுவ ஒரு கருத்தொருமித்த
முயற்சியை மேற்கொண்டார். விநாயக இரண்டு முக்கிய பகுதிகளாக ஏற்பாடு
செய்யப்பட்டது: 1) சட்டா Vibhaṅga, (நாம் இங்கே இருந்து Vibhaṅga வெறுமனே
பார்க்கவும் இது ‘உரை ஆராதனையில்’), கிட்டத்தட்ட அனைத்து Pāṭimokkha
விதிகள் கையாள்வதில் பொருள் கொண்ட; மற்றும் 2) Khandhakas, அல்லது
விஷயத்தில் படி தளர்வாக ஏற்பாடு மீதமுள்ள பொருட்களை கொண்டிருக்கும்
குழுக்கள்,. Khandhakas தங்களை இரண்டு பாகங்கள், Mahāvagga, அல்லது
கிரேட்டர் அத்தியாயம், மற்றும் Cullavagga, அல்லது குறைந்த அத்தியாயம்
பிரிக்கப்படுகின்றன. வரலாற்றாசிரியர்கள் Vibhaṅga மற்றும் Khandhakas
சுமார் 2 வது நூற்றாண்டைச் தங்கள் தற்போதைய வடிவத்தில் அடைந்தது என்று
கணித்துள்ளார்கள்; பரிவார, அல்லது அளித்தல் என்று - ஒரு சுருக்கம் மற்றும்
ஆய்வு வழிகாட்டி - ஒரு சில நூற்றாண்டுகளுக்கு வினய Pitaka, கேனான் பகுதியாக
கையாள்வதில் மூடுவது, பின்னர் சேர்க்கப்பட்டது ஒழுக்கம்.
இந்த
தொகுதி நோக்கம் மொழிபெயர்க்க மற்றும் Pāṭimokkha விளக்க ஏனெனில்,
நாங்கள் மிகவும் நேரடியாக Vibhaṅga கொண்டனர். அதன் உருவாக்கம் முந்தைய
நிகழ்வுகள் தொடர்பான ஒரு தோற்றம் கதை பின்வந்தது ஒவ்வொரு ஆட்சி
Pāṭimokkha விதிகள் ஒருவர் பின் ஒருவராக வழங்கப்படுகிறது, பின்வருமாறு இது:
ஏற்பாடு செய்யப்பட்டுள்ளது. சில சந்தர்ப்பங்களில் ஒரு விதி இது விஷயத்தில்
ஒரு கூடுதல் கதை அது தூண்டியது என்ன காட்ட ஒவ்வொரு திருத்தத்தை
வழங்கப்படுகிறது ஒன்று அல்லது அதற்கு மேற்பட்ட reformulations, மூலம்
சென்றார்.
ஆட்சியின் இறுதி அறிக்கை பிறகு விரிவாக ஆட்சி முக்கியமான
விதிகள் மிகவும் விளக்குகிறது ஒரு சொல்-பகுப்பாய்வு (பாத-bhājaniya),
உள்ளது. விதிகள் பல இந்த ஆய்வு அனைத்து தங்கள் சாத்தியமான வரிசைமாற்றங்கள்
வெளியே வேலை மற்றும் என்ன தண்டனை, ஏதாவது, ஒவ்வொரு வரிசைமாற்றம்
இன்றியமையாததாக்குகிறது தீர்ப்பு செல்லும், ஒன்று அல்லது அதற்கு மேற்பட்ட
“சக்கரங்கள்,” அல்லது அட்டவணைகள், ஆட்சி சம்பந்தம் எதிர்பாராத கொடுத்து
கொண்டுள்ளது. உதாரணமாக, முதல் விதி விவாதம், அனைத்து பொருட்களின் ஒரு
நபர் உடலுறவு வேண்டும் இது கொண்டு கொடுக்கிறது என்று ஒரு சக்கர
கொண்டுள்ளது உடலுறவு வகையான மாறிகள் எதிராக அவர்கள் பட்டியலிடுகிறது
அல்லது இல்லையா சம்பந்தப்பட்ட bhikkhu அவரது அனுமதியின்றி கொடுக்கிறது,
மற்றும் அறிவிக்கிறது காரணிகளின் ஒவ்வொரு சாத்தியமான சேர்க்கை அபராதம்,.
ஒவ்வொரு ஆட்சிக்கு சொல் ஆய்வு தொடர்ந்து ஒரு bhikkhu ஆட்சி மூலம்
அபராதம் விலக்கு அளிக்கப்பட வேண்டும் என்று கீழ் extenuating சூழ்நிலையில்
பட்டியல், அல்லாத குற்றம் உட்பிரிவுகள் ஒரு பகுதி ஆகும்.
இறுதியாக,
முக்கிய விதிகள், அங்கு வினிதா-vatthu, விதி தொடர்பான பல்வேறு வழக்குகள்
பட்டியல் மற்றும் என்ன தண்டனையை, எந்த என்றால், அவர்கள் கொணர என
தீர்ப்புகள் கொடுத்து, அல்லது முன்னு.
Vibhaṅga இந்த தொகுதியில்
கொடுக்கப்பட்ட பயிற்சி விதிகள் விளக்கங்கள் மிக அடிப்படையை உருவாக்கும்.
எனினும், பல கேள்விகள் எந்த Vibhaṅga அமைதியாக அல்லது தெளிவில்லாமல்
இருக்கிறது உள்ளன. இந்த கேள்விகளுக்கு பதில் அளிக்க, நான் Khandhakas
அல்லது நூற்றாண்டுகளில் வினய சுற்றி வளர்ந்து விமர்சன இலக்கியத்தின் ஒன்று
திரும்பியது. நான் ஆலோசனை பெற்று முதன்மை படைப்புகள் இவை:
1)
சமந்தா-pāsādikā - “முற்றிலும் உற்சாகமான” - (இங்கே இருந்து வர்ணனை என
குறிப்பிடப்படுகிறது), வினய Pitaka ஒரு வர்ணனை பண்டைய வர்ணனைகள் தனது வேலை
சார்ந்த யார் Bhadantācariya புத்தகோசம், மூலம் 5 ஆம் நூற்றாண்டில் கி.பி
தொகுக்கப்பட்டது. இந்த பண்டைய வண்ணனைகளுக்கான மூல இந்தியாவில் இருந்து
இலங்கைக்குக் கொண்டு செய்யப்பட்டிருக்கலாம் மற்றும் சிங்களம்
மொழிபெயர்க்கப்பட்டுள்ளது, ஆனால் இலங்கையில் இடங்களில் மற்றும் மக்கள்
வர்ணனைகள் முழுவதும் அடிக்கடி குறிப்புகள் இலங்கையில் வர்ணனைகள் பொருள்
எவ்வளவு இயற்றப்பட்டது என்று காட்ட. புத்தகோசம் எழுத்துக்களில் உள் சான்று
- அவர் கேனான் ஒரு பெரும் பகுதியை கருத்துகள் தொகுக்கப்பட்ட - பண்டைய
வர்ணனைகள் பல நூற்றாண்டுகளாக ஒரு span மீது சேகரிக்கப்பட்டு சுமார் 4 வது
நூற்றாண்டு புத்தகோசம் வேலை இதனால் பொருள் அவரது விட பழைய கொண்டுள்ளது
மூடப்பட்டன என்று வரலாற்றாசிரியர்கள் மதிப்பிடப்பட்டுள்ளது தேதி
குறிக்கும்.
புத்தகோசம் இருந்த காலத்திலேயே ஒரு நம்பிக்கை பண்டைய
வர்ணனைகள் புத்தரின் உடனடியாக சீடர்கள் வேலை என்று வளர்ந்த இதனால்
வருவதற்கு கேனான் உண்மையான நோக்கத்தையும் தெரிவித்தார். எனினும், நாம்
கீழே பார்ப்போம் என, பண்டைய வர்ணனைகள் தங்களை போன்ற உயர்ந்த கூற்றுக்கள்
தங்களை செய்ய வில்லை.
இன்னும், 5 ஆம் நூற்றாண்டில், இந்த
நம்பிக்கைக்கு இருப்பதை புத்தகோசம் வேலை அன்று சில கட்டுப்பாடுகளை
வைக்கப்படும். பண்டைய வர்ணனைகள் கேனான் மோதலுக்கு அங்கு புள்ளிகளில், அவர்
நகலி தவறுகளை அல்லது கேனான் எதிராக வர்ணணைகளுடன் வேறு பக்கத்தில்
முரண்பாடுகள் ஆஃப் எழுத வேண்டியிருந்தது. ஒரு சில இடங்களில், பிசி 9 தனது
விளக்கத்தை போன்ற, அவர் திறம்பட பண்டைய வர்ணனைகள் ‘விளக்கம் தகர்த்துக்
வாதங்கள் வழங்குகிறது ஆனால் பின்னர், ஆஃப் ஆதரிக்கிறார் தங்கள் ஆசிரியர்கள்
புத்தர் நோக்கங்களை தெரியும், ஏனெனில் பண்டைய வர்ணனைகள் உரிமை இருக்க
வேண்டும் என்று. அனுராதபுரம் மகாவிகாரவில் மணிக்கு மூத்த bhikkhus இருந்து
ஒருவேளை அழுத்தம் - பண்டைய வர்ணனைகள் பாதுகாக்கப்படுகிறது மற்றும் அங்கு
புத்தகோசம் அவரது வேலை செய்ய அனுமதிக்கப்பட வேண்டும் என்று இருந்த
பகுதிகளில் இடத்திலே - அவனை இந்த வழியில் ஆஃப் செய்து என்ன இருந்தது.
மட்டுமே வெவ்வேறு பண்டைய வர்ணனைகள் அமைதியாக இருந்தது அல்லது அது பரவலான
கருத்துக்களை அவர் தனது சொந்த வெளிப்படுத்த இலவச உணர்ந்தார் கொடுத்து
அங்கு புள்ளிகள் எந்த வேகத்தில்.
2) Kaṅkhā-vitaraṇī - “நிச்சயமற்ற
அடக்கியாளுபவனாக” - (கே / விளக்கவுரை), Pāṭimokkha ஒரு வர்ணனை மேலும்
புத்தகோசம் தொகுக்கப்பட்ட. இந்த பணிகள் பெரும்பாலும் வர்ணனை பொருள்
சுருக்கத்தையும் என்றாலும், அது குறிப்பாக அவர்கள் கூறு காரணிகள் ஒரு
ஒவ்வொரு பயிற்சி ஆட்சியின் கீழ் குற்றங்கள் வகைப்படுத்தும் அமைப்பு, சில
சுயாதீன பொருள் கொண்டுள்ளது. இது வர்ணனை அது வர்ணனை அடித்தளத்தில் ஒரு
வேறுபட்டது ஒரு விமர்சன பாரம்பரியம் அடிப்படையாக இருக்கலாம் என்று
பரிந்துரைத்து, அவ்வப்போது முரண்படுகிறது.
3) Sārattha-dīpanī -
“சாராம்சம்-பொருள் இல்லஸ்ரேட்டரின்” - (சப்-வர்ணனை), கருத்துரை ஒரு துணை
வர்ணனை, ஒரு ந்திய மூலம் 12 ஆம் நூற்றாண்டின் கி.பி இலங்கையில் எழுதப்பட்ட.
சாரிபுட்டா, முதல் Mahāsāmin, அல்லது இலங்கை சங்க தலைவர், என்று சங்க
மறுசீரமைக்கப்பட்டது மற்றும் இந்த வேலை வர்ணனை விளக்குகிறது மட்டுமே கிங்
பராக்கிரமபாகு முதலாம் தலைமையில் ஒன்றுபட்ட பின்னர் ஆனால் சில நேரங்களில்
பத்திகளை அங்கு குறிக்கும், கேனான் தன்னை புள்ளிகள் மேற்கொள்கின்றன
கருத்துரை கேனான் விலகியே உள்ளது. Gaṇṭhipadas, இனி நடைமுறையில் உள்ளன - -
மற்றும் வண என்ற இது என அதிகார மூன்று பண்டைய நூல்கள் தீர்ப்புகள்
மேற்கோள். Buddhadatta, இரண்டு நடைமுறையில் வினய வழிகாட்டிகள் எழுதிய 4
ஆம் நூற்றாண்டு கி.பி ஒரு அறிஞர்.
4) Vimati-vinodanī - “குழப்பத்தின் நீக்கி” - (வி / உப வர்ணனை),
மற்றொரு 12-ம் நூற்றாண்டைச் துணை வர்ணனை, ஒரு ந்திய மூலம்
தென்னிந்தியாவில் எழுதப்பட்ட. Kassapa, மேலும் அதை Mohavicchedanī,
அபிதம்மா Pitaka சுருக்கத்தையும் மற்றும் புத்தகோசம் தான் வர்ணனைகள்
எழுதினார்.
5) Kaṅkhā-vitaraṇī புராணத்தில்-டிகா மற்றும்
Kaṅkhā-vitaraṇī-அபினவ-டிகா - (பழைய கே / சப்-வர்ணனை மற்றும் புதிய கே /
சப்-வர்ணனை) - கே / கருத்துரை பழைய மற்றும் புதிய துணை வர்ணனைகள். சில
பத்திகளை காணாமல் போல் தோன்றும், முதல், வண நேரம் வருவதற்கு இது
அனுராதபுரம் காலத்தில், ஒரு பெயரிடப்படாத ஆசிரியர் எழுதப்பட்டது.
சாரிபுட்டா மேலே குறிப்பிட்டுள்ள. இரண்டாவது - அதன் முழு பெயர்
Vinayattha-mañjūsā Līnapakāsanī ஆகும், “ஒழுக்கம், நுட்பமான அர்த்தத்தை
தெளிவாக்கி அர்த்தம் செஸ்ட்” - வண எழுதப்பட்டது. Buddhanāga, வண ஒரு
மாணவர். சாரிபுட்டா. இரு படைப்புகள் கே / கருத்துரை ஆனால் வர்ணனை மற்றும்
கேனான் மட்டுமே கருத்து.
6) Attha-யோஜனா - “ஸல்” - (உ /
சப்-வர்ணனை), ஒரு துணை வர்ணனை என்று, Vens படைப்புகளை போலல்லாமல்.
சாரிபுட்டா, Kassapa, மற்றும் Buddhanāga, வர்ணனை மொழி ஆய்வு விட சிறிய
செய்கிறது. இந்த வண என்ற ஒரு Chieng மை இலக்கண மூலம் 15 ஆம் நூற்றாண்டின்
கி.பி எழுதப்பட்டது. Ñāṇakitti
இங்கே “பண்டைய வர்ணனைகள்” முதல்
புத்தகோசம் வேலை என்று அசல் வர்ணனைகள், மற்றும் “வர்ணனைகள்” மேலே
பட்டியலிடப்பட்ட அனைத்து ஏழு படைப்புகள் குறிக்கும்.
கேனான் மற்றும்
விளக்கவுரைகள் கூடுதலாக, நான் நூற்பட்டியல் பட்டியலில் நூல்கள் எனக்
குறிப்பிடப்படுகிறது. இவற்றில் மூன்று இங்கே சிறப்பாக
குறிப்பிடப்பட்டுள்ளனர்.
1) Pubbasikkhā-vaṇṇanā, கேனான் மற்றும்
வர்ணனை இருந்து விதிகள் ஒரு பெரிய சுருக்கத் ஃப்ரா Amarabhirakkhit (Amaro
Koed), கிங் ராம IV இன் ஒரு மாணவர் மூலம் 1860 இல் தொகுக்கப்பட்ட. இந்த
அவர் இன்னும் ஒரு துறவி இருந்த போது இது ராம IV மூலம் நிறுவப்பட்டது
Dhammayut பிரிவை, பயன்படுத்த தொகுக்கப்பட்ட முதல் விரிவான வினய
வழிகாட்டியாக இருந்தது. இந்த புத்தகம் அதிகாரப்பூர்வமாக வினய-முகா (கீழே
பார்க்கவும்) மூலம் நீக்கப்பட்டு போதிலும், குறிப்பாக Kammaṭṭhāna
காட்டில் பாரம்பரியம் மத்தியில், தாய்லாந்து உள்ள பல சமுதாயங்கள், இன்னும்
அது அதிகார என விரும்புகின்றனர். புத்தகம் விளக்கமளிக்கும் பொருள் ஒரு
குறைந்தபட்ச கொண்டிருக்கிறது, ஆனால் அது எப்போதாவது வர்ணனை நேரடியாக
ஆண்டுவாக்கில் முடியாது என்று கேனான் விளக்கங்கள் வழங்க வேண்டும். இந்த
விளக்கங்கள் பல வினய-முகா கொண்டு சென்றது, எனவே தாய்லாந்தில் பயிற்சி ஒரு
bhikkhu அவர்களை நன்கு அறிந்து கொள்ள ஆலோசனை வழங்கப்படுகிறது. இதனால்
நான் எங்கு அவர்களுக்கு குறிப்பு தொடர்புடைய செய்துவிட்டேன்.
2)
வினய-முகா, பிரின்ஸ் Vajirañāṇavarorasa, பல ஆண்டுகளாக ஒரு bhikkhu
நியமித்த மற்றும் தாய் சங்க இறுதியில் உச்ச குடும்பத்தலைவரான பதவியை
வகித்தவர் யார் கிங் ராம IV இன் ஒரு மகன் 20 ஆம் நூற்றாண்டின்
தொடக்கத்தில் உள்ள தாய் எழுதப்பட்ட வினய ஒரு வழிகாட்டியாக . இந்த வேலை
அவர் தனது முயற்சியில் இருவரும் தாய் சங்க ஒருமுகப்படுத்தப்பட்ட, bhikkhu
நிருவாகப் திருச்சபை அமைப்பு உருவாக்க மற்றும் அதன் இரு பிரதான தீவிர
கண்காணிப்பு ஐக்கியப்படுத்த பகுதியாக எழுதினார். ஒருமைப்பாட்டைக் குறித்து
முயற்சி தோல்வியடைந்தது, ஆனால் மத்தியத்துவப்படுத்தல் முயற்சி வெற்றி,
மற்றும் புத்தகம் இன்னும் மூத்தோர் தாய் கவுன்சில் நடத்தப்படும்
தேர்வுகளில் வினய உத்தியோகபூர்வ பாடநூல் பயன்படுத்தப்படுகிறது. அவரது
விளக்கங்கள் இளவரசர் Vajirañāṇa அடிக்கடி வர்ணணைகளுடன், ஆனால் Vibhaṅga
தன்னை மட்டுமே வெளிப்படையாக ஏற்கவில்லை. வர்ணணைகளுடன் அவரது கருத்து
வேறுபாடுகள் சில நன்றாக எடுத்து, சில இல்லை.
நான் இங்கே இரு அது
பழைய நூல்களில் தெளிவாக புள்ளிகள் கையாள்வதில் செய்கிறது மதிப்புமிக்க
ஆலோசனைகளையும் அது தாய்லாந்து மிகவும் மூலம் என அதிகார எடுத்து ஏனெனில்
புத்தகம் அடங்கும். அது வினய நுழைவாயில் என, ஆங்கிலத்தில்
மொழிபெயர்க்கப்பட்டு வருகிறது, ஆனால் மொழிபெயர்ப்பு நான் புதிதாக நான்
அதை இருந்து மேற்கோள் அனைத்து பத்திகளை மொழிபெயர்க்க தெரிந்துகொண்ட
என்று குற்றமுள்ள உள்ளது.
3) ஒழுக்கம் புத்தகம், மிஸ் முதலாம் பி ஹார்னர் ஆங்கில கிட்டத்தட்ட
முழு வினய Pitaka ஒரு மொழிபெயர்ப்பு. நான் மிஸ் ஹார்னரின் வேலை நிறைய
கற்றுக்கொண்டேன் என்றாலும், என் மொழிபெயர்ப்பு மற்றும் முடிவுகளை அவளுடைய
வேறுபடுகின்றன அங்கு புள்ளிகள் உள்ளன. பல வாசகர்கள் அவளுடைய எதிராக இந்த
புத்தகத்தில் தகவல் சரிபார்க்க வேண்டும், ஏனெனில், நான் ஒரு இந்த புள்ளிகள்
குறித்தது “(§).” இது விளக்கம் ஆர்வம் எவரும் இந்த புத்தகத்தின் மீண்டும்
நூற்பட்டியல் பட்டியலில் முதன்மை ஆதாரங்கள் எதிராக கேள்வி பத்திகளை
சரிபார்க்க வேண்டும் சரியாக இருக்கிறது.
நூல்கள் மத்தியில் கருத்து
வேறுபாடுகள். இந்த பல்வேறு நூல்கள் கோலேட் முயற்சி சிரமம் இரண்டு நிலைகள்
உள்ளன. தாய், பர்மிய, இலங்கை, மற்றும் ஐரோப்பிய (பாலி உரை சங்கம் (தினமணி)
மூலம் அச்சிடப்பட்ட): முதல் கேனான் மற்றும் வர்ணனை, பாலி, நான்கு முக்கிய
அச்சிடப்பட்ட பதிப்புகள் உள்ளன என்று உள்ளது. இந்த பதிப்புகளில் பெரிதும்
உடன்பட்டுள்ளன என்றாலும், அவர்கள் வாய்ப்பு ஒரு முக்கியமான நடைமுறை
தாக்கத்தை ஏற்படுத்தும் என்று வழிகளில் வேறுபடுகின்றன. இவ்வாறு,
பதிப்புகளில் வேறுபடுகின்றன அங்கு, நான் மிகவும் நியாயமான மற்றும் கேனான்
மீதமுள்ள இசைவானதாக தெரிகிறது என்று வாசிப்பு தேர்வு இருந்தது. (, சுங்கை 3
& 4 கீழ் விவாதங்கள் பார்க்க, எடுத்துக்காட்டாக) சில
சந்தர்ப்பங்களில், இந்த ஒரு வாசிப்பு அனைத்து மற்றவர்கள் தொடர்ந்து எதிராக
ஒரு வாசிப்பு ஒரே ஒரு பதிப்பில் தொடர்ந்து ஏற்றுக்கொண்ட பொருள்.
வித்தியாசமான வாசிப்புகள் சமமாக நியாயமான தெரிகிறது எங்கே, நான் அதே மாற்று
அளவீடுகள் கொடுத்துள்ளனர்.
Mahāparinibbāna சட்டா (டி.என் 16)
அறிக்கைகள் போன்ற - - இங்கே உள் நிலைத்தன்மையும் தத்துவத்தைப்
பயன்படுத்தி, நான் என்று கிரேட் தரத்தை தொடர்ந்து நான் புத்தர் விரைவில்
தனது விட்டு கடந்து முன் Bhoganagara வகுக்கப்பட்டன:
“ஒரு bhikkhu
இந்த என்கிறார் அங்கு வழக்கு உள்ளது: ‘ஆசிர்வதிக்கப்பட்ட ஒருவர்
முன்னிலையில் நான் ஆசிர்வதிக்கப்பட்ட ஒருவர் பிரசன்னம் நான் இந்த பெற்றார்
வேண்டும், இந்த கேட்டிருக்கிறேன்:. இதுவே அறம், இந்த உள்ளது வினய, இந்த
ஆசிரியர் வழிமுறை ஆகும்’ அவரது அறிக்கை அவர்களுக்கு சூத்திரங்கள் எதிராக
நிற்க செய்து மற்றும் வினய எதிராக அவர்கள் tallying அவரது வார்த்தைகளை
கவனமாக குறிப்பு எடுத்து அவற்றை சூத்திரங்கள் எதிராக நிற்க செய்ய மற்றும்
வினய எதிராக அவர்கள் கணக்கிடுவோம். என்றால், ஒப்புதல் அல்லது
வெறுப்பிற்காளாகி இல்லாமல் எந்த ஒப்புதல் அல்லது கேலி வேண்டும். நீங்கள்
அவர்கள் வினய கொண்டு சூத்திரங்கள் அல்லது வாக்கு எண்ணிக்கையில் கொண்டு
நிற்க வேண்டாம் என்று கண்டுபிடிக்க, நீங்கள் முடிவு செய்யலாம்: ‘இந்த
ஸ்தோத்திரிக்கப்பட்ட தேவனுடைய வார்த்தை அல்ல; இந்த bhikkhu அது தவறாக
புரிந்து’ - மற்றும் நீங்கள் அதை ஆனால் என்றால் நிராகரிக்க வேண்டும் … .
அவர்கள் வினய கொண்டு சூத்திரங்கள் பட்டியலிடுவதற்கும் நிற்க, நீங்கள்
முடிவு செய்யலாம்: ‘இந்த ஸ்தோத்திரிக்கப்பட்ட தேவனுடைய வார்த்தை; சரியாக
புரிந்து கொண்டுள்ளது இந்த bhikkhu.’ “
[அதே அளவுகோல் bhikkhu
அவரது அதிகாரம் நன்கு அறியப்பட்ட முன்னணி மூப்பர் கொண்ட ஒரு சமூகம்,
சுட்டிக்காட்டும் போது பயன்படுத்த வேண்டும்; அறம், வினய, மற்றும் Mātikā
(அபிதம்மா முன்னோடியாகும் நாம் அது தெரியும்) மனப்பாடம் யார் பாரம்பரியம்
என்று பல யார் கற்று மூப்பர், ஒரு மடத்தில்; அல்லது ஒரு மூத்த யார்
பாரம்பரியம் தெரியும்.]
வேறு வார்த்தைகளில் கூறுவதானால், ஒரு சரியான
புரிதல் தீர்மானிக்கும் தீர்மானிக்கும் காரணியாக தனிப்பட்ட அதிகாரம் ஆனால்
நிலைத்தன்மையும் அல்ல. ஒரு அறிக்கையில் கேனான் அறியப்படுகிறது என்ன
ஒப்பிடுகையில் கீழ் வரை உள்ளது என்றால் மட்டுமே அது உண்மை அறநெறிப் அல்லது
வினய ஏற்றுக் கொள்ளப்பட வேண்டும். நூல்கள் இன்னும் வாய்வழியாக பரவும்
போது இந்த நிலையான இயற்றுவது, ஆனால் அதை நாம் உறுதியான ஒரு குறிப்பிட்ட
அச்சிடப்பட்ட பதிப்பு கருதப்படுகிறது நம்பகத்தன்மை எடுக்க முடியாது என்று
அர்த்தம் தற்போது எமது நிலைமையை பயன்படுத்தப்பட்டது. ஒரு குறிப்பிட்ட
வாசிப்பு கேனான் ஓய்வு அறியப்படுகிறது என்ன அதன் மாற்று விட சீரான
தெரிகிறது என்றால், பின்னர் - பொருட்படுத்தாமல் பதிப்பு இதில் அது
காணப்படுகிறது - அது முன்னுரிமை வேண்டும். இரண்டு வித்தியாசமான
படிக்கவேண்டிய அறியப்பட்ட கேனான் சமமாக சீரான தெரியவில்லை என்றால், அவர்கள்
இருவரும் மரியாதையுடன் நடத்தப்பட வேண்டும்.
நூல்கள் வேறுபாடுகள் கையாள்வதில் சிரமம் இரண்டாம் நிலை எந்த Vibhaṅga
Pāṭimokkha விதிகள் வார்த்தைகளை வேறுபட்டு இருக்கிறது புள்ளிகள் உள்ளன
என்று, மற்றும் விளக்கவுரைகள் கேனான் முரண்பட்ட பேச்சிலேயே
இருக்கின்றீர்கள். இந்த வரையறையுற்றதாக எடுத்து அதில் நூல்கள் படிநிலைகள்
முடிவு செய்ய தூண்டுகிறது. இதுவரை Vibhaṅga மற்றும் விதிகள் இடையிலான
முரண்பாடுகள் கவலை, Cullavagga (X.4) பின்வரும் பத்தியில் புத்தர் தன்னை
bhikkhus Vibhaṅga விதிகள் வெளியே வேலை வழி முன்னுரிமை கொடுத்தார் என்று
கூறுகிறது:
“அவர் ஒரு பக்கத்தில் நின்று கொண்டிருந்த போது,
Mahāpajāpatī Gotamī ஆசிர்வதிக்கப்பட்ட ஒருவர் கூறினார்: ‘வணக்கத்துக்குரிய
சார், அந்த விதிகள் bhikkhus, மதிப்பிற்குரிய ஐயா அந்த பொதுவான உள்ளன
என்று bhikkhunīs பயிற்சி: நடத்தை, என்ன வரி சம்பந்தமாக நாம் பின்பற்ற
வேண்டும் அவர்களுக்கு?’
” ‘Bhikkhus அந்த பொதுவான உள்ளன என்று
bhikkhunīs, Gotamī, பயிற்சி அந்த விதிகள்: bhikkhus தங்களை பயிற்சி என,
நீங்கள் உங்களை பயிற்சி வேண்டும்’ …. (அழுத்தம் சேர்க்கப்பட்டது).
“அன்றியும்,
bhikkhus அந்த பொதுவான இல்லை என்று bhikkhunīs அந்த விதிகள் பயிற்சி:
நடத்தை, என்ன வரி நாம் அவர்களை சம்பந்தமாக பின்பற்ற வேண்டும்? ‘
”
‘Bhikkhunīs பயிற்சி அந்த விதிகள் Gotamī, bhikkhus அந்த பொதுவான இல்லை
என்று. அவர்கள் முறைப்படுத்தலாம் உள்ளன அவற்றை உள்ள ரயில் உங்களை’”
இந்த
பத்தியில் ஏற்கனவே புத்தர் காலத்தில் bhikkhus சில சந்தர்ப்பங்களில்
வரிசையில் சரியாக இருந்தது என்று புத்தர் முதலில் அவர்களை வடிவமைத்தபோது
வழி விதிகள் விளக்குவது ஒரு வழி வேலைக்கு சேர்ந்தேன் என்று தெரிகிறது.
சிலர் புத்தர், இந்த வளர்ச்சி, ராஜினாமா செய்தார் என்றாலும், அது
வெறுத்தார் என்று கருத்தின் அடிப்படையில் இந்த பத்தியில் படிக்க வேண்டும்.
புத்தர் வண அதிக புகழ்ந்து பேசும் இந்த, எனினும், கேனான் பல பத்திகளை
முரண்படும். நாம் இப்போது அது இல்லை என உபாலி, மற்ற bhikkhus க்கு விதிகள்
கற்பித்தல் மற்றும் யார் யார் பொறுப்பு வினய, அவரது அறிவு அடிப்படையில்
அவரது bhikkhu சீடர்கள் முதலாக வினய வடிவத்தை பெரும் பொறுப்பு. அது இந்த
பகுதியில் புத்தர் வெறுமனே தேவையற்ற சர்ச்சையை தவிர்க்க, என்று
சொல்கிறார்கள் என்று அதிகமாக தெரிகிறது, bhikkhus விதிகள் தாக்கங்கள்
ஒன்றை தயாரித்திருந்தது வழி என ஏற்கப்பட வேண்டும்.
இந்த வளர்ச்சி இறுதியில் Vibhaṅga வழிவகுத்தது ஏனெனில், நாம் Vibhaṅga
நாம் புத்தர் போல் நடந்து ஒட்டியுள்ள எங்களுக்கு செய்ய வேண்டும் என்று
மிகவும் நம்பிக்கையுடன் இருக்க முடியும். நாம் Vibhaṅga விதிகள்
வார்த்தைகளை விலகியுள்ளது அங்கு சில இடங்களில் பார்க்கலாம் போது, நாம்
என்று தவறாமல் அது தங்களை விதிகள் மத்தியில் முரண்பாடுகளை சமரசம் செய்து
கொள்ள முயன்றனர், விதிகள் மற்றும் Khandhakas இடையே, ஒரு மேலும் வினய
செய்ய என கண்டுபிடிக்க ஒத்திசைவான முழு. இந்த சமூக பரிமாற்றங்கள் தொட
என்று விதிகள் குறிப்பாக உண்மையாக இருக்கிறது. வெளிப்படையாக,
பரிவர்த்தனைகள் பொது வடிவங்கள் Khandhakas இறுதி காலத்துக்கு முன்பே இந்த
விதிகளில் பல வகுக்கப்பட்டன. இவ்வாறு, வடிவங்கள் நிறுவப்பட்ட பின்னரே,
Vibhaṅga என்ற தொகுப்பிகள் சில நேரங்களில் வடிவங்கள் ஏற்ப அவற்றை கொண்டு
அசல் விதிகள் வார்த்தைகளை இருந்து பின்வாங்க வேண்டிய நிலைக்கு
தள்ளப்பட்டனர்.
வர்ணனை மற்றும் Vibhaṅga இடையே முரண்பாடுகள்
பொறுத்தவரை, இந்த சிந்தனை இரண்டு உச்ச ஒரு மிகவும் சர்ச்சைக்குரிய
பகுதியில், உள்ளது. ஒன்று, அது நவீன வரலாற்று கல்வித்துறையின் அது
புத்தரின் விட்டு கடந்து பிறகு ஆண்டுகள் பல நூற்றுக்கணக்கான டேட்டிங்
பொருள் கொண்டுள்ளது என்று உறுதியாக காட்டியுள்ளது க்கான, புத்தரின்
வார்த்தை அல்ல, முற்றிலும் வர்ணனை நிராகரிக்க வேண்டும். அது Vibhaṅga
இசையமைத்த மற்றும் இன்னும் எப்படியாவது முடியவில்லை அந்த உண்மையான
நோக்கத்தையும் பாராட்டிய முதல் குழுவில் எழுதப்பட்டதாகத்: மற்ற தீவிர
Vibhaṅga அதை சுற்றி வளர்ந்தார் என்று பாரம்பரிய நம்பிக்கை ஏற்ப,
முற்றிலும் அகற்றிவிட்டு என வர்ணனை ஏற்க வேண்டும் அவர்கள் உண்மையில் கேனான்
தன்னை ஒரு சொன்னேன் வைக்க. மேற்படி, கீழே மற்ற - - ஒவ்வொரு தீவிர
நிபுணர்களுமான கிரேட் நியமங்கள் இரண்டு செட் தங்கள் பாதுகாப்பில் பாரம்பரிய
ஆதாரங்கள், எந்த தீவிர இணங்கியுள்ள காட்ட முடியும் என்றாலும் புத்தர் என்ன
மற்றும் வினய கீழ் அனுமதிக்கப்பட்ட இல்லை ஆராய முறைப்படுத்தலாம் என்று,
மற்றும் என்ன செய்கிறது மற்றும் முதல் இடத்தில் அறநெறிப்-வினய என எண்ண
முடியாது.
முதல் தீவிர ஆதரவாக, அது, என்று “(ஒரு விதி என்று) என்ன
நிலையில் முறைப்படுத்தலாம் இல்லை என புத்தர் மேற்கோள் இது என்.பி. 15,
தோற்றம் கதை மேற்கோள் முறைப்படுத்தலாம் கூடாது, என்ன முறைப்படுத்தலாம்
இருக்க கூடாது சாத்தியம் ரத்துசெய்தது, ஆனால் ஒரு ஏற்ப மற்றும்
முறைப்படுத்தலாம் என்று விதிகளின்படியும் குடியிருக்க வேண்டும். “
இந்த அறிக்கையில் இருந்து, அது வர்ணனை எந்த சட்டமன்ற அதிகாரம் உள்ளது என்று வாதிட முடியும்.
20) பாரம்பரிய இசைத்தமிழ் செம்மொழி
1980 வெ செப் 9 2016
பாதை பின்பற்றுபவர்கள் ஆன்மீக சமூக விழித்தெழுந்த ஒன்று காட்டிய
பயனர் posted படத்தை
தயவுசெய்து விஜயம்:
http://www.accesstoinsight.org/begin.html தேரவாத புத்த என்ன? மூலம் ஜான் Bullitt
தேரவாத
(உச்சரிக்கப்படுகிறது - அதிகமாகவோ அல்லது குறைவாகவோ - “டெர்ரா VAH-டா”),
“மூத்தோர் கோட்பாடு,” அறிஞர்கள் பொதுவாக முந்தைய கொண்டுள்ளது ஏற்று
இது Tipitaka, அல்லது பாலி நெறிமுறையுடன், இருந்து அதன் நூல் உத்வேகம்
ஈர்க்கிறது என்று புத்த பள்ளி உள்ளது பல நூற்றாண்டுகளாக புத்தரின்
teachings.1 என்ற சாதனையை எஞ்சியிருக்கும், தேரவாத கண்ட தென்கிழக்கு ஆசியா
(தாய்லாந்து, மியான்மர் / பர்மா, கம்போடியா, லாவோஸ்) மற்றும் இலங்கை
சமயமாக வருகிறது. இன்று தேரவாத புத்த எண் 100 க்கும் மேற்பட்ட மில்லியன்
worldwide.2 சமீபத்திய தசாப்தங்களில் தேரவாத மேற்கு ரூட் எடுக்க
தொடங்கியுள்ளது. பல Buddhisms, ஒரு தம்ம-வினய
புத்தர் -
“விழித்தெழுந்த ஒன்” - அவர் நிறுவிய அறநெறிப்-வினய மதம் என்று - “.
கோட்பாட்டை மற்றும் ஒழுக்கம்” ஒரு சமூக கட்டமைப்பை அறநெறிப்-வினய (அல்லது
தம்ம குறுகிய [சமஸ்கிருதம்: தர்ம] க்கான) நடைமுறையில் ஆதரவாக வழங்க,
மற்றும் கவனத்துடன் இந்த போதனைகள் பாதுகாக்க, புத்தர் bhikkhus (துறவிகள்)
மற்றும் bhikkhunis (சந்நியாசிகள்) வரிசையில் நிறுவப்பட்டது - சங்க - இந்த
நாள் வரை தொடர்கிறது இது கெளகேசியர்களாக உள்ளனர் மற்றும் monastics, ஒரே
அடுத்த தலைமுறைகளுக்கு மீது அவரது போதனைகள் அனுப்ப.
அறநெறிப்
புத்தர் கடந்துசென்ற பின்னர் இந்தியா முழுவதும் அதன் பரவல் தொடர்ந்தபோது,
சங்க மற்றும் இந்த பள்ளிகளில் ஒன்று இறுதியில் உயர்வு கொடுத்தது
Buddhism.3 பல பதினெட்டு வேறுபட்ட பிரிவுகளின் எழுச்சியினால் schisms
வழிவகுத்தது, அசல் போதனைகளை பற்றிய மாறுபட்ட பொருள் விளக்கங்கள் எழுந்தது
தன்னை மகாயான ( “கிரேட்டர் வாகன”) 4 அழைத்து என்று நக்கல் Hinayana (
“சிறிய வாகன”) போன்ற மற்ற பள்ளிகள் குறிப்பிடப்படுகிறது ஒரு சீர்திருத்த
இயக்கத்தின். இன்று நாம் என்ன தேரவாத அழைக்க அந்த ஆரம்ப அல்லாத மகாயான
schools.5 அடிப்படையில் Hinayana மற்றும் மகாயான மூலம் மறைமுகமாக
இழிவுபடுத்தும் தொனியில் தவிர்க்க ஒரே உயிர் பிழைத்தவர் உள்ளது, அது
பொதுவான புத்த இந்த இரண்டு முக்கிய கிளைகள் இடையே வேறுபடுத்தி இன்னும்
நடுநிலை மொழி பயன்படுத்த இன்று. தேரவாத வரலாற்று தெற்கு ஆசியா ஆதிக்கம்
ஏனெனில், அது சில சமயங்களில் அழைக்கப்படுகிறது “தெற்கு” புத்த மதம், சீனா,
திபெத், ஜப்பான், கொரியா ஆகிய இந்தியா வடக்கு நோக்கி குடிபெயர்ந்தனர் இது
மகாயான,, “வடக்கு” Buddhism.6 அறியப்படுகிறது போது பாலி: தேரவாத புத்த மொழி
தேரவாத,
நியமன நூல்கள் மொழி ஒருவேளை புத்தரின் time.7 வண போது மத்திய
இந்தியாவில் பேசப்படும் என்று மத்திய இந்தோ-ஆரிய கிளைமொழி அடிப்படையாக
கொண்ட பாலி (இலக்கியத்தில், “உரை”), உள்ளது. நினைவக ஆனந்த, புத்தர்
உறவினர் மற்றும் நெருங்கிய உதவியாளராக, புத்தரின் போதனைகளை (சூத்திரங்கள்)
உறுதி இதனால் புத்தரின் இறப்புக்கு (சிஏ கி.மு. 480), மிக மூத்த துறவிகள்
ஐந்நூறு பிறகு விரைவில் இந்த teachings.8 ஒரு வாழ்க்கை களஞ்சியமாக மாறியது -
ஆனந்த உட்பட - ஓதி அவர்கள் புத்தரின் நாற்பத்தி ஐந்து ஆண்டு போதனை போது
கேட்டேன் அனைத்து சொற்பொழிவுகளில் career.9 இந்த சொற்பொழிவுகளில் மிக
எனவே மறுப்பு, “Evam என்னை sutam” தொடங்கும் சரிபார்க்க கூட்டப்பட்ட - “.
இவ்வாறு நான் கேட்டிருக்கிறேன்”
விநாயக Pitaka: புத்தரின் இறப்புக்கு பின்னர் போதனைகள் கீழே நீண்ட
மூன்று பிரிவுகளாக கி.மு. 250 சங்க திட்டமிட்டு ஏற்பாடு செய்தார் மூலம்
Buddha.10 வேட்டையாடுகின்றன மற்றும் இந்த போதனைகள் தொகுக்கப்பட்ட என்று
ஒரு இந்திய வாய்வழி பாரம்பரியத்தின் வைத்து, துறவியர் சமூகத்தில்
வாய்வழியாக நிறைவேற்ற வேண்டும் என தொடர்ந்து ( “ஒழுக்கம் கூடை” - சங்க
விதிகள் மற்றும் சுங்க குறித்து நூல்கள்), சட்டா Pitaka ( “சொற்பொழிவுகளை
கூடை” - புத்தர் மற்றும் அவரது நெருங்கிய சீடர்கள் சொற்பொழிவுகளில்
மற்றும் கூற்றுக்களால்), மற்றும் அபிதம்மா Pitaka ( “சிறப்பு / அதிக
கோட்பாட்டை கூடை” - அறத்தின் ஒரு விரிவான உள தத்துவ பகுப்பாய்வின்). இந்த
மூன்று Tipitaka, என அழைக்கப்படும் “மூன்று கூடைகளும்.” மூன்றாம்
நூற்றாண்டில் இலங்கை பிக்குகள் Tipitaka செய்ய பூரணமான வர்ணனைகள் ஒரு
தொடர் ஒடுக்குவதற்கான தொடங்கியது; இந்த பின்னர் தொகுத்துள்ள மற்றும்
ஐந்தாம் நூற்றாண்டில் உள்ள பாலி ஆரம்பத்தில் மொழிபெயர்க்கப்பட்டன.
Tipitaka பிளஸ் பிந்தைய, நியமன நூல்கள் (வர்ணனைகள், வரலாறு, முதலியன)
ஒன்றாக பாரம்பரிய தேரவாத இலக்கிய முழு உடல் ஆவார்கள்.
பாலி முதலில்
அதன் சொந்த எழுத்துக்களை ஒரு பேசப்படும் மொழி இருந்தது. அது Tipitaka
முதல், எழுத்து சரி செய்யப்பட்டது என்று இலங்கை சம்பிரதியாகிய-துறவிகள்
சுமார் 100 கி.மு. வரை இருந்தது, Tipitaka பல வித்தியாசமான கதை ஒரு
மொழிப்பெயர்க்கப்பட்ட வருகிறது பின்னர் ஆரம்ப பிராமி script.12 ஒரு வடிவம்
ஒலிப்பு முறையில் பாலி எழுதிய 11 (தேவநாகரி, தாய், பர்மிய, ரோமன்,
சிரிலிக், ஒரு சில பெயர்களுக்கு). இங்கே மற்றும் அங்கே கூட ஒரு சிறிது - -
பெரிதும் அவர்கள் புரிந்து மற்றும் புத்தரின் போதனைகள் பாராட்டு ஆழமாகும்
மிகவும் பிரபலமான Tipitaka நூல்கள் ஆங்கிலம் மொழிபெயர்ப்பு
நிரம்பியிருந்தாலும், தேரவாத பல மாணவர்கள் கற்றல் பாலி மொழி என்று
கண்டுபிடிக்க.
யாரும் Tipitaka உண்மையில் வரலாற்று புத்தர்
உச்சரித்த வார்த்தைகள் எந்த கொண்டிருக்கிறது என்பதை என்னால் நிரூபிக்க
முடியும். பயிற்சி புத்த இந்த சிக்கல் எதுவும் இல்லை. உலகின் பெரிய மதங்கள்
பல வேத போலல்லாமல், Tipitaka இறை உண்மையின் ஒரு தாக்க அறிக்கை, ஒரு
தீர்க்கதரிசி வெளிப்படுத்தியதைப் போல, நம்பிக்கை முற்றிலும் ஏற்று கொள்ள
வேண்டும், ஸ்தோத்திர இல்லை என்று கருதப்படுகிறது. மாறாக, அதன் போதனைகள்
ஒன்று தன்னை கண்டுபிடிக்க முடியும் அவர்கள், உண்மையில், வாக்குறுதி
முடிவுகளை தந்துள்ளன என்றால் என்று ஒரு வாழ்க்கை நடைமுறையில் வைத்து
கொள்ள, முதல்நிலை மதிப்பீடு வேண்டும் எனபதை. இது தான் உண்மை அது எந்த
நோக்கி இறுதியில், இல்லை வார்த்தைகள் தங்களை முக்கியமானது என்று Tipitaka
புள்ளி வார்த்தைகள். அறிஞர்கள் வந்து (இதனால் முற்றிலும் இந்த போதனைகள்
புள்ளி மிஸ்) ஆண்டுகள் Tipitaka இருந்து பத்திகளை ஆசிரியர் தொடர்ந்து
விவாதிக்கிறார்கள் வேண்டும் என்றாலும், Tipitaka அமைதியாக தொடர்ந்து
சேவிப்பார்கள் - இது நூற்றாண்டுகளாக உள்ளது என - மில்லியன் கணக்கான ஒரு
தவிர்க்க முடியாத வழிகாட்டியாக விழிப்பு தங்கள் வேட்டையில்
பின்பற்றுபவர்கள். புத்தரின் போதனைகள் குறித்து சுருக்கமாக நான்கு உன்னத உண்மைகளை
விரைவில்
தனது விழிப்பு பிறகு, புத்தர் அவன் தன் பின்னர் போதனைகள் அடித்தளமாக
கொண்டிருந்த அத்தியாவசிய கட்டமைப்பை தீட்டப்பட்டது இதில் அவரது முதல்
பிரசங்கம், வழங்கினார். இந்த கட்டமைப்பை நான்கு உன்னத உண்மைகளை
கொண்டுள்ளது, இயற்கை நான்கு அடிப்படை கொள்கைகளை (தம்ம) மனித நிலையை
புத்தரின் தீவிரமாக நேர்மையான மற்றும் ஊடுருவிச் மதிப்பீடு இருந்து
வெளிப்பட்ட. அவர் இல்லை, மனோதத்துவ கோட்பாடுகள் அல்லது நம்பிக்கை
கட்டுரைகள் என ஆனால் நாம் விழித்துக்கொள்ள conduces என்று ஒரு வழியில்
நமது நேரடி அனுபவம் வகுக்கப்பட வேண்டும், இதன் மூலம் வகைகள் என இந்த
உண்மைகளை கற்று:
துக்கம்: துன்பம், unsatisfactoriness, அதிருப்தி, மன அழுத்தம்; எந்த ஆக ஆக மாநிலங்களில், மற்றும் மாநிலங்கள் உணர்ச்சி மிகு இந்த அதிருப்தியின் iscraving (தன்ஹா) காரணம்;: துக்கம் காரணம் துக்கம் நிறுத்துவதற்கோ: என்று ஏங்கி என்ற அழித்தல் ஆகியவை;
பயிற்சிகளின் பாதை துக்கம் நிறுத்துவதற்கோ முன்னணி: சரியான பார்வை,
சரிசெய்யவே, வலது பேச்சு, சரியான நடவடிக்கை, வலது வாழ்வாதார, வலது முயற்சி,
சரியான நெறிகள், மற்றும் வலது செறிவு நோபல் எட்டுமடிப்பு பாதை.
ஏனெனில் இந்த உன்னத உண்மைகளை எங்கள் அறியாமை (avijja) என்ற, ஏனெனில்
அவர்களின் அடிப்படையில் உலகில் முறைமை எங்கள் அனுபவமின்மை, நாம் சம்சார
பிணைப்பு பிறந்த, முதுமை, நோய், மரணம், மற்றும் மறுபிறப்பு சஞ்சலமான
சுழற்சி இருக்கும். ஏங்கி இந்த செயல்முறை முதல், ஒரு நேரத்தில் இருந்து
அடுத்த மற்றும் எண்ணற்ற வாழ்நாளில் காலப்போக்கில், காரணம் மற்றும் விளைவு
உலகளாவிய சட்டம் செலுத்தப்படுகிறது கம்மா (SKT. கர்மா) ஏற்ப,. - என்பதை
உடல், பேச்சு, அல்லது மனதில் தன்னை - இந்த மாற்றமுடியாத சட்டத்தின் படி,
ஒவ்வொரு ஒரு கணத்தில் செய்கிறது என்று நடவடிக்கை கடைசியில் அதன்
திறமையினால் படி பலனைக்கொடுக்கும்: unskillful மற்றும் தீங்கு வழிகளில்
மற்றும் துயரத்தின் பின்பற்ற கட்டப்படுகிறது உள்ள செயல்; திறனுடன் செயல்பட
மற்றும் மகிழ்ச்சியை இறுதியில் ஒரு, இந்த கொள்கை அறியாமை உள்ளது என ஒரு
ஒரு குறிக்கோள் இல்லாத இருப்பு போனது நீண்ட ensue.13 வேண்டும்:
விரக்தியிலும் அடுத்த, சந்தோஷமாக ஒரு கணம்; நரகத்தில் அடுத்த பரலோகத்தில்
ஒரு வாழ்நாள், அனுபவித்து.
புத்தர் சம்சார இருந்து விடுதலை பெற்று
உன்னத உண்மைகளை ஒரு குறிப்பிட்ட பணியை ஒவ்வொரு ஒதுக்க வேண்டும் என்று
கண்டுபிடிக்கப்பட்டது: முதல் நோபல் உண்மை புரிந்து கொள்ள வேண்டும்;
இரண்டாவது, கைவிட்டது மூன்றாவது, உணர்ந்து; நான்காவது, உருவாக்கப்பட்டது.
மூன்றாவது நோபல் உண்மை முழுமையாக புரிந்துகொள்ளாமல் விழிப்பு
வழியைவகுக்கும்: அறியாமை, ஏங்கி, துன்பம் இறுதியில், மற்றும் கம்மா
கொள்கிறது; தலை சுதந்திரம் மற்றும் அனைத்து புத்தரின் போதனைகள் இறுதி
இலக்கு உள்ளது என்று உச்ச மகிழ்ச்சி நேரடி ஊடுருவல்; நிபந்தனை அற்ற,
அழிவற்ற, Unbinding - நிப்பானாவின் (. SKT நிர்வாணா). எட்டுமடிப்பு பாதை மற்றும் அறத்தின் பயிற்சியும்
அறியாமை
வேர்கள் மிகவும் நெருக்கமாக ஆன்மாவின் துணி கொண்டு பின்னப்பட்ட ஏனெனில்,
விழிப்படையாத மனதில் மூச்சடைக்க புத்தி கூர்மை தன்னை ஏமாற்றி திறன் உள்ளது.
தீர்வு என்னவென்றால், தற்போதைய தருணத்தில் வெறுமனே அன்பான, வகையான
இருப்பதை விட மேலும், மற்றும் கவனத்தில் தேவைப்படுகிறது. பயிற்சியாளர், சதி
செய்ய எல்லைக்கும் மேற் செல் பல கருவிகள் பயன்படுத்த நிபுணத்துவம்
தருகின்ற அல்லது தன்னை சித்தப்படுத்து வேண்டும், மற்றும் இறுதியில் மனதில்
unskillful போக்குகள் பிடுங்க. உதாரணமாக, பெருந்தன்மை (Dana) நடைமுறையில்
ஏங்கி நோக்கி இதயம் பழக்கமானவர்கள் போக்குகள் அரிக்கிறது மற்றும்
பின்னால் உணர்ச்சிகள், முடிவுகளை, திறமையான நடவடிக்கை பற்றி மதிப்புமிக்க
பாடங்களைக் கற்றுத் தருகிறது. நல்லொழுக்க பயிற்சியை (சிலா) பெருமளவில்
இனிய நிச்சயமாக மற்றும் தீங்கு வழியில் பாடமுடியும் எதிராக ஒரு காவலர்கள்.
நல்லெண்ண (மெட்டா) சாகுபடி கோபம் ஆள்மயக்கும் பிடியில் கீழறுக்க
உதவுகிறது. பத்து நினைவுக்குறிப்புகள் சந்தேகம் போக்க, மன உடல் வலி தாங்க,
சுய மரியாதை ஒரு ஆரோக்கியமான உணர்வு பராமரிக்க, சோம்பல், தன்னிறைவு
கடக்க, மற்றும் தடையற்ற காமம் இருந்து தன்னை நிதானப்படுத்த வழிகளில்
வழங்குகின்றன. மற்றும் கற்று கொள்ள இன்னும் பல திறமைகள் உள்ளன.
இந்த
நடைமுறைகள் இருந்து வெளிப்படும் மற்றும் முதிர்ந்த நல்ல குணங்களைப்
மட்டுமே நிப்பானாவின் பயணம் வழியை இல்லை; காலப்போக்கில் அவர்கள்
சமூகத்தின் ஒரு, தாராள அன்பையும் பாசத்தையும் பொழிகிற, அமைதியான, மற்றும்
தெளிவான தலை உறுப்பினராக ஒரு பயிற்சியாளர் மாற்றியமைக்கும் விளைவை.
விழிப்பு தனிநபரின் நேர்மையான நோக்கத்தில் இவ்வாறு உதவி பெரும் தேவை ஒரு
உலக ஒரு விலைமதிப்பற்ற மற்றும் சரியான நேரத்தில் பரிசு. விவேகம் (பன்னா)
மாறாக
ஒரு நேர்கோட்டு பாதையில் படிகளை வரிசை விட, போன்ற தனிப்பட்ட குணங்களை
ஒரு தொகுப்பு உருவாக்கப்பட்டது வேண்டும் எட்டுமடிப்பு பாதை சிறந்த
புரிந்து வருகிறது. சரியான பார்வை மற்றும் சரிசெய்யவே (பாரம்பரிய
ஞானத்துடனும் பகுத்துணர்வுடனும் அடையாளம் காரணிகள்) வளர்ச்சி சரியான
பேச்சு, நடவடிக்கை, மற்றும் வாழ்வாதார (நல்லொழுக்கம் கொண்டு அடையாளம்
காரணிகள்) வளர்ச்சி உதவுகிறது. நல்லொழுக்கம் உருவாகிறது என மிகவும் செறிவு
(வலது முயற்சி, நெறிகள், மற்றும் செறிவு) கொண்டு அடையாளம் காரணிகள்
செய்ய. அதேபோல், செறிவு முதிர்ச்சியடைந்த, உணர்விலும் இன்னும் ஆழமானதொரு
நிலை உருவாகிறது. அதனால் செயல்முறை திறந்துகொண்டது: ஒரு காரணியாக வளர்ச்சி
இறுதியில் விழிப்பு முடிவடைகிறது என்று ஆன்மீக முதிர்ச்சி மேல் சுழல்
அடுத்த, பயிற்சியாளர் தூக்கும் வளர்ச்சி ஊட்டி வளர்க்கிறது.
ஒரு நான்கு உன்னத உண்மைகளை செல்லுபடியாகும் மற்றும் கம்மா கொள்கை
அங்கீகரிக்கிறது மூலம் உணர்விலும் - விழிப்பு நீண்ட பயணம் சரியான பார்வை
முதல் தற்காலிக எழுச்சியை கொண்டு அக்கறையுடனான தொடங்குகிறது. ஒரு என்று
ஒரு எதிர்கால நல்வாழ்வை எந்த விதி நிர்ணயிப்பதாகவும், அல்லது ஒரு தெய்வீக
பிறவி அல்லது சீரற்ற வாய்ப்பு ஆசைகளையும் விட்டு பார்க்க தொடங்குகிறது.
ஒருவரின் மகிழ்ச்சி பொறுப்பு ஒரு சொந்த தோள்களில் சாரும். இதை பார்த்து,
ஒரு ஆன்மீக நோக்கங்களை திடீரென்று தெளிவாக மாறும்: திறமையான தான் ஆதரவாக
மனதில் பழக்கமானவர்கள் unskillful போக்குகள் கைவிட. இந்த சரிசெய்யவே
வலுவான வளரும், எனவே கவனத்துடன் ஒருவரின் நடவடிக்கையின் தேர்வு செய்ய ஒரு
ஒழுக்கசீலன் வாழ்க்கை வாழ இதயப்பூர்வமான ஆசை, இல்லை.
இந்த
கட்டத்தில் பல பின்பற்றுபவர்கள், “புத்த” டிரிபிள் ஜெம் தஞ்சம்
புகுந்துள்ளனர் செயல் மூலம் ஆக இதயம் புத்தரின் போதனைகள் எடுக்க
உள்நோக்கி அர்ப்பணிப்பு செய்ய: புத்தர் (இரண்டு வரலாற்று புத்தர் மற்றும்
விழிப்பு ஒருவரின் உள்ளார்ந்த திறன்), அறநெறிப் (புத்தரின் போதனைகள்
மற்றும் நோக்கியே அவர்கள் சுட்டிக்காட்ட சத்தியத்தை இருவரும்), மற்றும்
சங்க (இரண்டு புத்தர் காலத்திலிருந்து போதனைகள் பாதுகாக்கப்படுகிறது என்று
உடையாத துறவியர்களுக்குரிய பரம்பரையில், மற்றும் விழிப்பு குறைந்தபட்சம்
சில சாதிக்க முடியவில்லை அனைவருக்கும்). ஒருவர் பாதங்களை இதனால் திட
தரையில் ஊன்றி, மற்றும் ஒரு போற்றத்தக்க நண்பர் அல்லது வழி வழிகாட்ட
ஆசிரியர் (kalyanamitta) உதவியுடன், ஒரு இப்போது, பாதையில் தொடர நன்கு
ஆயுதம் புத்தர் தன்னை விட்டு அடிச்சுவட்டை பின்பற்றி உள்ளது. நல்லொழுக்கம் (சிலா)
அதாவது,
வலது பேச்சு, சரியான நடவடிக்கை, மற்றும் வலது வாழ்வாதார - சரியான பார்வை
மற்றும் சரிசெய்யவே சிலா, அல்லது நல்லொழுக்க தொடர்புடைய பாதை காரணிகள்
வளர்ச்சி மூலம் முதிர்ச்சி தொடர்ந்து. இந்த ஐந்து கட்டளைகளைத் ஒரு நடைமுறை
வடிவம் ஒரு ஒடுங்கவில்லை இருக்கும், நன்நெறி நடத்தைத் அடிப்படை குறியீடு
எந்த ஒவ்வொரு பயிற்சி புத்த சேரும்போது:, கொலை, திருட்டு பாலியல்
துர்நடத்தை, பொய், மற்றும் போதை பயன்படுத்தி தவிர்ப்பதன். 311 துறவிகள்
‘227 விதிகள் மற்றும் சந்நியாசிகள் சிக்கலான குறியீடு’ கூட இறுதியில்
தங்கள் அடிப்படை நேரத்தில் இந்த ஐந்து அடிப்படை கட்டளைகளை வேண்டும். செறிவு (சமாதி)
தியானம்
மற்றும் சமாதி, அல்லது செறிவு வளர்ச்சி: சிலா பயிற்சி மூலம் ஒரு
வெளிப்புறமாக நடத்தை சுத்திகரிப்பு ஒரு பிடிப்பு பெற்றபின், அத்தியாவசிய
அடிப்படையை பாதை மிக நுட்பமான மற்றும் உருமாற்றும் அம்சம் ஆராய்வதற்காக
போடப்பட்டுள்ளது. வலது முயற்சி, இதன் மூலம் ஒரு unskillful ஒருவர் மீது
மனதில் திறமையான குணங்கள் சாதகமாக எப்படி தெரிந்துகொள்கிறார்; இந்த வெளியே
விரிவாக இறுதி மூன்று பாதை காரணிகள் அச்சடிக்கப்பட்டது ஒருவர்
தொடர்ச்சியாக அனுபவம் தற்போதைய தருணத்தில் அடித்தளமாக ஒரு கவனத்தை வைத்து
அறிகிறான், இதன் மூலம் சரியான நெறிகள்,; மற்றும் வலது செறிவு, இதன் மூலம்
ஒரு அது ஞானத்தில், மன மற்றும் உடல் அமைதி படிப்படியாக ஆழமான மாநிலங்களில்
ஒரு தொடர் நுழைகிறது என்று அதன் தியானம் பொருள் முற்றிலும் மற்றும்
தயக்கமின்றி மனதில் மூழ்கடித்து அறிகிறான்.
வலது நெறிகள் மற்றும்
வலது செறிவு satipatthana மூலம் இணைந்து உருவாக்கப்பட்டது ( “குறிப்பு
சட்டகங்கள்” அல்லது “நெறிகள் அடித்தளங்கள்”), திறன்கள் மற்றும் உத்திகளை
ஒரு பரவலான அரவணைத்து தியானம் நடைமுறையில் ஒரு முறையான அணுகுமுறை. இந்த
நடைமுறைகள், உடல் (மூச்சு குறிப்பாக நெறிகள்) நெறிகள் சமநிலை ஒரு அமைதி
(சமதா) மற்றும் நுண்ணறிவால் (விபாசனா), அல்லது தெளிவான-பார்த்து இரட்டை
குணங்கள் கொண்டு ஆற்றல் வாய்ந்தவையாக இருக்கின்றன. தொடர்ந்து பயிற்சி
மூலம் தியானம் தியானம் முதுகலை மனம் மற்றும் body.14 அடிப்படை தன்மை ஒரு
ஆய்வு நிலையாமையை anicca அடிப்படையில் அவரது உடனடி அனுபவம் சிருஷ்டிக்க
(திறனை தாங்க சமதா-விபாசனா இணைந்த சக்திகள் கொண்டு கைதேர்ந்தவர்களாய்
ஆகிறது ), துக்கம், மற்றும் anatta (இல்லை சுய), அனுபவம் இந்த மூன்று
பண்புகள் கூட மெல்லிய வெளிப்பாடாக நேர்த்தியானது தீவிர கவனம் கொண்டு
வரப்படுகின்றனர். அதே நேரத்தில், என்ற துக்கம் மூல காரணம் - ஏங்கி - அயராது
விழிப்புணர்வு ஒளி வெளிப்படும். இறுதியில் ஏங்கி நீண்ட கடைசியாக, மறைக்க
எந்த இடத்தில், துக்கம் விவரிக்கிறது இட்டுக்கட்டி என்று எட்டு மடங்கு பாதை
அதன் உன்னத உச்சக்கட்டத்தை அடைந்தது, முழு கர்ம செயல்முறை, மற்றும்
தியானம் வெற்றிகள் விட்டு, என்ற நிபந்தனை அற்ற அவன் அல்லது அவள் முதல்
தவறாக கருத முடியாத பார்வை - நிப்பானாவின். விழிப்பு
இந்த முதல் ஞானம் அனுபவம், ஸ்ட்ரீம் நுழைவு (sotapatti) என
அழைக்கப்படும், பல விலங்குகள் போடப்பட்டு (samyojana), ஒரு நபர் பிணைக்க
என்று அறியாமை வெளிப்பாடுகள் முடியாத உதிர்தல் அல்லது பலவீனப்படுத்தி
இன்றியமையாததாகிறது இவை ஒவ்வொன்றும் விழிப்பு நான்கு முற்போக்கு
கட்டங்களில், முதல் பிறப்பு மற்றும் இறப்பு சுழற்சி. ஸ்ட்ரீம் நுழைவு
பயிற்சியாளர் தற்போதைய வாழ்க்கையில் மற்றும் சம்சார அவரது நீண்ட பயணம்
முழுமையாக இரண்டு முன்னெப்போதும் இல்லாத மற்றும் தீவிரவாத
திருப்புமுனையாகும். அது இந்த புள்ளி புத்தரின் போதனைகள் உண்மை மீது
எனக்கு எந்த வட்டமிடும் சந்தேகங்களை மறைந்துவிடும் என்று உள்ளது; அது
சடங்குகள் மற்றும் சடங்குகள் சுத்திகரிக்கும் பலாபலன் எந்த நம்பிக்கை
ஆவியாகி என்று இந்த கட்டத்தில் உள்ளது; அது ஒரு நிரந்தரமான தனிப்பட்ட
“சுயம் ‘நீண்ட நேசத்துக்குரிய கருத்தை விட்டு விழும் என்று இந்த கட்டத்தில்
இருக்கிறது. ஸ்ட்ரீம்-enterer இறுதியில் முழு விழிப்பு அடைவதற்காக முன்
குறைந்தது ஏழு எதிர்கால மறுபிறப்புக்கள் (சாதகமான அவர்கள் அனைவரும்) உறுதி
வேண்டும் என்று கூறப்படுகிறது.
ஆனால் முழு விழிப்பு இன்னும் ஒரு
நீண்ட வழி உள்ளது. பயிற்சியாளர் புதுப்பிக்கப்பட்ட விடாமுயற்சி மீது
அச்சகங்கள் என, அவன் அல்லது அவள் இன்னும் இரண்டு குறிப்பிடத்தக்க
முக்கியத்துவம் வாய்ந்த இடங்கள் வழியாக செல்கிறது: முறை-திரும்பிய
(sakadagati), சிற்றின்ப ஆசை மற்றும் தவறான விருப்பத்திற்கு கட்டுக்களில்
பலவீனப்படுத்தி சேர்ந்து இது, அல்லாத திரும்பி (Agati) , இதில் இந்த இரண்டு
விலங்குகள் போடப்பட்டு முற்றிலும் பிடுங்கப்பட்ட. arahatta - -
விழித்துக்கொள்ள இறுதி கட்டத்தில் நாட்டம் மற்றும் அகந்தையில் கூட மிகவும்
நுட்பமான அளவுகள் மாற்ற இயலாத வகையில் அணைக்கப்படும் போது ஏற்படும்.
இப்போது ஒரு உத்தியாக அராந்தின், அல்லது “தகுதி” - - இந்த கட்டத்தில்
பயிற்சியாளர் புத்தரின் போதனைகளை இறுதி கட்டத்தில் வந்து சேருகிறோம்.
அறியாமை, துன்பம், மன அழுத்தம், மற்றும் மறுபிறப்பு அனைத்து தங்கள்
முடிவுக்கு வந்து, கடந்த உத்தியாக அராந்தின் முதல் அவரது விழிப்பு மீது
புத்தர் பிரகடனப்படுத்தப்பட்ட வெற்றி அழ சொல்ல முடியும்:
“பிறப்பு முடிந்தது, புனித வாழ்க்கை நிறைவேறும், செய்த பணி! இந்த உலக பொருட்டு மேலும் எதுவும் இல்லை.”
[எம்.என் 36]
உத்தியாக
அராந்தின் உள்ளூர எந்த எதிர்கால மறுபிறப்பு சாத்தியம் இருந்து
நிப்பானாவின் பேரின்பம், கடந்த பாதுகாப்பான அனுபவித்து அவரது வாழ்க்கை
எஞ்சிய வெளியே வாழ்கிறார். கடந்த காமா என்ற உத்தியாக அராந்தின் தான் பல
யுகங்கள் நீண்ட பாதை இறுதியில் அதன் இறுதியில் unwinds போது, உத்தியாக
அராந்தின் இறந்து அவன் அல்லது அவள் parinibbana நுழைகின்றன - மொத்த
Unbinding. மொழி முற்றிலும் இந்த அசாதாரண நிகழ்வை விளக்கும் மணிக்கு
முடியவில்லை என்றாலும், புத்தர் ஒரு தீ இறுதியாக அதன் அனைத்து எரிபொருள்
வரை எரிகிறது போது என்ன நடக்கும் ஒப்பிட்டார். “மகிழ்ச்சி தீவிர நாட்டம்”
புத்த
சில நேரங்களில் கபடமற்ற ஒரு “எதிர்மறை” அல்லது “அவநம்பிக்கை” மதம் மற்றும்
தத்துவம் வருகிறது என்று விமர்சிக்கப்படுகிறது. நிச்சயமாக வாழ்க்கை
அனைத்து துன்பம் மற்றும் ஏமாற்றம் இல்லை: அது மகிழ்ச்சி மற்றும் விழுமிய
மகிழ்ச்சி பல வகையான வழங்குகிறது. பின்னர் ஏன் unsatisfactoriness மற்றும்
துன்பம் இந்த சாரமில்லாத புத்த தொல்லை?
புத்தர் மனிதராகப் நிலை ஒரு
வெளிப்படையான மதிப்பீட்டை அவரது போதனைகள் சார்ந்த: unsatisfactoriness
மற்றும் உலகில் பாதிக்கப்பட்ட உள்ளது. ஒருவரும் இந்த விஷயத்தை விவாதிக்க
முடியும். துக்கம் உலக இன்பம் மற்றும் மகிழ்ச்சி கூட உச்ச வடிவங்களில்
பின்னால், ஐந்து, விரைவில் அல்லது பின்னர், நிச்சயமாக இரவும் பின்வருமாறு,
அந்த மகிழ்ச்சியை ஒரு முடிவுக்கு வர வேண்டும் உள்ளேயும் அவமான. புத்தரின்
போதனைகள் அங்கு நிறுத்த முன்வைத்தால், நாம் உண்மையில் மிகவும்
நம்பிக்கையற்ற என அவநம்பிக்கை மற்றும் வாழ்க்கை அவர்களை கருத வேண்டும்.
ஆனால், ஒரு நோய் ஒரு தீர்வு பரிந்துரைக்கிறார் ஒரு மருத்துவர் போன்ற,
புத்தர் ஒரு நம்பிக்கையின் (மூன்றாவது நோபல் உண்மை) மற்றும் ஒரு சிகிச்சை
(நான்காவது) வழங்குகிறது. புத்தரின் போதனைகள் இதனால் இணையற்ற நம்பிக்கை
மற்றும் மகிழ்ச்சி காரணம் கொடுக்க. போதனைகள் பரிசாக மகிழ்ச்சி, அவர்தாம்,
வேர் வகையான வழங்க, மற்றும் மற்றபடி கடுமையான இருப்பு ஆழ்ந்த மதிப்பு
மற்றும் பொருள் கொடுக்க. ஒரு நவீன ஆசிரியர் நன்கு சுருக்கிக் கூறினார்:
“புத்த மகிழ்ச்சி தீவிர நாட்டம் உள்ளது.” தேரவாத மேற்கு வருகிறது
19 ஆம் நூற்றாண்டின் பிற்பகுதியில் வரை, தேரவாத போதனைகளை சிறிய அங்கு
அவர்கள் சில இரண்டு மற்றும் ஒரு அரை நூற்றாண்டுகளாக பூத்துக்குலுங்கிய
தெற்கு ஆசியா, வெளியே அழைக்கப்படும். கடந்த நூற்றாண்டில், இருப்பினும்,
மேற்கு விழிப்பு அதன் போதனைகளை தேரவாத தனிப்பட்ட ஆன்மீக மரபு கவனத்திற்கு
எடுத்து தொடங்கியுள்ளது. கடந்த பத்தாண்டு காலத்தில் இந்த வட்டி தேரவாத
ஐரோப்பா மற்றும் வட அமெரிக்கா முழுவதும் மடங்கள் டஜன் கணக்கான நிறுவுவதில்
உள்ள பல்வேறு பள்ளிகளில் இருந்து, துறவு சங்க கொண்டு, என
அதிகரித்துள்ளது. புத்த மற்றும் இல்லையெனில் - - புத்தரின் போதனைகள்
தேர்ந்தெடுக்கப்பட்ட அம்சங்களை அறிந்து முயன்று அதிகரித்து பொதுநிலையினர்
தியானம் மையங்கள் நிறுவப்பட்டு, சுதந்திரமாக, துறவு சங்கம் என்ற
இயக்கப்படும், திரிபு எண்கள் பொதுநிலையினர் ஆண்கள் மற்றும் பெண்கள்
கோரிக்கைகளை சந்திக்க.
21-ம் நூற்றாண்டின் மேற்கு தேரவாத
வாய்ப்புகளை மற்றும் ஆபத்துக்களை இரண்டு அளிக்கிறது: புத்தரின் போதனைகள்
பொறுமையாக ஆய்வு செய்யப்பட்டு நடைமுறையில் வைத்து, மற்றும் வந்து பல
தலைமுறையினர் நலனுக்காக, மேற்கத்திய மண் ஆழமான வேர்கள் நிறுவ அனுமதி?
“வெளிப்படைத்தன்மை” மற்றும் ஆன்மீக மரபுகள் இடையே குறுக்கு-கருத்தரித்தல்
தற்போதைய பிரபலமான மேற்கத்திய காலநிலை வழிவகுக்கும் புத்த ஒரு வலுவான
புதிய வடிவம் வெளிப்பாடு நவீன சகாப்தத்தில் தனிப்பட்ட பயிற்சி, அல்லது அது
வெறும் குழப்பம் மற்றும் இந்த விலைமதிப்பற்ற போதனைகள் கணித்தல்
வழிவகுக்கும் எப்படி? இந்த திறந்த கேள்விகள் உள்ளன; காலம் தான் பதில்
சொல்லும்.
ஒவ்வொரு விளக்கம் ஆன்மீக போதனைகள் ஊடக மற்றும்
சந்தையில் இன்று மூழ்கடித்து. இன்றைய பிரபல ஆன்மீக போதனைகளை பல மட்டும்
அரிதாக அவர்கள் தங்கள் உண்மை சூழலில் புத்தர் வார்த்தைகளை வைக்க என்றாலும்,
புத்தர் இருந்து இஸ்லாமிய கடன். சத்திய எர்னெஸ்ட் தேடுவோரின் எனவே
அடிக்கடி சந்தேகத்திற்குரிய துல்லியம் துண்டுக் போதனைகள் மூலம் நீர் என்ற
சுவையற்ற பணி எதிர். எப்படி நாம் அதை அனைத்து உணர்வு செய்ய வேண்டும்?
அதிர்ஷ்டவசமாக
புத்தர் எங்களுக்கு இந்த மலைக்கவைக்கும் வெள்ள மூலம் செல்லவும் உதவும் சில
எளிய வழிமுறைகளை எங்களுக்கு விட்டு. போதெல்லாம் நீங்கள், ஒரு குறிப்பிட்ட
கற்பிக்கும் நம்பகத்தன்மையை கேள்வி அவருடைய மாற்றந்தாய் நன்கு புத்தரின்
ஆலோசனை கவனிக்கவில்லை கண்டுபிடிக்க:
[ஊக்குவிக்க அந்த போதனைகள்]
நீங்கள் தெரியும் இது குணங்கள், ‘இந்த குணங்கள் இல்லை சாந்தம் செய்ய,
பேரார்வம் வழிவகுக்கும்; இல்லை தடங்கலற்ற இருப்பது, விலங்கிடப்பட்டிருந்த
வருகின்றன; இல்லை விடுவதற்காக செய்ய, சேர்ப்பதிலேயே; சுய-டாம்பீகத்தின்,
இல்லை அடக்கம் செய்ய; அதிருப்திக்கு, இல்லை திருப்தி; பின்னலை, இல்லை
தனித்திருத்தல் வேண்டும்; சோம்பல், இல்லை நிலைபேறு தூண்டிவிட்டது
வேண்டும்; இல்லை unburdensome இருப்பது, சுமையான இருப்பது ‘: நீங்கள்
நிச்சயமாக, நடத்த கூடும்’ இதுவே அறம் அல்ல, இந்த வினய அல்ல, இந்த ஆசிரியர்
வழிமுறை அல்ல ‘.
நீங்கள் தெரியும் இது குணங்கள் [ஊக்குவிக்க அந்த
போதனைகள் பொறுத்தவரை], ‘இந்த குணங்கள் சாந்தம், இல்லை பேரார்வம்
வழிவகுக்கும்; இல்லை கட்டப்பட்டிருக்கிறது இருப்பது, தடங்கலற்ற இருப்பது;
இல்லை சேர்ப்பதிலேயே, விடுவதற்காக வேண்டும்; அடக்கம் செய்ய, சுய
ஆக்கிரமிப்புகளும் வேண்டும்; திருப்தி இல்லை அதிருப்திக்கு; பின்னலை இல்லை,
தனித்திருத்தல் வேண்டும்; தூண்டிவிட்டது விடாமுயற்சியால், இல்லை சோம்பல்
வேண்டும்; ‘: நீங்கள் நிச்சயமாக, நடத்த கூடும்’ பாரமானவைகளும் இருப்பது,
unburdensome இருப்பது. இதுவே அறம், இந்த வினய, இந்த ஆசிரியர் வழிமுறை
ஆகும் ‘
[ஒரு 8.53]
இந்த போதனைகள் வேர் சோதனை, நிச்சயமாக,
அவர்கள் உங்கள் சொந்த இதயம் உலைக் உள்ள வாக்குறுதி முடிவுகளை தந்துள்ளன
என்பது. புத்தர் சவாலாக அளிக்கிறது; மீதமுள்ள வரை நீங்கள் தான். குறிப்புகள்
1.
புத்த மதங்கள்: ஒரு வரலாற்று அறிமுகம் (ஐந்தாம் பதிப்பு) ஆர்.எச்
ராபின்சன், டபிள்யூ.எல் மூலம் ஜான்சன், மற்றும் தனிஸ்ஸாரோ Bhikkhu
(BELMONT, கலிபோர்னியா: வாட்ஸ்வொர்த், 2005), ப. 46.
2. இந்த
மதிப்பீடு சிஐஏ வேர்ல்டு ஃபேக்ட்புக் 2004 தெற்கு ஆசியாவின் மிக பெரிய
தேரவாத பெளத்த மக்கள் காணப்படும் தரவு அடிப்படையாக கொண்டது தாய்லாந்து (61
மில்லியன் Theravadans), மியான்மர் (38 மில்லியன்), இலங்கை (13
மில்லியன்), மற்றும் கம்போடியா காணப்படுகின்றன (12 மில்லியன்) .
3.Buddhist மதங்கள், ப. 46.
4. மகாயான இன்று ஜென், சான், Nichiren, டென்டாய், மற்றும் தூய மனை புத்த அடங்கும்.
Nyanatiloka Mahathera மூலம் அபிதம்மா Pitaka மூலம் 5.Guide (கண்டி: புத்த வெளியீடு சமூகம், 1971)., பக் 60ff.
6.
புத்த மூன்றாவது மிகப்பெரிய கிளை இந்தியாவில் பின்னர் (சிஏ 8 ஆம்
நூற்றாண்டு CE) மிகவும் வெளிப்பட்டது: “. டயமண்ட் வாகன” வஜ்ராயன,
ஆச்சரியத்திற்குரிய தொடக்கங்களை, தந்திர சடங்குகள், மற்றும் மந்திரம்
recitations என்ற வஜ்ராயன காணப்படும் விரிவான அமைப்பு இறுதியில் வடக்கு
திபெத்திய புத்த மீது ஒரு குறிப்பாக வலுவான முத்திரையில் விட்டு, மத்திய
மற்றும் கிழக்கு ஆசியாவில் பரவியது. புத்த மதங்கள், பக். 124ff
பார்க்கவும். மற்றும் 11-ம் அதிகாரம்.
7. நவீன உதவித்தொகை பாலி
ஒருவேளை புத்தர் தன்னை ஒருபோதும் பேசியதில்லை என்று அறியப்படுகிறது.
புத்தரின் இறப்புக்குப் பின்னர் நூற்றாண்டுகளில், புத்த வெவ்வேறு வட்டார
பகுதிகளுக்குச் இந்தியா முழுவதும் பரவியுள்ள நிலையில், புத்த துறவிகள்
பெருகிய முறையில் தங்கள் அறநெறிப் விவாதங்கள் மற்றும் மனப்பாடம் நூல்கள்
recitations ஒரு பொதுவான தாய்மொழி நம்பியிருந்தது. அது மொழி பாலி
வெளிப்பட்டுள்ளது என நாம் இப்போது எனக்கு என்று இந்த தேவை வெளியே
இருந்தது. , பக் 1ff, மற்றும் n.: புத்தர் எண்ணியல் Discourses இல் Bhikkhu
போதி அறிமுகம் (வசிக்கும் அல்டாமிரா பிரஸ், 1999 WALNUT கிரீக், சிஏ)
பார்க்கவும். 1 (ப 275.) மற்றும் பாலி உரை சொசைட்டி “பாலி மொழி மற்றும்
இலக்கியம்” ( »http://www.palitext.com/subpages/lan_lite.htm 15 ஏப்ரல்
2002).
(: விஸ்டம் பப்ளிகேஷன்ஸ், 1997 சோமெர்வெல்லி), பக் 140,
150. Nyanaponika தேரர் மற்றும் ஹெல்முத் ஹெக்கரிடம் மூலம் புத்தர் 8.
கிரேட் சீடர்கள்.
9. புத்த மதங்கள், ப. 48.
10. இந்து மதம் வேதங்கள், எடுத்துக்காட்டாக, குறைந்தது ஒரு புத்தாயிரம் (புத்த மதங்கள், ப. 2) புத்தர் முன்னோடிகளாக இருந்தன.
11. புத்த மதங்கள், ப. 77.
12. Anandajoti Bhikkhu, தனிப்பட்ட தொடர்பு.
13. இதோ DHP 1-2.
14.
சமந்தா மற்றும் விபாசனா ஒன்றுபட்ட பங்கு இந்த விளக்கம் சூத்திரங்கள்
வழங்கப்படுகிறது போல புத்தரின் தியானம் போதனைகளை அடிப்படையாகக் உள்ளது
(காண்க “பலவற்றிலிருந்து ஒரு கருவி” தனிஸ்ஸாரோ Bhikkhu மூலம்). அபிதம்மா
மற்றும் விளக்கவுரைகள், இதற்கு மாறாக, சமதா மற்றும் விபாசனா இரண்டு
வேறுபட்ட தியானம் பாதைகள் (பார்க்க, எடுத்துக்காட்டாக, எச் Gunaratana
மூலம் தேரவாத புத்த தியானத்தின் உள்ள Jhanas, சாப்டர். 5) இருக்கும்
நிலையில் அந்த. அது வெறும் நூல்கள் படிக்கும் இருந்து இந்த இரண்டு
காட்சிகள் சரிசெய்யும் கடினம்; சமந்தா மற்றும் விபாசனா பாத்திரங்களை பற்றி
எந்த மீதமுள்ள சந்தேகம் மற்றும் கவலைகள் சிறந்த தியானம் நடைமுறையில் மூலம்
தீர்க்கப்படுகின்றன.
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World Baruaism Idea Published on Dec 27, 2013
Today is Friday and 27th of Dec.2013 (2556 Buddhist Era).I had a
special radio program on Mahasatipathana for 4 hours(start from 1 pm to 4
pm) along with various countries’ monks, novices and
followers(laymen).They are from Bangladesh, Burma, Cambodia, Thailand
and Vietnam as well. We have talked differences between
Tranquility/concentration (Samatha) meditation and Insight meditation
( Vipassana ).We try our best to find out the distinguishes from four
foundation of mindfulness (Mahasatipathana ).I mentioned Tranquility
meditation is 40 kinds which refers to contemplation of body of four
foundation mindfulness; therefore, we have to point out usages of
Tranquility meditation from contemplation of body such as breathing in
and out or postures of the body(satipathana vow down to Buddha/standing,
walking. lying and sitting) or full attention of body(re observe each
part of body) or repulsiveness of body or material elements of
body(earth, wind, fire and water) or corps’ body decaying so on, and
Insight meditation is 73 kinds which refers to contemplation of
feeling(basically 3 kinds, pleasure, not pleasure and neutral) and
contemplation of mind to be consciousness from greedy, hatred and
delusion and contemplation of objects (5hindrances,5aggregates,12
internal and external sense-bases,12 dependent origination,7factors of
enlightenment,4noble truths,3characteristics,22faculties. However, I am
happy to be one of speakers today’s special radio Dhamma Talk which
lives broadcast at Fm 104.50 MHz Chiang Mai, Thailand. www.faihin.org Dhamma shared by Bhante Shuvash Barua www.facebook.com/shuvashbarua www.baruaism.blogspot.com
a 2nd year student of Mahachulalongkornrajavidyalaya University of
Chiang Mai , Chiang Mai Campus, Wat Suandok, Suthep Road, Muang, Chiang
Mai , Thailand. www.cmmcu.com Category People & Blogs
Today
is Friday and 27th of Dec.2013 (2556 Buddhist Era).I had a special
radio program on Mahasatipathana for 4 hours(start from 1 pm to 4 pm)
along with var…
https://www.youtube.com/watch?v=dJaG3HmiwiY Mahasatipathana 2 World Baruaism Idea Published on Dec 27, 2013
Today is Friday and 27th of Dec.2013 (2556 Buddhist Era).I had a
special radio program on Mahasatipathana for 4 hours(start from 1 pm to 4
pm) along with various countries’ monks, novices and
followers(laymen).They are from Bangladesh, Burma, Cambodia, Thailand
and Vietnam as well. We have talked differences between
Tranquility/concentration (Samatha) meditation and Insight meditation
( Vipassana ).We try our best to find out the distinguishes from four
foundation of mindfulness (Mahasatipathana ).I mentioned Tranquility
meditation is 40 kinds which refers to contemplation of body of four
foundation mindfulness; therefore, we have to point out usages of
Tranquility meditation from contemplation of body such as breathing in
and out or postures of the body(satipathana vow down to Buddha/standing,
walking. lying and sitting) or full attention of body(re observe each
part of body) or repulsiveness of body or material elements of
body(earth, wind, fire and water) or corps’ body decaying so on, and
Insight meditation is 73 kinds which refers to contemplation of
feeling(basically 3 kinds, pleasure, not pleasure and neutral) and
contemplation of mind to be consciousness from greedy, hatred and
delusion and contemplation of objects (5hindrances,5aggregates,12
internal and external sense-bases,12 dependent origination,7factors of
enlightenment,4noble truths,3characteristics,22faculties. However, I am
happy to be one of speakers today’s special radio Dhamma Talk which
lives broadcast at Fm 104.50 MHz Chiang Mai, Thailand. www.faihin.org Dhamma shared by Bhante Shuvash Barua www.facebook.com/shuvashbarua www.baruaism.blogspot.com
a 2nd year student of Mahachulalongkornrajavidyalaya University of
Chiang Mai , Chiang Mai Campus, Wat Suandok, Suthep Road, Muang, Chiang
Mai , Thailand. www.cmmcu.com Category People & Blogs
Today
is Friday and 27th of Dec.2013 (2556 Buddhist Era).I had a special
radio program on Mahasatipathana for 4 hours(start from 1 pm to 4 pm)
along with var…
29) Classical English,
bhikkhus, there was a bag having two openings and filled with various kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame seeds and husked rice. A man with good eyesight, having unfastened it, would consider [its contents]: “This is hill-paddy, this is paddy, those are mung beans, those are cow-peas, those are sesame seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu considers this very body, from the soles of the feet up and from the hair on the head down, which is delimited by its skin and full of various kinds of impurities: “In this kāya, there are the hairs of the head, hairs of the body, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine.”
05) Classical Pali, Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால் வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள், மெல்லியல் தோல், தசை, தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி, மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல், மலம், பித்தநீர், கபம், சீழ், இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர், மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என அறீவார்.
ஒருவேளை பிக்குக்களுக்களே,அங்கே ஒரு பை இரண்டு வாயில்கள் உடையதாயிருப்பின், பல்வேறு வகைப்பட்ட தானியம், குன்று நெல் பயிர், நெல் பயிர், பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல். ஒரு மனிதன் நல்ல பார்வையாற்றல் உடையவராயிருத்தல் கட்டு அவிழ்க்கப் பட்டவுடன் ஆழ்ந்து ஆராய விரும்பி ,”இது குன்று நெல் பயிர்,நெல் பயிர், பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல்என அறீவார்.” அதே போல், பிக்குக்களுக்களே, ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால் வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள், மெல்லியல் தோல், தசை, தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி, மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல், மலம், பித்தநீர், கபம், சீழ், இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர், மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என அறீவார்.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
Furthermore, bhikkhus, a bhikkhu considers this very body, from the soles of the feet up and from the hair on the head down, which is delimited by its skin and full of various kinds of impurities: “In this kāya, there are the hairs of the head, hairs of the body, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine.” Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime taṇḍulā’ ti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti. Just as if,
Furthermore, bhikkhus, a bhikkhu reflects on this very kāya, however it is placed, however it is disposed: “In this kāya, there is the earth element, the water element, the fire element and the air element.” 05) Classical Pali,
Just as, bhikkhus, a skillful butcher or a butcher’s apprentice, having killed a cow, would sit at a crossroads cutting it into pieces; in the same way, bhikkhus, a bhikkhu reflects on this very kāya, however it is placed, however it is disposed: “In this kāya, there is the earth element, the water element, the fire element and the air element.”
Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, E. நாற்பெரும் பூதங்கள் மேலான பிரிவு மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும், எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம், நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.
சம்மதம்போலே,பிக்குக்களுக்களே, ஒரு பயிற்சி பெற்ற கசாப்புக்காரர் அல்லது ஒரு கசாப்புக்காரரிடம் தொழில் பழகுநர்,ஒரு பசு கொல்லுஞ் செயல் உடையவராயிரருந்து, ஒரு குறுக்கு வீதி உட்கார்ந்து எப்படி வெட்டி எடுக்கப்பட்டதோ; அதே போன்றே, பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும், எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம், நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
F. Navasivathika Pabba 05) Classical Pali, (1) Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāha·mataṃ vā dvīha·mataṃ vā tīha·mataṃ vā uddhumātakaṃ vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti. F. Section on the nine charnel grounds 29) Classical English, (1) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, one day dead, or two days dead or three days dead, swollen, bluish and festering, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.” 05) Classical Pali, Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
29) Classical English,
Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருஇந்தால், ஒரு நாள் இறந்த, அல்லது இரண்டு நாட்கள் இறந்த, அல்லது மூன்று நாட்கள் இறந்த, வீங்கிய, சற்றே நீலமான மற்றும் புரைத்துச் சீக்கொண்ட நிலையில், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(2) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, being eaten by crows, being eaten by hawks, being eaten by vultures, being eaten by herons, being eaten by dogs, being eaten by tigers, being eaten by panthers, being eaten by various kinds of beings, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால்,காகங்களால் தின்னப்பட்டு, பருந்துகளால் தின்னப்பட்டு, பிணந்தின்னிக் கழுகுகளால் தின்னப்பட்டு, நாரைகளால் தின்னப்பட்டு, நாய்களால் தின்னப்பட்டு, புலிகளால் தின்னப்பட்டு, சிறுத்தைகளால் தின்னப்பட்டு, பல்வேறு வகைப்பட்ட அசரீரிவஸ்துக்களால் தின்னப்பட்டு, அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அ
(3) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, a squeleton with flesh and blood, held together by tendons, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசை மற்றும் இரத்தத்துடன்,நரம்புகளால் ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(4) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, a squeleton without flesh and smeared with blood, held together by tendons, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம் பூசப்பட்டு,நரம்புகளால் ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(5) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, a squeleton without flesh nor blood, held together by tendons, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”
05) Classical Pali,
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 29) Classical English, Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம் இல்லாமல்,நரம்புகளால் ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(6) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, disconnected bones scattered here and there, here a hand bone, there a foot bone, here an ankle bone, there a shin bone, here a thigh bone, there a hip bone, here a rib, there a back bone, here a spine bone, there a neck bone, here a jaw bone, there a tooth bone, or there the skull, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், கழற்றபட்ட எலும்புகள் அங்குமிங்குமா சிதறலான, இங்கே ஒரு கை எலும்பு, அங்கே ஒரு கால் எலும்பு, இங்கே ஒரு கணுக்கால் எலும்பு, அங்கே ஒரு முழந்தாள் எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு இடுப்பு எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு விலா எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு முதுகு எலும்பு, இங்கே ஒரு தண்டெலும்பு, அங்கே ஒரு கழுத்து எலும்பு, இங்கே ஒரு தாடை எலும்பு, அங்கே ஒரு பல் எலும்பு, அல்லது அங்கே ஒரு மண்டை ஓடு என அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(7) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, the bones whitened like a seashell, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால்,எலும்புகள் கடல்நுரை போல் வெண்மையாக இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
29) Classical English, (8) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, heaped up bones over a year old, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”
29) Classical English, Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால்,எலும்புகள் ஒரு ஆண்டுக்கு மேலே பழையதாகி குவியல் போல் இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(9) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, rotten bones reduced to powder, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”
29) Classical English, Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால்,சீரழிந்த எலும்புகள் பொடியாகி இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
Here, bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands: “I am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”; experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands: “I am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha vedanā sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”; experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā sāmisa, undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”; experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am experiencing a adukkham-asukhā vedanā nirāmisa”.
Thus he dwells observing vedanā in vedanā internally, or he dwells observing vedanā in vedanā externally, or he dwells observing vedanā in vedanā internally and externally; he dwells observing the samudaya of phenomena in vedanā, or he dwells observing the passing away of phenomena in vedanā, or he dwells observing the samudaya and passing away of phenomena in vedanā; or else, [realizing:] “this is vedanā!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.
மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம் செய்கிரார்?
இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, ஒரு sukha vedanā சுக வேதனையை அனுபவிக்கும்போது, நான் ஒரு சுக வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்: ஒரு dukkha vedanā துக்க வேதனையை அனுபவிக்கும்போது, நான் ஒரு துக்க வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்: ஒரு adukkham-asukhā vedanā அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு sukhā vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு sukhā vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு sukhā vedanā nirāmisa சுக வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு sukhā vedanā nirāmisa சுக வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு dukkha vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு dukkha vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு dukkha vedanā nirāmisa துக்க வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு dukkha vedanā nirāmisa துக்க வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு adukkham-asukhā vedanā sāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā sāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:
இவ்வாறு அவர் vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம் செய்கிரார், அல்லது வேதனையை வேதனைக்கு வெளியே கூர்ந்த கவனித்து வாசம் செய்கிரார், அல்லது வேதனையை வேதனைக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
05) Classical Pali,
III. Cittānupassanā
Kathaṃ ca pana, bhikkhave, bhikkhu citte cittānupassī viharati?
29) Classical English,
III. Observation of Citta
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta? 05) Classical Pali,
Idha,
bhikkhave, bhikkhu sa·rāgaṃ vā cittaṃ ‘sa·rāgaṃ cittaṃ’ ti pajānāti,
vīta·rāgaṃ vā cittaṃ ‘vīta·rāgaṃ cittaṃ’ ti pajānāti, sa·dosaṃ vā cittaṃ
‘sa·dosaṃ cittaṃ’ ti pajānāti, vīta·dosaṃ vā cittaṃ ‘vīta·dosaṃ cittaṃ’
ti pajānāti, sa·mohaṃ vā cittaṃ ‘sa·mohaṃ cittaṃ’ ti pajānāti,
vīta·mohaṃ vā cittaṃ ‘vīta·mohaṃ cittaṃ’ ti pajānāti, saṅkhittaṃ vā
cittaṃ ‘saṅkhittaṃ cittaṃ’ ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ
cittaṃ’ ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittaṃ’ ti
pajānāti, a·mahaggataṃ vā cittaṃ ‘a·mahaggataṃ cittaṃ’ ti pajānāti,
sa·uttaraṃ vā cittaṃ ‘sa·uttaraṃ cittaṃ’ ti pajānāti, an·uttaraṃ vā
cittaṃ ‘an·uttaraṃ cittaṃ’ ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ
cittaṃ’ ti pajānāti, a·samāhitaṃ vā cittaṃ ‘a·samāhitaṃ cittaṃ’ ti
pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittaṃ’ ti pajānāti, a·vimuttaṃ
vā cittaṃ ‘a·vimuttaṃ cittaṃ’ ti pajānāti.
29) Classical English,
Here,
bhikkhus, a bhikkhu understands citta with rāga as “citta with rāga“, or
he understands citta without rāga as “citta without rāga“, or he
understands citta with dosa as “citta with dosa“, or he understands
citta without dosa as “citta without dosa“, or he understands citta with
moha as “citta with moha“, or he understands citta without moha as
“citta without moha“, or he understands a collected citta as “a
collected citta“, or he understands a scattered citta as “a scattered
citta“, or he understands an expanded citta as “an expanded citta“, or
he understands an unexpanded citta as “an unexpanded citta“, or he
understands a surpassable citta as “a surpassable citta“, or he
understands an unsurpassable citta as “an unsurpassable citta“, or he
understands a concentrated citta as “a concentrated citta“, or he
understands an unconcentrated citta as “an unconcentrated citta“, or he
understands a liberated citta as “a liberated citta“, or he understands
an unliberated citta as “an unliberated citta“. 05) Classical Pali,
Thus
he dwells observing citta in citta internally, or he dwells observing
citta in citta externally, or he dwells observing citta in citta
internally and externally; he dwells observing the samudaya of phenomena
in citta, or he dwells observing the passing away of phenomena in
citta, or he dwells observing the samudaya and passing away of phenomena
in citta; or else, [realizing:] “this is citta!” 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 citta in citta.
III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்
மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்?
மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையை ” Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,அல்லது Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையற்றதை, “Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார்,அல்லது
Citta மனம் அதனுடைய அகநிலை “dosa வெறுப்பு ஆர்வ வேட்கையை Citta மனம் அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார், அல்லது Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கையை “Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கை” என புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார், அல்லது ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை “ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், ஒரு சிதறலான Citta மனம் அதனுடைய அகநிலை “ஒரு சிதறலான Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு விரிவாக்கம் செய்த Citta மனம் அதனுடைய அகநிலை “ஒரு விரிவாக்கம் செய்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், ஒரு விரிவாக்கம் செய்யாத Citta மனம் அதனுடைய அகநிலை “ஒரு விரிவாக்கம் செய்யாத Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை “ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், ஒரு மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை “ஒரு மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு திண்மையான Citta மனம் அதனுடைய அகநிலை “ஒரு திண்மையான Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், ஒரு திண்மையற்ற Citta மனம் அதனுடைய அகநிலை “ஒரு திண்மையற்ற Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை “ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், ஒரு விடுதலை செய்யாத Citta மனம் அதனுடைய அகநிலை “ஒரு விடுதலை செய்யாத Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்.
இவ்வாறு அவர் Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், அல்லது அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் வெளியே கூர்ந்த கவனித்து வாசம் செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க தோற்றம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், புலன்களால் உணரத்தக்க கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், samudaya and passing away of phenomena புலன்களால் உணரத்தக்க தோற்றம் மற்றும் கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், இல்லாவிடில் “இது citta அகநிலை” என உணர்ந்து, sati விழிப்பு நிலை அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார். மற்றும் உலகத்தில் சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்.
Voice of All Awakened Aboriginal Societies (VoAAAS)