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LESSON 3108 Mon 2 Sep 2019 TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma E. Sacca Pabba-E. Section on the Truths-
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 10:21 pm

LESSON 3108 Mon 2 Sep 2019


TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word



Pure Dhamma


E. Sacca Pabba-E. Section on the Truths-


https://www.youtube.com/watch?v=brYCHEhYYhQ

Satipaṭṭhāna 406 4.5 Section on Truths

Sutta Workshops by Ayasma Aggacitta
Published on Jan 6, 2014
Chanting of Sacca·pabba
Explanation of Four Noble Truths 1:52
Category
Education

E. Sacca Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati,
catūsu ariyasaccesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu
cittānupassī viharati, catūsu ariyasaccesu?


E. Section on the Truths


And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in
dhammas with reference to the four ariya·saccas. And furthermore,
bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with
reference to the four ariya·saccas?

E. சத்தியங்கள் பற்றிய பிரிவு

மேலும், பிக்குஸ், ஒரு பிக்கு நான்கு அரியா · சக்காக்களைக் குறிக்கும் வகையில் தம்மங்களில் தம்மங்களைக் கவனித்து வருகிறார். மேலும், பிக்குக்கள், நான்கு அரியா · சக்காக்களைக் குறிக்கும் விதமாக ஒரு பிக்கு தம்மங்களில் தம்மங்களைக் கவனிப்பது எப்படி?

ஒரு
குழந்தையை யாரும் தொடர்பு கொள்ளாமல் தனிமையில் வைத்திருக்கும்போது, சில
நாட்களுக்குப் பிறகு அது பேசும் மற்றும் கிளாசிக்கல் மாகஹி மகாதி /
கிளாசிக்கல் சந்தாசோ மொழி / மகாதி பிரகிருத் / கிளாசிக்கல் ஹெலா பாசா (ஹெலா
மொழி) / எனப்படும் மனித இயற்கை (பிரகிருத்) மொழி பேசப்படும்.
கிளாசிக்கல் பாலி ஒரே மாதிரியானவை. புத்தர் மகதியில் பேசினார். அனைத்து 7111 மொழிகளும் கிளைமொழிகளும் கிளாசிக்கல் மகாஹி மகாதியின் படப்பிடிப்பு. ஆகவே
அவை அனைத்தும் மனித உயிரினங்களின் கிளாசிக்கல் இயற்கையில் (பிரகிருதம்)
உள்ளன, மற்ற எல்லா உயிரினங்களும் தகவல்தொடர்புக்கு அவற்றின் சொந்த
இயற்கையான மொழிகளைக் கொண்டுள்ளன.

Idha, bhikkhave, bhikkhu
‘idaṃ dukkhaṃ’ ti yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·samudayo’ ti
yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·nirodho’ ti yathā·bhūtaṃ pajānāti,
‘ayaṃ dukkha·nirodha·gāminī paṭipadā’ ti yathā·bhūtaṃ pajānāti.


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Chanting of Sacca·pabba Explanation of Four Noble Truths 1:52

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E. Sacca Pabba-E. Section on the Truths-E1. Dukkhasacca Niddesa-E1. Exposition of Dukkhasacca
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 10:12 pm

LESSON 3108 Mon 2 Sep 2019


TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word



Pure Dhamma

E. Sacca Pabba-E. Section on the Truths-E1. Dukkhasacca Niddesa-E1. Exposition of Dukkhasacca

https://www.youtube.com/watch?v=5ahAM-BpTSc

Buddhism - Metta Sutta{The Discourse on Loving Kindness}

Harshavardhan Devde
Published on Jul 13, 2007
Few word’s of Loving Kindness , thought of sharing to all my friends.

AN EXPOSITION OF THE METTA SUTTA.

THE DISCOURSE ON LOVING-KINDNESS

_________________________________________

http://www.aimwell.org/Books/Pesala/M

________________________________________

Metta Sutta

———–


Some 500 monks who went into the jungle to practice meditation were
disturbed and frightened by animals and social people, where­upon they
returned and reported the matter to the Buddha. The Buddha then advised
the monks to go back to the same place but armed with the sword of Metta
(Loving-kindness) for their protection. The Buddha then delivered this
Sutta to teach them how to practice this loving-kindness.

The
monks returned to the jungle and radiated their loving-kindness to
animals and social people and there­after they continued with their
meditation without any hindrance. These same animals and social sprits
who had earlier created disturbances, later repented and paid their
respects to the monks.

This is, therefore, an important Sutta
for the devotees to recite to radiate their loving-kindness to every
living being. By doing so they can overcome any disturbances, find peace
and happiness for themselves and help others to live peacefully by
practicing this great virtue.


01) Classical Magahi Magadhi,/02) Classical Chandaso language/03)Magadhi Prakrit/04) Classical Hela Basa (Hela Language)/,05) Classical Pali,

Karaniya mattha-kusalena Yantam santam padam abhi-samecca Sakko uju ca suju ca Suvaco cassa mudu anatimani

English Translation


He who is skilled in what is good.And who wishes to attain that state
of calm.Should act thus. He should be able, upright,Obedient, gentle and
humble.

2

Santussako ca subharo ca

Appa-kicco ca sallahuka-vutti

Santindriyo ca nipako ca

Appa-gabbho kulesu ananu giddho

English

Contented, easily supportable with few duties,

Of right livelihood, controlled in senses,

Discreet, not imprudent, Not to be greedily attached to families

3

Naca khuddham samacare kinci

Yena vinnu pare upava-deyyum

Sukhino va khemino hontu

Sabbe satta bhavantu sukhi-tatta

English

He should not commit any slight wrong

Such that other wise men might censure him.

And he should think:

May all beings be happy and secure;

May their hearts be happy!

4

Ye keci pana bhu-tatthi

Tasava thavara va anava sesa

Digha va ye mahanta va

Majjhima rassa kanuka thula

English

- Whatever living beings there are —

Feeble or strong, long, stout or medium,

Short, small or large, seen or unseen,

5

Dittha va yeva addittha

Ye ca dure vasanti avidure

Bhuta va sambhavesi va

Sabbe satta bhavantu sukhi-tatta

English

Those dwelling far or near, Those who are born and those who are to be born

May all beings, without exception,

Be happy-minded.

6.Na paro param nikubbetha

Nati-mannetha katthaci nam kanci

Byaro-sana patigha-sanna

Nanna-mannassa dukkha-miccheyya

English


Let no one neither deceive another Nor despise any person whatever in
any place, Either in anger or in ill will, Let one not wish any harm to
another.

7

Mata yatha niyam puttam

Ayusa eka-putta-manu rakkhe

Evampi sabba-bhutesu

Manasam-bhavaye apari-manam

English

Just as a mother would protect her only child

Even at her own life’s risk, So let him cultivate

A boundless heart towards all beings.

8

Mettanca sabba lokasmin

Manasam-bhavaye apari-manam

Uddham adho ca tiriyanca

Asam-badham averam asa-pattam

English

Let his heart of boundless love

Pervade the whole world above,

Below and across; with no obstruction,

No hatred and no enmity.

9.Tittham caram nisinno va

Sayano va yava tassa vigata middho

Etam satim adhittheyya

Brahma metam viharam idha-mahu

English

Whether he stands, walks, sits or lies down;

As long as he is awake,

He should develop this mindfulness.

This, they say is Divine Abiding here.

10

Ditthinca anupa gamma silava

Dassa-nena sampanno

Kamesu vineyya gedham

Nahi jatu gabbha seyyam punaretiti

English


Not falling into views, Being virtuous and endowed with insight, He
gives up attachment to sense-desires. Truly, he does not come again to
be conceived in a womb.

11

Etena sacca vajjena

Sotthi me hotu sabbada

- By the firm determination of this truth

May I ever be well.

With all my metta.,

Harsha.
Category
Education

E. Sacca Pabba-E. Section on the Truths-E1. Dukkhasacca Niddesa-E1. Exposition of Dukkhasacca

E1. Dukkhasacca Niddesa


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

E1. Exposition of Dukkhasacca


And what, bhikkhus, is the dukkha ariyasacca? Jāti is dukkha, aging is
dukkha (sickness is dukkha) maraṇa is dukkha, sorrow, lamentation,
dukkha, domanassa and distress is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna·k·khandhas are
dukkha.

இ.சக்கா பப்பா-இ. சத்தியங்கள்- E1 பற்றிய பிரிவு. துக்கசாக்கா நிடேசா-இ 1. துக்கசாக்காவின் வெளிப்பாடு

 E1 என்பது. துக்கசாக்காவின் வெளிப்பாடு
 என்ன,
பிக்குஸ், துக்க அரியசாக்கா? ஜாதி துக்கா, வயதானவர் துக்கா (நோய் என்பது
துக்கா) மராசா என்பது துக்கா, துக்கம், புலம்பல், துக்கா, டொமனாஸா மற்றும்
துன்பம் என்பது துக்கா, விரும்பாதவற்றோடு தொடர்பு கொள்வது துக்கா,
விரும்பியவற்றிலிருந்து விலகல் என்பது துக்கா, ஒருவர் விரும்புவதைப்
பெறவில்லை என்பது துக்கா; சுருக்கமாக, ஐந்து உபாதனகந்தங்கள் துக்கா.

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

And what, bhikkhus, is jāti? For the various
beings in the various classes of beings, jāti, the birth, the descent
[into the womb], the arising [in the world], the appearance, the
apparition of the khandhas, the acquisition of the āyatanas. This,
bhikkhus, is called jāti.

என்ன,
பிக்குஸ், ஜாதி? ஜாதி, பிறப்பு, வம்சாவளி [கருப்பையில்], எழும் [உலகில்],
தோற்றம், காந்தாக்களின் தோற்றம், சியானாக்களைப் பெறுதல். இது, பிக்குஸ்,
ஜாதி என்று அழைக்கப்படுகிறது.

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

And what, bhikkhus, is jarā? For the
various beings in the various classes of beings, jarā, the state of
being decayed, of having broken [teeth], of having grey hair, of being
wrinkled, the decline of vitality, the decay of the indriyas: this,
bhikkhus, is called jarā.


என்ன, பிக்குஸ், ஜாரா? பல்வேறு வகை
மனிதர்களில், ஜாரா, சிதைந்த நிலை, உடைந்த [பற்கள்], நரை முடி, சுருக்கம்,
உயிர்ச்சத்து வீழ்ச்சி, இந்திரியர்களின் சிதைவு: இது, பிக்குக்கள், jarā
என்று அழைக்கப்படுகிறது.

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

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

என்ன, பிக்குஸ், மராசா? பல்வேறு வகை
உயிரினங்களில் உள்ள பல்வேறு மனிதர்களுக்கு, ஏமாற்றுதல், [இருப்புக்கு
வெளியே] மாறுதல், உடைத்தல், காணாமல் போதல், மரணம், மராசா, கடந்து செல்வது,
காந்தங்களை உடைத்தல், கீழே போடுதல் சடலத்தின்: இது, பிக்குஸ், மராசா என்று
அழைக்கப்படுகிறது.

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

And what,
bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of
misfortune, touched by various kinds of dukkha dhammas, the sorrrow, the
mourning, the state of grief, the inner sorrow, the inner great sorrow:
this, bhikkhus, is called sorrow.


பிக்குஸ், துக்கம் என்றால் என்ன? ஒன்றில்,
பல்வேறு வகையான துரதிர்ஷ்டங்களுடன் தொடர்புடைய பிக்குக்கள், பல்வேறு வகையான
துக்க தம்மங்கள், சோரோ, துக்கம், துக்கத்தின் நிலை, உள் துக்கம், உள்
பெரும் துக்கம்: இது, பிக்குக்கள், துக்கம் என்று அழைக்கப்படுகிறது.

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

And what, bhikkhus, is lamentation? In one,
bhikkhus, associated with various kinds of misfortune, touched by
various kinds of dukkha dhammas, the cries, the lamentations, the
weeping, the wailing, the state of crying, the state of lamentating:
this, bhikkhus, is called lamentation

பிக்குஸ்,
புலம்பல் என்றால் என்ன? ஒன்றில், பல்வேறு வகையான துரதிர்ஷ்டங்களுடன்
தொடர்புடைய பிக்குக்கள், பல்வேறு வகையான துக்க தம்மங்களால் தொட்டது,
அழுகைகள், புலம்பல்கள், அழுகை, அழுகை, அழுகை நிலை, புலம்பல் நிலை: இது,
பிக்குக்கள் புலம்பல் என்று அழைக்கப்படுகிறது.

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

And what, bhikkhus, is dukkha? Whatever,
bhikkhus, bodily dukkha, bodily unpleasantness, dukkha engendered by
bodily contact, unpleasant vedayitas: this, bhikkhus, is called dukkha.

என்ன, பிக்குஸ்,
துக்கா? எதுவாக இருந்தாலும், பிக்குக்கள், உடல் துக்கா, உடல் விரும்பத்தகாத
தன்மை, உடல் தொடர்பு மூலம் உருவான துக்கா, விரும்பத்தகாத வேதாயிதங்கள்:
இது, பிக்குக்கள், துக்கா என்று அழைக்கப்படுகிறது.


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

And what, bhikkhus,
is domanassa? Whatever, bhikkhus, mental dukkha, mental unpleasantness,
dukkha engendered by mental contact, unpleasant vedayitas: this,
bhikkhus, is called domanassa.

என்ன, பிக்குஸ்,
டொமனாஸா? எதுவாக இருந்தாலும், பிக்குக்கள், மன துக்கங்கள், மன
விரும்பத்தகாத தன்மை, மன தொடர்பு மூலம் உருவான துக்கா, விரும்பத்தகாத
வேதாயிதங்கள்: இது, பிக்குக்கள், டோமானாசா என்று அழைக்கப்படுகிறது.

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

And
what, bhikkhus, is despair? In one, bhikkhus, associated with various
kinds of misfortune, touched by various kinds of dukkha dhammas, the
trouble, the despair, the state of being in trouble, the state of being
in despair: this, bhikkhus, is called despair.

என்ன,
பிக்குஸ், விரக்தி? ஒன்றில், பல்வேறு வகையான துரதிர்ஷ்டங்களுடன்
தொடர்புடைய பிக்குக்கள், பல்வேறு வகையான துக்க தம்மங்களால் தொட்டது,
தொல்லை, விரக்தி, சிக்கலில் இருக்கும் நிலை, விரக்தியில் இருக்கும் நிலை:
இது, பிக்குக்கள், விரக்தி என்று அழைக்கப்படுகிறது.

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


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


என்ன, பிக்குஸ்,
உடன்படாதவற்றுடன் தொடர்புபடுவதற்கான துக்கா என்ன? இங்கே, வடிவங்கள்,
ஒலிகள், சுவைகள், நாற்றங்கள், உடல் நிகழ்வுகள் மற்றும் மன நிகழ்வுகள்
போன்றவை விரும்பத்தகாதவை, சுவாரஸ்யமாக இல்லை, விரும்பத்தகாதவை, இல்லையெனில்
ஒருவரின் தீமையை விரும்புவோர், ஒருவரின் இழப்பை விரும்புவோர், ஒருவரின் அச
om கரியத்தை விரும்புவோர், இணைப்பு, சந்திப்பு, இணைந்திருத்தல், ஒன்றாக
இருப்பது, அவர்களைச் சந்திப்பதில் இருந்து ஒருவரின் விடுதலையை
விரும்பாதவர்கள்: இது, பிக்குக்கள், உடன்படாதவற்றுடன் தொடர்புபடுவதற்கான
துக்கா என்று அழைக்கப்படுகிறது.

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

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


மேலும், பிக்குஸ், ஒருவர்
விரும்புவதைப் பெறாத துக்கா என்ன? மனிதர்களில், பிக்குக்கள், பிறக்கும்
தன்மையைக் கொண்டிருப்பதால், அத்தகைய விருப்பம் எழுகிறது: “ஓ, உண்மையில்,
எங்களுக்கு ஜாதி இருக்கக்கூடாது, உண்மையில், நாங்கள் ஜாதிக்கு வரக்கூடாது.”
ஆனால் இதை ஆசைப்படுவதன் மூலம் அடைய முடியாது. ஒருவர் விரும்புவதைப் பெறாத
துக்க இது.

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

And what, bhikkhus, is the
dukkha of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti for us, and really, may we not come to jāti.” But this is
not to be achieved by wishing. This is the dukkha of not getting what
one wants.


மனிதர்களில், பிக்குக்கள், வயதாகிவிடும் தன்மையைக்
கொண்டிருப்பதால், அத்தகைய விருப்பம் எழுகிறது: “ஓ, உண்மையில், எங்களுக்கு
ஜரி இருக்கக்கூடாது, உண்மையில், நாங்கள் ஜாரிக்கு வரக்கூடாது.” ஆனால் இதை
ஆசைப்படுவதன் மூலம் அடைய முடியாது. ஒருவர் விரும்புவதைப் பெறாத துக்க இது.

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

In beings, bhikkhus, having the
characteristic of getting old, such a wish arises: “oh really, may
there not be jarā for us, and really, may we not come to jarā.” But this
is not to be achieved by wishing. This is the dukkha of not getting
what one wants.

This is called, bhikkhus, the dukkha ariyasacca
மனிதர்களில்,
பிக்குக்கள், நோய்வாய்ப்படும் தன்மையைக் கொண்டிருக்கிறார்கள், அத்தகைய
விருப்பம் எழுகிறது: “ஓ, உண்மையில், எங்களுக்கு நோய் இருக்கக்கூடாது,
உண்மையில், நாங்கள் நோய்க்கு வரக்கூடாது.” ஆனால் இதை ஆசைப்படுவதன் மூலம்
அடைய முடியாது. ஒருவர் விரும்புவதைப் பெறாத துக்க இது.

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

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


மனிதர்களில்,
பிக்குக்கள், வயதாகிவிடும் தன்மையைக் கொண்டுள்ளதால், அத்தகைய விருப்பம்
எழுகிறது: “ஓ, உண்மையில், எங்களுக்கு மராஷா இருக்கக்கூடாது, உண்மையில்,
நாங்கள் மராசாவுக்கு வரக்கூடாது.” ஆனால் இதை ஆசைப்படுவதன் மூலம் அடைய
முடியாது. ஒருவர் விரும்புவதைப் பெறாத துக்க இது.

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

In beings,
bhikkhus, having the characteristic of getting old, such a wish arises:
“oh really, may there not be maraṇa for us, and really, may we not come
to maraṇa.” But this is not to be achieved by wishing. This is the
dukkha of not getting what one wants.


 மனிதர்களில்,
பிக்குக்கள், துக்கம், புலம்பல், துக்கா, டொமனாசா மற்றும் துன்பம் போன்ற
குணாதிசயங்களைக் கொண்டுள்ளதால், அத்தகைய ஆசை எழுகிறது: “ஓ, உண்மையில்,
துக்கம், புலம்பல், துக்கா, டொமனாஸா மற்றும் துன்பம் இருக்கக்கூடாது,
உண்மையில், நாம் செய்யக்கூடாது துக்கம், புலம்பல், துக்கா, டோமானாசா
மற்றும் துயரத்திற்கு வாருங்கள். ” ஆனால் இதை ஆசைப்படுவதன் மூலம் அடைய
முடியாது. ஒருவர் விரும்புவதைப் பெறாத துக்க இது.


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

In beings, bhikkhus, having the characteristic
of sorrow, lamentation, dukkha, domanassa and distress, such a wish
arises: “oh really, may there not be sorrow, lamentation, dukkha,
domanassa and distress for us, and really, may we not come to sorrow,
lamentation, dukkha, domanassa and distress.” But this is not to be
achieved by wishing. This is the dukkha of not getting what one wants.


 பிக்குக்கள்,
சுருக்கமாக ஐந்து உபநாகந்தங்கள் என்ன? அவையாவன: ரப உபதனகந்தா, வேதனா
உபதனகந்தா, சா உபதேனகந்தா, ச ā க்ரா உபதேனகந்தா, வியாத உபநாகந்தா. இவை
சுருக்கமாக, பிக்குக்கள், ஐந்து உபநாகந்தங்கள் என்று அழைக்கப்படுகின்றன.


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


And what, bhikkhus, are in short the five upādānakkhandhas? They are:
the rūpa upādānakkhandha, the vedanā upādānakkhandha, the saññā
upādānakkhandha, the saṅkhāra upādānakkhandha, the viññāṇa
upādānakkhandha. These are called in short, bhikkhus, the five
upādānakkhandhas.

Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

 இது பிக்குஸ், துக்க அரியசாக்கா என்று அழைக்கப்படுகிறது



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LESSON 3108 Mon 2 Sep 2019


TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word



Pure Dhamma

E. Sacca Pabba-E. Section on the Truths-E2. Samudayasacca Niddesa-E2. Exposition of Samudayasacca


https://www.youtube.com/watch?v=3f5jLVlR4UA

Dhamma Talk in English by Tan Ajaan Maha Boowa, 13 October 1979.

PhraSuchart ธรรมะบนเขา
Published on Oct 9, 2015
Exposition on the Buddha. Deficiencies in practice. The Savakas.
Cause and effect in practice. The Sacca Dhammas in detail. Dukkha,
Samudaya, Nirodha and Magga. The eight factors of Magga in detail.
Right speech as the ten-fold Sallekha Dhamma. Making Sankhara go in the
way of Magga.

Desanas of Tan Ajaan Maha Boowa
Translated into English by Ajaan Suchart Abhijato
Baan Taad Forest Monastery

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E. Sacca Pabba-E. Section on the Truths-E2. Samudayasacca Niddesa-E2. Exposition of Samudayasacca

E2. Samudayasacca Niddesa


Katamaṃ ca, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ? Y·āyaṃ taṇhā
ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ:
kāma-taṇhā, bhava-taṇhā, vibhava-taṇhā. Sā kho pan·esā, bhikkhave, taṇhā
kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati
.

E2. Exposition of Samudayasacca

And
what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā
leading to rebirth, connected with desire and enjoyment, finding delight
here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, bhikkhus, when arising, where does it
arise, and when settling [itself], where does it settle? In that in the
world which seems pleasant and agreeable, that is where taṇhā, when
arising, arises, where when settling, it settles.

இ.சக்கா பப்பா-இ. சத்தியங்கள்- E2 பற்றிய பிரிவு. சமுதாயசாக்கா நிடேசா-இ 2. சமுதாயசாக்காவின் வெளிப்பாடு
 இ 2. சமுதாயசாக்காவின் வெளிப்பாட


மேலும்,
பிக்குஸ், துக்க-சாமுதய அரியசாக்கா என்றால் என்ன? இந்த தஹே தான்
மறுபிறப்புக்கு வழிவகுக்கிறது, ஆசை மற்றும் இன்பத்துடன்
இணைக்கப்பட்டுள்ளது, இங்கே அல்லது அங்கே மகிழ்ச்சியைக் காண்கிறது, அதாவது:
காமா-தாஹா, பாவா-தாஹா மற்றும் விபாவா-த ṇ ஹா. ஆனால் இந்த தஹா, பிக்குக்கள்,
எழும்போது, ​​அது எங்கு எழுகிறது, [தன்னை] குடியேற்றும்போது, ​​அது எங்கே
குடியேறுகிறது? உலகில் இனிமையானதாகவும் ஏற்றுக்கொள்ளத்தக்கதாகவும்
தோன்றும், அதுதான் தஹே, எழும்போது, ​​எழுகிறது, எங்கு குடியேறும்போது,
​​அது குடியேறுகிறது.

Kiñca loke
piya·rūpaṃ sāta·rūpaṃ? Cakkhu loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Ghānaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Jivhā loke piya·rūpaṃ sāta·rūpaṃ
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kayo
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Mano loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati.

And
what in the world is pleasant and agreeable? The eye in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The ear in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
nose in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The tongue in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. Kāya in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. Mana in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles.


உலகில் எது இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது? உலகில் கண் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே, எழும் போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது நிலைபெறுகிறது. உலகில் காது இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது நிலைபெறுகிறது. உலகில் உள்ள மூக்கு இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taāhā, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் உள்ள நாக்கு இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் கயா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் மனா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது.

Rūpā loke piya·rūpaṃ sāta·rūpaṃ
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Gandhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Phoṭṭhabbā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati.

Visible forms in the world are pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Sounds in the world are pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. Smells in the
world are pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. Tastes in the world are pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Bodily phenomena in the world are pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. Dhammas
in the world are pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles.

உலகில் காணக்கூடிய வடிவங்கள்
இனிமையானவை மற்றும் ஏற்றுக்கொள்ளத்தக்கவை, அங்கே, எழும் போது, ​​எழும்போது,
​​அங்கே குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் ஒலிகள் இனிமையானவை,
ஏற்றுக்கொள்ளத்தக்கவை, அங்கே, எழும் போது, ​​எழும், அங்கே குடியேறும்போது,
​​அது நிலைபெறுகிறது. உலகில் வாசனை இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே, எழும் போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது நிலைபெறுகிறது. உலகில் சுவைகள் இனிமையானவை,
ஏற்றுக்கொள்ளத்தக்கவை, அங்கே, எழும் போது, ​​எழும்போது, ​​அங்கே
குடியேறும்போது, ​​அது நிலைபெறுகிறது. உலகில் உடல் நிகழ்வுகள் இனிமையானவை,
ஏற்றுக்கொள்ளத்தக்கவை, அங்கே, எழும் போது, ​​எழும்போது, ​​அங்கே
குடியேறும்போது, ​​அது நிலைபெறுகிறது. உலகில் உள்ள தம்மங்கள் இனிமையானவை,
ஏற்றுக்கொள்ளத்தக்கவை, அங்கே தாஹா, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது.

Cakkhu·viññāṇaṃ loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Sota·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·viññāṇaṃ
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Jivhā·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·viññāṇaṃ
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Mano·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The eye-viññāṇa in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The ear-viññāṇa
in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The nose-viññāṇa in the world
is pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The tongue-viññāṇa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Kāya-viññāṇa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles.
Mana-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.


உலகில் கண்-வினா இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் காது-வினா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் மூக்கு-வினா இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் உள்ள நாக்கு-வினா இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் Kāya-viññāṇa இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் மனா-வினா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது.


Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Sota·samphasso loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Ghāna·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphasso loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Kāya·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·samphasso
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.

The eye-samphassa in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The ear-samphassa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The nose-samphassa in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
tongue-samphassa in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. Kāya-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. Mana-samphassa in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles.

 உலகில் கண்-சம்பாசா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது,
​​எழுகிறது, அங்கே குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில்
காது-சம்பாசா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
எழும்போது, ​​எழுகிறது, அங்கே குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில்
மூக்கு-சம்பாசா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
எழும்போது, ​​எழுகிறது, அங்கே குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில்
உள்ள நாக்கு-சம்பாசா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே
taṇhā, எழும்போது, ​​எழுகிறது, அங்கே குடியேறும்போது, ​​அது குடியேறுகிறது.
உலகில் கயா-சம்பாசா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா,
எழும்போது, ​​எழுகிறது, அங்கே குடியேறும்போது, ​​அது குடியேறுகிறது.
உலகில் மன-சம்பாசா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
எழும்போது, ​​எழுகிறது, அங்கே குடியேறும்போது, ​​அது குடியேறுகிறது.

Cakkhu·samphassa·jā vedanā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Sota·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Ghāna·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphassa·jā
vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati,
ettha nivisamānā nivisati. Kāya·samphassa·jā vedanā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Mano·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The vedanā born of eye-samphassa in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
vedanā born of ear-samphassa in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
vedanā born of nose-samphassa in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
vedanā born of tongue-samphassa in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
vedanā born of kāya-samphassa in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
vedanā born of mana-samphassa in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles.

 உலகில்
காணக்கூடிய வடிவங்களின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே, எழும் போது, ​​எழுகிறது, அங்கே குடியேறும்போது, ​​அது
குடியேறுகிறது. உலகில் உள்ள ஒலிகளின் சாஸ் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, ​​எழுகிறது, அங்கே
குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் துர்நாற்றம் வீசுவது
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே, எழும் போது, ​​எழுகிறது,
அங்கே குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் சுவைகளின் சாஸ்
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது,
​​எழுகிறது, அங்கே குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில் உடல்
நிகழ்வுகளின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே, எழும்
போது, ​​எழுகிறது, அங்கு குடியேறும்போது, ​​அது குடியேறுகிறது. உலகில்
தம்மங்களின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா,
எழும்போது, ​​எழுகிறது, அங்கே குடியேறும்போது, ​​அது குடியேறுகிறது.


Rūpā·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Sadda·saññā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Gandha·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·saññā loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoṭṭhabba·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·saññā
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.

The saññā of visible forms in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The saññā of sounds in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The saññā of odors in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The saññā of tastes in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
saññā of bodily phenomena in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The saññā
of Dhammas in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.

உலகில் காணக்கூடிய வடிவங்களின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் ஒலிகளின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் துர்நாற்றம் வீசுவது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே ta abandonedhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் சுவைகளின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே ta abandonedhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் உடல் நிகழ்வுகளின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் தம்மங்களின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடுகிறது.

Rūpā·sañcetanā
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Sadda·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·sañcetanā
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Rasa·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Phoṭṭhabba·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·sañcetanā loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.

The intention [related to] visible
forms in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The intention [related to]
sounds in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The intention [related
to] odors in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The intention [related
to] tastes in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The intention [related
to] bodily phenomena in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The
intention [related to] dhammas in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles.

 உலகில் காணக்கூடிய வடிவங்கள் [தொடர்புடைய] நோக்கம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் [தொடர்புடைய] ஒலிகளின் நோக்கம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் நாற்றங்களுடன் தொடர்புடையது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நின்றுவிடும்போது, ​​அது நின்றுவிடும். உலகில் சுவைகளுடன் தொடர்புடையது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நின்றுவிடும் போது, ​​அது நின்றுவிடும். உலகில் உடல் நிகழ்வுகள் [தொடர்புடைய] நோக்கம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கு taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் உள்ள தம்மங்களின் நோக்கம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும்.


Rūpā·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Sadda·taṇhā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Gandha·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·taṇhā loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoṭṭhabba·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·taṇhā
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.

The taṇhā for visible forms in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The taṇhā for sounds in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The taṇhā for odors in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The taṇhā for tastes in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
taṇhā for bodily phenomena in the world is pleasant and agreeable, there
taṇhā, wh

உலகில் காணக்கூடிய வடிவங்களுக்கான taṇhā இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taāh abandoned, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் ஒலிகளுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் நாற்றங்களுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் சுவைகளுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் உடல் நிகழ்வுகளுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் தம்மங்களுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும்.en arising, arises, there when settling, it settles. The taṇhā
for dhammas in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.

Rūpā·vitakko
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Sadda·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vitakko
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Rasa·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Phoṭṭhabba·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Dhamma·vitakko loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati.

The vitakka of visible forms in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The vitakka of sounds in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The vitakka of odors in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
vitakka of tastes in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The vitakka of
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The vitakka of
dhammas in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.

உலகில் காணக்கூடிய வடிவங்களின் விட்டாக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் ஒலிகளின் விட்டக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் உள்ள நாற்றங்களின் விட்டாக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நின்றுவிடும்போது, ​​அது நின்றுவிடும். உலகில் சுவைகளின் விட்டாக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் உடல் நிகழ்வுகளின் விட்டாக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் தம்மங்களின் விட்டக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும்

Rūpā·vicāro
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Sadda·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vicāro
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Rasa·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Phoṭṭhabba·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Dhamma·vicāro loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Idaṃ vuccati, bhikkhave, dukkha·samudayaṃ ariyasaccaṃ.


The vicāra of visible forms in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
vicāra of sounds in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The vicāra of
odors in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The vicāra of tastes in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vicāra of bodily phenomena in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vicāra of dhammas in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. This is called, bhikkhus, the dukkha·samudaya
ariyasacca.

உலகில் காணக்கூடிய வடிவங்களின் பார்வை இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் ஒலிகளின் தன்மை இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் துர்நாற்றம் வீசுவது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் சுவைகளின் விசித்திரம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇh when, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் உடல் நிகழ்வுகளின் விசித்திரம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taāhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் தம்மங்களின் விசித்திரம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். இது பிக்குஸ், துக்க · நிரோத அரியசாக்கா என்று அழைக்கப்படுகிறது.




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Exposition
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E. Sacca Pabba-E. Section on the Truths-E3. Nirodhasacca Niddesa-E3. Exposition of Nirodhasacca
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LESSON 3108 Mon 2 Sep 2019


TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word



Pure Dhamma

E. Sacca Pabba-E. Section on the Truths-E3. Nirodhasacca Niddesa-E3. Exposition of Nirodhasacca


https://www.youtube.com/watch?v=TxhD-BJ5MlY

Buddha Tripitaka: Going for refuge (Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha 1. SARANA-GAMANA)

Iurii facebook.com/groups/psyinspiration/
Published on Feb 26, 2017
Buddha Tripitaka. — GOING FOR REFUGE- Sutta Pitaka. Khuddaka Nikaya. Khuddakapatha. 1. SARANA-GAMANA

I go for refuge to the Buddha (Teacher)
I go for refuge to the Dhamma (the Teaching)
I go for refuge to the Sangha (the Taught)

For the second time I go for refuge to the Buddha
For the second time I go for refuge to the Dhamma
For the second time I go for refuge to the Sangha

For the third time I go for refuge to the Buddha
For the third time I go for refuge to the Dhamma
For the third time I go for refuge to the Sangha

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E. Sacca Pabba-E. Section on the Truths-E3. Nirodhasacca Niddesa-E3. Exposition of Nirodhasacca

E3. Nirodhasacca Niddesa


Katamaṃ ca, bhikkhave, dukkha·nirodhaṃ ariya·saccaṃ? Yo tassā-y·eva
taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo. Sā kho
pan·esā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha
nirujjhamānā nirujjhati? Yaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

E3. Exposition of Nirodhasacca


And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā
leading to rebirth, connected with desire and enjoyment, finding
delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, bhikkhus, when abandoned, where is it
abandoned, and when ceasing, where does it cease? In that in the world
which seems pleasant and agreeable, that is where taṇhā, when abandoned,
is abandoned, where when ceasing, it ceases.


இ.சக்கா பப்பா-இ. சத்தியங்கள்- E3 பற்றிய பிரிவு. நிரோதாசாக்கா நிடேசா

E3 என்பது. நிரோதாசாக்காவின் வெளிப்பாடு

மேலும்,
பிக்குஸ், துக்க-சாமுதய அரியசாக்கா என்றால் என்ன? இந்த தஹே தான்
மறுபிறப்புக்கு வழிவகுக்கிறது, ஆசை மற்றும் இன்பத்துடன்
இணைக்கப்பட்டுள்ளது, இங்கே அல்லது அங்கே மகிழ்ச்சியைக் காண்கிறது, அதாவது:
காமா-தாஹா, பாவா-தாஹா மற்றும் விபாவா-த ṇ ஹா. ஆனால் இந்த தஹா, பிக்குக்கள்,
கைவிடப்பட்டபோது, ​​அது எங்கே கைவிடப்படுகிறது, நிறுத்தப்படும்போது, ​​அது
எங்கே நிறுத்தப்படும்? உலகில் இனிமையானதாகவும் ஏற்றுக்கொள்ளத்தக்கதாகவும்
தோன்றும், அங்குதான் தாஹே, கைவிடப்படும்போது, ​​கைவிடப்படுகிறார், எங்கே
நிறுத்தப்படுகிறாரோ, அது நிறுத்தப்படும்.


Kiñca loke
piya·rūpaṃ sāta·rūpaṃ? Cakkhu loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Ghānaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Kayo loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati.

And what in the world is pleasant and
agreeable? The eye in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The ear in
the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The nose in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The tongue in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Kāya in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana
in the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases.

உலகில் எது இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது? உலகில் கண் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் காது இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
மூக்கு இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது
நின்றுவிடும். உலகில் உள்ள நாக்கு இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடுகிறது. உலகில் கயா இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்பட்டபோது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடுகிறது.
உலகில் மனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது
நின்றுவிடுகிறது.

Rūpā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Saddā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Gandhā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Rasā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabbā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Dhammā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati.

Visible forms
in the world are pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Sounds in the world are
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. Smells in the world are pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Tastes in the world are pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. Bodily phenomena in the world are pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.
Dhammas in the world are pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases.

உலகில் காணக்கூடிய வடிவங்கள் இனிமையானவை மற்றும்
ஏற்றுக்கொள்ளத்தக்கவை, அங்கே ta abandonedhā, கைவிடப்படும்போது,
​​கைவிடப்படும், அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
ஒலிகள் இனிமையானவை, ஏற்றுக்கொள்ளத்தக்கவை, அங்கே தாஹா, கைவிடப்படும்போது,
​​கைவிடப்படுகிறார், அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
வாசனை இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது
நின்றுவிடும். உலகில் சுவை இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே
ta abandonedhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் உடல் நிகழ்வுகள்
இனிமையானவை மற்றும் ஏற்றுக்கொள்ளத்தக்கவை, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
உள்ள தம்மங்கள் இனிமையானவை, ஏற்றுக்கொள்ளத்தக்கவை, அங்கே தாஹா,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது
நின்றுவிடுகிறது.


Cakkhu·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Sota·viññāṇaṃ loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Ghāna·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā·viññāṇaṃ loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Kāya·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Mano·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati.

The eye-viññāṇa
in the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The ear-viññāṇa in the world
is pleasant and agreeable, there taṇhā, when abandoned, is abandoned,
there when ceasing, it ceases. The nose-viññāṇa in the world is pleasant
and agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The tongue-viññāṇa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Kāya-viññāṇa in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. Mana-viññāṇa in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.


 உலகில் கண்-வினா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் காது-வினா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
மூக்கு-வினா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது
நின்றுவிடும். உலகில் நாக்கு-வினா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் Kāya-viññāṇa
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
மன-வினா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது
நின்றுவிடும்.


Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Sota·samphasso loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Ghāna·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā·samphasso loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Kāya·samphasso loke piya·rūpaṃ sāta·rūpaṃ
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Mano·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati.

The
eye-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The
ear-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The
nose-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The
tongue-samphassa in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases.
Kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. Mana-samphassa
in the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases.

உலகில் கண்-சம்பாசா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் காது-சம்பாசா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
மூக்கு-சம்பாசா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது
நின்றுவிடும். உலகில் உள்ள நாக்கு-சம்பாசா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடுகிறது. உலகில் கயா-சம்பாசா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடுகிறது.
உலகில் மன-சம்பாசா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது
நின்றுவிடுகிறது.

Cakkhu·samphassa·jā
vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati,
ettha nirujjhamānā nirujjhati. Sota·samphassa·jā vedanā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Ghāna·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Jivhā·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāya·samphassa·jā
vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati,
ettha nirujjhamānā nirujjhati. Mano·samphassa·jā vedanā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati.

The vedanā born of eye-samphassa in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vedanā born of
ear-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vedanā born
of nose-samphassa in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The vedanā
born of tongue-samphassa in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
vedanā born of kāya-samphassa in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vedanā born of mana-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.

உலகில் கண்-சம்பாசாவில் பிறந்த வேதனா இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது,
​​கைவிடப்படுகிறார், அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடுகிறது.
உலகில் காது-சம்பாசாவில் பிறந்த வேதனா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறார்,
அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடுகிறது. உலகில்
மூக்கு-சம்பாசாவில் பிறந்த வேதனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறார், அங்கே
நிறுத்தப்படும்போது, ​​அது நின்றுவிடுகிறது. உலகில் நாக்கு-சம்பாசாவில்
பிறந்த வேதனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறார், அங்கே நிறுத்தப்படும்போது, ​​அது
நின்றுவிடுகிறது. உலகில் கயா-சம்பாசாவில் பிறந்த வேதனா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடுகிறது. உலகில் மன-சம்பாசாவில்
பிறந்த வேதனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறார், அங்கே நிறுத்தப்படும்போது, ​​அது
நின்றுவிடுகிறது.

Rūpā·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·saññā
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Gandha·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·saññā
loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Phoṭṭhabba·saññā loke piya·rūpaṃ sāta·rūpaṃ
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Dhamma·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati.

The saññā of
visible forms in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The saññā of
sounds in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The saññā of
odors in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The saññā of
tastes in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The saññā of
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The saññā
of Dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases.


உலகில்
காணக்கூடிய வடிவங்களின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் ஒலிகளின் சாஸ்
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும்.
உலகில் துர்நாற்றம் வீசுவது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே ta abandonedhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் சுவைகளின் சாஸ் இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே ta abandonedhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
உடல் நிகழ்வுகளின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே
taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது,
​​அது நிறுத்தப்படும். உலகில் தம்மங்களின் சாஸ் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடுகிறது.


Rūpā·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Sadda·sañcetanā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Gandha·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·sañcetanā loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Phoṭṭhabba·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Dhamma·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati.

The intention
[related to] visible forms in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] sounds in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The intention [related to] odors in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The intention [related to] tastes in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The intention [related to] bodily phenomena in
the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The intention [related to]
dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases.

 உலகில்
காணக்கூடிய வடிவங்கள் [தொடர்புடைய] நோக்கம் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் [தொடர்புடைய]
ஒலிகளின் நோக்கம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது
நிறுத்தப்படும். உலகில் நாற்றங்களுடன் தொடர்புடையது இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நின்றுவிடும்போது, ​​அது நின்றுவிடும். உலகில் சுவைகளுடன்
தொடர்புடையது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நின்றுவிடும் போது, ​​அது
நின்றுவிடும். உலகில் உடல் நிகழ்வுகள் [தொடர்புடைய] நோக்கம் இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கு taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும்.
உலகில் உள்ள தம்மங்களின் நோக்கம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நின்றுவிடும்.


Rūpā·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati,
ettha nirujjhamānā nirujjhati. Sadda·taṇhā loke piya·rūpaṃ sāta·rūpaṃ
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Gandha·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Rasa·taṇhā loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Phoṭṭhabba·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·taṇhā loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati.

The taṇhā for visible forms in
the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The taṇhā for sounds in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The taṇhā for odors in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The taṇhā for tastes in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The taṇhā for bodily phenomena
in the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The taṇhā for dhammas in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases.

உலகில் காணக்கூடிய
வடிவங்களுக்கான taṇhā இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taāh
abandoned, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் ஒலிகளுக்கான தஹா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும்.
உலகில் நாற்றங்களுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் சுவைகளுக்கான தஹா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும்.
உலகில் உடல் நிகழ்வுகளுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே தாஹா, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் தம்மங்களுக்கான தஹா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும்.

Rūpā·vitakko loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Sadda·vitakko loke piya·rūpaṃ sāta·rūpaṃ
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Gandha·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Rasa·vitakko loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Phoṭṭhabba·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·vitakko loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati.

The vitakka of visible forms in
the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vitakka of sounds in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vitakka of odors in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vitakka of tastes in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vitakka of bodily
phenomena in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vitakka of
dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases.

உலகில்
காணக்கூடிய வடிவங்களின் விட்டாக்கா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, ​​அது நிறுத்தப்படும். உலகில் ஒலிகளின்
விட்டக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது
நின்றுவிடும். உலகில் உள்ள நாற்றங்களின் விட்டாக்கா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது,
அங்கே நின்றுவிடும்போது, ​​அது நின்றுவிடும். உலகில் சுவைகளின் விட்டாக்கா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
உடல் நிகழ்வுகளின் விட்டாக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் தம்மங்களின் விட்டக்கா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும்.


Rūpā·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Sadda·vicāro loke piya·rūpaṃ
sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati. Gandha·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·vicāro loke
piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati. Phoṭṭhabba·vicāro loke piya·rūpaṃ sāta·rūpaṃ
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Dhamma·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā
pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati, bhikkhave,
dukkha·nirodhaṃ ariyasaccaṃ.

The vicāra of visible forms
in the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vicāra of sounds in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vicāra of odors in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vicāra of tastes in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vicāra of bodily phenomena
in the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vicāra of dhammas in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. This is called, bhikkhus, the
dukkha·nirodha ariyasacca.

உலகில்
காணக்கூடிய வடிவங்களின் பார்வை இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் ஒலிகளின் தன்மை இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
துர்நாற்றம் வீசுவது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே
taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது,
​​அது நின்றுவிடும். உலகில் சுவைகளின் விசித்திரம் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇh when, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
உடல் நிகழ்வுகளின் விசித்திரம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taāhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் தம்மங்களின் விசித்திரம்
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். இது
பிக்குஸ், துக்க · நிரோத அரியசாக்கா என்று அழைக்கப்படுகிறது.


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E. Sacca Pabba-E. Section on the Truths-E4. Maggasacca Niddesa-E4. Exposition of Maggasacca
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LESSON 3108 Mon 2 Sep 2019


TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word



Pure Dhamma

E. Sacca Pabba-E. Section on the Truths-E4. Maggasacca Niddesa-E4. Exposition of Maggasacca


https://www.youtube.com/watch?v=TX6aGTMZh8s

CYOA Buddhist Canon Law Sutta Pitaka

darren themonkey
Published on Jan 23, 2014
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E4. Maggasacca Niddesa


Katamaṃ ca, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ?
Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ sammādiṭṭhi, sammāsaṅkappo,
sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati,
sammāsamādhi.

E4. Exposition of Maggasacca

And what,
bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca? It is just
this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi, sammāsaṅkappo,
sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati and
sammāsamādhi.


இ.சக்கா பப்பா-இ. சத்தியங்கள்-இ 4 பற்றிய பிரிவு. மாகசாகா நிடேசா-இ 4. மாகசாகாவின் வெளிப்பாடு

 E4 யிலும். மாகசாகாவின் வெளிப்பாடு

மேலும்,
பிக்குஸ், துக்க n நிரோதா ā gāminī paṭipadā ariyasacca என்றால் என்ன? இது
இந்த அரியா அஹாகிகா மாகா, அதாவது சம்மாடிஹி, சம்மசகாப்போ, சம்மாவாசி,
சம்மகாமண்டோ, சம்மா-அஜோவோ, சம்மவ்யோமோ, சம்மசதி மற்றும் சம்மசாமா.

Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho,
bhikkhave, dukkhe ñāṇaṃ, dukkha-samudaye ñāṇaṃ , dukkha-nirodhe ñāṇaṃ,
dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ ayaṃ vuccati, bhikkhave,
sammādiṭṭhi.

And what, bhikkhus, is sammādiṭṭhi? That,
bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of dukkha-samudaya, the
ñāṇa of dukkha-nirodha and the ñāṇa of dukkha-nirodha-gāmini paṭipada,
that is called, bhikkhus, sammādiṭṭhi.


என்ன,
பிக்குஸ், சம்மதிஹி? அதாவது, துக்காவின் ñāṇa, துக்க-சமுதாயாவின் ñāṇa,
துக்க-நிரோதாவின் ñāṇa மற்றும் துக்க-நிரோதா-காமினி பாசிபாதாவின் ñāṇa, இது
பிக்குஸ், சம்மாதி.

Katamo ca, bhikkhave,
sammāsaṅkappo? Yo kho, bhikkhave, nekkhamma-saṅkappo ,
abyāpāda-saṅkappo, avihiṃsā-saṅkappo ayaṃ vuccati, bhikkhave,
sammāsaṅkappo.

And what, bhikkhus, are sammāsaṅkappas?
Those, bhikkhus, which are saṅkappas of nekkhamma, saṅkappas of
abyāpāda, saṅkappas of avihiṃsā, those are called, bhikkhus,
sammāsaṅkappas.


என்ன, பிக்குக்கள், சம்மசகப்பாக்கள்? அவை,
பிக்குகள், அவை நெக்கம்மாவின் சக்கப்பாக்கள், அபிபாதாவின் சக்கப்பாக்கள்,
அவிஹிசாவின் சாகப்பாக்கள், அவை பிக்குக்கள், சம்மசகப்பாக்கள் என்று
அழைக்கப்படுகின்றன.

Katamā ca, bhikkhave, sammāvācā? Yā kho,
bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya
veramaṇī, samphappalāpā veramaṇī ayaṃ vuccati, bhikkhave, sammāvācā.


And what, bhikkhus, is sammāvācā? That, bhikkhus, which is abstaining
from musāvādā, abstaining from pisuṇa vācā, abstaining from pharusa
vācā, and abstaining from samphappalāpa, that is called, bhikkhus,
sammāvācā.

என்ன, பிக்குஸ், சம்மாவாசி? அதாவது, பிகுஸ்,
முசுவதிலிருந்து விலகுவது, பிசுயா வேசிலிருந்து விலகுவது, ஃபாரூசா
வேச்சிலிருந்து விலகுவது, மற்றும் சம்பப்பால்பாவைத் தவிர்ப்பது, இது
பிக்குஸ், சம்மாவாசி என்று அழைக்கப்படுகிறது.

Katamo ca, bhikkhave, sammā-kammanto? Yā kho,
bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā
veramaṇī ayaṃ vuccati, bhikkhave, sammā-kammanto.

And
what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining
from pāṇātipāta , abstaining from adinnādāna, abstaining from
abrahmacariya, that is called, bhikkhus, sammā-kammanta.

என்ன, பிக்குஸ்,
சம்மா-கம்மந்தா? அதாவது, பத்திபாதாவைத் தவிர்ப்பது, ஆதிநாதனத்திலிருந்து
விலகுவது, அப்ரஹ்மகாரியாவிலிருந்து விலகுவது, அதாவது பிக்குக்கள்,
சம்ம-கம்மந்தா என்று அழைக்கப்படுகிறது.

Katamo
ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariya-sāvako micchā-ājīvaṃ
pahāya sammā-ājīvena jīvitaṃ kappeti ayaṃ vuccati, bhikkhave,
sammā-ājīvo.

And what, bhikkhus, is sammā-ājīva? Here,
bhikkhus, a noble disciple, having abandonned wrong livelihood, supports
his life by right means of livelihood, that is called, bhikkhus,
sammā-ājīva.


பிக்குஸ், சம்மா-அஜவா
என்றால் என்ன? இங்கே, பிக்குஸ், ஒரு உன்னத சீடர், தவறான வாழ்வாதாரத்தை
கைவிட்டு, சரியான வாழ்வாதாரத்தின் மூலம் தனது வாழ்க்கையை ஆதரிக்கிறார், இது
பிக்குஸ், சம்மா-ஜாவா என்று அழைக்கப்படுகிறது.

Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave,
bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ
janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ
pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ
ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ
uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti
padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya
bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati
vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave,
sammāvāyāmo.

And what, bhikkhus, is sammāvāyāma? Here,
bhikkhus, a bhikkhu generates his chanda for the non-arising of unarisen
pāpaka and akusala dhammas, he exerts himself, rouses his viriya,
applies vigorously his citta and strives; he generates his chanda for
the forsaking of arisen pāpaka and akusala dhammas, he exerts himself,
rouses his viriya, applies vigorously his citta and strives; he
generates his chanda for the arising of unarisen kusala dhammas, he
exerts himself, rouses his viriya, applies vigorously his citta and
strives; he generates his chanda for the steadfastness of arisen kusala
dhammas, for their absence of confusion, for their increase, their
development, their cultivation and their completion, he exerts himself,
rouses his viriya, applies vigorously his citta and strives. This is
called, bhikkhus, sammāvāyāma.


என்ன, பிக்குஸ்,
சம்மவ்யம்மா? இங்கே, பிக்குஸ், ஒரு பிக்கு, தனிமனித பாபகா மற்றும் அகுசலா
தம்மங்கள் எழாமல் இருப்பதற்காக தனது சந்தாவை உருவாக்குகிறார், அவர்
தன்னைத்தானே உழைக்கிறார், தனது விரியாவை தூண்டுகிறார், தீவிரமாக தனது
சிட்டாவைப் பயன்படுத்துகிறார்; அவர் எழுந்த பாபகா மற்றும் அகுசலா தம்மங்களை
கைவிடுவதற்காக தனது சாந்தாவை உருவாக்குகிறார், அவர் தன்னைத்தானே
உழைக்கிறார், தனது விரியாவை உற்சாகப்படுத்துகிறார், தீவிரமாக தனது
சிட்டாவைப் பயன்படுத்துகிறார் மற்றும் பாடுபடுகிறார்; அழியாத குசலா
தம்மங்களின் எழுச்சிக்காக அவர் தனது சாந்தாவை உருவாக்குகிறார், அவர்
தன்னைத்தானே உழைக்கிறார், தனது விரியாவை தூண்டுகிறார், அவரது சிட்டாவை
தீவிரமாகப் பயன்படுத்துகிறார் மற்றும் பாடுபடுகிறார்; அவர் எழுந்த குசலா
தம்மங்களின் உறுதியான தன்மைக்காக, குழப்பம் இல்லாத காரணத்திற்காக, அவற்றின்
அதிகரிப்பு, அவற்றின் வளர்ச்சி, சாகுபடி மற்றும் நிறைவு ஆகியவற்றிற்காக
தனது சாந்தாவை உருவாக்குகிறார், அவர் தன்னைத்தானே உழைக்கிறார், தனது
விரியாவை உற்சாகப்படுத்துகிறார், தீவிரமாக தனது சிட்டாவைப்
பயன்படுத்துகிறார் மற்றும் பாடுபடுகிறார். இது பிக்குஸ், சம்மவ்யம்மா என்று
அழைக்கப்படுகிறது.

Katamā ca, bhikkhave, sammāsati?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu vedanānupassī
viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Citte
cittānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ. Ayaṃ vuccati, bhikkhave,
sammāsati.


An what, bhikkhus, is sammāsati? Here, bhikkhus, a
bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing
vedanā in vedanā, ātāpī sampajāno, satimā, having given up
abhijjhā-domanassa towards the world. He dwells observing citta in
citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
This is called, bhikkhus, sammāsati.

ஒரு என்ன, பிக்குஸ், சம்மாசதி? இங்கே, பிக்குஸ்,
ஒரு பிக்கு, கயா, அத்தே சம்பாஜனோ, சதிமா ஆகியவற்றில் கயாவைக் கவனித்து
வாழ்கிறார், அபிஜ்ஜோ-டொமனாசாவை உலகிற்கு விட்டுக்கொடுத்தார். உலகத்தை
நோக்கி அபிஜ்ஜோ-டொமனாஸாவை விட்டுவிட்டு, வேதனா, அத்தே சம்பாஜனோ, சதிமா
ஆகியவற்றில் வேதனை அவதானிக்கிறார். அவர் உலகத்தை நோக்கி அபிஜ்ஜோ-டொமனாஸாவை
விட்டுவிட்டு, சிட்டா, எட்டா சம்பாஜனோ, சதிமாவில் சிட்டாவைக் கவனித்து
வருகிறார். உலகத்தை நோக்கி அபிஜ்ஜோ-டொமனாசாவைக் கைவிட்டுவிட்டு, தம்மங்களை,
ātīpī sampajāno, satimā இல் தம்மங்களைக் கவனிப்பார். இது பிக்குஸ்,
சம்மாசதி என்று அழைக்கப்படுகிறது.

Katamo ca, bhikkhave,
sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca
akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ
jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ
sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ
dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca
viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā
ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja
viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva
somanassa-domanassānaṃ atthaṅgamā adukkham-asukhaṃ
upekkhā-sati-pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ
vuccati, bhikkhave, sammāsamādhi ti.

And what, bhikkhus,
is sammāsamādhi? Here, bhikkhus, a bhikkhu, detached from kāma,
detached from akusala dhammas, having entered in the first jhāna, abides
therein, with vitakka and vicāra, with pīti and sukha born of
detachment. With the stilling of vitakka-vicāra, having entered in the
second jhāna, he abides therein with inner tanquilization, unification
of citta, without vitakka nor vicāra, with pīti and sukha born of
samādhi. And with indifference towards pīti, he abides in upekkha, sato
and sampajāno, he experiences in kāya the sukha which the ariyas
describe: ‘one who is equanimous and mindful dwells in [this] sukha’,
having entered in the third jhāna, he abides therein. Abandoning sukha
and abandoning dukkha, somanassa and domanassa having previously
disappeared, without sukha nor dukkha, with the purity of upekkha and
sati, having entered in the fourth jhāna, he abides therein. This is
called, bhikkhus, sammāsamādhi.
 
என்ன, பிக்குஸ், சம்மசமதி?
இங்கே, பிகுஸ், ஒரு பிக்கு, கோமாவிலிருந்து பிரிக்கப்பட்டவர், அகுசலா
தம்மங்களிலிருந்து பிரிக்கப்பட்டவர், முதல் ஜானாவில் நுழைந்து, அதில்
தங்கியிருக்கிறார், விட்டக்கா மற்றும் விகாரத்துடன், பேதி மற்றும் சுகா
ஆகியோருடன் பிரிந்து பிறந்தார். விட்டாக்கா-விகாரத்தின் நிலைத்தன்மையுடன்,
இரண்டாவது ஜானாவில் நுழைந்த அவர், உள் தணிப்பு, சிட்டாவை ஒன்றிணைத்தல்,
விட்டக்கா அல்லது விகாரா இல்லாமல், சமதியிலிருந்து பிறந்த பேத்தி மற்றும்
சுகாவுடன் தங்கியிருக்கிறார். பேட்டி மீதான அலட்சியத்துடன், அவர் உபெக்கா,
சாடோ மற்றும் சம்பஜனோவில் தங்கியிருக்கிறார், அவர் அரியாக்கள் விவரிக்கும்
கயா சுகாவில் அனுபவிக்கிறார்: ‘சமமான மற்றும் மனதுள்ள ஒருவர் [இந்த]
சுகாவில் வாழ்கிறார்’, மூன்றாவது ஜானாவில் நுழைந்த அவர், தேர்இன். சுகத்தை
கைவிட்டு, துக்கா, சோமனாசா மற்றும் டொமனாஸாவை முன்னர் மறைந்துவிட்டார்,
சுகா அல்லது துக்கா இல்லாமல், உபேக்கா மற்றும் சதியின் தூய்மையுடன்,
நான்காவது ஜானாவில் நுழைந்த அவர், அதில் தங்கியிருக்கிறார். இது பிக்குஸ்,
சம்மசாமதி என்று அழைக்கப்படுகிறது.

Idaṃ vuccati, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ.

This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.

 இது பிக்குஸ், துக்க · நிரோதா ā gāminī paṭipadā ariyasacca என்று அழைக்கப்படுகிறது.


Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu
dhammānupassī viharati, ajjhatta-bahiddhā vā dhammesu dhammānupassī
viharati; samudaya-dhamm·ānupassī vā dhammesu viharati,
vaya-dhamm·ānupassī vā dhammesu viharati, samudaya-vaya-dhamm·ānupassī
vā dhammesu viharati; ‘atthi dhammā’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati, catūsu ariyasaccesu.

Thus he
dwells observing dhammas in dhammas internally, or he dwells observing
dhammas in dhammas externally, or he dwells observing dhammas in dhammas
internally and externally; he dwells observing the samudaya of
phenomena in dhammas, or he dwells observing the passing away of
phenomena in dhammas, or he dwells observing the samudaya and passing
away of phenomena in dhammas; or else, [realizing:] “these are dhammas!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas,
with reference to the four ariya·saccas.

இவ்வாறு
அவர் உள்நாட்டில் தம்மங்களில் தம்மங்களைக் கவனிப்பார், அல்லது அவர்
தம்மங்களில் வெளிப்புறமாக தம்மங்களைக் கவனிப்பார், அல்லது அவர் தம்மங்களில்
உள்ள தம்மங்களை உள்நாட்டிலும் வெளிப்புறத்திலும் கவனிப்பார்; அவர்
தம்மங்களில் நிகழ்வுகளின் சமுதாயத்தைக் கவனிப்பார், அல்லது தம்மங்களில்
நிகழ்வுகள் காலமானதைக் கவனிப்பார், அல்லது அவர் சமுதாயத்தைக் கவனித்து
தம்மங்களில் நிகழ்வுகளை கடந்து செல்கிறார்; இல்லையெனில், [உணர்ந்து:] “இவை
தம்மங்கள்!” சதி அவனுக்குள் இருக்கிறான், வெறும் ñāṇa மற்றும் வெறும்
paṭissati என்ற அளவிற்கு, அவன் பிரிக்கப்பட்டவனாக வாழ்கிறான், உலகில்
எதையும் ஒட்டிக்கொள்வதில்லை. இவ்வாறு, பிக்குஸ், ஒரு பிக்கு தர்மங்களில்
தம்மங்களைக் கவனித்து, நான்கு அரியா · சக்காக்களைக் குறிப்பிடுகிறார்


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Satipaṭṭhānabhāvanā Nisaṃsa Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. The benefits of practicing the Satipaṭṭhānas For whoever, bhikkhus, would practice these four satipaṭṭhānas in this way for seven years, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anāgāmita.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 7:53 pm

https://www.youtube.com/watch?v=tJASBgyRStE
The Five Tibetan Rites and Breathing Practice - Morning and Evening Practice

lenny harry
Published on May 24, 2016
The Five Tibetan Rites and Breathing Practice - Morning and Evening Practice
For a version of this video with enhanced audio click this link https://www.youtube.com/watch?v=n1seP
=======================================================
Very easy to follow and gentle yoga practice to stimulate your chakras
and still your mind. You should not feel out of breath or faint doing
this. Start with 3 repetitions of each rite and build up over time until
you can do 21 repetitions of each rite. Take the time to enjoy these
rites instead of viewing them as part of a gym workout. enjoy how your
body moves and becomes more flexible, feel the effects that your chakras
produce when they are aligned from this practice. Adding the breathing
practice allows you to continue on to meditate for as long as you
require. Taking the time to complete the breathing practice gives the
perfect start to your day or a calming end to your day.
=======================================================
Please comment if you enjoyed this video, if you have any questions I will try to answer them, although I am no expert.

Namaste
=======================================================
Meditation Impromptu 01 by Kevin MacLeod is licensed under a Creative Commons Attribution license https://creativecommons.org/licenses/
Source: http://incompetech.com/music/royalty-
Artist: http://incompetech.com/

Demonstration of the five Tibetan rites
https://www.youtube.com/watch?v=hkLeA

Breathing meditation training by His Holiness The 14th Dalai Lama.
https://www.youtube.com/watch?v=24UjP

=======================================================
All material used falls under fair use of the Digital Millennium Copyright Act 1998..
Used under fair use, for education
=======================================================
Category
Education

http://www.buddha-vacana.org/sutta/digha/dn22.html

Satipaṭṭhānabhāvanā Nisaṃsa


Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya
satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.


The benefits of practicing the Satipaṭṭhānas


For whoever, bhikkhus, would practice these four satipaṭṭhānas in this
way for seven years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci,
bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa
dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā,
atthi vā upādisese anāgāmitā.

Let alone seven years,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for six years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci,
bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa
dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā,
atthi vā upādisese anāgāmitā.

Let alone six years,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci,
bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni,
tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme
aññā, atthi vā upādisese anāgāmitā.

Let alone five
years, bhikkhus. For whoever, bhikkhus, would practice these four
satipaṭṭhānas in this way for four years, one of two results may be
expected: either [perfect] knowledge in visible phenomena, or if there
is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave, cattāri
vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya
tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ:
diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let
alone four years, bhikkhus. For whoever, bhikkhus, would practice these
four satipaṭṭhānas in this way for three years, one of two results may
be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.


Let alone three years, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two years, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave, dve
vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya
ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ:
diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let
alone two years, bhikkhus. For whoever, bhikkhus, would practice these
four satipaṭṭhānas in this way for one year, one of two results may be
expected: either [perfect] knowledge in visible phenomena, or if there
is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave, ekaṃ
vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya
satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ:
diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let
alone one year, bhikkhus. For whoever, bhikkhus, would practice these
four satipaṭṭhānas in this way for seven months, one of two results may
be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.


Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for six months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.


Let alone six months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for five months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.


Let alone five months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for four months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.


Let alone four months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for three months, one of two
results may be expected: either [perfect] knowledge in visible
phenomena, or if there is some clinging left, anāgāmita.


Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro
satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ
phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.


Let alone three months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.


Let alone two months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for one month, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.


Let alone one month, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for half a month, one of two
results may be expected: either [perfect] knowledge in visible
phenomena, or if there is some clinging left, anāgāmita.


Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro
satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ
phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.


Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for a week, one of two results may
be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

‘Ekāyano ayaṃ, bhikkhave,
maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya,
dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa
sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ,
idam·etaṃ paṭicca vuttaṃ ti.

“This, bhikkhus, is the
path that leads to nothing but the purification of beings, the
overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said,
and on the basis of all this has it been said.

Idam·avoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti.

Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.

Bodhi leaf

Note


1. ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya: this is probably the trickiest part of
the sutta. It is very important because it will be repeated over 20
times, and also because it is the central part explaining how sati is
actually made present. Here are a few alternate renderings:

VRI:
“Now his awareness is established: “This is body!” Thus he develops his
awareness to such an extent that there is mere understanding along with
mere awareness.”

Bhante Analayo: “Or else mindfulness that ‘There
is a body’ is established in him to the extent of bare knowledge and
remembrance of it”

Thanissaro Bhikkhu: “Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance”


Bhikkhu Nanamoli & Bhikkhu Bodhi: “Or else mindfulness that ‘there
is a body’ is simply established in him to the extent necessary for bare
knowledge and mindfulness.”

Nyanasatta Thera: “Or his
mindfulness is established with the thought: “The body exists,” to the
extent necessary just for knowledge and mindfulness.”

Soma Thera:
“Or indeed his mindfulness is established with the thought: ‘The body
exists,’ to the extent necessary just for knowledge and remembrance”


Maurice Walshe: “Or else, mindfulness that “there is a body” is present
to him just to the extent necessary for the knowledge and awareness.”

shed with the thought: ‘The body exists,’ to the extent necessary
just for knowledge and remembrance”

Maurice Walshe: “Or else, mindfulness that “there is a body” is present to him just to the extent necessary for the knowledge and awareness.”



https://www.britannica.com/topic/Ganesha

Parvati was requested by the gods that her son was required for the benefit of the world. One of the best-known myths,
however, begins with Parvati taking a bath and longing for someone to
keep Shiva from barging in on her, as was his habit. As she bathes, she
kneads the dirt that she rubs off her body into the shape of a child,
who comes to life. But when Shiva sees the handsome young boy—or when
the inauspicious planet Saturn (Shani) glances at him, in some variants
of the myth
that attempt to absolve Shiva of the crime—he cuts off the child’s head. When Shiva cuts off an elephant’s head to
bestow it on the headless Ganesha, one of the tusks is shattered, and
Ganesha is depicted holding the broken-off piece in his hand. According
to this version of the myth, Ganesha is the child of Parvati
alone—indeed, a child born despite Shiva’s negative intervention. This was how Ganesha was born. Parvati named him Vinayak. Yet
Ganesha is traditionally regarded as the child of both Shiva and
Parvati.

https://www.outlookindia.com/magazine/story/swear-by-ganeshas-head/292459


Modivaad

“We should be proud of our medical science, how advanced our
country was at one time. In the Mahabharat, Karna is not born from his
mother’s womb, this means there was gene­tic science at that time.
That’s how Karna could be born without a mother’s womb.


We worship Ganeshji, there must have been a plastic surgeon in
that era who put an elephant’s head on a human body, plastic surgery
must have started then. There must be many such fields where our
ancestors have excelled.”



—From Modi’s official
website , his address at the rededication of Sir H.N.
Reliance Foundation and Research Centre, Mumbai


Murderer
of democratic institutions and master of diluting institutions (Modi)
after gobbling the Master Key by tampering the fraud EVMs  says the fact
that Karna in the
Maha­bharata was not born from his mother’s womb is proof there was
advanced genetic science in India at that time, and that Lord Ganesha’s
elephant head on a human body is evidence that cutting-edge plastic
surgery existed then. This, not during a flighty political campaign
speech in some remote corner of the country but at the inaugural
function of Sir Harkisondas Nurrotamdas Reliance Foundation Hospital in
south Mumbai on October 25, in the presence of top doctors, scientists,
industrialists, journalists, sports icons and Bollywood stars. And
ironically at a time when Pope Francis has said that the theories of
evolution and the Big Bang are real, and God did not wave a magic wand
to create the universe. We ask a cross-section of people about the prime
minister’s claims, which seem to be straight out of one of Prof
Dinanath Batra’s history books and which can be found on his
official website.

Sanyukta Biswas, 22
Law student Gandhinagar

PM Modi seems to be confusing mythology with scientific facts. The
citation he made would not hold any ground for the simple reason that a
head is not an organ of the body which can be transplanted. It is a
certain part of the body which comprises a link to other vital
functional systems of the body. Therefore, Ganesha’s head
transplantation is nothing but a myth. The fact that he cited plastic
surgery as the solution implies that he does not understand that the
right phrase to be used in this context.

Then Modi should have also said that on the elephants body the boys head was also transplanted.

Modi
is jumping the gun by bringing religion into this. Modi has gone
overboard with this statement and his argument holds weak.Times are
getting a bit scary and regressive. We seem to be glorifying
the past in a way that’s not healthy. In Mumbai, you have theModi’s
coupling mythology with medical science; in Haryana, RSS remotely
controlling him  pass a diktat that women should be stopped from using
mobiles…apparently it leads to rapes!

Disagreeing
with what Modi said in his speech because the examples he
cited are neither authentic nor verifiable. The Mahabharata is a
fictional epic like the Ramayana created by Awakened Aboriginals the
Scheduled Caste and Scheduled Tribes  and the characters were not real
or even
existed. Hence, there is no way to justify that Indians were ahead in
the field of medicine and science, as he has claimed.

https://wn.com/vinaya_pitaka/news

Vinaya

The Vinaya (Pali literally meaning “leading out”, “education”, “discipline”) is the regulatory framework for the sangha or monastic community of Buddhism based on the canonical texts called the Vinaya Pitaka. The teachings of the Gautama Buddha can be divided into two broad categories: Dhamma “doctrine” and Vinaya “discipline”.

Extant vinaya texts include those of the Theravada (the only one in Pali)

At
the heart of the Vinaya is a set of rules known as Patimokkha. The
Vinaya was orally passed down from the Buddha to his disciples. Because
of  the Awakenment with Awareness of the Buddha under the Bodhi tree
which are used for Panchayats Buddha who gave the Vinaya, his statues
and naga’s statues were placed. Now undr some Bodhi trees Vinayaka’s
statue sare placed.


Image result for all animated funny gifs of Modi

Image result for all animated funny gifs of Modi

Image result for all animated funny gifs of Modi
Murderer of democratic institution & master of diluting institutions
(Modi) dancing after gobbling the Master Key by tampering the fraud
EVMs.

Image result for all animated funny gifs of ModiImage result for all animated funny gifs of Modi

Image result for all animated funny gifs of Modi

Murderer of democratic institution & master of diluting institutions
(Modi) and his friends dancing after gobbling the Master Key by tampering the fraud
EVMs.
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Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ]
Filed under: General
Posted by: site admin @ 4:12 am
LESSON 3108 Mon 2 Sep 2019


TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word



Pure Dhamma

Natural Human Language -

http://www.buddha-vacana.org/sutta/digha/dn22.html

Mahāsatipaṭṭhāna Sutta


— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a fundamental reference for meditation practice.



Note: info·bubbles on every Pali word


Pāḷi




Uddesa

I. Kāyānupassanā
   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā
   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba
   E. Sacca Pabba
      E1. Dukkhasacca Niddesa
      E2. Samudayasacca Niddesa
      E3. Nirodhasacca Niddesa
      E4. Maggasacca Niddesa




English




Introduction

I. Observation of Kāya
   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas
   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas
   E. Section on the Truths
      E1. Exposition of Dukkhasacca
      E2. Exposition of Samudayasacca
      E3. Exposition of Nirodhasacca
      E4. Exposition of Maggasacca





Uddesa


Evaṃ me sutaṃ:

Introduction



Thus have I heard:

Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi:


On one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:


Bhikkhavo ti.

Bhaddante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:


– Bhikkhus.

– Bhaddante answered the bhikkhus. The Bhagavā said:


Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas.

Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.


I. Kāyānupassanā

A. Ānāpāna Pabba


Katha·ñ·ca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu arañña-gato rukkha-mūla-gato suññ·āgāra-gato nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So sato·va assasati, sato·va passasati. Dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti; dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti; rassaṃ assasantorassaṃ assasāmī’ ti pajānāti; rassaṃ passasantorassaṃ 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.


I. Kāyānupassanā

A. Section on ānāpāna



And how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here, bhikkhus, a
bhikkhu, having gone to the forest or having gone at the root of a tree
or having gone to an empty room, sits down folding the legs crosswise,
setting kāya upright, and setting sati parimukhaṃ.
Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya, I will breathe in’; he trains
himself: ‘feeling the whole kāya, I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.

Seyyathāpi, bhikkhave, dakkho bhamakāro bhamakār·antevāsī dīghaṃ añchantodīghaṃ añchāmī’ ti pajānāti; rassaṃ añchantorassaṃ añchāmī’ ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti; dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti; rassaṃ assasantorassaṃ assasāmī’ ti pajānāti; rassaṃ passasantorassaṃ 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.


Just as, bhikkhus, a skillful turner or a turner’s apprentice, making a
long turn, understands: ‘I am making a long turn’; making a short turn,
he understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya, I will breathe in’; he trains
himself: ‘feeling the whole kāya, I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.

B. Iriyāpatha Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu gacchanto gacchāmīti pajānāti, ṭhito ṭhitomhīti pajānāti, nisinno nisinnomhīti pajānāti, sayāno sayānomhīti pajānāti. Yathā yathā pan·assa kāyo paṇihito hoti, tathā tathā naṃ pajānāti.

B. Section on postures



Furthermore, bhikkhus, a bhikkhu, while walking, understands: ‘I am
walking’, or while standing he understands: ‘I am standing’, or while
sitting he understands: ‘I am sitting’, or while lying down he
understands: ‘I am lying down’. Or else, in whichever position his kāya is disposed, he understands it accordingly.

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

C. Sampajāna Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭi-patta-cīvara-dhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

C. Section on sampajañña



Furthermore, bhikkhus, a bhikkhu, while approaching and while departing,
acts with sampajañña, while looking ahead and while looking around, he
acts with sampajañña, while bending and while stretching, he acts with
sampajañña, while wearing the robes and the upper robe and while
carrying the bowl, he acts with sampajañña, while eating, while
drinking, while chewing, while tasting, he acts with sampajañña, while
attending to the business of defecating and urinating, he acts with
sampajañña, while walking, while standing, while sitting, while
sleeping, while being awake, while talking and while being silent, he
acts with sampajañña.

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

D. Paṭikūlamanasikāra Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati:Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃti.

D. Section on Repulsiveness



Furthermore, bhikkhus, a bhikkhu considers this very body, from the
soles of the feet up and from the hair on the head down, which is
delimited by its skin and full of various kinds of impurities: “In this kāya,
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 taṇḍulāti; 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 muttaṃti.


Just as if, bhikkhus, there was a bag having two openings and filled
with various kinds of grain, such as hill-paddy, paddy, mung beans,
cow-peas, sesame seeds and husked rice. A man with good eyesight, having
unfastened it, would consider [its contents]: “This is hill-paddy, this
is paddy, those are mung beans, those are cow-peas, those are sesame
seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu
considers this very body, from the soles of the feet up and from the
hair on the head down, which is delimited by its skin and full of
various kinds of impurities: “In this kāya,
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.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

E. Dhātumanasikāra Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati:Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātūti.

E. Section on the Elements



Furthermore, bhikkhus, a bhikkhu reflects on this very kāya, however it is placed, however it is disposed as consisting of elements: “In this kāya, there is the earth element, the water element, the fire element and the air element.”

Seyyathāpi, bhikkhave, dakkho goghātako goghātak·antevāsī gāviṃ vadhitvā catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati:Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātūti.


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.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

F. Navasivathika Pabba

(1)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāha·mataṃ dvīha·mataṃ tīha·mataṃ uddhumātakaṃ vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

F. Section on the nine charnel grounds

(1)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, one day dead, or two days dead or three
days dead, swollen, bluish and festering, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

(2)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi khajjamānaṃ kulalehi khajjamānaṃ gijjhehi khajjamānaṃ kaṅkehi khajjamānaṃ sunakhehi khajjamānaṃ byagghehi khajjamānaṃ dīpīhi khajjamānaṃ siṅgālehi khajjamānaṃ vividhehi pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(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.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

(3)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ sa·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(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.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

(4)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ ni·maṃsa·lohita·makkhitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(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.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

(5)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(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.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

(6)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni apagata·sambandhāni disā vidisā vikkhittāni, aññena hatth·aṭṭhikaṃ aññena pād·aṭṭhikaṃ aññena gopphak·aṭṭhikaṃ aññena jaṅgh·aṭṭhikaṃ aññena ūru·ṭṭhikaṃ aññena kaṭi·ṭṭhikaṃ aññena phāsuk·aṭṭhikaṃ aññena piṭṭh·iṭṭhikaṃ aññena khandh·aṭṭhikaṃ aññena gīv·aṭṭhikaṃ aññena hanuk·aṭṭhikaṃ aññena dant·aṭṭhikaṃ aññena sīsakaṭāhaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(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.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

(7)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(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.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

(8)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni puñja·kitāni terovassikāni, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(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.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.

(9)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka·jātāni, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(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.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti 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.


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.


II. Vedanānupassanā


Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?


II. Observation of Vedanā



And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā?

Idha, bhikkhave, bhikkhu sukhaṃ vedanaṃ vedayamānosukhaṃ vedanaṃ vedayāmīti pajānāti; dukkhaṃ vedanaṃ vedayamānodukkhaṃ vedanaṃ vedayāmīti pajānāti; a·dukkham-a·sukhaṃ vedanaṃ vedayamānoa·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ sukhaṃ vedanaṃ vedayamānosāmisaṃ sukhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ sukhaṃ vedanaṃ vedayamānonirāmisaṃ sukhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ dukkhaṃ vedanaṃ vedayamānosāmisaṃ dukkhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ dukkhaṃ vedanaṃ vedayamānonirāmisaṃ dukkhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayamānosāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayamānonirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti.


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“.

Iti ajjhattaṃ vedanāsu vedanānupassī viharati, bahiddhā vedanāsu vedanānupassī viharati, ajjhatta-bahiddhā vedanāsu vedanānupassī viharati; samudaya-dhamm·ānupassī vedanāsu viharati, vaya-dhamm·ānupassī vedanāsu viharati, samudaya-vaya-dhamm·ānupassī vedanāsu viharati;atthi vedanāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.


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.


III. Cittānupassanā


Kathaṃ ca pana, bhikkhave, bhikkhu citte cittānupassī viharati?


III. Observation of Citta



And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?

Idha, bhikkhave, bhikkhu sa·rāgaṃ cittaṃsa·rāgaṃ cittaṃti pajānāti, vīta·rāgaṃ cittaṃvīta·rāgaṃ cittaṃti pajānāti, sa·dosaṃ cittaṃsa·dosaṃ cittaṃti pajānāti, vīta·dosaṃ cittaṃvīta·dosaṃ cittaṃti pajānāti, sa·mohaṃ cittaṃsa·mohaṃ cittaṃti pajānāti, vīta·mohaṃ cittaṃvīta·mohaṃ cittaṃti pajānāti, saṅkhittaṃ cittaṃsaṅkhittaṃ cittaṃti pajānāti, vikkhittaṃ cittaṃvikkhittaṃ cittaṃti pajānāti, mahaggataṃ cittaṃmahaggataṃ cittaṃti pajānāti, a·mahaggataṃ cittaṃa·mahaggataṃ cittaṃti pajānāti, sa·uttaraṃ cittaṃsa·uttaraṃ cittaṃti pajānāti, an·uttaraṃ cittaṃan·uttaraṃ cittaṃti pajānāti, samāhitaṃ cittaṃsamāhitaṃ cittaṃti pajānāti, a·samāhitaṃ cittaṃa·samāhitaṃ cittaṃti pajānāti, vimuttaṃ cittaṃvimuttaṃ cittaṃti pajānāti, a·vimuttaṃ cittaṃa·vimuttaṃ cittaṃti pajānāti.


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 settled citta as “a settled citta“, or he understands an unsettled citta as “an unsettled citta“, or he understands a liberated citta as “a liberated citta“, or he understands an unliberated citta as “an unliberated citta“.

Iti ajjhattaṃ citte cittānupassī viharati, bahiddhā citte cittānupassī viharati, ajjhatta-bahiddhā citte cittānupassī viharati; samudaya-dhamm·ānupassī cittasmiṃ viharati, vaya-dhamm·ānupassī cittasmiṃ viharati, samudaya-vaya-dhamm·ānupassī cittasmiṃ viharati;atthi cittaṃti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu citte cittānupassī viharati.


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.


IV. Dhammānupassanā

A. Nīvaraṇa Pabba


Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu nīvaraṇesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu nīvaraṇesu?


IV. Observation of Dhammas

A. Section on the Nīvaraṇas



And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the five nīvaraṇas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the five nīvaraṇas?

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ kāmacchandaṃatthi me ajjhattaṃ kāmacchandoti pajānāti; a·santaṃ ajjhattaṃ kāmacchandaṃn·atthi me ajjhattaṃ kāmacchandoti pajānāti; yathā ca an·uppannassa kāmacchandassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


Here, bhikkhus, a bhikkhu, there being kāmacchanda present within, understands: “there is kāmacchanda within me”; there not being kāmacchanda present within, he understands: “there is no kāmacchanda within me”; he understands how the unarisen kāmacchanda comes to arise; he understands how the arisen kāmacchanda is abandoned; and he understands how the abandoned kāmacchanda does not come to arise in the future.

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ byāpādaṃatthi me ajjhattaṃ byāpādoti pajānāti; a·santaṃ ajjhattaṃ byāpādaṃn·atthi me ajjhattaṃ byāpādoti pajānāti; yathā ca an·uppannassa byāpādassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa byāpādassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa byāpādassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


Here, bhikkhus, a bhikkhu, there being byāpāda present within, understands: “there is byāpāda within me”; there not being byāpāda present within, he understands: “there is no byāpāda within me”; he understands how the unarisen byāpāda comes to arise; he understands how the arisen byāpāda is abandoned; and he understands how the abandoned byāpāda does not come to arise in the future.

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ thinamiddhaṃatthi me ajjhattaṃ thinamiddhaṃti pajānāti; a·santaṃ ajjhattaṃ thinamiddhaṃn·atthi me ajjhattaṃ thinamiddhaṃti pajānāti; yathā ca an·uppannassa thinamiddhassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


Here, bhikkhus, a bhikkhu, there being thīnamiddhā present within, understands: “there is thīnamiddhā within me”; there not being thīnamiddhā present within, he understands: “there is no thīnamiddhā within me”; he understands how the unarisen thīnamiddhā comes to arise; he understands how the arisen thīnamiddhā is abandoned; and he understands how the abandoned thīnamiddhā does not come to arise in the future.

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ uddhacca-kukkuccaṃatthi me ajjhattaṃ uddhacca-kukkuccaṃti pajānāti; a·santaṃ ajjhattaṃ uddhacca-kukkuccaṃn·atthi me ajjhattaṃ uddhacca-kukkuccaṃti pajānāti; yathā ca an·uppannassa uddhacca-kukkuccassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa uddhacca-kukkuccassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa uddhacca-kukkuccassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


Here, bhikkhus, a bhikkhu, there being uddhacca-kukkucca present within, understands: “there is uddhacca-kukkucca within me”; there not being uddhacca-kukkucca present within, he understands: “there is no uddhacca-kukkucca within me”; he understands how the unarisen uddhacca-kukkucca comes to arise; he understands how the arisen uddhacca-kukkucca is abandoned; and he understands how the abandoned uddhacca-kukkucca does not come to arise in the future.

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ vicikicchaṃatthi me ajjhattaṃ vicikicchāti pajānāti; a·santaṃ ajjhattaṃ vicikicchaṃn·atthi me ajjhattaṃ vicikicchāti pajānāti; yathā ca an·uppannāya vicikicchāya uppādo hoti taṃ ca pajānāti; yathā ca uppannāya vicikicchāya pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṃ an·uppādo hoti taṃ ca pajānāti.


Here, bhikkhus, a bhikkhu, there being vicikicchā present within, understands: “there is vicikicchā within me”; there not being vicikicchā present within, he understands: “there is no vicikicchā within me”; he understands how the unarisen vicikicchā comes to arise; he understands how the arisen vicikicchā is abandoned; and he understands how the abandoned vicikicchā does not come to arise in the future.

Iti ajjhattaṃ dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī dhammesu viharati, vaya-dhamm·ānupassī dhammesu viharati, samudaya-vaya-dhamm·ānupassī dhammesu viharati;atthi dhammāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu nīvaraṇesu.


Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the five nīvaraṇas.

B. Khandha Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu cittānupassī viharati, pañcasu upādānakkhandhesu?

B. Section on the Khandhas



And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the five khandhas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the five khandhas?

Idha, bhikkhave, bhikkhu, ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti.


Here, bhikkhus, a bhikkhu [discerns]: “such is rūpa, such is the samudaya of rūpa, such is the passing away of rūpa; such is vedanā, such is the samudaya of vedanā, such is the passing away of vedanā; such is saññā, such is the samudaya of saññā, such is the passing away of saññā; such is saṅkhāra, such is the samudaya of saṅkhāra, such is the passing away of saṅkhāra; such is viññāṇa, such is the samudaya of viññāṇa, such is the passing away of viññāṇa“.

Iti ajjhattaṃ dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī dhammesu viharati, vaya-dhamm·ānupassī dhammesu viharati, samudaya-vaya-dhamm·ānupassī dhammesu viharati;atthi dhammāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu upādānakkhandhesu.


Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the five khandhas.

C. Āyatana Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, chasu ajjhattika·bāhiresu āyatanesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu cittānupassī viharati, chasu ajjhattika·bāhiresu āyatanesu?

C. Section on the Sense Spheres



And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the six internal and external āyatanas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the six internal and external āyatanas?

Idha, bhikkhave, bhikkhu cakkhuṃ ca pajānāti, rūpe ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


Here, bhikkhus, a bhikkhu understands cakkhu, he understands rūpa, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Sotaṃ ca pajānāti, sadde ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


He understands sota, he understands sadda, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Ghānaṃ ca pajānāti, gandhe ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


He understands ghāna, he understands gandha, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Jivhaṃ ca pajānāti, rase ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


He understands jivha, he understands rasa, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Kāyaṃ ca pajānāti, phoṭṭhabbe ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


He understands kāya, he understands phoṭṭhabba, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Manaṃ ca pajānāti, dhamme ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


He understands mana, he understands dhammas, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Iti ajjhattaṃ dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī dhammesu viharati, vaya-dhamm·ānupassī dhammesu viharati, samudaya-vaya-dhamm·ānupassī dhammesu viharati;atthi dhammāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, chasu ajjhattika·bāhiresu āyatanesu.


Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the six internal and external āyatanas.

D. Bojjhaṅga Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, sattasu bojjhaṅgesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu cittānupassī viharati, sattasu bojjhaṅgesu?

D. Section on the Bojjhaṅgas



And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the seven bojjhaṅgas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the seven bojjhaṅgas?

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ sati·sambojjhaṅgaṃatthi me ajjhattaṃ sati·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ sati·sambojjhaṅgaṃn·atthi me ajjhattaṃ sati·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa sati·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa sati·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


Here, bhikkhus, a bhikkhu, there being the sati sambojjhaṅga present within, understands: “there is the sati sambojjhaṅga within me”; there not being the sati sambojjhaṅga present within, he understands: “there is no sati sambojjhaṅga within me”; he understands how the unarisen sati sambojjhaṅga comes to arise; he understands how the arisen sati sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ dhammavicaya·sambojjhaṅgaṃatthi me ajjhattaṃ dhammavicaya·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ dhammavicaya·sambojjhaṅgaṃn·atthi me ajjhattaṃ dhammavicaya·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa dhammavicaya·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa dhammavicaya·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the dhammavicaya sambojjhaṅga present within, he understands: “there is the dhammavicaya sambojjhaṅga within me”; there not being the dhammavicaya sambojjhaṅga present within, he understands: “there is no dhammavicaya sambojjhaṅga within me”; he understands how the unarisen dhammavicaya sambojjhaṅga comes to arise; he understands how the arisen dhammavicaya sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ vīriya·sambojjhaṅgaṃatthi me ajjhattaṃ vīriya·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ vīriya·sambojjhaṅgaṃn·atthi me ajjhattaṃ vīriya·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa vīriya·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa vīriya·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the vīriya sambojjhaṅga present within, he understands: “there is the vīriya sambojjhaṅga within me”; there not being the vīriya sambojjhaṅga present within, he understands: “there is no vīriya sambojjhaṅga within me”; he understands how the unarisen vīriya sambojjhaṅga comes to arise; he understands how the arisen vīriya sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ pīti·sambojjhaṅgaṃatthi me ajjhattaṃ pīti·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ pīti·sambojjhaṅgaṃn·atthi me ajjhattaṃ pīti·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa pīti·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa pīti·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the pīti sambojjhaṅga present within, he understands: “there is the pīti sambojjhaṅga within me”; there not being the pīti sambojjhaṅga present within, he understands: “there is no pīti sambojjhaṅga within me”; he understands how the unarisen pīti sambojjhaṅga comes to arise; he understands how the arisen pīti sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ passaddhi·sambojjhaṅgaṃatthi me ajjhattaṃ passaddhi·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ passaddhi·sambojjhaṅgaṃn·atthi me ajjhattaṃ passaddhi·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa passaddhi·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa passaddhi·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the passaddhi sambojjhaṅga present within, he understands: “there is the passaddhi sambojjhaṅga within me”; there not being the passaddhi sambojjhaṅga present within, he understands: “there is no passaddhi sambojjhaṅga within me”; he understands how the unarisen passaddhi sambojjhaṅga comes to arise; he understands how the arisen passaddhi sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ samādhi·sambojjhaṅgaṃatthi me ajjhattaṃ samādhi·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ samādhi·sambojjhaṅgaṃn·atthi me ajjhattaṃ samādhi·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa samādhi·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa samādhi·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the samādhi sambojjhaṅga present within, he understands: “there is the samādhi sambojjhaṅga within me”; there not being the samādhi sambojjhaṅga present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga comes to arise; he understands how the arisen samādhi sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ upekkhā·sambojjhaṅgaṃatthi me ajjhattaṃ upekkhā·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ upekkhā·sambojjhaṅgaṃn·atthi me ajjhattaṃ upekkhā·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa upekkhā·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa upekkhā·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the upekkhā sambojjhaṅga present within, he understands: “there is the upekkhā sambojjhaṅga within me”; there not being the upekkhā sambojjhaṅga present within, he understands: “there is no upekkhā sambojjhaṅga within me”; he understands how the unarisen upekkhā sambojjhaṅga comes to arise; he understands how the arisen upekkhā sambojjhaṅga is developed to perfection.

Iti ajjhattaṃ dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī dhammesu viharati, vaya-dhamm·ānupassī dhammesu viharati, samudaya-vaya-dhamm·ānupassī dhammesu viharati;atthi dhammāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, sattasu bojjhaṅgesu.


Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the seven bojjhaṅgas.

E. Sacca Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, catūsu ariyasaccesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu cittānupassī viharati, catūsu ariyasaccesu?

E. Section on the Truths



And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the four ariya·saccas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the four ariya·saccas?

Idha, bhikkhave, bhikkhuidaṃ dukkhaṃti yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·samudayoti yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·nirodhoti yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·nirodha·gāminī paṭipadāti yathā·bhūtaṃ pajānāti.

E1. Dukkhasacca Niddesa


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

E1. Exposition of Dukkhasacca



And what, bhikkhus, is the dukkha ariyasacca? Jāti is dukkha, aging is dukkha (sickness is dukkha) maraṇa is dukkha, sorrow, lamentation, dukkha, domanassa and distress is dukkha, association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna·k·khandhas are dukkha.

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


And what, bhikkhus, is jāti? For the various beings in the various classes of beings, jāti, the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas, the acquisition of the āyatanas. This, bhikkhus, is called jāti.

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


And what, bhikkhus, is jarā? For the various beings in the various classes of beings, jarā,
the state of being decayed, of having broken [teeth], of having grey
hair, of being wrinkled, the decline of vitality, the decay of the indriyas: this, bhikkhus, is called jarā.

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


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

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


And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas, the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.

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


And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas,
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.

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


And what, bhikkhus, is dukkha? Whatever, bhikkhus, bodily dukkha, bodily unpleasantness, dukkha engendered by bodily contact, unpleasant vedayitas: this, bhikkhus, is called dukkha.

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


And what, bhikkhus, is domanassa? Whatever, bhikkhus, mental dukkha, mental unpleasantness, dukkha engendered by mental contact, unpleasant vedayitas: this, bhikkhus, is called domanassa.

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


And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.

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


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

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


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

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


And what, bhikkhus, is the dukkha
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti for us, and really, may we not come to jāti.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

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


In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarā for us, and really, may we not come to jarā.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

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


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

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


In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraṇa for us, and really, may we not come to maraṇa.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

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


In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha, domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha, domanassa and distress for us, and really, may we not come to sorrow, lamentation, dukkha, domanassa and distress.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

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


And what, bhikkhus, are in short the five upādānakkhandhas? They are: the rūpa upādānakkhandha, the vedanā upādānakkhandha, the saññā upādānakkhandha, the saṅkhāra upādānakkhandha, the viññāṇa upādānakkhandha. These are called in short, bhikkhus, the five upādānakkhandhas.

Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.


This is called, bhikkhus, the dukkha ariyasacca

E2. Samudayasacca Niddesa


Katamaṃ ca, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ? Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma-taṇhā, bhava-taṇhā, vibhava-taṇhā. kho pan·esā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

E2. Exposition of Samudayasacca



And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā. But this taṇhā,
bhikkhus, when arising, where does it arise, and when settling
[itself], where does it settle? In that in the world which seems
pleasant and agreeable, that is where taṇhā, when arising, arises, where when settling, it settles.

Kiñca loke piya·rūpaṃ sāta·rūpaṃ? Cakkhu loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghānaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kayo loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The ear in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The nose in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The tongue in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Kāya in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Mana in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


Visible forms in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Sounds in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Smells in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Tastes in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Bodily phenomena in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Dhammas in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Cakkhu·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The eye-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The ear-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The nose-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The tongue-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Mana-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The eye-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The ear-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The nose-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Mana-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Cakkhu·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The vedanā born of eye-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of ear-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of nose-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of mana-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The saññā of visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of odors in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of Dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] sounds in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] odors in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] tastes in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] bodily phenomena in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The intention [related to] dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The taṇhā for visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for odors in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The vitakka of visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of odors in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkha·samudayaṃ ariyasaccaṃ.


The vicāra of visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of odors in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. This is called, bhikkhus, the dukkha·samudaya ariyasacca.

E3. Nirodhasacca Niddesa


Katamaṃ ca, bhikkhave, dukkha·nirodhaṃ ariya·saccaṃ? Yo tassā-y·eva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo. kho pan·esā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

E3. Exposition of Nirodhasacca



And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā. But this taṇhā,
bhikkhus, when abandoned, where is it abandoned, and when ceasing,
where does it cease? In that in the world which seems pleasant and
agreeable, that is where taṇhā, when abandoned, is abandoned, where when ceasing, it ceases.

Kiñca loke piya·rūpaṃ sāta·rūpaṃ? Cakkhu loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghānaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kayo loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The nose in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The tongue in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabbā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhammā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


Visible forms in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Sounds in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Smells in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Tastes in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Bodily phenomena in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Dhammas in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Cakkhu·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sota·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghāna·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāya·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The eye-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The nose-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sota·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghāna·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāya·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The eye-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The nose-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Cakkhu·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sota·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghāna·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāya·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The vedanā born of eye-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of ear-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of nose-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of mana-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The saññā of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of odors in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of Dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] sounds in the world is pleasant and agreeable,
there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] odors in the world is pleasant and agreeable,
there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] tastes in the world is pleasant and agreeable,
there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] bodily phenomena in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The taṇhā for visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for odors in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The vitakka of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of odors in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkha·nirodhaṃ ariyasaccaṃ.


The vicāra of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of odors in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. This is called, bhikkhus, the dukkha·nirodha ariyasacca.

E4. Maggasacca Niddesa


Katamaṃ ca, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

E4. Exposition of Maggasacca



And what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca? It is just this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati and sammāsamādhi.

Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkha-samudaye ñāṇaṃ , dukkha-nirodhe ñāṇaṃ, dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

And what, bhikkhus, is sammādiṭṭhi? That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.

Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhamma-saṅkappo , abyāpāda-saṅkappo, avihiṃsā-saṅkappo ayaṃ vuccati, bhikkhave, sammāsaṅkappo.

And what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā, those are called, bhikkhus, sammāsaṅkappas.

Katamā ca, bhikkhave, sammāvācā? kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī ayaṃ vuccati, bhikkhave, sammāvācā.

And what, bhikkhus, is sammāvācā? That, bhikkhus, which is abstaining from musāvādā, abstaining from pisuṇa vācā, abstaining from pharusa vācā, and abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.

Katamo ca, bhikkhave, sammā-kammanto? kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī ayaṃ vuccati, bhikkhave, sammā-kammanto.

And what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining from pāṇātipāta , abstaining from adinnādāna, abstaining from abrahmacariya, that is called, bhikkhus, sammā-kammanta.

Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariya-sāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvitaṃ kappeti ayaṃ vuccati, bhikkhave, sammā-ājīvo.

And what, bhikkhus, is sammā-ājīva?
Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammā-ājīva.

Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

And what, bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda for the non-arising of unarisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the forsaking of arisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the arising of unarisen kusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the steadfastness of arisen kusala dhammas,
for their absence of confusion, for their increase, their development,
their cultivation and their completion, he exerts himself, rouses his viriya, applies vigorously his citta and strives. This is called, bhikkhus, sammāvāyāma.

Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.


An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. This is called, bhikkhus, sammāsati.

Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa-domanassānaṃ atthaṅgamā adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi ti.


And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment.
With
the stilling of vitakka-vicāra, having entered in the second jhāna, he
abides therein with inner tanquilization, unification of citta, without
vitakka nor vicāra, with pīti and sukha born of samādhi.
And
with indifference towards pīti, he abides in upekkha, sato and
sampajāno, he experiences in kāya the sukha which the ariyas describe:
‘one who is equanimous and mindful dwells in [this] sukha’, having
entered in the third jhāna, he abides therein.
Abandoning
sukha and abandoning dukkha, somanassa and domanassa having previously
disappeared, without sukha nor dukkha, with the purity of upekkha and
sati, having entered in the fourth jhāna, he abides therein.
This is called, bhikkhus, sammāsamādhi.

Idaṃ vuccati, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ.


This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.

Iti ajjhattaṃ dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī dhammesu viharati, vaya-dhamm·ānupassī dhammesu viharati, samudaya-vaya-dhamm·ānupassī dhammesu viharati;atthi dhammāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, catūsu ariyasaccesu.


Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the four ariya·saccas.

Satipaṭṭhānabhāvanā Nisaṃsa


Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati upādisese anāgāmitā.

The benefits of practicing the Satipaṭṭhānas



For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for seven years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone seven years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for six years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone six years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone five years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for four years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, cattāri vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone four years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for three years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone three years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for two years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, dve vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone two years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone one year, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for seven months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for six months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for four months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for three months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for two months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for half a month, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.


Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for a week, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.


Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānāti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ ti.


“This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said, and on the basis of all this has it been said.

Idam·avoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti.


Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.


Bodhi leaf




Note

1. ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya:
this is probably the trickiest part of the sutta. It is very important
because it will be repeated over 20 times, and also because it is the
central part explaining how sati is actually made present. Here are a
few alternate renderings:

VRI: “Now his awareness is established: “This
is body!” Thus he develops his awareness to such an extent that there
is mere understanding along with mere awareness.”

Bhante Analayo: “Or else mindfulness that ‘There is a body’ is established in him to the extent of bare knowledge and remembrance of it”

Thanissaro Bhikkhu: “Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance”

Bhikkhu Nanamoli & Bhikkhu Bodhi: “Or
else mindfulness that ‘there is a body’ is simply established in him to
the extent necessary for bare knowledge and mindfulness.”

Nyanasatta Thera: “Or his mindfulness is
established with the thought: “The body exists,” to the extent necessary
just for knowledge and mindfulness.”

Soma Thera: “Or indeed his mindfulness is
established with the thought: ‘The body exists,’ to the extent necessary
just for knowledge and remembrance”

Maurice Walshe: “Or else, mindfulness that “there is a body” is present to him just to the extent necessary for the knowledge and awareness.”



https://www.britannica.com/topic/Ganesha

Parvati was requested by the gods that her son was required for the benefit of the world. One of the best-known myths,
however, begins with Parvati taking a bath and longing for someone to
keep Shiva from barging in on her, as was his habit. As she bathes, she
kneads the dirt that she rubs off her body into the shape of a child,
who comes to life. But when Shiva sees the handsome young boy—or when
the inauspicious planet Saturn (Shani) glances at him, in some variants
of the myth
that attempt to absolve Shiva of the crime—he cuts off the child’s head. When Shiva cuts off an elephant’s head to
bestow it on the headless Ganesha, one of the tusks is shattered, and
Ganesha is depicted holding the broken-off piece in his hand. According
to this version of the myth, Ganesha is the child of Parvati
alone—indeed, a child born despite Shiva’s negative intervention. This was how Ganesha was born. Parvati named him Vinayak. Yet
Ganesha is traditionally regarded as the child of both Shiva and
Parvati.

https://www.outlookindia.com/magazine/story/swear-by-ganeshas-head/292459


Modivaad

“We should be proud of our medical science, how advanced our
country was at one time. In the Mahabharat, Karna is not born from his
mother’s womb, this means there was gene­tic science at that time.
That’s how Karna could be born without a mother’s womb.


We worship Ganeshji, there must have been a plastic surgeon in
that era who put an elephant’s head on a human body, plastic surgery
must have started then. There must be many such fields where our
ancestors have excelled.”



—From Modi’s official
website , his address at the rededication of Sir H.N.
Reliance Foundation and Research Centre, Mumbai


Murderer
of democratic institutions and master of diluting institutions (Modi)
after gobbling the Master Key by tampering the fraud EVMs  says the fact
that Karna in the
Maha­bharata was not born from his mother’s womb is proof there was
advanced genetic science in India at that time, and that Lord Ganesha’s
elephant head on a human body is evidence that cutting-edge plastic
surgery existed then. This, not during a flighty political campaign
speech in some remote corner of the country but at the inaugural
function of Sir Harkisondas Nurrotamdas Reliance Foundation Hospital in
south Mumbai on October 25, in the presence of top doctors, scientists,
industrialists, journalists, sports icons and Bollywood stars. And
ironically at a time when Pope Francis has said that the theories of
evolution and the Big Bang are real, and God did not wave a magic wand
to create the universe. We ask a cross-section of people about the prime
minister’s claims, which seem to be straight out of one of Prof
Dinanath Batra’s history books and which can be found on his
official website.

Sanyukta Biswas, 22
Law student Gandhinagar

PM Modi seems to be confusing mythology with scientific facts. The
citation he made would not hold any ground for the simple reason that a
head is not an organ of the body which can be transplanted. It is a
certain part of the body which comprises a link to other vital
functional systems of the body. Therefore, Ganesha’s head
transplantation is nothing but a myth. The fact that he cited plastic
surgery as the solution implies that he does not understand that the
right phrase to be used in this context.

Then Modi should have also said that on the elephants body the boys head was also transplanted.

Modi
is jumping the gun by bringing religion into this. Modi has gone
overboard with this statement and his argument holds weak.Times are
getting a bit scary and regressive. We seem to be glorifying
the past in a way that’s not healthy. In Mumbai, you have theModi’s
coupling mythology with medical science; in Haryana, RSS remotely
controlling him  pass a diktat that women should be stopped from using
mobiles…apparently it leads to rapes!

Disagreeing
with what Modi said in his speech because the examples he
cited are neither authentic nor verifiable. The Mahabharata is a
fictional epic like the Ramayana created by Awakened Aboriginals the
Scheduled Caste and Scheduled Tribes  and the characters were not real
or even
existed. Hence, there is no way to justify that Indians were ahead in
the field of medicine and science, as he has claimed.

https://wn.com/vinaya_pitaka/news

Vinaya

The Vinaya (Pali literally meaning “leading out”, “education”, “discipline”) is the regulatory framework for the sangha or monastic community of Buddhism based on the canonical texts called the Vinaya Pitaka. The teachings of the Gautama Buddha can be divided into two broad categories: Dhamma “doctrine” and Vinaya “discipline”.

Extant vinaya texts include those of the Theravada (the only one in Pali)

At
the heart of the Vinaya is a set of rules known as Patimokkha. The
Vinaya was orally passed down from the Buddha to his disciples. Because
of  the Awakenment with Awareness of the Buddha under the Bodhi tree
which are used for Panchayats Buddha who gave the Vinaya, his statues
and naga’s statues were placed. Now undr some Bodhi trees Vinayaka’s
statue sare placed.


Image result for all animated funny gifs of Modi

Image result for all animated funny gifs of Modi

Image result for all animated funny gifs of Modi
Murderer of democratic institution & master of diluting institutions
(Modi) dancing after gobbling the Master Key by tampering the fraud
EVMs.

Image result for all animated funny gifs of ModiImage result for all animated funny gifs of Modi

Image result for all animated funny gifs of Modi

Murderer of democratic institution & master of diluting institutions
(Modi) and his friends dancing after gobbling the Master Key by tampering the fraud
EVMs.
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LESSON 3107 Sun 1 Sep 2019 TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word Pure Dhamma Natural Human Language - 65) Classical Macedonian-Класичен македонски,66) Classical Malagasy,класичен малгашки,67) Classical Malay-Melayu Klasik,68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,69) Classical Maltese-Klassiku Malti,70) Classical Maori-Maori Maori,71) Classical Marathi-क्लासिकल माओरी,72) Classical Mongolian-Сонгодог Монгол,73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),75) Classical Norwegian-Klassisk norsk,76) Classical Pashto- ټولګی پښتو 77) Classical Persian-کلاسیک فارسی78) Classical Polish-Język klasyczny polski,79) Classical Portuguese-Português Clássico,80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,81) Classical Romanian-Clasic românesc,82) Classical Russian-Классический русский,83) Classical Samoan-Samoan Samoa,84) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,86) Classical Serbian-Класични српски,87) Classical Sesotho-Seserbia ea boholo-holo,88) Classical Shona-Shona Shona,89) Classical Sindhi, 90) Classical Sinhala-සම්භාව්ය සිංහල,91) Classical Slovak-Klasický slovenský,92) Classical Slovenian-Klasična slovenska,
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Posted by: site admin @ 12:44 am
LESSON 3107 Sun 1 Sep 2019


TIPITAKA BUDDHA AND HIS DHAMMA
Suttas word by word



Pure Dhamma

Natural Human Language -

65) Classical Macedonian-Класичен македонски,66) Classical Malagasy,класичен малгашки,67) Classical Malay-Melayu Klasik,68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,69) Classical Maltese-Klassiku Malti,70) Classical Maori-Maori Maori,71) Classical Marathi-क्लासिकल माओरी,72) Classical Mongolian-Сонгодог Монгол,73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),75) Classical Norwegian-Klassisk norsk,76) Classical Pashto- ټولګی پښتو
77) Classical Persian-کلاسیک فارسی78) Classical Polish-Język klasyczny polski,79) Classical Portuguese-Português Clássico,80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,81) Classical Romanian-Clasic românesc,82) Classical Russian-Классический русский,83) Classical Samoan-Samoan Samoa,
84) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,86) Classical Serbian-Класични српски,87) Classical Sesotho-Seserbia ea boholo-holo,88) Classical Shona-Shona Shona,89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,91) Classical Slovak-Klasický slovenský,92) Classical Slovenian-Klasična slovenska,









DN 16 (D ii 137)

Mahāparinibbāna Sutta

{excerpts}


— The last instructions —
[mahā-parinibbāna]


This sutta gathers various instructions the Buddha gave for the
sake of his followers after his passing away, which makes it be a very
important set of instructions for us nowadays.



Note: info·bubbles on every Pali word except in section with light green background color


01) Classical Magahi Magadhi,/02) Classical Chandaso language/03)Magadhi Prakrit/04) Classical Hela Basa (Hela Language)/,05) Classical Pali,


English








(Dhammādāsa)


Dhammādāsaṃ nāma dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya:khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti.

(The Mirror of the Dhamma)



I will expound the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi.

Katamo ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya:khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti?


And what, Ānanda, is that discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi?



Idh·ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:


Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:


‘Itipi
so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū
anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:


He is endowed with Dhamme aveccappasāda:


‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato hoti:

He is endowed with Saṅghe aveccappasāda:



‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā,
esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo
añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ ti.

Ariya-kantehi sīlehi samannāgato hoti


He is endowed with a sīla which is agreeable to the ariyas,


akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayaṃ kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya:khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti


This, Ānanda, is the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi.


Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.

Sato should you remain, bhikkhus, and sampajānas. This is our intruction to you.

Katha·ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu


And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu


kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Evaṃ kho, bhikkhave, bhikkhu sato hoti. Katha·ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,

Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāna? Here, bhikkhus,


bhikkhu
abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.

Thus, bhikkhus, is a bhikkhu sampajāna. Sato should you remain, bhikkhus, and sampajānas. This is our intruction to you.



– Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te
tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya.


– Ananda, the twin sala trees are in full bloom, though it is not the
season of flowering. And the blossoms rain upon the body of the
Tathagata and drop and scatter and are strewn upon it in worship of
the Tathagata. And celestial coral flowers and heavenly sandalwood
powder from the sky rain down upon the body of the Tathagata, and drop
and scatter and are strewn upon it in worship of the Tathagata. And the
sound of heavenly voices and heavenly instruments makes music in the air
out of reverence for the Tathagata.

Na kho, Ānanda, ettāvatā Tathāgato sakkato hoti garukato mānito pūjito apacito . Yo kho, Ānanda, bhikkhu bhikkhunī upāsako upāsikā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya pūjāya. Tasmātih·ānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin·oti. Evañ·hi vo, Ānanda, sikkhitabba nti.


It is not by this, Ānanda, that the Tathāgata is respected, venerated,
esteemed, paid homage and honored. But, Ananda, any bhikkhu or
bhikkhuni, layman or laywoman, remaining dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna,
living in accordance with the Dhamma, that one respects, venerates,
esteems, pays homage, and honors the Tathāgata with the most excellent
homage. Therefore, Ānanda, you should train yourselves thus: ‘We will
remain dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, living in accordance with the Dhamma’.




– ‘Siyā kho pan·ānanda, tumhākaṃ evam·assa:atīta-satthukaṃ pāvacanaṃ, natthi no satthā’ ti. Na kho pan·etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo, Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam·accayena satthā.

– ‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher
have ended, there is no longer a Teacher’. But this, Ānanda, should not,
be so considered. That, Ānanda, which I have taught and made known to
you as the Dhamma and the Vinaya, will be your Teacher after my passing away.


Bodhi leaf



http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/01_1.html

https://www.youtube.com/watch?v=b9W0NEd3ypI
Buddhism - A Tamils’ Contribution

Tamil Chinthanaiyalar Peravai
Published on Dec 18, 2011
Buddhism is a result of a single man’s pursuit of salvation against miseries of life.


We wanted to find who the single man was. Based on the Etymological
studies of the Key Words related to Buddhism and the Buddhist Mantra and
other Archaeological evidences we prove that Siddhartha, the founder of
Buddhism, is a Tamil.

This is our first product on this subject. We shall bring more info when time permits.


We request the global Tamils to try the same. We request Tamils to
study Pali language, Hebrew, Sanskrit language, Greek, Latin, Arabic and
Chinese to do further research regarding the history of Tamils. There
are a lot of info. buried in these languages (Ancient) literature.

Tamils are at the receiving end because we do not know our own history, an impressive history left behind by our Elders.

The research into our history should be of a multi-disciplinary approach.

This is a Thamilarulaham Production.
Category
Nonprofits & Activism
Music in this video
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Song
Buddham Sarnam Gachhammi
Artist
Hariharan
Album
Buddham Saranam Gachchhami
Licensed to YouTube by
Tseries Music (on behalf of T-Series), and 3 Music Rights Societies

§ 7. Early Traits

1. Whenever he went to his father’s farm and found no work, he repaired to a quiet place, and practised meditation.
2. While everything for the cultivation of the mind was provided,
his education in the military science befitting a Kshatriya was not
neglected.
3. For Suddhodana was anxious not to make the mistake
of having cultivated the mind of his son at the cost of his manliness.
4. Siddharth was of kindly disposition. He did not like exploitation of man by man.
5. Once he went to his father’s farm with some of his friends, and
saw the labourers ploughing the land, raising bunds, cutting trees,
etc., dressed in scanty clothes under a hot burning sun.
6. He was greatly moved by the sight.
7. He said to his friends, can it be right that one man should
exploit another? How can it be right that the labourer should toil, and
the master should live on the fruits of his labour?
8. His
friends did not know what to say. For they believed in the old
philosophy of life that the worker was born to serve, and that in
serving his master he was only fulfilling his destiny.
9. The
Sakyas used to celebrate a festival called Vapramangal. It was a rustic
festival performed on the day of sowing. On this day, custom had made it
obligatory on every Sakya to do ploughing personally.
10. Siddharth always observed the custom, and did engage himself in ploughing.
11. Though a man of learning, he did not despise manual labour.
12. He belonged to a warrior class, and had been taught archery and
the use of weapons. But he did not like causing unnecessary injury.
13. He refused to join hunting parties. His friends used to say,
“Are you afraid of tigers?” He used to retort by saying, “I know you are
not going to kill tigers, you are going to kill harmless animals such
as deer and rabbits.”
14. “If not for hunting, come to witness
how accurate is the aim of your friends,” they said. Even such
invitations Siddharth refused, saying, “I do not like to see the killing
of innocent animals.”
15. Prajapati Gautami was deeply worried over this attitude of Siddharth.
16. She used to argue with him, saying, “You have forgotten that
you are a Kshatriya and fighting is your duty. The art of fighting can
be learned only through hunting, for only by hunting can you learn how
to aim accurately. Hunting is a training ground for the warrior class.”
17. Siddharth often used to ask Gautami, “But, mother, why should a
Kshatriya fight? And Gautami used to reply, “Because it is his duty.”
18. Siddharth was never satisfied by her answer. He used to ask
Gautami, “Tell me, how can it be the duty of man to kill man?” Gautami
argued, “Such an attitude is good for an ascetic. But Kshatriyas must
fight. If they don’t, who will protect the kingdom?”
19. “But
mother! If all Kshatriyas loved one another, would they not be able to
protect their kingdom without resort to killing?” Gautami had to leave
him to his own opinion.
20. He tried to induce his companions to
join him in practising meditation. He taught them the proper pose. He
taught them to fix their mind on a subject. He advised them to select
such thoughts as “May I be happy, may my relations be happy, may all
living animals be happy.”
21. But his friends did not take the matter seriously. They laughed at him.
22. On closing their eyes, they could not concentrate on their
subject of meditation. Instead, some saw before their eyes deer for
shooting or sweets for eating.
23. His father and his mother did
not like his partiality for meditation. They thought it was so contrary
to the life of a Kshatriya.
24. Siddharth believed that
meditation on right subjects led to development of the spirit of
universal love. He justified himself by saying, “When we think of living
things, we begin with distinction and discrimination. We separate
friends from enemies, we separate animals we rear from human beings. We
love friends and domesticated animals and we hate enemies and wild
animals.”
25. “This dividing line we must overcome. and this we
can do when we in our contemplation rise above the limitations of
practical life.” Such was his reasoning.
26. His childhood was marked by the presence of [a] supreme sense of compassion.
27. Once he went to his father’s farm. During recess he was resting
under a tree. enjoying the peace and beauty of nature. While [he was]
so seated, a bird fell from the sky just in front of him.
28. The bird had been shot at by an arrow which had pierced its body, and was fluttering about in great agony.
29. Siddharth rushed to the help of the bird. He removed the arrow,
dressed its wound, and gave it water to drink. He picked up the bird,
came to the place where he was [=had been] seated, and wrapped up the
bird in his upper garment and held it next to his chest to give it
warmth.
30. Siddharth was wondering who could have shot this
innocent bird. Before long there came his cousin Devadatta, armed with
all the implements of shooting. He told Siddharth that he had shot a
bird flying in the sky, the bird was wounded but it flew some distance
and fell somewhere there, and asked him if he had seen it.
31. Siddharth replied in the affirmative and showed him the bird, which had by that time [had] completely recovered.
32. Devadatta demanded that the bird be handed over to him. This
Siddharth refused to do. A sharp argument ensued between the two.

33. Devadatta argued that he was the owner of the bird, because by the
rules of the game, he who kills a game becomes the owner of the game.
34. Siddharth denied the validity of the rule. He argued that it is
only he who protects that has the right to claim ownership. How can he
who wants to kill be the owner?
35. Neither party would yield.
The matter was referred to arbitration. The arbitrator upheld the point
of view of Siddharth Gautama.
36. Devadatta became his permanent
enemy. But Gautama’s spirit of compassion was so great that he
preferred to save [=saving] the life of an innocent bird to securing the
goodwill of his cousin.
37. Such were the traits of character found in the early life of Siddharth Gautama.

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

§ 7. புத்தரின் ஆரம்பகால பண்புகள்


1. அவர் தனது தந்தையின் பண்ணைக்குச் சென்று வேலை கிடைக்காத
போதெல்லாம், அமைதியான இடத்திற்கு பழுதுபார்த்து, தியானம் பயிற்சி செய்தார்.
2. மனதை வளர்ப்பதற்கான அனைத்தும் வழங்கப்பட்டாலும், ஒரு
க்ஷத்திரியருக்கு பொருத்தமான இராணுவ அறிவியலில் அவரது கல்வி
புறக்கணிக்கப்படவில்லை.
3. ஏனெனில், தனது மகனின் ஆண்மையின்
விலையில் தனது மகனின் மனதை வளர்த்துக் கொண்ட தவறை செய்யக்கூடாது என்று
சுத்தோதனா ஆர்வமாக இருந்தார்.
4. சித்தார்த் தயவுசெய்து மனநிலையுடன் இருந்தார். மனிதனால் மனிதனை சுரண்டுவது அவனுக்கு பிடிக்கவில்லை.
5. ஒருமுறை அவர் தனது நண்பர்கள் சிலருடன் தனது தந்தையின் பண்ணைக்குச்
சென்றபோது, ​​தொழிலாளர்கள் நிலத்தை உழுது, மூட்டைகளை உயர்த்துவது, மரங்களை
வெட்டுவது போன்றவற்றைக் கண்டனர்.
6. அவர் பார்வையால் பெரிதும் உந்தப்பட்டார்.
7. அவர் தனது நண்பர்களிடம், ஒரு மனிதன் இன்னொருவனை சுரண்டுவது சரியா?
தொழிலாளி உழைக்க வேண்டும், எஜமான் தனது உழைப்பின் பலனைப் பொறுத்து வாழ
வேண்டும் என்பது எப்படி சரியாக இருக்கும்?
8. அவரது நண்பர்களுக்கு
என்ன சொல்வது என்று தெரியவில்லை. ஏனென்றால், தொழிலாளி சேவை செய்வதற்காகவே
பிறந்தான் என்றும், தன் எஜமானுக்கு சேவை செய்வதில் அவன் விதியை மட்டுமே
நிறைவேற்றுகிறான் என்றும் பழைய வாழ்க்கையின் தத்துவத்தை அவர்கள்
நம்பினார்கள்.
9. சக்யாக்கள் வப்ரமங்கல் என்ற பண்டிகையை
கொண்டாடுவார்கள். இது விதைத்த நாளில் நிகழ்த்தப்பட்ட ஒரு பழமையான திருவிழா.
இந்த நாளில், ஒவ்வொரு சக்யாவிலும் தனிப்பட்ட முறையில் உழவு செய்வது
வழக்கம் கட்டாயமாக்கியது.
10. சித்தார்த் எப்போதும் வழக்கத்தை கடைபிடித்தார், உழவில் தன்னை ஈடுபடுத்திக் கொண்டார்.
11. கற்றல் மனிதர் என்றாலும், அவர் கைமுறையான உழைப்பை வெறுக்கவில்லை.
12. அவர் ஒரு போர்வீரர் வகுப்பைச் சேர்ந்தவர், அவருக்கு வில்வித்தை
மற்றும் ஆயுதங்களைப் பயன்படுத்துவது கற்பிக்கப்பட்டது. ஆனால் தேவையற்ற
காயத்தை ஏற்படுத்துவது அவருக்கு பிடிக்கவில்லை.
13. அவர் வேட்டைக்
கட்சிகளில் சேர மறுத்துவிட்டார். அவரது நண்பர்கள், “நீங்கள் புலிகளுக்கு
பயப்படுகிறீர்களா?” “நீங்கள் புலிகளைக் கொல்லப் போவதில்லை என்று எனக்குத்
தெரியும், மான் மற்றும் முயல்கள் போன்ற பாதிப்பில்லாத விலங்குகளை நீங்கள்
கொல்லப் போகிறீர்கள்” என்று கூறி பதிலளித்தார்.
14.
“வேட்டையாடுவதற்காக இல்லையென்றால், உங்கள் நண்பர்களின் நோக்கம் எவ்வளவு
துல்லியமானது என்பதை சாட்சியாக வாருங்கள்” என்று அவர்கள் கூறினர். அத்தகைய
அழைப்புகள் கூட சித்தார்த் மறுத்து, “அப்பாவி விலங்குகளை கொல்வதை நான்
விரும்பவில்லை” என்று கூறினார்.
15. சித்தார்த்தின் இந்த அணுகுமுறை குறித்து பிரஜாபதி க ut தமி மிகுந்த கவலையில் இருந்தார்.
16. அவள் அவனுடன் வாக்குவாதத்தில் ஈடுபட்டாள், “நீங்கள் ஒரு
க்ஷத்திரியர் என்பதை நீங்கள் மறந்துவிட்டீர்கள், சண்டை செய்வது உங்கள்
கடமை. சண்டைக் கலையை வேட்டையாடுதலால் மட்டுமே கற்றுக்கொள்ள முடியும்,
ஏனென்றால் வேட்டையாடுவதன் மூலம் மட்டுமே துல்லியமாக குறிக்கோளைக்
கற்றுக்கொள்ள முடியும். வேட்டை போர்வீரர் வகுப்பிற்கான ஒரு பயிற்சி
மைதானம். “
17. சித்தார்த் அடிக்கடி க ut தமியிடம், “ஆனால், அம்மா,
ஏன் ஒரு க்ஷத்திரியர் போராட வேண்டும்?” என்று கேட்டார், மேலும் க ut தமி,
“ஏனெனில் அது அவருடைய கடமை” என்று பதிலளிப்பார்.
18. சித்தார்த்
தனது பதிலில் ஒருபோதும் திருப்தி அடையவில்லை. அவர் க ut தமியிடம்,
“சொல்லுங்கள், மனிதனைக் கொல்வது மனிதனின் கடமையாக எப்படி இருக்கும்?” க ut
தமி வாதிட்டார், “அத்தகைய அணுகுமுறை ஒரு சந்நியாசியுக்கு நல்லது. ஆனால்
க்ஷத்திரியர்கள் போராட வேண்டும். அவர்கள் அவ்வாறு செய்யாவிட்டால்,
ராஜ்யத்தை யார் பாதுகாப்பார்கள்?”
19. “ஆனால் அம்மா! அனைத்து
க்ஷத்திரியர்களும் ஒருவரை ஒருவர் நேசித்திருந்தால், அவர்களைக் கொல்ல
முடியாமல் தங்கள் ராஜ்யத்தைப் பாதுகாக்க முடியவில்லையா?” க ut தமி அவரை
தனது சொந்த கருத்துக்கு விட்டுவிட வேண்டியிருந்தது.
20. தியானம்
செய்வதில் தன்னுடன் சேர தனது தோழர்களைத் தூண்ட முயன்றார். அவர் அவர்களுக்கு
சரியான போஸ் கற்றுக் கொடுத்தார். ஒரு விஷயத்தில் அவர்களின் மனதை சரிசெய்ய
அவர் அவர்களுக்குக் கற்றுக் கொடுத்தார். “நான் மகிழ்ச்சியாக இருக்கட்டும்,
என் உறவுகள் மகிழ்ச்சியாக இருக்கட்டும், வாழும் விலங்குகள் அனைத்தும்
மகிழ்ச்சியாக இருக்கட்டும்” போன்ற எண்ணங்களைத் தேர்ந்தெடுக்க அவர்
அவர்களுக்கு அறிவுறுத்தினார்.
21. ஆனால் அவருடைய நண்பர்கள் இந்த விஷயத்தை பெரிதாக எடுத்துக் கொள்ளவில்லை. அவர்கள் அவரைப் பார்த்து சிரித்தனர்.
22. கண்களை மூடிக்கொண்டால், அவர்கள் தியானிக்கும் விஷயத்தில் கவனம்
செலுத்த முடியவில்லை. அதற்கு பதிலாக, சிலர் தங்கள் கண்களுக்கு முன்பாக
படப்பிடிப்புக்காக மான் அல்லது சாப்பிடுவதற்கு இனிப்புகள் பார்த்தார்கள்.
23. தியானத்திற்கான அவரது பாகுபாட்டை அவரது தந்தையும் தாயும்
விரும்பவில்லை. இது ஒரு க்ஷத்திரியரின் வாழ்க்கைக்கு மிகவும் முரணானது
என்று அவர்கள் நினைத்தார்கள்.
24. சரியான பாடங்களில் தியானம்
உலகளாவிய அன்பின் உணர்வை வளர்க்க வழிவகுத்தது என்று சித்தார்த் நம்பினார்.
அவர் தன்னை நியாயப்படுத்திக் கொண்டார், “நாம் உயிரினங்களைப் பற்றி
நினைக்கும் போது, ​​நாம் வேறுபாடு மற்றும் பாகுபாடுகளுடன் தொடங்குகிறோம்.
நண்பர்களை எதிரிகளிடமிருந்து பிரிக்கிறோம், மனிதர்களிடமிருந்து நாம்
வளர்க்கும் விலங்குகளை பிரிக்கிறோம். நாங்கள் நண்பர்களையும் வளர்ப்பு
விலங்குகளையும் நேசிக்கிறோம், எதிரிகளையும் காட்டு விலங்குகளையும்
வெறுக்கிறோம். “
25. “இந்த பிளவு கோட்டை நாம் கடக்க வேண்டும். நமது
சிந்தனையில் நடைமுறை வாழ்க்கையின் வரம்புகளை விட நாம் உயரும்போது இதை நாம்
செய்ய முடியும்.” அவருடைய பகுத்தறிவு இதுதான்.
26. அவரது குழந்தைப்பருவம் ஒரு உயர்ந்த இரக்க உணர்வின் முன்னிலையால் குறிக்கப்பட்டது.
27. ஒருமுறை அவர் தனது தந்தையின் பண்ணைக்குச் சென்றார். இடைவேளையின்
போது அவர் ஒரு மரத்தின் கீழ் ஓய்வெடுத்துக் கொண்டிருந்தார். இயற்கையின்
அமைதியையும் அழகையும் அனுபவிக்கிறது. [அவர்] மிகவும் அமர்ந்திருந்தபோது,
​​ஒரு பறவை அவருக்கு முன்னால் வானத்திலிருந்து விழுந்தது.
28. பறவை அதன் உடலைத் துளைத்த அம்புக்குறியால் சுடப்பட்டு, மிகுந்த வேதனையுடன் பறந்து கொண்டிருந்தது.
29. சித்தார்த் பறவையின் உதவிக்கு விரைந்தார். அவர் அம்புக்குறியை
அகற்றி, அதன் காயத்தை அலங்கரித்து, குடிக்க தண்ணீர் கொடுத்தார். அவர்
பறவையை எடுத்துக்கொண்டு, அவர் அமர்ந்திருந்த இடத்திற்கு வந்து, [=]
அமர்ந்திருந்தார், பறவையை தனது மேல் உடையில் போர்த்தி, அதை சூடாகக் கொடுக்க
அவரது மார்பின் அருகில் வைத்திருந்தார்.
30. இந்த அப்பாவி பறவையை யார்
சுட்டுக் கொன்றிருக்கலாம் என்று சித்தார்த் யோசித்துக்கொண்டிருந்தார்.
வெகு காலத்திற்கு முன்பே அவரது உறவினர் தேவதாட்டா வந்தார்,
படப்பிடிப்புக்கான அனைத்து கருவிகளும். அவர் சித்தார்திடம் வானத்தில்
பறக்கும் ஒரு பறவையை சுட்டுக் கொன்றதாகவும், பறவை காயம் அடைந்ததாகவும்,
ஆனால் அது சிறிது தூரம் பறந்து அங்கே எங்காவது விழுந்ததாகவும், அதைப்
பார்த்தீர்களா என்று கேட்டார்.
31. சித்தார்த் உறுதிமொழியில் பதிலளித்து, அந்த நேரத்தில் முழுமையாக மீண்டு வந்த பறவையை அவருக்குக் காட்டினார்.
32. பறவையை தன்னிடம் ஒப்படைக்குமாறு தேவதாதா கோரினார். இந்த
சித்தார்த் செய்ய மறுத்துவிட்டார். இருவருக்கும் இடையே ஒரு கூர்மையான வாதம்
ஏற்பட்டது.
33. தேவதாட்டா தான் பறவையின் உரிமையாளர் என்று
வாதிட்டார், ஏனென்றால் விளையாட்டின் விதிகளின்படி, ஒரு விளையாட்டைக்
கொல்வவர் விளையாட்டின் உரிமையாளராகிறார்.
34. சித்தார்த் விதியின்
செல்லுபடியை மறுத்தார். அதைப் பாதுகாப்பது அவர்தான் உரிமை கோர உரிமை உண்டு
என்று அவர் வாதிட்டார். கொல்ல விரும்பும்வன் எப்படி உரிமையாளராக இருக்க
முடியும்?
35. எந்தக் கட்சியும் பலனளிக்காது. இந்த விஷயம் நடுவர்
மன்றத்திற்கு குறிப்பிடப்பட்டது. சித்தார்த் க ut தமரின் பார்வையை நடுவர்
ஆதரித்தார்.
36. தேவதாதா அவரது நிரந்தர எதிரி ஆனார். ஆனால் க ut
தமாவின் இரக்க உணர்வு மிகவும் பெரிதாக இருந்தது, அவர் தனது உறவினரின்
நல்லெண்ணத்தைப் பெறுவதற்காக ஒரு அப்பாவி பறவையின் உயிரைக் காப்பாற்ற
விரும்பினார்.
37. சித்தார்த் க ut தமரின் ஆரம்பகால வாழ்க்கையில் காணப்பட்ட பாத்திரத்தின் பண்புகள் அத்தகையவை.


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Buddhism is a result of a single man’s pursuit of salvation against…



https://www.youtube.com/watch?v=9uzST-kDSiQ
Macedonian Language

Davidsbeenhere
Published on Sep 25, 2015
Macedonian Language

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In this language episode, world traveler David Hoffmann sits down with
Kate in the city of Bitola to show us what the Macedonian language
sounds like. For those of you who don’t know about Macedonian, it is a
South Slavic language spoken by about 2 million people. If you’re
thinking it sounds similar to Bulgarian you’re right. Bulgarian is its
closest dialect. Here, Kate and David go over some common words in
English then in Macedonian to give you a taste for what it sounds like.
If you’re headed to Macedonia, we encourage you to learn some of these
frequently spoken words to help you meet new people and show them you’ve
made the effort to learn some of the local words (although you’ll find
that there are many English speakers throughout the country). We hope
you enjoy this intro to the Macedonian language. Special thanks to Kate
for participating in the video and to our sponsors, XShot and Macedonia
Timeless. Vi blagodarime za glendanje!

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About Me:
My name is David Hoffmann and for the last decade I have been traveling
around the world in search of unique culture, food and history! Since
starting Davidsbeenhere in 2008, I have traveled to 71 countries and
over 1,000 destinations, which I welcome you to check out on my YouTube
Channel, blog and social medias.

I focus a great deal on food
and historic sites, as you probably have seen! I love to experience the
different flavors that each destination has to offer, whether it’s
casual Street food or gourmet restaurant dining. I’m also passionate
about learning the local history and culture.

Macedonian Language
https://www.youtube.com/watch?v=9uzST

Davidsbeenhere
https://www.youtube.com/Davidsbeenhere
Category
Travel & Events

65) Classical Macedonian-Класичен македонски,
65) Класичен македонски-класичен англиски,


Кога штотуку родено бебе се чува изолирано без некој да комуницира со
бебето, по неколку дена ќе зборува и човечки природен (Пракрит) јазик
познат како Класичен Магахи Магади / Класичен чандасо јазик / Магади
Пракрит / Класичен Хела Баса (Хела јазик) / Класичен Пали кои се исти.
Буда зборуваше во Магади. Сите 7111 јазици и дијалекти се исклучени од
класичен Магахи Магади. Оттука, сите од нив се класични по природа
(Пракрит) на човечките суштества, исто како и сите други живи списи да
имаат свои природни јазици за комуникација.


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Macedonian Language SUBSCRIBE & CLICK THE BELL ► http://bit.ly/D…

https://www.youtube.com/watch?v=NVTF-CtYVBo
Funny Ape Song. Cartoon Parody. Dance Music Pop Songs. (Dancing Gorilla) Kids Cartoons movies

mike rayner videos
Published on Jul 17, 2015
Funny Ape Song. Cartoon Parody. Dance Music Pop Songs. (Dancing
Gorilla) Kids Cartoons Movies Remix, this is a short comedy animation
type film or movie about a very Funny Ape monkey Man singing and dancing
to the Pop #1 Song ‘i like to move it’ Dancing Gorilla. new house
edited ‘Ape Man’ Adult and Children’s cartoon movies. i remixed just for
Fun! Best Ever (Dancing Gorillas) Parodies. for age 4 to 94. yours mike
:)


Category
Music

66) Classical Malagasy,класичен малгашки,
66) Malagasy Classical, класичен малгашки,


Raha zaza vao teraka dia tazonina mitokana nefa tsy misy olona
mifandray amin’ny zaza, rehefa afaka andro vitsivitsy dia hiteny sy
fiteny voajanahary (Prakrit) fantatra amin’ny anarana hoe Classical
Magahi Magadhi / fiteny Chandaso Classical / Magadhi Prakrit / Classical
Hela Basa (Hela Language) / Pali Classical izay mitovy. Niteny tany
Magadhi i Buddha. Ireo fiteny sy tenim-paritra 7111 rehetra dia ny
fitifirana an’i Classical Magahi Magadhi. Noho izany dia samy Classical
in nature (Prakrit) an’ny Human Beings, tahaka ny hafainganam-piainana
hafa rehetra dia samy manana ny fiteniny manokana.


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https://www.youtube.com/watch?v=9GH1_h0AZD4
Malay Origin - Melayu : Dari Mana?

thesimplestway1001
Published on May 12, 2017
Malay origin, from 70,000 years ago to present day.
Sunda Continent Theory 7:55
Yunnan Theory 3:41
Taiwan Theory 4:43


The largest megalitihic site in all of Southeastern Asia, located at
Gunung Padang in Java island dated 6,500 years BP (before present) by
carbon radiometric dating at 3–4 metres below the surface (12,500 years
at 8 to 10 metres below the surface), and the artifacts at the surface
date to about 4,800 years BP. The site constructed by Austromelanesoid
people (Australoid race) and later modified by Austromongoloid people.


The oldest evidence of human settlement in Sumatera found in Gua
Harimau, Indonesia circa 20,000 years BP. The area first inhabited by
Austro-Melanesia from 15,000 years BP and later Austro-Mongoloid from
3,000 years BP.

Most complete human sekeleton found in Lenggong
Perak, Malaysia dated 11,000 years belong to Austromelanesoid people
(Australoid race).

Bukit Batu archeological site in Bujang
Valley, Kedah dated 535 BCE consist of iron smelting technology, river
jetty and port administration building, the earliest civilization in
island south east Asian started by animistic native of the area and
Indianized later in 6th century CE (AD).

The Srivijayan
inscription (Kedukan Bukit Inscription) is a close cousin rather than an
ancestor of Classical Malay. This is due to the existence of a number
of morphological and syntactic peculiarities, and affixes which are
familiar from the related Batak and Javanese languages but are not found
even in the oldest manuscripts of Classical Malay. Moreover, although
the earliest evidence of Classical Malay had been found in the Malay
peninsular from 1303 (Terengganu inscription). Old Malay remained in use
as a written language in Sumatra right up to the end of the 14th
century, evidenced from Bukit Gombak inscription dated 1357 and Tanjung
Tanah manuscript of Adityavarman era (1347–1375).

The origin of
King Dapunta Hyang Sri Jayanasa and the actual location of Minanga
Tamwan is still debated by historians. Because of its pronounciation
similarity, some say Minanga Tamwan are Minangkabau, mountainous region
upstream of Batanghari. While Soekmono argues Minanga Tamwan means a
meeting of two rivers (Tamwan means findings) of right Kampar river and
left Kampar river in Riau, namely the area around Muara Takus Temple.
Another opinion suggest that the Jayanasa-led fleet is from outside
Sumatra, which is from the Malay Peninsula as written in Goerge Coedes
book The Indianized States of Southeast Asia and Kelantan Traditional
Saga Raja Ahmad.

The Y haplogroup DNA displayed in this video,
show average estimation frequencies for Malay DNA. Not all individual
Malay person have close genetic relatives to South Indian or West Asian
DNA and in some places might not have it at all. The O1, O2 and O3 ( Y
haplogroup) might also differed in frequencies for some individual
Malays. By mean of mitochondrial DNA, peoples (natives) in south east
Asia had mitochondrial E which possible time of origin 16,400 to 39,000
years before present and originated in South East Asia.

Before
1800, classic Malay language were already being used in the archipelago,
spread via Malacca - Johore culture and trade diaspora. https://en.wikipedia.org/wiki/Malayness


Kutai Kingdom located in East Kalimantan from 350 to 1605 AD a Malay
kingdom believed to have been established by native of Borneo. This
kingdom adopt hinduism and indian culture.

One of the earliest
Chinese records is the 977 AD letter to Chinese emperor from the ruler
of Po-ni (Brunei), which some scholars believe to refer to Borneo.


Rencong, or “Rentjong,” is a general term used to refer to any native
writing systems found in central and south Sumatra, including Kerinci,
Bengkulu, Palembang and Lampung. These scripts lasted until the 18th
century, when the Dutch colonised Indonesia. These scripts were used to
write manuscripts in native languages and in Malay, such as the Tanjung
Tanah Code of Law. The Malay writing was gradually replaced by the Jawi
script, a localized version of the Arabic script.

https://genographic.nationalgeographi... Map of human migration

http://www.bradshawfoundation.com/jou… Human migration map (open this link with desktop Firefox)

https://en.wikipedia.org/wiki/Y-DNA_h

https://academic.oup.com/mbe/article/


Correction at 1:44. Southern India not marked as part of south Asia
because of technical glitch during render stage of this video. It’s fig
fruit mentioned in 38:35 by the newscaster not canned fruit.


Watch this video with ear phones / headphones for narration clarity.
Please do not download and do not upload this video to other channel.

Credit to :
Lancang Kuning - Melayu Riau Channel
Onang Onang - Issac Pulungan channel
Hangpc
Dani Warguide
Samudera Ensemble
Artoflife tv
Nadir
Dokoh Boutique
Category
Entertainment
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Tari Silat Melayu by Saloma (Malay 1960’s Traditional Song’s) ‘Lyrics’ HD

STARZLISITY FAZZ
Published on Nov 27, 2013
Saloma (Malaysia/Singapore)
Puan Sri Datin Amar Salmah binti Ismail, AMN better known as Saloma (22
January 1932 — 25 April 1983) was a Singaporean-Malaysian film actress
and singer. She was the third wife of the film actor, director, singer,
and songwriter, Tan Sri P. Ramlee.
Saloma was born on 22 January 1932 in Pasir Panjang, Singapore. She was married to P. Ramlee on November 1961.
Saloma died on 25 April 1983 at Assunta Hospital, Petaling Jaya,
Selangor. She was buried next to her husband grave, P. Ramlee at Jalan
Ampang Muslim Cemetery, Kuala Lumpur.
The Saloma Bistro &
Theater Restaurant at Jalan Ampang, Kuala Lumpur was set up in 2003. It
was named for her contribution in the entertainment industry in
Malaysia.
Category
People & Blogs

67) Classical Malay-Melayu Klasik,
67) Klasik Melayu Melayu Klasik,


Apabila bayi yang baru dilahirkan akan dipisahkan tanpa sesiapa yang
berkomunikasi dengan bayi, selepas beberapa hari ia akan bercakap dan
bahasa semula jadi (bahasa Prakrit) yang dikenali sebagai Bahasa Magalit
Klasik Magah / Bahasa Chandaso Klasik / Magadhi Prakrit / Klasik Hela
Basa (Hela Bahasa) / Pali klasik yang sama. Buddha bercakap di Magadhi.
Semua 7111 bahasa dan dialek dipadam dari Magical Magical Classical.
Oleh itu, semuanya adalah bersifat Klasik (Prakrit) Manusia, sama
seperti semua spesis hidup yang lain mempunyai bahasa semulajadi untuk
komunikasi.


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Malayness (Malay: Kemelayuan Jawi: كملايوان‎) is the state of being Malay…



https://www.youtube.com/watch?v=VumvtsIoMH8
ഭാഷയുടെ ഉൽപ്പത്തി | The Genisis of Language: A Neurological Estimate | Ravichandran C

Kerala Freethinkers Forum - kftf
Published on Jun 28, 2016
ഭാഷയുടെ ഉൽപ്പത്തി | The Genisis of Language: A Neurological Estimate |
Ravichandran C . Programme organized by Kerala freethinkers forum
on 23.6.16 at Press Club, Trivandrum
Noted Freethinker and Malayalam authour Ravichandran C here traces the
neurological origin and evolution of human language. This is his third
presentation in the ‘Masthiskom Katha parayunnu’ series started in May,
2016 at Palakkad. ‘Masthishkom Katha parayunnu’ is the Malayalam
translation of ‘the tell tale brain’ by Dr Vilayannoor S Ramachandran
published by DC books, Kottayam in May 2016. In this presentation,
Ravichandran makes out a detailed estimate of the genesis of language by
analyzing the theories of Noam Chomsky, Steve Pinker, Stephan Jay Gould
and Vilayannoor Ramachandran. This programme was conducted by Kerala
Freethinkers Forum at the Press Club, Trivandrum on 23.6.16 at 4 pm.
About speaker: https://www.facebook.com/malayaleepre
Category
Education
https://www.youtube.com/watch…
TODAY’S CLASSICAL | Classical Fusion | Audio Jukebox

mcaudiosindia
Published on Jun 24, 2016
TODAY’S CLASSICAL
Classical Fusion Audio Jukebox
MCAudiosIndia
========================================================
SONGS
======
01 : Himagiri thanaye…………………..…………………………………..
02 : Enna thavam…………………………………………………………….
03 : Paluke bangaara………………….……………………………………
04 : Bhaagyada lakshmi…………………..………………………………
05 : Bho shambho shiva…………………….…………………………….
06 : Paahimaam sree……………………..………………………………..
07 : Alaipaayuthe……………………………………………………………..
————————————————————————————————————
SUBSCRIBE NOW
===============
mcaudiosindia (Audio and Jukebox):
https://www.youtube.com/user/mcaudios

MCAUDIOSANDVIDEOS MALAYALAM:
https://www.youtube.com/user/MCAUDIOS

mcvideosculturalprograms:
https://www.youtube.com/user/mccultur

mcaudiosjukebox:
https://www.youtube.com/user/mcaudios

mcvideostamil:
https://www.youtube.com/channel/UC9Ap

mcvideoskannada:
https://www.youtube.com/channel/UCgkZ

mcvideostelugu:
https://www.youtube.com/channel/UCy-M

mcyouthfestival
https://www.youtube.com/channel/UCJ3C

————————————————————————————————————–
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Category
Music

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
68) ക്ലാസിക്കൽ മലയാളം-


ജനിച്ച കുഞ്ഞിനെ ആരും ആശയവിനിമയം നടത്താതെ ഒറ്റപ്പെടുത്തുമ്പോൾ, കുറച്ച്
ദിവസങ്ങൾക്ക് ശേഷം അത് സംസാരിക്കുകയും ക്ലാസിക്കൽ മഗാഹി മഗാദി / ക്ലാസിക്കൽ
ചന്ദാസോ ഭാഷ / മഗാദി പ്രാകൃതം / ക്ലാസിക്കൽ ഹെല ബസ (ഹെല ഭാഷ) /
എന്നറിയപ്പെടുന്ന മനുഷ്യ പ്രകൃതി (പ്രാകൃത്) ഭാഷ സംസാരിക്കുകയും ചെയ്യും.
സമാനമായ ക്ലാസിക്കൽ പാലി. ബുദ്ധൻ മഗധിയിൽ സംസാരിച്ചു. എല്ലാ 7111 ഭാഷകളും
ഭാഷകളും ക്ലാസിക്കൽ മഗാഹി മഗധിയുടെ ചിത്രീകരണമാണ്. അതിനാൽ മറ്റെല്ലാ
ജീവജാലങ്ങൾക്കും ആശയവിനിമയത്തിന് അവരുടേതായ സ്വാഭാവിക ഭാഷകൾ ഉള്ളതുപോലെ
അവയെല്ലാം മാനുഷിക ജീവികളുടെ ക്ലാസിക്കൽ സ്വഭാവത്തിലാണ് (പ്രാകൃതം).


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