LESSON 3260 Sat 1 Feb 2020
from
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
THE
BUDDHA
AND
HIS DHAMMA
by Dr. B. R. Ambedkar
BOOK FOUR:
RELIGION AND DHAMMABook Four, Part I—His Place in His
Dhamma1. *What is Religion?* –
2. *How Dhamma Differs From Religion* — 3.
*The Purpose of Religion and the Purpose of Dhamma*
– 4. *Morality and Religion* — 5. *Dhamma
and Morality* — 6. *Mere Morality is not Enough:
it must be Sacred and Universal*1. The word “religion” is an indefinite word with
no fixed meaning.
2. It is one word with many meanings.
3. This is because religion has passed through many
stages. The concept at each stage is called Religion, though the concept
at one stage has not had the same meaning which it had at the preceding
stage, or is likely to have at the succeeding stage.
4. The conception of religion was never fixed.
5. It has varied from time to time.
6. Because most of the phenomena such as lightning,
rain, and floods, the occurrence of which the primitive man could not explain,
[were not understood], any weird performance done to control the phenomenon
was called magic. Religion therefore came to be identified with magic.
7. Then came the second stage in the evolution of
religion. In this stage religion came to be identified with beliefs, rituals,
ceremonies, prayers, and sacrifices.
8. But this conception of religion is derivative.
9. The pivotal point in religion starts with the
belief that there exists some power which causes these phenomena, which
primitive man did not know and could not understand. Magic lost its place
at this stage.
10. This power was originally malevolent. But later
it was felt that it could also be benevolent.
11. Beliefs, rites, ceremonies, and sacrifices were
necessary both to propitiate a benevolent power, and also to conciliate
an angry power.
12. Later that power was called God or the Creator.
13. Then came the third stage: that it is this God
who created this world and also man.
14. This was followed by the belief that man has
a soul, and the soul is eternal and is answerable to God for man’s actions
in the world.
15. This is, in short, the evolution of the concept
of Religion.
16. This is what Religion has come to be and this
is what it connotes–belief in God, belief in [a] soul, worship of God,
curing of the erring soul, propitiating God by prayers, ceremonies, sacrifices,
etc.
§2. How Dhamma Differs From Religion1. What the Buddha calls Dhamma differs fundamentally
from what is called Religion.
2. What the Buddha calls Dhamma is analogous to
what the European theologians call Religion.
3. But there is no greater affinity between the
two. On the other hand, the differences between the two are very great.
4. On this account, some European theologians refuse
to recognise the Buddha’s Dhamma as Religion.
5. There need be no regrets over this. The loss
is theirs. It does no harm to the Buddha’s Dhamma. Rather, it shows what
is wanting in Religion.
6. Instead of entering into this controversy, it
is better to proceed to give an idea of Dhamma, and show how it differs
from Religion.
7. Religion, it is said, is personal, and one must
keep it to oneself. One must not let it play its part in public life.
8. Contrary to this, Dhamma is social. It is fundamentally
and essentially so.
9. Dhamma is righteousness, which means right relations
between man and man in all spheres of life.
10. From this it is evident that one man, if he
is alone, does not need Dhamma.
11. But when there are two men living in relation
to each other, they must find a place for Dhamma whether they like it or
not. Neither can escape it.
12. In other words. Society cannot do without Dhamma.
13. Society has to choose one of the three alternatives.
14. Society may choose not to have any Dhamma as
an instrument of Government. For Dhamma is nothing if it is not an
instrument of Government.
15. This means Society chooses the road to anarchy.
16. Secondly, Society may choose the police–i.e.,
dictatorship–as an instrument of Government.
17. Thirdly, Society may choose Dhamma, plus the
Magistrate wherever people fail to observe the Dhamma.
18. In anarchy and dictatorship liberty is lost.
19. Only in the third [case] liberty survives.
20. Those who want liberty must therefore have Dhamma.
21. Now what is Dhamma? and why is Dhamma necessary?
According to the Buddha, Dhamma consists of Prajna and Karuna.
22. What is Prajna? And why Prajna? Prajna is understanding.
The Buddha made Prajna one of the two corner-stones of His Dhamma because
he did not wish to leave any room for superstition.
23. What is Karuna? And why Karuna? Karuna is love.
Because without it, Society can neither live nor grow; that is why the
Buddha made it the second corner-stone of His Dhamma.
24. Such is the definition of the Buddha’s Dhamma.
25. How different is this definition of Dhamma from
that of Religion.
26. So ancient, yet so modern, is the definition
of Dhamma given by the Buddha.
27. So aboriginal, yet so original.
28. Not borrowed from anyone, yet so true.
29. A unique amalgam of Pradnya and Karuna is the
Dhamma of the Buddha.
30. Such is the difference between Religion and
Dhamma.
§ 3. The Purpose of Religion and the Purpose of
Dhamma1. What is the purpose of Religion? What is the purpose
of Dhamma? Are they one and the same? Or are they different
2. The answer to these questions are to be found
in two dialogues–one between the Buddha and Sunakkhatta, and the other
between the Buddha and the Brahmin Potthapada.
3. The Exalted One was once staying among the Mallas,
at Anupiya, one of their towns.
4. Now the Exalted One ,having robed himself in
the early morning, put on his cloak and took his bowl and entered the town
for alms.
5. On the way, he thought it was too early to go
for alms. Therefore he went to the pleasance where Bhaggava the wanderer
dwelt, and called on him.
6. On seeing the Blessed One Bhaggava got up, saluted
him, and said, “May it please you, sire, to be seated; here is a seat made
ready for you.”
7. The Exalted One sat down thereon, and Bhaggava,
taking a certain low stool sat down beside him. So seated, Bhaggava, the
wanderer, spake thus to the Exalted One :
8 “Some days ago, Lord, a good many days ago, Sunakkhatta
of the Licchavis called on me and spake thus: ‘I have now given up the
Exalted One, Bhaggava. I am remaining no longer under him (as my teacher).’
Is the fact really so, just as he said?”
9. “It is just so, Bhaggava, as Sunakkhatta of the
Licchavis said,” replied the Blessed One.
10. “Some days ago, Bhaggava, a good many days ago,
Sunakkhatta, the Licchavi, came to call on me, and spake thus: ‘Sir, I
now give up the Exalted One. I will henceforth remain no longer under him
(as my teacher).’ When he told me this, I said to him: ‘But now, Sunakkhatta,
have I ever said to you, Come, Sunakkhatta, live under me (as my pupil)?’
11. “‘No sir, you have not.’
12. “Or have you ever said to me: ‘Sir, I would
fain dwell under the Exalted One (as my teacher)?’
13. “‘No sir, I have not.’
14. “Then I asked him ‘If I said not the one, and
you said not the other, what are you and what am I, that you talk of giving
up? See, foolish one, in how far the fault here is your own.’
15. “‘Well, but, sir, the Exalted One works me no
mystic wonders surpassing the power of ordinary men.’
16. “Why now, Sunakkhatta, have I ever said to you:
‘Come, take me as your teacher, Sunakkhatta, and I will work for you mystic
wonders surpassing the power of ordinary men?’
17. “‘You have not, sir.’
18. “Or have you ever said to me: ‘Sir, I would
fain take the Exalted One as my teacher, for he will work for me mystic
wonders beyond the powers of ordinary men?’
19. “‘I have not, sir.’
20. “‘But if I said not the one, and you said not
the other, what are you and what am I, foolish man, that you talk of giving
up? What think you, Sunakkhatta? Whether mystic wonders beyond the power
of ordinary man are wrought, or whether they are not, is the object for
which I teach the Dhamma: that it leads to the thorough, destruction of
ill for the doer thereof?’
21. ‘”Whether, sir, they are so wrought or not,
that is indeed the object for which the Dhamma is taught by the Exalted
One.’
22. “‘If then, Sunakkhatta, it matters not to that
object whether mystic wonders are wrought or not, of what use to you would
be the working of them? See, foolish one, in how far the fault here is
your own.’
23. “‘But, sir, the Exalted One does not reveal
to me the beginning of things.’
24. “Why now, Sunakkhatta, have I ever said to you:
‘Come, Sunakkhatta, be my. disciple and I will reveal to you the beginning
of things?’
25. “‘Sir, you have not.’
26. “Or have you ever said to me: ‘I will become
the Exalted One’s pupil, for he will reveal to me the beginning of things?’
27. “‘Sir, I have not.’
28. “‘But if I have not said the one and you have
not said the other, what are you and what am I, foolish man, that you talk
of giving up on that account? What think you, Sunakkhatta? Whether the
beginning of things be revealed, or whether it be not, is the object for
which I teach the Dhamma, that it leads to the thorough destruction of
ill for the doer thereof?
29. “‘Whether, sir, they are revealed or not, that
is indeed the object for which the Dhamma is taught by the Exalted One.’
30. “‘If then, Sunakkhatta, it matters not to that
object whether the beginning of things be revealed, or whether it be not,
of what use to you would it be to have the beginning of things revealed?’”
31. This illustrates that Religion is concerned
with revealing the beginning of things and Dhamma is not.
§ 3 part 2 — The other differences
between Religion and Dhamma are brought out in the discussion between the
Blessed One and Potthapada.1. The Blessed One was once staying at Shravasti
in Anathapindika’s pleasance of the Jeta’s wood. Now at that time Potthapada,
the wandering mendicant, was dwelling in the hall put up in Queen Mallika’s
park for a debate on general systems of philosophical opinion.
2. There was with him a great following of mendicants;
to wit, three hundred. A dialogue took place between the Blessed Lord and
Potthapada. Potthapada asked:
3. “Then, sir, if that be so, tell me at least,
is the world eternal? Is this alone the truth, and any other view mere
folly?’”
4. “That, Potthapada, is a matter on which I have
expressed no opinion,” replied the Blessed Lord.
5. Then, in the same terms, Potthapada asked each
of the following questions:
(i) ‘Is the world not eternal?’
(ii) ‘Is the world finite?’
(iii) ‘Is the world infinite?’
(iv) ‘Is the soul the same as the body?’
(v) ‘Is the soul one thing, and the body another?’
(vi) ‘Does one who has gained the truth live again after death?’
(vii) ‘Does he not live again after death?’
(viii) ‘Does he both live again and not live again, after death?’
(ix) ‘Does he neither live again, nor not live again, after death?’
6. And to each questions the Exalted One made the same
reply:–
7. “That too, Potthapada, is a matter on which I
have expressed no opinion.”
8. “But why has the Exalted One expressed no opinion
on that?”
9. “Because this question is not calculated to profit,
it is not concerned with the Dhamma, it does not redound even to the elements
of right conduct, nor to detachment, nor to purification from lusts, nor
to quietude, nor to tranquillisation of heart, nor to real knowledge, nor
to the insight (of the higher stages of the Path), nor to Nirvana. Therefore
is it that I express no opinion upon it. ”
10. “Then what is it that the Exalted One has determined?”
11. “I have expounded, Potthapada, what Dukkha is;
I have expounded what is the origin of Dukkha; I have expounded what is
the cessation of Dukkha; I have expounded what is the method by which one
may reach the cessation of Dukkha.”
12. “And why has the Exalted One put forth a statement
as to that?”
13. “Because that question, Potthapada, is calculated
to profit, is concerned with the Dhamma, redounds to the beginnings of
right conduct, to detachment, to purification from lusts, to quietude,
to tranquillisation of heart, to real knowledge, to the insight of the
higher stages of the Path, and to Nirvana. Therefore is it, Potthapada,
that I have put forward a statement as to that.”
14. In this dialogue it is clearly put forth what
is the subject matter of Religion, and what is not the subject matter of
Dhamma. The two are poles apart
15. The purpose of Religion is to explain the origin
of the world. The purpose of Dhamma is to reconstruct the world.
1. What is the place of morality in Religion?
2. As a matter of truth, morality has no place in
Religion.
3. The content of religion consists of God, soul,
prayers, worship, rituals, ceremonies, and sacrifices.
4. Morality comes in only wherein man comes in relation
to man.
5. Morality comes into religion as a side wind,
to maintain peace and order.
6. Religion is a triangular piece.
7. Be good to your neighbour, because you are both
children of God.
8. That is the argument of religion.
9. Every religion preaches morality, but morality
is not the root of religion.
10. It is a wagon attached to it. It is attached
and detached as the occasion requires.
11. The action of morality in the functioning of
religion is therefore casual and occasional.
12. Morality in religion is therefore not effective.
1. What is the place of morality in Dhamma?
2. The simple answer is, Morality is Dhamma and
Dhamma is Morality.
3. In other words, in Dhamma morality takes the
place of God, although there is no God in Dhamma.
4. In Dhamma there is no place for prayers, pilgrimages,
rituals, ceremonies, or sacrifices.
5. Morality is the essence of Dhamma. Without it
there is no Dhamma.
6. Morality in Dhamma arises from the direct necessity
for man to love man.
7. It does not require the sanction of God. It is
not to please God that man has to be moral. It is for his own good that
man has to love man.
§ 6. Mere Morality is not Enough: it must be Sacred
and Universal
1. When is a thing sacred? Why is a thing sacred?
2. In every human society, primitive or advanced,
there are some things or beliefs which it regards as sacred, and the rest
[it regards] as profane.
3. When a thing or belief has reached the stage
of being sacred (pavitra), it means that it cannot be violated. Indeed
it cannot be touched. It is taboo.
4. Contrary to this, a thing or a belief which is
profane (apavitra), i.e., outside the field of the sacred, may be violated.
It means one can act contrary to it, without feeling any fear or qualms
of conscience.
5. The sacred is something holy. To transgress it
is a sacrilege.
6. Why is a thing made sacred? To confine the scope
of the question to the matter in hand, why morality should [=should morality]
have been made sacred?
7. Three factors seem to have played their part
in making morality sacred.
8. The first factor is the social need for protecting
the best.
9. The background of this question lies imbedded
in what is called the struggle of existence and the survival of the fittest.
10. This arises out of the theory of evolution.
It is common knowledge that evolution takes place through a struggle for
existence, because the means of food supply in early times were so limited.
11. The struggle is bitter. Nature is said to be
red in claw and tooth.
12. In this struggle, which is bitter and bloody,
only the fittest survive.
13. Such is the original state of society.
14. In the course of [the] ancient past someone
must have raised the question, is the fittest (the strongest) the best?
Would not the weakest, if protected, be ultimately the best for advancing
the ends and aims of society?
15. The then prevailing state of society seems to
have given an answer in the affirmative.
16. Then comes, the question what is the way to
protect the weak?
17. Nothing less than to impose some restraints
upon the fittest.
18. In this lies the origin and necessity for morality.
19. This morality had to be sacred, because it was
imposed originally on the fittest, i.e., the strongest.
20. This has very serious consequences.
21. First, does morality in becoming social become
anti-social?
22. It is not that there is no morality among thieves.
There is morality among businessmen. There is morality among fellow castemen
and there is also morality among a gang of robbers.
23. But this morality is marked by isolation and
exclusiveness. It is a morality to protect “group interest.” It is therefore
anti-social.
24. It is the isolation and exclusiveness of this
kind of morality which throws its anti-social spirit in[to] relief.
25. The same is true where a group observes morality
because it has interests of its own to protect.
26. The results of this group organisation of society
are far-reaching.
27. If society continues to consist of anti-social
groups, society will remain a disorganised and a factional society.
28. The danger of a disorganised and factional state
of society is that it sets up a number of different models and standards.
29. In the absence of common models and common standards,
society cannot be a harmonious whole,
30. With such different models and standards, it
is impossible for the individual to attain consistency of mind.
31. A society which rests upon the supremacy of
one group over another, irrespective of its rational or proportionate claims,
inevitably leads to conflict.
32. The only way to put a stop to conflict is to
have common rules of morality which are sacred to all.
33. There is the third factor which requires morality
to be made sacred and universal. It is to safeguard the growth of the individual.
34. Under the struggle for existence or under group
rule the interests of the individuals are not safe.
35. The group set-up prevents an individual from
acquiring consistency of mind, which is possible only when society has
common ideals, common models. His thoughts are led astray, and this creates
a mind whose seeing unity is forced and distorted.
36. Secondly, the group set-up leads to discrimination
and denial of justice.
37. The group set-up leads to stratification of
classes. Those who are masters remain masters, and those who are born in
slavery remain slaves. Owners remain owners, and workers remain workers.
The privileged remain privileged, and the serfs remain serfs.
38. This means that there can be liberty for some,
but not for all. This means that there can be equality for a few,
but none for the majority.
39. What is the remedy? The only remedy lies in
making fraternity universally effective.
40. What is fraternity? It is nothing but another
name for [the] brotherhood of men–which is another name for morality.
41. This is why the Buddha preached that Dhamma
is morality; and as Dhamma is sacred, so is morality.
The Constitution of India (Original Calligraphed and Illuminated Version)/Part 5/Chapter 1
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Part V
The Union
Chapter I.—The Executive
The President and Vice-President
52. There shall be a President of India.
53. (1) The executive power of the Union shall be vested in the
President and shall be exercised by him either directly or through
officers subordinate to him in accordance with this Constitution.
(2) Without
prejudice to the generality of the foregoing provision, the supreme
command or the Defence Forces of the Union shall be vested in the
President and the exercise thereof shall be regulated by law.
(3) Nothing in this article shall —
(a) be deemed to transfer to the President any functions
conferred by any existing law on the Government of any State or other
authority; or
(b) prevent Parliament from conferring by law functions on authorities other than the President.
54. The President shall be elected by the members of an electoral college consisting of —
(a) the elected members of both Houses of Parliament; and
(b) the elected members of the Legislative Assemblies of the States.
55. (1) As far as practicable, there shall be uniformity in the
The President of India.
Executive power of the Union.
Election of President.
Manner of election of President.
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scale of representation of the different States at the election of the President.
(2) For the purpose of securing such uniformity among the States inter se
as well as parity between the States as a whole and the Union, the
number of votes which each elected member of Parliament and of the
Legislative Assembly of each State is entitled to cast at such election
shall be determined in the following manner:—
(a) every elected member of the Legislative Assembly of a
State shall have as many votes as there are multiples of one thousand in
the quotient obtained by dividing the population of the State by the
total number of the elected members of the Assembly;
(b) if, after taking the said multiples of one thousand, the
remainder is not less than five hundred, then the vote of each member
referred to in sub-clause (a) shall be further increased by one;
(c) each elected member of either House of Parliament shall
have such number of votes as may be obtained by dividing the total
number of votes assigned to the members of the Legislative Assemblies of
the States under sub-clauses (a) and (b) by the total
number of the elected members of both Houses of Parliament, fractions
exceeding one-half being counted as one and other fractions being
disregarded.
(3) The
election of the President shall be held in accordance with the system of
proportional representation by means of the single transferable vote
and the voting at such election shall be by secret ballot.
Explanation.
— In this article, the expression “population” means the population as
ascertained at the last preceding census of which the relevant figures
have been published.
56. (1) The President shall hold office for a term of five years from the date on which he enters upon his office:
Provided that —
(a) the President may, by writing under his hand addressed to the Vice-President, resign his office;
Term of office of President.
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(b) the President may, for violation of the Constitution, be
removed from office by impeachment in the manner provided in article 61;
(c) the President shall, notwithstanding the expiration of his
term, continue to hold office until his successor enters upon his
office.
(2) Any resignation addressed to the Vice-President under clause (a) of the proviso to clause (1) shall forthwith be communicated by him to the Speaker of the House of the People.
57. A person who holds, or who has held, office as President shall,
subject to the other provisions of this Constitution, be eligible for
re-election to that office.
58. (1) No person shall be eligible for election as President unless he —
(a) is a citizen of India,
(b) has completed the age of thirty-five years, and
(c) is qualified for election as a member of the House of the People.
(2) A person
shall not be eligible for election as President if he holds any office
of profit under the Government of India or the Government of any State
or under any local or other authority subject to the control of any of
the said Governments.
Explanation.
— For the purposes of this article, a person shall not be deemed to
hold any office of profit by reason only that he is the President or
Vice-President of the Union or the Governor or Rajpramukh or
Uparajpramukh of any State or is a Minister either for the Union or for
any State.
59. (1) The President shall not be a member of either House of
Parliament or of a House of the Legislature of any State, and if a
member of either House of Parliament or of a House of the Legislature of
any State be elected President, he shall be deemed to have vacated his
seat in that House on the date on which he enters upon his office as
President.
(2) The President shall not hold any other office of profit.
(3) The President
shall be entitled without payment of rent to the use of his official
residences and shall be also entitled to such
Eligibility for re-election.
Qualifications for election as President.
Conditions of President’s office.
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emoluments, allowances and privileges as may be determined by
Parliament by law and, until provision in that behalf is so made, such
emoluments, allowances and privileges as are specified in the Second
Schedule.
(4) The emoluments and allowances of the President shall not be diminished during his term of office.
60. Every President and every person acting as President or discharging
the functions of the President shall, before entering upon his office,
make and subscribe in the presence of the Chief Justice of India or, in
his absence, the seniormost Judge of the Supreme Court available, an
oath or affirmation in the following form, that is to say —
that I will faithfully execute the office of President (or discharge
the functions of the President) of India and will to the best of my
ability preserve, protect and defend the Constitution and the law and
that I will devote myself to the service and well-being of the people of
India.”
61. (1) When a President is to be impeached for violation of the
Constitution, the charge shall be preferred by either House of
Parliament.
(2) No such charge shall be preferred unless —
(a) the proposal to prefer such change is contained in n
resolution which has been moved after at least fourteen days’ notice in
writing signed by not less than one-fourth of the total number of
members of the House has been given of their intention to move the
resolution, and
(b) such resolution has been passed by a majority of not less than two-thirds of the total membership of the House.
(3) When a
charge has been so preferred by either House of Parliament, the other
House shall investigate the charge or cause the charge to be
investigated and the President shall have the right to appear and to be
represented at such investigation.
(4) If as a result of the investigation a resolution is passed
Oath or affirmation by the President.
Procedure for impeachment of the President.
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by a majority of not less than two-thirds of the total membership of
the House by which the charge was investigated or caused to be
investigated, declaring that the charge preferred against the President
has been sustained, such resolution shall have the effect of removing
the President from his office as from the date on which the resolution
is so passed.
62. (1) An election to fill a vacancy caused by the expiration of the
term of office of President shall be completed before the expiration of
the term.
(2) An election
to fill a vacancy in the office of President occurring by reason of his
death, resignation or removal, or otherwise shall be held as soon as
possible after, and in no case later than six months from, the date of
occurrence of the vacancy; and the person elected to fill the vacancy
shall, subject to the provisions of article 56, be entitled to hold
office for the full term of five years from the date on which he enters
upon his office.
63. There shall be a Vice-President of India.
64. The Vice-President shall be ex-officio Chairman of the Council of States and shall not hold any other office of profit:
Provided that
during any period when the Vice-President acts as President or
discharges the functions of the President under article 65, he shall not
perform the duties of the office of Chairman of the Council of States
and shall not be entitled to any salary or allowance payable to the
Chairman of the Council of States under article 97.
65. (1) In the event of the occurrence of any vacancy in the office of
the President by reason of his death, resignation or removal, or
otherwise, the Vice-President shall act as President until the date on
which a new President elected in accordance with the provisions of this
Chapter to fill such vacancy enters upon his office.
(2) When the
President is unable to discharge his functions owing to absence, illness
or any other cause, the Vice-President shall discharge his functions
until the date on which the President resumes his duties.
(3) The Vice-President shall, during, and in respect of, the
Time of holding election to fill vacancy in the office of President
and the term of office of person elected to fill casual vacancy.
The Vice-President of India.
The Vice-President to be ex-officio Chairman of the Council of States.
The Vice-President to act as President or to discharge his functions
during casual vacancies in the office, or during the absence, of
President.
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period while he is so acting as, or discharging the functions of,
President, have all the powers and immunities of the President and be
entitled to such emoluments, allowances and privileges as may be
determined by Parliament by law and, until provision in that behalf is
so made, such emoluments, allowances and privileges as are specified in
the Second Schedule.
66. (1) The Vice-President shall be elected by the members of both
Houses of Parliament assembled at a joint meeting in accordance with the
system of proportional representation by means of the single
transferable vote and the voting at such election shall be by secret
ballot.
(2) The
Vice-President shall not be a member of either House of Parliament or of
a House of the Legislature of any State, and if a member of either
House of Parliament or of a House of the Legislature of any State be
elected Vice-President, he shall be deemed to have vacated his seat in
that House on the date on which he enters upon his office as
Vice-President.
(3) No person shall be eligible for election as Vice-President unless he—
(a) is a citizen of India;
(b) has completed the age of thirty-five years; and
(c) is qualified for election as a member of the Council of States.
(4) A person
shall not be eligible for election as Vice-President if he holds any
office of profit under the Government of India or the Government of any
State or under any local or other authority subject to the control of
any of the said Governments.
Explanation.—For
the purposes of this article, a person shall not be deemed to hold any
office of profit by reason only that he is the President or
Vice-President of the Union or the Governor or Rajpramukh or
Uparajpramukh of any State or is a Minister either for the Union or for
any State.
67. The Vice-President shall hold office for a term of five years from the date on which he enters upon his office:
Election of Vice-President.
Term of office of Vice-President.
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Provided that—
(a) a Vice-President may, by writing under his hand addressed to the President, resign his office;
(b) a Vice-President may be removed from his office by a
resolution of the Council of States passed by a majority of all the then
members of the Council and agreed to by the House of the People; but no
resolution for the purpose of this clause shall be moved unless at
least fourteen days’ notice has been given of the intention to move the
resolution;
(c) a Vice-President shall, notwithstanding the expiration of
his term, continue to hold office until his successor enters upon his
office.
68. (1) An election to fill a vacancy caused by the expiration of the
term of office of Vice-President shall be completed before the
expiration of the term.
(2) An election
to fill a vacancy in the office of Vice-President occurring by reason of
his death, resignation or removal, or otherwise shall be held as soon
as possible after the occurrence of the vacancy, and the person elected
to fill the vacancy shall, subject to the provisions of article 67, be
entitled to hold office for the full term of five years from the date on
which he enters upon his office.
69. Every Vice-President shall, before entering upon his office, make
and subscribe before the President, or some person appointed in that
behalf by him, an oath or affirmation in the following form, that is to
say—
that I will bear true faith and allegiance to the Constitution of India
as by law established and that I will faithfully discharge the duty
upon which I am about to enter.”
70. Parliament may make such provision as it thinks fit for the
discharge of the functions of the President in any contingency not
provided for in this Chapter.
71. (1) All doubts and disputes arising out of or in connection with the
election of a President or Vice-President shall be inquired into and
decided by the Supreme Court whose decision shall be final.
Time of holding election to fill vacancy in the office of
Vice-President and the term of office of person elected to fill casual
vacancy.
Oath or affirmation by the Vice-President.
Discharge of President’s functions in other contingencies.
Matters relating to or connected with the election of a President or Vice-President.
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(2) If the
election of a person as President or Vice-President is declared void by
the Supreme Court, acts done by him in the exercise and performance of
the powers and duties of the office of President or Vice-President, as
the case may be, on or before the date of the decision of the Supreme
Court shall not be invalidated by reason of that declaration.
(3) Subject to
the provisions of this Constitution, Parliament may by law regulate any
matter relating to or connected with the election of a President or
Vice-President.
72. (1) The President shall have the power to grant pardons,
reprieves, respites or remissions of punishment or to suspend, remit or
commute the sentence of any person convicted of any offence—
(a) in all cases where the punishment or sentence is by a Court Martial;
(b) in all cases where the punishment or sentence is for an
offence against any law relating to a matter to which the executive
power of the Union extends;
(c) in all cases where the sentence is a sentence of death.
(2) Nothing in sub-clause (a)
of clause (1) shall affect the power conferred by law on any officer of
the Armed Forces of the Union to suspend, remit or commute a sentence
passed by a Court Martial.
(3) Nothing in sub-clause (c)
of clause (1) shall affect the power to suspend, remit or commute a
sentence of death exercisable by the Governor or Rajpramukh of a State
under any law for the time being in force.
73. (1) Subject to the provisions of this Constitution, the executive power of the Union shall extend—
(a) to the matters with respect to which Parliament has power to make laws; and
(b) to the exercise of such rights, authority and jurisdiction
as are exercisable by the Government of India by virtue of any treaty
or agreement:
Provided that the executive power referred to in sub-clause (a)
Power of President to grant pardons, etc., and to suspend, remit or commute sentences in certain cases.
Extent of executive power of the Union.
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shall not, save as expressly provided in this Constitution or in any
law made by Parliament, extend in any State specified in Part A or Part B
of the First Schedule to matters with respect to which the Legislature
of the State has also power to make laws.
(2) Until
otherwise provided by Parliament, a State and any officer or authority
of a State may, notwithstanding anything in this article, continue to
exercise in matters with respect to which Parliament has power to make
laws for that State such executive power or functions as the State or
officer or authority thereof could exercise immediately before the
commencement of this Constitution.
Council of Ministers
74. (1) There shall be a Council of Ministers with the Prime Minister
at the head to aid and advise the President in the exercise of his
functions.
(2) The question
whether any, and if so what, advice was tendered by Ministers to the
President shall not be inquired into in any court.
75. (1) The Prime Minister shall be appointed by the President
and the other Ministers shall be appointed by the President on the
advice of the Prime Minister.
(2) The Ministers shall hold office during the pleasure of the President.
(3) The Council of Ministers shall be collectively responsible to the House of the People.
(4) Before a
Minister enters upon his office, the President shall administer to him
the oaths of office and of secrecy according to the forms set out for
the purpose in the Third Schedule.
(5) A Minister
who for any period of six consecutive months is not a member of either
House of Parliament shall at the expiration of that period cease to be a
Minister.
(6) The salaries and allowances of Ministers shall be such as Parliament may from time to time by law determine and, until
Council of Ministers to aid and advise President.
Other provisions as to Ministers.
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Parliament so determines, shall be as specified in the Second Schedule.
The Attorney-General for India
76. (1) The President shall appoint a person who is qualified to be
appointed a Judge of the Supreme Court to be Attorney-General for India.
(2) It shall be
the duty of the Attorney-General to give advice to the Government of
India upon such legal matters, and to perform such other duties of a
legal character, as may from time to time be referred or assigned to him
by the President, and to discharge the functions conferred on him by or
under this Constitution or any other law for the time being in force.
(3) In the performance of his duties the Attorney-General shall have right of audience in all courts in the territory of India.
(4) The
Attorney-General shall hold office during the pleasure of the President,
and shall receive such remuneration as the President may determine.
Conduct of Government Business
77. (1) All executive action of the Government of India shall be expressed to be taken in the name of the President.
(2) Orders and
other instruments made and executed in the name of the President shall
be authenticated in such manner as may be specified in rules to be made
by the President, and the validity of an order or instrument which is so
authenticated shall not be called in question on the ground that it is
not an order or instrument made or executed by the President.
(3) The President
shall make rules for the more convenient transaction of the business of
the Government of India, and for the allocation among Ministers of the
said business.
78. It shall be the duty of the Prime Minister—
(a) to communicate to the President all decisions of the
Council of Ministers relating to the administration of the affairs of
the Union and proposals for legislation;
(b) to furnish such information relating to the administration of
Attorney-General for India.
Conduct of business of the Government of India.
Duties of Prime Minister as respects the furnishing of Information to the President, etc.
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(c) if the President so requires, to submit for the
consideration of the Council of Ministers any matter on which a decision
has been taken by a Minister but which has not been considered by the
Council.
Chapter II.—Parliament
General
79. There shall be a Parliament for the Union which shall consist of
the President and two Houses to be known respectively as the Council of
States and the House of the People.
80. (1) The Council of States shall consist of—
(a) twelve members to be nominated by the President in accordance with the provisions of clause (3); and
(b) not more than two hundred and thirty-eight representatives of the States.
(2) The
allocation of seats in the Council of States to be filled by
representatives of the States shall be in accordance with the provisions
in that behalf contained in the Fourth Schedule.
(3) The members
to be nominated by the President under sub-clause (a) of clause (1)
shall consist of persons having special knowledge or practical
experience in respect of such matters as the following, namely:—
Literature, science, art and social service.
(4) The
representatives of each State specified in Part A or Part B of the First
Schedule in the Council of States shall be elected by the elected
members of the Legislative Assembly of the State in accordance with the
system of proportional representation by means of the single
transferable vote.
(5) The
representatives of the States specified in Part C of the First Schedule
in the Council of States shall be chosen in such manner as Parliament
may by law prescribe.
81. (1) (a) Subject to the provisions of clause (2) and of articles 82
Constitution of Parliament.
Composition of the Council of States.
Composition of the House of the People.
LESSON 3259 Fri 31 Jan 2020
from
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
THE
BUDDHA
AND
HIS DHAMMA
by Dr. B. R. Ambedkar
http://www.columbia.edu/…/00ambe…/ambedkar_buddha/03_01.html
BOOK THREE: WHAT THE BUDDHA TAUGHT
Book Three, Part I—His Place in His Dhamma
1. *The Buddha claimed no place for Himself in His Own Dhamma* — 2.
*The Buddha did not promise to give salvation. He said He was Marga Data
(Way Finder) and not Moksha Data (Giver of Salvation)* — 3. *The
Buddha did not claim any Divinity for Himself or for His Dhamma. It was
discovered by man for man. It was not a Revelation*
§ 1. The Buddha claimed no place for Himself in His own Dhamma
1. Christ claimed to be the Prophet of Christianity.
2. He further claimed that he was the Son of God.
3. Christ also laid down the condition that there was no salvation
for a person unless he accepted that Christ was the Son of God.
4. Thus Christ secured a place for Himself by making the salvation of
the Christian depend upon his acceptance of Christ as the Prophet and
Son of God.
5. Mohammad, the Prophet of Islam, claimed that he was a Prophet sent by God.
6. He further claimed that no one could get salvation unless he accepted two other conditions.
7. A seeker of salvation in Islam must accept that Mohammad is the Prophet of God.
8. A seeker after salvation in Islam must further accept that he is the last prophet.
9. Salvation in Islam is thus ensured only to those who accept these two conditions.
10. Mohammad thus secured a place for Himself by making the
salvation of the Muslim depend upon his acknowledgement of Mohammed as
the Prophet of God.
11. No such condition was ever made by the Buddha.
12. He claimed that he was no more than the natural son of Suddhodana and Mahamaya.
13. He carved for himself no place in his religion by laying down
any such conditions regarding himself for salvation as Jesus and
Mahommad did.
14. That is the reason why we are left to know so little about himself even though abundant material was available.
15. As is known, the first Buddhist congregation was held soon after the death of the Buddha at Rajagraha.
16. Kassyappa presided over the congregation. Anand, Upali and many
others who belonged to Kapilavatsu and who wandered with him wherever
he went, and were with him till his death, were present.
17. But what did Kassyappa the President do?
18. He asked Anand to repeat the Dhamma and put the question to the
congregation, “Is this right?” They answered in the affirmative. And
Kassyappa then closed the question.
19. Thereafter he asked
Upali to repeat the Vinaya and put the question to the congregation, ”
Is this right ?” They answered in the affirmative. Kassyappa then closed
the question.
20. Kassyappa then should have put the third
question to someone present in the congregation to record some important
incidents in the life of the Buddha.
21. But Kassyappa did not. These were the only two questions with which he thought the Sangh was concerned.
22. If Kassyappa had collected the record of the Buddha’s life we
would have had today a full-fledged biography of the Buddha.
23. Why did it not strike Kassyappa to collect the record about the Buddha’s life?
24. It could not be indifference. The only answer one can give is
that the Buddha had carved no niche for himself in his religion.
25. The Buddha and his religion were quite apart.
26. Another illustration of the Buddha keeping himself out of his
religion is to be found in his refusal to appoint a successor.
27. Twice or thrice the Buddha was requested by his followers to appoint a successor.
28. Every time the Buddha refused.
29. His answer was, “The Dhamma must be its own successor.
30. “Principle must live by itself, and not by the authority of man.
31. “If principle needs the authority of man, it is no principle.
32. “If every time it becomes necessary to invoke the name of the
founder to enforce the authority of Dhamma, then it is no Dhamma.”
33. Such was the view he took of his own position regarding his Dhamma.
§ 2. The Buddha did not promise to give Salvation. He said He was Marga
Data (Way Finder) and not Moksha Data (Giver of Salvation)
1. Most religions are described as revelations. But the Buddha’s religion is not a revelation.
2. A revealed religion is so called because it is a message of God
to His creatures to worship their maker (i.e., God) and to save their
souls.
3. Often the message is sent through a chosen individual
who is called a prophet, to whom the message is revealed and who reveals
it to the people. It is then called Religion.
4. The obligation of the prophet is to ensure salvation to the faithful.
5. Salvation of the faithful means the saving of their souls from
being sent to hell, provided they obey God’s commands and recognise the
prophet as his messenger.
6. The Buddha never claimed that he was a prophet or a messenger of God. He repudiated any such description.
7. A more important point than this is that his religion is a
discovery. As such, it must be sharply distinguished from a religion
which is called Revelation.
8. His religion is a discovery in
the sense that it is the result of inquiry and investigation into the
conditions of human life on earth; and understanding of the working of
human instincts with which man is born; the moulding of his instincts
and dispositions which man has formed as a result of history and
tradition, and which are working to his detriment.
9. All
prophets have promised salvation. The Buddha is the one teacher who did
not make any such promise. He made a sharp distinction between a moksha
data and a marga data, one who gives salvation and one who only shows
the way.
10. He was only a marga data. Salvation must be sought by each for himself by his own effort.
11. He made this very clear to the Brahmin Moggallana in the following Sutta.
12. “Once the Exalted One was staying at Shravasti, in the East Park, at the [multi-]storeyed house of Migara’s mother.
13. “Then the Brahmin Moggallana, the accountant, came to the
Exalted One and gave him friendly greeting, and after the exchange of
courtesies sat down at one side. So seated, the Brahmin Moggallana, the
accountant, said this to the Exalted One:
14. “‘Just as, Master
Gautama, one gets a gradual view of this [multi-]storeyed house, a
progress, a graduated path, and so on right up to the last step of the
stairs, just so is the progressive training of us Brahmins: that is to
say, in our course of study in the Vedas.’
15. “‘Just as in a
course of archery, Gautama, with us the Brahmins, the training, the
progress, the approach is step by step; for instance, in counting.’
16. “‘When we take a private pupil we make him count thus: ‘One one,
twice two, thrice three, four times four, and so on up to a hundred.’
Now is it possible. Master Gautama, for you to point to a similar
progressive training on the part of your followers in your Dhamma?’
17. “‘It is so, Brahmin. Take the case, Brahmin, of a clever
horse-trainer. He takes a thoroughbred in hand, gives him his first
lesson with bit and bridle, and then proceeds to the further course.’
18. “‘Just so, Brahmin, the Tathagata takes in hand a man who is to
be trained and gives him his first lesson, thus: ‘Come thou, brother!
Be virtuous. Abide, constrained by the restraint of the obligation.’
19. ‘Become versed in the practice of right behaviour; seeing
danger in trifling faults, do you undertake the training and be a pupil
in the moralities.’
20. “‘As soon as he has mastered all that,
the Tathagata gives him his second lesson, thus: ‘Come thou brother!
Seeing an object with the eye, be not charmed by its general appearance
or its details.’
21. “‘Persist in the restraint of that
dejection that comes from craving, caused by the sense of sight
uncontrolled–these ill states, which would overwhelm one like a flood.
Guard the sense of sight, win control over the sense of sight.’
22. “‘And so do with the other organs of sense. When you hear a sound
with the ear, or smell a scent with the nose, taste a taste with the
tongue, or with body touch things tangible, and when with mind you are
conscious of a thing, be not charmed with its general appearance or its
details.’
23. “‘As soon as he has mastered all that, the
Tathagata gives him a further lesson, thus: ‘Come thou, brother! Be
moderate in eating; earnest and heedful do you take your food, not for
sport not for indulgence, not for adding personal charm or comeliness to
body, but do it for body’s stabilising, for its support, for protection
from harm, and for keeping up the practice of the righteous life, with
this thought: ‘I check my former feeling. To no new feeling will I give
rise, that maintenance and comfort may be mine.’
24. “‘Then,
Brahmin, when he has won restraint in food, the Tathagata gives him a
further lesson thus: ‘Come thou, brother! Abide given to watchfulness.
By day, when walking or sitting, cleanse your heart from things that may
hinder you. By night spend the first watch walking up and down or
sitting, and do likewise. By night in the second watch, lie down on the
right side in the posture of a lion, and placing one foot upon the
other, mindful and self-possessed, set your thoughts on the idea of
exertion. Then in the third watch of the night rise up, and walking up
and down, or sitting, cleanse the heart of things that may hinder.’
25. “‘Then, Brahmin, when the brother is devoted to watchfulness,
the Tathagata gives him a further lesson, thus: ‘Come thou, brother!
Be possessed of mindfulness and self-control. In going forth or going
back, have yourself under control. In looking forward or looking back,
in bending or relaxing, in wearing robes or carrying robe and bowl, in
eating, chewing, tasting, in easing yourself, in going, standing,
sitting, lying, sleeping or waking, in speaking or keeping silence have
yourself under control.’
26. “‘Then Brahmin, when he is
possessed of self-control, the Tathagata gives him a further lesson
thus: ‘Come thou, brother! Seek out a secluded lodging, a forest or
root of a tree, a mountain or a cave or a mountain grotto, a charnel
field, a forest retreat, the open air, a heap of straw.’ And he does so.
And when he has eaten his food he sits down crosslegged, and keeping
his body straight up, he proceeds to practise the four ecstacies.’
27. “‘Now, Brahmin, for all brothers who are pupils, who have not yet
attained mastery of mind, who abide aspiring, for such is the manner of
my training.’
28. “‘But as to those brethren who are arhants,
who have destroyed the asavas, who have lived the life, done their task,
laid down the burden, won their own salvation, utterly destroyed the
fetters of becoming, and are released by the perfect insight, for such
as those these things are conducive to ease in the present life and to
mindful self-control as well.’
29. “When this was said, the Brahmin Moggallana, the accountant, said to the Exalted One :
30. “‘But tell me, Master Gautama. Do the disciples of the worthy
Gautama,–do all of them win the absolute perfection which is Nibbana,
or do some fail thus to attain?’
31. “Some of my disciples, Brahmin, thus advised and trained by me, do so attain. Others do not.”
32. “But what is the reason, Master Gautama? What is the cause,
Master Gautama? Here we have Nibbana. Here we have the Path to Nibbana.
Here we have the worthy Gautama as instructor. What is the reason, I
say, why some disciples thus advised and trained do attain, while
others do not attain?”
33. “That, Brahmin, is a question that I
will answer. But first do you answer me this, so far as you think fit.
Now how say you. Brahmin–Are you well skilled in the road to
Rajagraha?”
34. “I am, master, Skilled indeed am I in the road to Rajagraha!’
35. “Well, thus instructed, thus advised, he takes the wrong road, and off he goes with his face set to the west.
36. “Then a second man comes up with the same request, and you give
him the same instructions. He follows your advice and comes safe to
Rajagraha.
37. “‘That is my business?’
38. “‘What do I in the matter. Brahmin? The Tathagata is one who only shows the way.’
39. Here is a full statement that he does not promise salvation. He only shows the way.
40. Besides, what is salvation?
41. With Mohammad and Jesus, salvation means saving the soul from being sent to hell, by the intercession of the Prophet.
42. With Buddha, salvation means Nibbana, and Nibbana means control of passions.
43. What promise of salvation can there be in such a Dhamma?
§ 3. The Buddha did not Claim any Divinity for himself or for his
Dhamma. It was discovered by man for man. It was not a Revelation
1. Every founder of religion has either claimed divinity for himself or for his teachings.
2. Moses, although he did not claim for himself any divine origin,
did claim divine origin for his teachings. He told his followers that if
they wished to reach the land of milk and honey they must accept the
teachings, because they were the teachings of Jehovah the God.
3. Jesus claimed divinity for himself. He claimed that he was the Son
of God. Naturally His teachings acquired a divine origin.
4. Krishna said that he was God himself, and the Gita was his own word.
5. The Buddha made no such claim, either for himself or his Sasana.
6. He claimed that he was one of the many human beings and his message to the people was the message of man to man.
7. He never claimed infallibility for his message.
8. The only claim he made was that his message was the only true way to salvation as he understood it.
9. It was based on universal human experience of life in the world.
10. He said that it was open to anyone to question it, test it, and find what truth it contained.
11. No founder has so fully thrown open his religion to such a challenge.
Buddha claimed no place for Himself in His Own DhammaThe Buddha did not
promise to give salvation. He said He was Marga Data (Way Finder) and
not Moksha Data (Giver of Salvation)The Buddha did not claim any
Divinity for Himself or for His Dhamma. It was discovered by man for
man. It was not a Re…
https://en.wikisource.org/…/The_Constitution_of_Indi…/Part_4
The Constitution of India (Original Calligraphed and Illuminated Version)/Part 4
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Part IV
Directive Principles of State Policy
36. In this Part, unless the context otherwise requires, “the State” has the same meaning as in Part III.
37. The provisions contained in this Part shall not be
enforceable by any court, but the principles therein laid down are
nevertheless fundamental in the governance of the country and it shall
be the duty of the State to apply these principles in making laws.
38. The State shall strive to promote the welfare of the people
by securing and protecting as effectively as it may a social order in
which justice, social, economic and political, shall inform all the
institutions of the national life.
39. The State shall, in particular, direct its policy towards securing—
(a) that the citizens, men and women equally, have the right to an adequate means of livelihood;
(b) that the ownership and control of the material resources
of the community are so distributed as best to subserve the common good;
(c) that the operation of the economic system does not result
in the concentration of wealth and means of production to the common
detriment;
(d) that there is equal pay for equal work for both men
Definition.
Application of the principles contained in this Part.
State to secure a social order for the promotion of welfare of the people.
Certain principles of policy to be followed by the State.
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and women;
(e) that the health and strength of workers, men and women,
and the tender age of children are not abused and that citizens are not
forced by economic necessity to enter avocations unsuited to their age
or strength;
(f) that childhood and youth are protected against exploitation and against moral and material abandonment.
40. The State shall take steps to organise village panchayats and
endow them with such powers and authority as may be necessary to enable
them to function as units of self-government.
41. The State shall, within the limits of its economic capacity
and development, make effective provision for securing the right to
work, to education and to public assistance in cases of unemployment,
old age, sickness and disablement, and in other cases of undeserved
want.
42. The State shall make provision for securing just and humane conditions of work and for maternity relief.
43. The State shall endeavour to secure, by suitable legislation
or economic organisation or in any other way, to all workers,
agricultural, industrial or otherwise, work, a living wage, conditions
of work ensuring a decent standard of life and full enjoyment of leisure
and social and cultural opportunities and, in particular, the State
shall endeavour to promote cottage industries on an individual or
cooperative basis in rural areas.
44. The State shall endeavour to secure for the citizens a uniform civil code throughout the territory of India.
45. The State shall endeavour to provide, within a period of ten
years from the commencement of this Constitution, for free and
compulsory education for all children until they complete the age of
fourteen years.
46. The Slate shall promote with special care the educational and
economic interests of the weaker sections of the people, and, in
particular, of the Scheduled Castes and the Scheduled Tribes, and shall
protect them from social injustice and all forms of exploitation.
Organisation of village panchayats.
Right to work, to education and to public assistance in certain cases.
Provision for just and humane conditions of work and maternity relief.
Living wage, etc., for workers.
Uniform civil code for the citizens.
Provision for free and compulsory education for children.
Promotion of educational and economic interests of Scheduled Castes, Scheduled Tribes and other weaker sections.
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47. The State shall regard the raising of the level of nutrition and
the standard of living of its people and the improvement of public
health as among its primary duties and, in particular, the State shall
endeavour to bring about prohibition of the consumption except for
medicinal purposes of intoxicating drinks and of drugs which are
injurious to health.
48. The State shall endeavour to organise agriculture and animal
husbandry on modern and scientific lines and shall, in particular, take
steps for preserving and improving the breeds, and prohibiting the
slaughter, of cows and calves and other milch and draught cattle.
49. It shall be the obligation of the State to protect every
monument or place or object of artistic or historic interest, declared
by Parliament by law to be of national importance, from spoliation,
disfigurement, destruction, removal, disposal or export, as the case may
be.
50. The State shall take steps to separate the judiciary from the executive in the public services of the State.
51. The State shall endeavour to—
(a) promote international peace and security;
(b) maintain just and honourable relations between nations;
(c) foster respect for international law and treaty obligations in the dealings of organised peoples with one another; and
(d) encourage settlement of international disputes by arbitration.
Duty of the State to raise the level of nutrition and the standard of living and to improve public health.
Organisation of agriculture and animal husbandry.
Protection of monuments and places and objects of national importance.
Separation of judiciary from executive.
Promotion of international peace and security.
MahāsatipaṭṭhānaSutta —意識的出席者-具有古典（古典）-古典中文（繁體）的最佳動畫佛像，
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MahāsatipaṭṭhānaSutta —意識的參加— in，29）古典英語，羅馬，
此佛經被廣泛認為是冥想練習的基本參考。
介紹
I.對卡亞的觀察
A.關於ānāpāna的部分
B.姿勢部分
C.關於sampajañña的部分
D.排斥性
E.要素部分
F.九個查理理由部分
二。吠陀那的觀察
三，觀察西塔
IV。佛法的觀察
A.關於涅瓦拉阿斯的部分
B.康德哈斯節
C.感官領域
D.Bojjhaṅgas部分
E.真理一節
E1。杜克卡薩卡博覽會
E2。 Samudayasacca博覽會
E3。 Nirodhasacca博覽會
E4。馬加薩卡博覽會
介紹
因此，我聽到了：
有一次，Bhagavā住在Kurus的集鎮Kammāsadhamma的Kurus中。在那裡，他對比丘（Bhikkhus）說：
–比丘斯。–巴丹特回答了比丘斯。巴哈瓦說：
–這就是比丘斯，這條道路只導致了眾生的淨化，克服了悲傷和悲哀，杜卡多瑪納薩的消失，達到了正確的道路，實現了涅bb，這就是四條路satipaṭṭhānas。
哪四個？在這裡，比丘（bhikkhus），比丘（bhikkhu）居住在kāya，ātāpīsampajāno，satimā中觀察kāya，放棄了abhijjhā-domanassa走向世界。他在維達那，“塔皮派·桑帕加諾”，“薩蒂瑪”裡守著維達那，並放棄了朝聖的方式。他在阿布扎伊·多瑪納薩（Abhijjhā-domanassa）走向世界的同時，在阿塔皮（satimā）的citta居住著觀察citta。他一直居住在佛法中，觀察到了達摩，薩達瑪，薩提瑪，然後放棄了朝聖世界。
一世（Kāyānupassanā）
A.關於ānāpāna的部分
比丘（Bhikkhus），比丘如何居住在kāya中觀察kāya？在這裡，比丘（bhikkhus），比丘（bhikkhu），已經去了森林或走到樹的根部或去了一個空房間，就坐下來交叉折疊雙腿，將kaya直立，然後將satiparimukhaṃ固定。因此，他呼氣，呼吸。他深呼吸，他明白：“我呼吸很久”。他深呼吸，他明白：“我正在長時間呼吸”；他明白呼吸短促：“我呼吸短促”；他明白：“我正在做空”。他訓練自己：“感覺到整個kaya，我都會呼吸”；他訓練自己：“感覺到整個kaya，我會呼吸”；他訓練自己：“鎮定下來，我會呼吸”；他訓練自己：“鎮定kaya-sabreathkhāras，我會呼吸”。
正如比胡（Bhikkhus），熟練的特納或特納的學徒轉彎一樣，他理解：“我轉彎了”。他了解一下：“我正在轉彎”；同樣，長呼吸的比丘比也明白：“我正在長呼吸”；他深呼吸，他明白：“我正在長時間呼吸”；他明白呼吸短促：“我呼吸短促”；他明白：“我正在做空”。他訓練自己：“感覺到整個kaya，我都會呼吸”；他訓練自己：“感覺到整個kaya，我會呼吸”；他訓練自己：“鎮定下來，我會呼吸”；他訓練自己：“鎮定kaya-sabreathkhāras，我會呼吸”。
因此，他在內部居住在kaya中觀察kaya，或者在外部居住在kaya中觀察kaya，或者在內部和外部居住在kaya中觀察kaya。他在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象和消失。否則，[意識到：]“這是kāya！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在kāya中觀察kāya。
B.姿勢部分
此外，比丘（bhikkhus），比丘（bhikkhu）在行走時會理解：“我正在行走”，或者站立時他會理解：“我正在站立”，或者在坐著時他會理解：“我正在坐”，或者躺著時他會理解：“我躺著。否則，無論他的kaya被放置在哪個位置，他都會相應地理解。
C.關於sampajañña的部分
此外，比丘（bhikkhus）是比丘（bhikkhu），在接近和離開時與sampajañña一起行動，在向前看和向四周看時，與sampajañña一起行動，在彎曲和伸展時，與sampajañña一起行動，同時穿著長袍和上袍，以及在提著碗的時候，他與桑帕賈尼娜一起表演，在吃飯，喝酒，咀嚼，品嚐時，他與桑帕賈尼娜一起表演，同時從事排便和小便的事情，他與桑帕賈尼娜一起表演，同時走路，站立，坐著時，睡覺，醒著，談話和沈默時，他的行為都是sampajañña。
因此，他在內部居住在kaya中觀察kaya，或者在外部居住在kaya中觀察kaya，或者在內部和外部居住在kaya中觀察kaya。他在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象和消失。否則，[意識到：]“這是kāya！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在kāya中觀察kāya。
D.排斥性
此外，比丘（bhikkhus），比丘（bhikkhu）認為這是一個身體，從腳掌上方到頭頂的頭髮，由於其皮膚和各種雜質而被劃定：“在這頭衣服中，有頭髮頭部，身體毛髮，指甲，牙齒，皮膚，肉，肌腱，骨頭，骨髓，腎臟，心臟，肝臟，胸膜，脾臟，肺，腸，腸系膜，胃及其內容物，糞便，膽汁，痰，膿液，血液，汗液，脂肪，眼淚，油脂，唾液，鼻粘液，滑液和尿液。”
就像比丘斯（Bhikkhus）一樣，有一個袋子有兩個開口，裡面裝有各種各樣的穀物，例如山地稻田，水稻，綠豆，cow豆，芝麻籽和糙米。一個視力好的人，鬆開它會考慮[其內容]：“這是稻田，這是稻田，是綠豆，是cow豆，是芝麻，是脫殼的大米；”以同樣的方式，比丘（bhikkhus），比丘（bhikkhu）認為這是一個身體，從腳掌到頭頂，從頭頂到頭的頭髮，被皮膚和充滿各種雜質的邊界所界定：“在這頭kāya中，是頭部的頭髮，身體的頭髮，指甲，牙齒，皮膚，肉，腱，骨頭，骨髓，腎臟，心臟，肝臟，胸膜，脾臟，肺，腸，腸系膜，胃及其內容物，糞便，膽，痰，膿，血，汗，脂肪，眼淚，油脂，唾液，鼻粘液，滑液和尿液。”
因此，他在內部居住在kaya中觀察kaya，或者在外部居住在kaya中觀察kaya，或者在內部和外部居住在kaya中觀察kaya。他在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象和消失。否則，[意識到：]“這是kāya！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在kāya中觀察kāya。
E.要素部分
此外，比丘（bhikkhus），比丘（bhikkhu）反映在這個kāya上，但是它被放置，但是它是由以下元素組成的：“在此kāya中，有土元素，水元素，火元素和空氣元素。”
正如比克胡斯，熟練的屠夫或屠夫的學徒殺死一頭牛一樣，他將坐在十字路口將其切成碎片。以同樣的方式，比丘（bhikkhus），比丘（bhikkhu）反射在這個kāya上，但是它被放置，卻被放置：“在此kāya中，有土元素，水元素，火元素和空氣元素。”
F.九個查理理由部分
（1）
此外，比丘（bhikkhus），比丘（bhikkhu），就像他看到一具屍體一樣，被扔在夏洛特（Charnel）地面上，一天死了，或者兩天死了，或者三天死了，腫脹，發藍，潰爛，就像是在屍體場上扔掉一樣，他認為這是一個kaya：這種kaya也具有這種性質，它將變成這樣，並且沒有擺脫這種狀況的條件。”
因此，他在內部居住在kaya中觀察kaya，或者在外部居住在kaya中觀察kaya，或者在內部和外部居住在kaya中觀察kaya。他在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象和消失。否則，[意識到：]“這是kāya！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在kāya中觀察kāya。
（2）
再者，比丘（bhikkhus），比丘（bhikkhu），就像他看到一個屍體一樣，被扔在夏隆的地上，被烏鴉吃掉，被鷹吃掉，被禿鷹吃掉，被鷺吃掉，被狗吃掉了，他被老虎吃掉了，被黑豹吃掉了，被各種生物吃掉了，他認為這很kaya：“這種kaya也具有這樣的性質，它將變成這樣，並且沒有這種條件。 ”
因此，他在內部居住在kaya中觀察kaya，或者在外部居住在kaya中觀察kaya，或者在內部和外部居住在kaya中觀察kaya。他在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象和消失。否則，[意識到：]“這是kāya！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在kāya中觀察kāya。
（3）
此外，比丘（bhikkhus），比丘（bhikkhu），就好像他看見一個屍體，被扔在夏洛特（charnel）地上，一個由肉和血的腱鞘緊緊綁在一起的鞘一樣，他認為這是一種kāya：“這種kaya也具有這樣的特徵：自然，它將變成這樣，並且沒有擺脫這種狀況。”
因此，他在內部居住在kaya中觀察kaya，或者在外部居住在kaya中觀察kaya，或者在內部和外部居住在kaya中觀察kaya。他在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象和消失。否則，[意識到：]“這是kāya！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在kāya中觀察kāya。
（4）
此外，比丘（bhikkhus），比丘（bhikkhu），就像他看到一個屍體一樣，被扔在夏洛特（charnel）地面上，一個沒有血肉，沾滿鮮血的鞘，被筋束縛在一起，他認為這是一種kāya：“這kaya也屬於這樣的性質，它將變成這樣，並且沒有擺脫這樣的條件。”
因此，他在內部居住在kaya中觀察kaya，或者在外部居住在kaya中觀察kaya，或者在內部和外部居住在kaya中觀察kaya。他在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象和消失。否則，[意識到：]“這是kāya！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在kāya中觀察kāya。
（5）
再者，比丘（bhikkhus），比丘（bhikkhu），就好像他看到一個屍體，被遺棄在夏奈爾（charnel）地上，一個沒有肉或血的鞘，被筋束縛在一起，他認為這是一種kāya：“這種kaya也具有這樣的特徵：自然，它將變成這樣，並且沒有擺脫這種狀況。”
（6）
此外，比丘（bhikkhus），比丘（bhikkhu）就像他正在看一個屍體一樣，被扔在一個夏洛特地裡，斷斷續續的骨頭散落在這里和那裡，這裡的手骨頭，那裡的腳骨頭，這裡的腳踝骨頭，還有脛骨，這裡是大腿骨，那裡是髖骨，這裡是肋骨，那裡是背骨，這裡是脊椎骨，那裡是頸骨，這裡是顎骨，那裡是齒骨，或者那裡是頭骨，他認為這很kaya ：“這個kaya也具有這樣的性質，它將變成這樣，並且沒有擺脫這種狀況的機會。”
因此，他在內部居住在kaya中觀察kaya，或者在外部居住在kaya中觀察kaya，或者在內部和外部居住在kaya中觀察kaya。他在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象和消失。否則，[意識到：]“這是kāya！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在kāya中觀察kāya。
（7）
再者，比丘（bhikkhus），比丘（bhikkhu），就像他看到一個屍體一樣，被扔在一個暗礁裡，骨頭像貝殼一樣變白了，他認為這是一種kāya：“這種kāya也具有這種性質，它將變得像這樣，並且沒有擺脫這樣的條件。”
因此，他在內部居住在kaya中觀察kaya，或者在外部居住在kaya中觀察kaya，或者在內部和外部居住在kaya中觀察kaya。他在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象和消失。否則，[意識到：]“這是kāya！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在kāya中觀察kāya。
（8）
再者，比丘（bhikkhus），比丘（bhikkhu）彷彿看到一個屍體，被扔在夏洛特（charnel）的地面上，堆滿一歲以上的骨頭，他認為這是一種kāya：“這種kāya也是如此，會變成這樣，並且沒有擺脫這種狀況。”
因此，他在內部居住在kaya中觀察kaya，或者在外部居住在kaya中觀察kaya，或者在內部和外部居住在kaya中觀察kaya。他在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象和消失。否則，[意識到：]“這是kāya！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在kāya中觀察kāya。
（9
此外，比丘（bhikkhus），比丘（bhikkhu），就像他看到一個屍體一樣，被扔在一個深坑里，腐爛的骨頭化成粉末，他認為這是一種kāya：“這種kāya也具有這種性質，它將變得像這樣，並沒有擺脫這種狀況。”
因此，他在內部居住在kaya中觀察kaya，或者在外部居住在kaya中觀察kaya，或者在內部和外部居住在kaya中觀察kaya。他在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象，或者在卡亞停留觀察薩摩達亞現象和消失。否則，[意識到：]“這是kāya！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在kāya中觀察kāya。
此外，比丘（bhikkhus），比丘如何在vedanā中觀察vedanā？
在這裡，經歷過sukhavedanā的比丘（bhikkhus）理解：“我正在經歷sukhavedanā”。經歷一個dukkhavedanā，理解：“我正在經歷一個dukkhavedanā”；經歷過adukkham-asukhāvedanā的理解：“我正在經歷adukkham-asukhāvedanā”；經歷過sukhavedanāsāmisa：“我正在經歷sukhavedanāsāmisa”；經歷了一個sukhavedanānirāmisa，“我正在經歷一個sukhavedanānirāmisa”；經歷了一個苦苦掙扎，說：“我正在經歷苦苦掙扎”；經歷了一個dukkhavedanānirāmisa，“我正在經歷一個dukkhavedanānirāmisa”；遇到adukkham-asukhāvedanāsāmisa，“我正在經歷adukkham-asukhāvedanāsāmisa”；遇到一個adukkham-asukhāvedanānirāmisa，“我正在經歷一個adukkham-asukhāvedanānirāmisa”。
因此，他在內部用vedanā觀察vedanā，或者在外部用vedanā觀察vedanā，或者在內部和外部用vedanā觀察vedanā。他住在維達那觀察現象的三義經，或者在維達那觀察現象的消逝，或者在維達那觀察現象和三義的消失。否則，[意識到：]“這是vedanā！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）居住在vedanā中觀察vedanā。
三，觀察西塔
而且，比丘（bhikkhus），比丘如何居住在citta中觀察citta？
在這裡，比丘（bhikkhus），比丘（bhikkhu）將帶有raga的citta理解為“帶有rāga的citta”，或者他將沒有raga的citta理解為“沒有rāga的citta”，或者他將帶有dosa的citta理解為“帶有dosa的citta”，或者他將沒有dosa的citta理解為“ citta with dosa”。 “沒有dosa的citta”，或者他將含Moha的citta理解為“ cita with moha”，或者他將沒有moha的citta理解為“ citta Without moha”，或者他將收集的citta理解為“ collected citta”，或者他了解了分散的citta表示為“分散的citta”，或者他將擴展的citta理解為“ expanded citta”，或者他將未擴展的citta理解為“ unexpanded citta”，或者他將可替代的citta理解為“可替代的citta”，或者他理解不可替代的citta是“不可替代的citta”，或者他將已解決的citta理解為“已解決的citta”，或者他將未解決的citta理解為“未解決的citta”，或者他將已解放的citta理解為“已解放的citta”，或者他將未解放的citta理解為“未解放的citta”。
因此，他在內部居住在檸檬中觀察檸檬，或者在外部觀察在檸檬中檸檬，或者在內部和外部居住在檸檬中。他住著觀察citta中現象的三義經，或者住著觀察citta中現象的消逝，或者住在citta中觀察神經和現像中的消失。否則，[意識到：]“這是citta！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus），比丘（bhikkhu）住在觀察塔中的塔塔。
IV。佛法的觀察
A.關於涅瓦拉阿斯的部分
此外，比丘（bhikkhus），比丘人如何在佛法中觀察法音？在這裡，比丘（bhikkhus），比丘（bhikkhu）居住著參照五個nīvaraṇas的佛法觀察法。而且，比丘（bhikkhus），比丘如何居住地參照五個nīvaraṇas觀察法中的法呢？
在這裡，比丘（bhikkhus）是一個比丘（bhikkhu），裡面存在kachmacchanda，他明白：“我裡面有kāmacchanda”。他明白，裡面沒有kamacchanda，“我內沒有kamacchanda”。他了解無常的kamacchanda是如何產生的；他了解如何拋棄已出現的kamacchanda；並且他了解到廢棄的kamacchanda將來不會出現。
在這裡，比丘（bhikkhus），比丘（bhikkhu）裡面存在byāpāda，他明白：“我裡面有byāpāda”。他了解到，裡面沒有byāpāda；“我裡面沒有byāpāda”。他知道單身的般若是如何產生的；他知道如何拋棄拜達打法；並且他了解被遺棄的bypāda將來如何不會出現。
在這裡，比丘（bhikkhus），比丘（bhikkhu）裡面有thīnamiddhā，他明白：“我裡面有thīnamiddhā”。他知道，裡面沒有thīnamiddhā；“我裡面沒有thīnamiddhā”；他了解單調的thīnamiddhā是如何產生的；他了解所產生的thīnamiddhā是如何被拋棄的；他了解被遺棄的thīnamiddhā將來不會出現。
在這裡，比丘（bhikkhus）是一個比丘（bhikkhu），裡面有vicikicchā，他明白：“我裡面有vicikicchā”。他了解到，裡面沒有維克西奇（vicikicchā），“我內部沒有維克西奇”。他了解單調的vicikicchā是如何產生的；他了解如何放棄所產生的vicikicchā；並且他了解到將來如何不再出現廢棄的vicikicchā。
因此，他在內部觀察法，或者在內部觀察法，或者在內部和外部觀察法。他住著觀察法在法中的現象，或者住著觀察法在法中的消失，或者他住著法則在觀察法中。否則，[意識到：]“這些是法輪！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）是一個比丘（bhikkhu）居住著的法人，並參照五個nīvaraṇas。
B.康德哈斯節
此外，比丘（bhikkhus）是一個比丘（bhikkhu）居民，它參照五個khandhas來觀察法輪中的法輪。而且，比丘（bhikkhus），比丘如何居住地參照五個khandhas觀察法中的法呢？
在這裡，比丘（bhikkhus）是一個比丘[disdisns]：“這是rūpa，這是rūpa的samudaya，這是rūpa的去世；這是vedanā，這是vedanā的samudaya，這是vedanā的去世；例如是saññā，是saññā的samudaya，是saññā的去世；是saṅkhāra，是saṅkhāra的samudaya，是saṅkhāra的去世；是viññāṇa，是viññāṇa的samudaya，是viññāṇa的逝世”。
因此，他在內部觀察法，或者在內部觀察法，或者在內部和外部觀察法。他住著觀察法在法中的現象，或者住著觀察法在法中的消失，或者他住著觀察法在法中的現象。否則，[意識到：]“這些是法輪！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘是一個比丘，它以五個法式禪定為居法。
C.感官領域
此外，比丘（bhikkhus）是一個比丘（bhikkhu），它以六種內部和外部ayatana的形式觀察法輪中的法輪。再者，比丘（bhikkhus），比丘如何根據六個內部和外部的ayatana來觀察法中的法。
在這裡，比丘（bhikkhus），比丘（bhikkhu）理解cakkhu，他了解rūpa，他了解由於這兩者而產生的saṃyojana，他了解這種無常的saṃyojana的產生方式，他了解所產生的saṃyojana是如何被拋棄的，並且他理解該被拋棄的saṃyojana是如何被拋棄的。將來不會出現。
他了解sota，了解sadda，了解由於這兩種原因而產生的saṃyojana，他了解這種無常的saṃyojana如何出現，他了解所產生的saṃyojana是如何被拋棄的，並且他了解該被遺棄的saṃyojana是如何不發生的。在將來。
他了解ghāna，他了解gandha，他了解由於這兩者而產生的sa twoyojana，他了解該無意義的saṃyojana是如何產生的，他了解所產生的saṃyojana是如何被拋棄的，並且他了解該被遺棄的saṃyojana是如何不產生的。在將來。
他了解猶太教徒，他了解羅莎，他了解由於這兩個而產生的ṃ，他了解到無知的ṃ是如何產生的，他知道所產生的ṃ是如何被拋棄的，並且他了解被遺棄的ṃ是如何不產生的。在將來。
他了解kaya，了解phoṭṭhabba，了解因這兩者而產生的saṃyojana，他了解無常的saṃyojana如何出現，他了解所產生的saṃyojana是如何被拋棄的，並且他了解被遺棄的saṃyojana不會如何出現。在將來。
因此，他在內部觀察法，或者在內部觀察法，或者在內部和外部觀察法。他住著觀察法在法中的現象，或者住著觀察法在法中的消失，或者他住著觀察法在法中的現象。否則，[意識到：]“這些是法輪！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）是一個比丘（bhikkhu），居住在法輪中，並參照六個內部和外部的ayatana。
D.Bojjhaṅgas部分
此外，比丘（bhikkhus）是比丘人，住著法輪，並參照七個博伽哈伽（bajjhaṅgas）觀察法輪。而且，比丘（bhikkhus），比丘如何居住地參照七個博伽哈ṅ伽觀察法中的法呢？
在這裡，比丘（bhikkhus）是一個比丘（bhikkhu），裡面存在著satisambojjhaṅga，“我裡面有satisambojjhaṅga”。他了解到，裡面沒有satisambojjhaṅga，“我裡面沒有satisambojjhaṅga”。他了解單調的satisambojjhaṅga是如何產生的；他了解所產生的satisambojjhaṅga是如何發展到完美的。
他了解到，裡面有dhammavicayasambojjhaṅga，“我裡面有dhammavicayasambojjhaṅga”。他了解到，裡面沒有dhammavicayasambojjhaṅga，“我裡面沒有dhammavicayasambojjhaṅga”。他了解單身的dhammavicayasambojjhaṅga是如何產生的；他了解所產生的dhammavicayasambojjhaṅga是如何發展到完美的。
他了解到裡面有vīriyasambojjhaṅga，“我裡面有vīriyasambojjhaṅga”。他知道裡面沒有vīriyasambojjhaṅga：“我裡面沒有vīriyasambojjhaṅga”；他了解無差異的vīriyasambojjhaṅga是如何產生的；他了解所產生的vīriyasambojjhaṅga是如何發展到完美的。
他了解到，裡面有pītisambojjhaṅga，“我裡面有pītisambojjhaṅga”。他知道裡面沒有pītisambojjhaṅga：“我內沒有pītisambojjhaṅga”；他了解無常的pītisambojjhaṅga是如何產生的；他了解所產生的pītisambojjhaṅga是如何發展到完美的。
他知道裡面有帕薩迪·桑博伊賈加（passaddhisambojjhaṅga）：“我裡面有帕薩迪·桑博伊賈加（passaddhisambojjhaṅga）”。他了解到，裡面沒有帕薩迪·桑博伊賈加（passaddhisambojjhaṅga）：“我內沒有帕薩迪·桑博伊賈加·嘎”。他了解單調的帕薩迪·桑博傑哈加的身世。他了解所產生的passaddhisambojjhaṅga是如何發展到完美的。
他了解到，裡面有薩摩耶·三寶集會：“我裡面有薩摩地·三寶集會”。他了解到，裡面沒有samādhisambojjhaṅga：“我內沒有samādhisambojjhaṅga”；他了解無意識的samādhisambojjhaṅga是如何產生的；他了解所產生的samādhisambojjhaṅga是如何發展到完美的。
他了解到，裡面有upekkhāsambojjha presentga，“我裡面有upekkhāsambojjhaṅga”。他明白裡面沒有upekkhāsambojjhaṅga，他明白：“我內沒有upekkhāsambojjhaṅga”。他了解單調的upekkhāsambojjhaṅga是如何產生的；他了解所產生的upekkhāsambojjhaṅga是如何發展到完美的。
因此，他在內部觀察法，或者在內部觀察法，或者在內部和外部觀察法。他住著觀察法在法中的現象，或者住著觀察法在法中的消失，或者他住著觀察法在法中的現象。否則，[意識到：]“這些是法輪！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘是比丘人，住著法輪，並參照七個博伽哈ṅ斯。
此外，比丘（bhikkhus）是一個比丘人，他以四個阿里亞·薩卡斯（asiya·saccas）為參照，觀察法中的法。再者，比丘（Bhikkhus），比丘如何居住地參照四個Ariya·Saccas來觀察法中的法。
E1。杜克卡薩卡博覽會
比丘，什麼是dukkha ariyasacca？ Jāti是dukkha，衰老是dukkha（疾病是dukkha）maraṇa是dukkha，悲傷，感嘆，dukkha，domanassa和苦惱是dukkha，與不喜歡的事物相聯繫的是dukkha，與所喜歡的事物的分離是dukkha，而不是得到自己想要的是dukkha；簡而言之，五個upādāna·k·khandhas是dukkha。
比丘，什麼是賈蒂？對於不同種類的眾生中的各種眾生，賈蒂，出生，後裔[進入子宮]，[世界上的崛起]，the陀羅的出現，幽靈，人頭魚的獲得。比丘（bhikkhus）稱為賈蒂（jati）。
比丘，什麼是賈拉？對於各種生命中的各種生命，jarā，其腐爛狀態，[牙齒]斷裂，白髮，起皺，生命力下降，Indriyas腐爛的狀態：這，比丘，稱為jarā。
比丘（Bhikkhus），什麼是馬拉？對於各種生命類別中的各種生命，死亡，轉移[不存在]的狀態，分裂，失踪，死亡，馬拉，逝世，康德的分裂，安放屍體：比丘（bhikkhus），被稱為馬拉（maraṇa）。
比丘斯，悲傷是什麼？其中一種是比丘，與各種不幸相關，受到各種苦難法，苦難，哀悼，悲傷狀態，內心的悲傷，內心的巨大悲傷所感動：這就是比丘夫，被稱為悲傷。
比丘，什麼是可悲的呢？其中一種是比丘，與各種不幸相關，被各種dukkha佛法，哭泣，感嘆，哭泣，哀號，哭泣，哀哭的狀態所感動：這就是比丘，被稱為哀嘆。
比丘，什麼是dukkha？無論如何，比丘（bhikkhus），身體上的dukkha，身體上的不愉快，身體接觸引起的dukkha，不愉快的vedayitas：這比丘（bhikkhus）被稱為dukkha。
比克胡斯，那是什麼？不管是什麼，比丘，精神dukkha，精神不愉快，由於精神接觸而產生的dukkha，不愉快的vedayitas：這比丘被稱為domanassa。
比克胡斯，什麼是絕望呢？其中之一是，比丘（bhikkhus）伴隨著各種不幸，被各種達喀爾法則，麻煩，絕望，處於困境的狀態，處於絕望的狀態所觸及：這被稱為絕望。
比丘（bhikkhus），什麼與令人討厭的事物聯繫在一起？在這裡，關於形式，聲音，味道，氣味，身體現象和精神現象，存在令人不愉快，不愉快，不愉快的事物，或者那些渴望自己的劣勢的人們，那些渴望自己的失落的人們，那些渴望自己的不適的人們，誰希望自己從執著，會面，交往，聚在一起，遇到他們的過程中解放出來，這就是比丘（bhikkhus），被稱為與不愉快的事物交往的苦行僧。
比丘（Bhikkhus），什麼與令人愉悅的事物脫節呢？在這裡，關於形式，聲音，味道，氣味，身體現象和精神現象，它們是令人愉悅，令人愉悅，令人愉悅的，或者是那些渴望自己的利益的人，那些渴望自己的利益的人，那些渴望自己的舒適的人，渴望解放自己脫離依戀，不相識，不相處，不在一起，不相遇的經歷：這就是比丘斯，被稱為與合意的事物脫節的dukkha。
比克胡斯，什麼沒得到想要的東西是什麼？在具有生命特徵的比丘斯人中，就產生了這樣的願望：“哦，真的，也許我們沒有jāti，而且真的，我們可能不會加入jāti。”但這不是希望實現的。這是沒有得到想要的東西的苦行僧。
比丘斯人具有變老的特徵，就產生了這樣的願望：“哦，真的，也許我們沒有jarā，而且真的，我們可能不會來到jarā。”但這不是希望實現的。這是沒有得到想要的東西的苦行僧。
在具有生病特徵的比丘斯人中，產生了這樣的願望：“哦，確實，我們可能沒有病，而且我們可能真的沒有病。”但這不是希望實現的。這是沒有得到想要的東西的苦行僧。
比丘斯人具有變老的特徵，就產生了這樣的願望：“哦，真的，也許我們沒有馬拉，真正地，我們也許不會來到馬拉。”但這不是希望實現的。這是沒有得到想要的東西的苦行僧。
比丘（Bhikkhus），簡而言之，五個upādānakkhandhas是什麼？它們是：rūpaupādānakkhandha，vedanāupādānakkhandha，saññāupādānakkhandha，saṅkhāraupādānakkhandha，viññāṇaupādānakkhandha。簡稱為比丘（bhikkhus），即五個upādānakkhandhas。
這就是所謂的比丘（dhikha ariyasacca）
E2。 Samudayasacca博覽會
比克胡斯，什麼是dukkha-samudaya ariyasacca？正是這種taṇhā導致重生，與慾望和享受聯繫在一起，在這里或那裡找到快樂，也就是說：kāma-taṇhā，bhava-taṇhā和vibhava-taṇhā。但是這種taṇhā，bhikkhus，何時出現，在哪裡出現，以及在[自身]沉降時，在哪裡沉降？在這個看起來宜人和令人愉快的世界中，taṇhā出現在哪裡，定居在哪里安息。
世界上有什麼令人愉快和令人愉快的？世界上的眼睛令人愉悅和令人愉悅，taṇhā出現時出現，安定下來時出現。世界上的耳朵令人愉悅而愉悅，tahā出現時出現，安定下來時出現。世界上的鼻子令人愉悅而令人愉悅，taṇhā出現時出現，安定下來時出現。世界上的舌頭是令人愉悅和令人愉快的，taṇhā出現時出現，安定下來時出現。世界上的迦雅是令人愉快和愉悅的，塔哈（taṇhā）出現時就出現，定居下來時就在那裡定居。世界上的法力是令人愉快和愉悅的，塔哈（tatherehā）出現時就出現，安定下來時就在那里安定下來。
世界上可見的形式令人愉悅且令人愉快，在那裡出現了塔哈（taarisinghā），當它安定下來時在那裡出現了。世界上的聲音令人愉悅和令人愉悅，taṇhā出現時就出現了，安定下來時就在那裡了。世界上的氣味令人愉悅和令人愉悅，taṇhā出現時出現，安定下來時出現。世界上的口味令人愉悅和愉悅，tahā出現時就出現了，安頓下來時就在那裡了。世界上的身體現象令人愉悅且令人愉悅，tahā出現時就出現，安定下來時就在那里安頓下來。世界上的法輪是令人愉快和愉快的，tahā出現時就出現，定居下來時就在那裡定居。
世界上的眼睛觀者是令人愉快和愉悅的，taṇhā在出現時出現，在定居時出現在那裡。世界上的耳朵viññāṇa是令人愉快和愉悅的，taṇhā出現時出現，安定下來時出現。世界上的鼻子維尼那教徒令人愉悅且令人愉悅，那裡有塔哈（ta，hā），當它升起時出現，當它安定下來時就在那里安定下來。世界上的舌頭viññāisa令人愉悅且令人愉快，在那裡出現tatherehā，當它安定下來時就在那里安定下來。世界上的卡亞-維尼娜（Kaya-viññāṇa）令人愉悅且令人愉快，那裡有塔哈（taṇhā）出現，當它安定下來時就在那里安定下來。世界上的法力聖維納斯（Mana-viññāṇa）令人愉悅且令人愉悅，塔哈（taṇhā）出現時出現，安定下來時出現。
世界上令人眼花sa亂的眼睛令人愉悅，令人愉悅，taṇhā出現時出現，安定下來時出現。世界上的耳部香波令人愉悅和愉悅，tahā出現時出現，安定下來時出現。世上的鼻子香氣令人愉悅，令人愉悅，tahā出現時出現，安定下來時出現。世界上的舌頭香蒲令人愉悅和愉悅，ta，hā出現時出現，安定下來時出現。世界上的Kāya-samphassa令人愉悅且令人愉快，那裡有塔哈（taṇhā），當它出現時出現，當它安定下來時就在那里安定下來。世界上的法力-samphassa是令人愉快和愉快的，ta，hā出現時出現，安定下來時出現。
世界上可見形式的saññā令人愉悅且令人愉快，在那裡出現taṇhā，當它出現時就在那裡定居。世界上的聲音saññā令人愉悅且令人愉悅，在taṇhā出現時出現，在它安定下來時在那里安定下來。世俗的氣味saññā令人愉悅且令人愉快，在那裡出現taṇhā，當它沉澱下來時就在那裡沉降。世界上的口味saññā令人愉悅且令人愉快，在那裡出現taṇhā，當它沉降時就在那裡沉澱。世界上的身體現象的saññā令人愉悅且令人愉快，在那裡出現taṇhā，當它安定下來時就在那里安定下來。世界上法輪的薩尼娜人令人愉悅和令人愉快，那裡有塔哈哈，出現時出現，定居時在那里安定下來。
與世界上可見形式有關的意圖是令人愉快和愉快的，tahā出現時就出現，安定下來時就在那里安定下來。與聲音有關的意圖在世界上是令人愉快且令人愉快的，在taṇhā出現時，在那裡出現，在安定時，在那里安頓下來。與氣味有關的意圖在世界上是令人愉快和愉快的，taṇhā出現時就出現了，安定下來時就在那裡了。與口味有關的意圖在世界上是令人愉快和愉快的，tahā出現時就出現，安頓下來時就在那里安頓下來。與世界上的身體現像有關的意圖是令人愉快和令人愉快的，taṇhā出現時就出現，安定下來時就在那里安頓下來。世界上與法法有關的意圖是令人愉快和令人愉快的，taṇhā出現時就出現，安頓下來時就在那里安頓下來。
世界上可見形式的塔哈（Taṇhā）是令人愉悅和令人愉快的，塔哈（taṇhā）在出現時就出現，在定居時就在那里安定下來。世上的taṇhā令人愉悅且令人愉悅，在那裡出現taṇhā時出現，當它安定下來時就在那里安定下來。世界上散發著氣味的taishā令人愉悅且令人愉快，在那裡出現taṇhā時，在沉澱時就在那裡定居。 taṇhā在世界上品味愉悅而令人愉快，在那裡，tatherehā出現時就出現，安頓下來時就在那里安頓下來。世俗身體上的tapleasanthā令人愉悅且令人愉悅，那裡出現了taṇhā，當它安定下來時就在那里安定了。世界上的法輪教法是令人愉快和愉快的，當法輪功出現時，法輪功就在那裡出現，定居下來時就在那里安定下來。
世界上可見形式的維塔卡是令人愉快和愉快的，taṇhā出現時就出現，安定下來時就在那里安頓下來。世界上的聲音是令人愉悅和令人愉悅的，taṇhā出現時就出現，安定下來時就在那里安頓下來。世界上各種氣味的氣味令人愉悅和令人愉悅，當它出現時，taṇhā在那裡出現，當它沉降時，在那里安定下來。世界上的口味維塔克令人愉悅和愉悅，塔哈（taarisinghā）出現時就出現，安頓下來時就在那里安頓下來。世界上的自然現像是令人愉悅和令人愉快的，taṇhā出現時就出現，安定下來時就在那里安頓下來。全世界的法琴維塔卡愉快而令人愉快，那裡有塔哈（taṇhā），當它出現時出現，當它安頓下來時就在那里安頓下來。
世界上可見形式的形容詞令人愉悅且令人愉快，在那裡出現了塔哈，出現後在其中安定下來。世界上的聲音維拉樂令人愉悅且令人愉悅，在那裡出現塔哈，出現時，在這里安定下來，就在這里安定下來。世界上的異味維拉香氣宜人，令人愉悅，那裡出現了塔哈，出現後就在那里安定了。世界上的味覺維拉樂是令人愉快和愉悅的，tahā出現時就出現，安定下來時就在那里安頓下來。世界上的身體現象之維拉拉令人愉悅且令人愉快，那裡有塔哈（taṇhā），當它出現時出現，當它安定下來時，在那里安定下來。世界上法輪的維拉樂是令人愉快和令人愉快的，塔哈（taarisinghā）出現時就出現了，安頓下來時就在那裡了。這就是所謂的比丘（dhikha·samudaya ariyasacca）。
比克胡斯，什麼是dukkha-samudaya ariyasacca？正是這種taṇhā導致重生，與慾望和享受聯繫在一起，在這里或那裡找到快樂，也就是說：kāma-taṇhā，bhava-taṇhā和vibhava-taṇhā。但是，比丘的這種taṇhā，在被拋棄時，在哪裡被拋棄，在停止時，在何處停止呢？在這個看起來宜人且令人愉快的世界中，taṇhā在被拋棄時就被拋棄，在停止時就停止了。
世界上有什麼令人愉快和令人愉快的？世界上的眼睛令人愉悅和令人愉快，那裡的塔哈（taabandonedhā）在被拋棄時被拋棄，在停止時在那兒停止。世界上的耳朵令人愉悅而愉悅，在塔哈（taṇhā）廢棄時，它就被廢棄，在停止時就停止了。世界上的鼻子令人愉悅且令人愉悅，在塔哈（taṇhā）被拋棄時被拋棄，在停止時在那兒停止。世界上的舌頭是令人愉悅和令人愉快的，taṇhā在被拋棄時被拋棄，在停止時在那裡被停止。世界上的卡雅人是令人愉快和愉快的，那裡的塔哈（taṇhā）在被拋棄時就被拋棄，在停止時在那裡就停止了。世界上的法力是令人愉快和愉悅的，在塔哈（taṇhā）被拋棄時被拋棄，在停止時在那裡停止。
世界上可見的形式令人愉悅和令人愉快，在那裡，taṇhā被拋棄時被拋棄，而在停止時在那裡就停止了。世界上的聲音令人愉悅和令人愉快，在那裡，taṇhā被拋棄時被拋棄，在停止時在那裡停息。世界上的氣味令人愉悅和令人愉快，那裡的塔哈（taabandonedhā）在被拋棄時被拋棄，在停止時在那兒停止。世界上的味道令人愉悅和令人愉悅，那裡的taṇhā被拋棄時被拋棄，而在停止時則在那裡停下來。世界上的身體現象令人愉悅且令人愉悅，那裡的塔哈（taabandonedhā）在被拋棄時就被拋棄，在停止時在那裡就停止了。世界上的佛法令人愉悅和令人愉快，那裡的塔哈（taabandonedhā）在被拋棄時就被拋棄，在停止時就在那裡停下來。
世界上的視線是令人愉快和愉快的，tahā在被拋棄時就被拋棄，在停止時就在那裡停下來。世界上的耳朵觀世者是令人愉快和愉悅的，taṇhā在被拋棄時被拋棄，在停止時在那兒停止。世俗的鼻子viññāṇa令人愉悅且令人愉悅，那裡的taṇhā被拋棄時被拋棄，而在停止時則在那裡停息。世界上的舌頭viññāisa令人愉悅且令人愉悅，taṇhā在被拋棄時被拋棄，在停止時在那兒停止。世界上的卡雅維那教徒令人愉快和愉快，那裡的塔哈（taṇhā）在被拋棄時被拋棄，在停止時在那兒停止。世界上的法力維納尼亞人令人愉快和愉快，那裡的塔哈（tawhenhā）在被拋棄時被拋棄，在停止時在那兒停止。
世界上令人眼花sa亂的眼神令人愉悅，令人愉悅，那裡的taṇhā被拋棄時被拋棄，在停止時在那裡停下來。世界上的耳部香波令人愉悅且令人愉快，那裡的塔哈（taṇhā）在被拋棄時被拋棄，在停止時在那兒停止。世界上的鼻子香氣令人愉悅，令人愉悅，那裡的taṇhā被拋棄時被拋棄，在停止時在那裡被停止。世界上的舌頭香蒲令人愉悅且令人愉快，那裡的塔哈（taabandonedhā）在被拋棄時就被拋棄，在停止時在那裡就停止了。世界上的Kāya-samphassa令人愉悅且令人愉快，那裡的taṇhā當被拋棄時就被拋棄，在停止時就在那裡停下來。世界上的法力-samphassa令人愉悅且令人愉快，那裡的taṇhā被拋棄時被拋棄，而在停止時則在那裡停下來。
世俗的眼香所產的吠陀陀令人愉悅且令人愉快，那裡的塔哈（taṇhā）在被拋棄時被拋棄，在停止時在那兒停止。世界範圍內的耳香樹出產的vedanā是令人愉快和愉快的，tatherehā在被拋棄時被拋棄，在停止時在那兒停止。世界上以鼻香蒲出生的吠陀陀令人愉悅且令人愉快，那裡的塔哈（taṇhā）在被拋棄時被拋棄，在停止時在那兒停止。世界上以舌頭香蒲出生的吠陀陀令人愉悅且令人愉快，那裡的塔哈（tawhenhā）在被拋棄時就被拋棄，在停止時就在那裡停下來。世界上kāya-samphassa出生的vedanā令人愉悅且令人愉快，在那裡tawhenhā被遺棄時被遺棄，而在停止時則在那裡停止。世界上由法力-薩姆帕薩（mana-samphassa）出生的vedanā令人愉悅且令人愉悅，在那裡taṇhā被拋棄時被拋棄，而在停止時在那裡被終止。
與世界上可見形式有關的意圖是令人愉快和令人愉快的，tahā在被拋棄時就被拋棄，在停止時在那裡就停止了。與聲音有關的意圖在世界上是令人愉悅和令人愉快的，在那裡，taṇhā被拋棄時被拋棄，在停止時在那裡就停止了。與氣味有關的意圖在世界上是令人愉快和令人愉快的，在那裡，taṇhā被廢棄時被丟棄，而在停止時則在那裡停止。與口味有關的意圖在世界上令人愉悅且令人愉快，在那裡，taṇhā被拋棄時就被拋棄，而在停止時就不再在那裡。與世界上的身體現像有關的意圖是令人愉快和令人愉快的，在那裡，taṇhā被拋棄時被拋棄，而在停止時在那裡被停止。世界上與法法有關的意圖是令人愉快和令人愉快的，taṇhā在被拋棄時就被拋棄，在停止時在那裡就停止了。
世界上可見形式的塔哈（Taṇhā）令人愉悅且令人愉快，那裡的塔哈（taṇhā）在被拋棄時被拋棄，在停止時在那裡停止。世上的taṇhā令人愉悅且令人愉悅，那裡的taṇhā在被拋棄時被拋棄，在停止時在那兒停止。世界上散發氣味的taṇhā令人愉悅且令人愉悅，那裡的taṇhā當被拋棄時就被拋棄，在停止時就在那裡停息。 taṇhā在世界上的品味令人愉悅且令人愉快，那裡的taṇhā在被拋棄時被拋棄，在停止時在那兒停止。世俗的tahā令人愉悅且令人愉悅，那裡的taṇhā當被拋棄時就被拋棄，而在停止時就在那裡停下來。世界上的法輪教法是令人愉悅和令人愉快的，在那裡，被拋棄的taṇhā，被拋棄，在停止時，在那裡停止。
世界上可見形式的維塔卡是令人愉快和愉快的，taṇhā在被拋棄時就被拋棄，在停止時在那裡就停止了。世界上的聲音是令人愉悅和令人愉悅的，taṇhā在被拋棄時就被拋棄了，在停止時就在那裡停了下來。世界上的氣味十分令人愉悅，令人愉悅，那裡的taṇhā被拋棄時被拋棄，而在停止時則停在那裡。世界上的口味維他命是令人愉快和愉快的，taṇhā在被拋棄時被拋棄，在停止時在那兒停止。世界上的自然現像是令人愉悅和令人愉快的，taṇhā在被拋棄時就被拋棄了，在停止時就在那裡停了下來。世界上法琴的維塔卡是令人愉悅和令人愉快的，tatherehā在被拋棄時就被拋棄了，在停止時就在那裡停了下來。
世界上可見形式的形容詞令人愉悅且令人愉悅，那裡的taṇhā被拋棄時被拋棄，在停止時在那裡停息。世界聲音的聲音令人愉悅且令人愉悅，那裡的taṇhā被拋棄時被拋棄，而在停止時則停在那裡。世界上的異味維拉拉令人愉悅且令人愉快，那裡的taṇhā被拋棄時被拋棄，而在停止時則在那裡停息。世界上的味覺維拉樂令人愉悅和令人愉快，那裡的taṇhā被拋棄時被拋棄，而在停止時則在那裡停下來。世界上的身體現象的維拉樂令人愉悅且令人愉快，那裡的塔哈（tawhenhā）在被拋棄時被拋棄，在停止時在那兒停止。世界上法輪的維拉樂令人愉悅，令人愉快，那裡的塔哈（taṇhā）在被拋棄時被拋棄，在停止時在那兒停止。這就是所謂的比丘（dhikha·nirodha ariyasacca）。
比丘（Bhikkhus），什麼是dukkha·nirodha·gāminīpaṭipadāariyasacca？就是這個ariyaaṭṭhaṅgikamagga，就是說sammādiṭṭhi，sammāsaṅkappo，sammāvācā，sammākammanto，sammā-ājīvo，sammāvāyāmo，sammāsati和sammāsamādhi。
比丘夫，什麼是薩瑪迪希？那就是比丘（bhikkhus），它是dukkha的ñāṇa，dukkha-samudaya的ñāṇa，dukkha-nirodha的ñāṇa和dukkha-nirodha-gāminipaṭipada的ñāṇa，被稱為bhikkhus，sammādidihi。
比丘，什麼是薩瑪莎卡帕？那些被稱為nekkhamma的saṅkappas，abyāpāda的saṅkappas，avihiṃsā的saṅkappas的bhikkhus，被稱為bhikkhus，sammāsaṅkappas。
比丘，什麼是薩瑪瓦卡？那就是比丘，從穆薩瓦達棄權，從皮蘇瓦·梵（pisuṇavācā）棄權，從法魯薩·帕卡棄權，而從桑帕帕拉帕棄權，這就是所謂的比丘，薩瑪瓦卡。
比丘（Bhikkhus），什麼是薩瑪卡曼達（sammā-kammanta）？那就是比丘（phiṇhus），從帕（pāṇātipāta）棄權，從adinnādāna（納丁），從abrahmacariya（abrahmacariya）棄權，即比丘（bhikkhus），薩瑪卡曼塔（sammā-kammanta）。
比丘，什麼是三摩耶？在這裡，比丘（Bhikkhus）是一個高貴的門徒，放棄了錯誤的生計，以正確的謀生手段維持他的生活，這就是所謂的比丘（bhikkhus），薩瑪（samā-ājīva）。
比丘，什麼是薩瑪瓦雅瑪？在這裡，比丘比丘（bhikkhus）產生了他的讚美詩，以表達未興起的帕帕卡和akusala佛法，他表現出自己的精神，喚起了他的維里亞，大力使用他的citta並努力奮鬥；他為拋棄已出現的帕帕卡和阿沙拉法而產生了自己的讚美詩，他表現出自己的力量，喚起了他的維里亞，大力運用了他的citta並努力奮鬥；他為產生未成熟的庫薩拉法而產生了自己的聲望，他表現出自己的力量，喚起了他的維里雅，強烈地運用了他的citta並努力奮鬥；他為出現的庫薩拉法（Kusala dhammas）堅定不移，為自己的成長，發展，修養和完成而堅定不移地奮鬥，竭盡全力，喚起他的維里亞，大力使用他的citta並奮鬥。這就是所謂的比丘，薩瑪瓦雅瑪。
比丘（Bhikkhus），是薩瑪提（Sammāsati）嗎？在這裡，比丘（bhikkhus），比丘（bhikkhu）居住在kāya，ātāpīsampajāno，satimā中觀察kāya，放棄了abhijjhā-domanassa走向世界。他在維達那，“塔皮派·桑帕加諾”，“薩蒂瑪”裡守著維達那，並放棄了朝聖的方式。他在阿布扎伊·多瑪納薩（Abhijjhā-domanassa）走向世界的同時，在阿塔皮（satimā）的citta居住著觀察citta。他一直居住在佛法中，觀察到了達摩，薩達瑪，薩提瑪，然後放棄了朝聖世界。這就是所謂的比丘，薩瑪薩蒂。
比丘，什麼是三摩s陀？在這裡，比迦從佛教中分離出來，比阿迦佛法分離出來，進入了第一個聖地，與維塔卡和維卡拉一起住在那裡，皮蒂和蘇卡因超然而生。隨著進入第二聖戰的vitakka-vicāra的沉寂，他以內在的坦坦化，citta的統一，沒有vitakka或vicāra的身份住在那裡，而pīti和sukha則由samādhi出生。由於對pīti漠不關心，他居住在upekkha，sato和sampajāno中，在kāya體驗到了蘇kha，這是ariyas所描述的：“在第三個jhāna進入時，一個虔誠而專心的人住在[this] sukha中”在其中。 Somanassa和domanassa放棄了sukha並放棄了dukkha，先前曾在沒有任何sukha或dukkha的情況下消失，純潔的upekkha和sati進入了第四聖地，他一直住在其中。這就是所謂的比丘，三摩kk菩提。
這被稱為比丘（bhikkhus），是dukkha·nirodha·gāminīpaṭipadāariyasacca。
因此，他在內部觀察法，或者在內部觀察法，或者在內部和外部觀察法。他住著觀察法在法中的現象，或者住著觀察法在法中的消失，或者他住著觀察法在法中的現象。否則，[意識到：]“這些是法輪！”薩蒂（Sati）出現在他身上，僅達到ñāṇa和僅僅paṭissati的程度，他就與世隔絕，不固守世上的任何事物。因此，比丘（bhikkhus）是一個比丘（bhikkhu），它以四個阿里亞·薩卡斯（asiya·saccas）為參照，觀察法鼓中的法鼓。
對於比丘斯人來說，以這種方式練習這四種法達七年之久，可能會得到以下兩種結果之一：要么是對可見現象的[完美]知識，要么是留下了一些緊貼的阿那伽密陀。
比丘斯，更不用說七年了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas達六年之久，可能會有以下兩個結果之一：對可見現象的[完美]知識，或者如果還有一些緊貼的現象，那就是anāgāmita。
比丘斯，更不用說六年了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānass的人五年，可能會期望得到以下兩個結果之一：要么是對可見現象的[完美]知識，要么是剩下的緊緊的部分，即anāgāmita。
比丘斯，更不用說五年了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas達四年之久，可能會得到以下兩個結果之一：要么是對可見現象的[完美]知識，要么是剩下的緊貼的anāgāmita。
比丘斯，更不用說四年了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas的人三年，可能會得到以下兩個結果之一：對可見現象的[完美]知識，或者如果剩下一些緊貼的東西，那就是anāgāmita。
比克胡斯，更不用說三年了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas的人兩年，可能會得到以下兩個結果之一：要么是對可見現象的[完美]知識，要么剩下一些緊貼的anāgāmita。
比丘斯，更不用說兩年了。對於比丘人來說，以這種方式練習這四種法的人一年，可能會得到以下兩種結果之一：要么是對可見現象的[完美]知識，要么是留下了一些緊緊的念頭。
比丘斯，更不用說一年了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas達七個月之久，可能會期望得到以下兩個結果之一：要么是對可見現象的[完美]知識，要么剩下一些緊貼的anāgāmita。
比丘斯，更不用說七個月了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas達六個月之久，可能會得到以下兩個結果之一：要么是對可見現象的[完美]知識，要么是剩下的緊貼的anāgāmita。
比克胡斯，更不用說六個月了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas達五個月之久，可能會得到以下兩個結果之一：要么是對可見現象的[完美]知識，要么剩下一些緊貼的anāgāmita。
比克胡斯，更不用說五個月了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas達四個月之久，可能會期望獲得以下兩個結果之一：要么是對可見現象的[完美]知識，要么剩下一些緊貼的anāgāmita。
比丘，別說四個月了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas的人三個月，可能會得到以下兩個結果之一：對可見現象的[完美]知識，或者還有一些緊貼的anāgāmita。
比克胡斯，更不用說三個月了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas達兩個月，可能會得到以下兩個結果之一：對可見現象的[完美]知識，或者如果還有一些緊貼的現象，那就是anāgāmita。
比丘，別說兩個月了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas的人持續一個月，可能會得到以下兩個結果之一：對可見現象的[完美]知識，或者如果還有一些緊貼的現象，那就是anāgāmita。
比丘，別說一個月了。對於比丘人來說，以這種方式練習這四個satipaṭṭhānas的人，半個月之久，可能會得到以下兩個結果之一：要么是對可見現象的[完美]知識，要么是剩下的緊貼的anāgāmita。
比丘，更別說半個月了。對於比丘斯人來說，以這種方式練習這四個satipaṭṭhānas的人一周，可能會得到以下兩個結果之一：對可見現象的[完美]知識，或者如果還有一些緊貼的現象，那就是anāgāmita。
“比丘古斯，這是一條通往生命的道路，除了淨化眾生，克服悲傷和悲哀，杜卡多瑪納薩的消失，正確道路的實現，涅bb的實現，也就是說，這四個satipaṭṭhānas。”有人這樣說過，並在所有這些基礎上都說過。
巴哈瓦就這樣說了。比丘人很高興地歡迎巴哈瓦的話。
LESSON 3259 Fri 31 Jan 2020
from
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
THE
BUDDHA
AND
HIS DHAMMA
by Dr. B. R. Ambedkar
http://www.columbia.edu/…/00ambe…/ambedkar_buddha/03_01.html
BOOK THREE: WHAT THE BUDDHA TAUGHT
Book Three, Part I—His Place in His Dhamma
1. *The Buddha claimed no place for Himself in His Own Dhamma* — 2.
*The Buddha did not promise to give salvation. He said He was Marga Data
(Way Finder) and not Moksha Data (Giver of Salvation)* — 3. *The
Buddha did not claim any Divinity for Himself or for His Dhamma. It was
discovered by man for man. It was not a Revelation*
§ 1. The Buddha claimed no place for Himself in His own Dhamma
1. Christ claimed to be the Prophet of Christianity.
2. He further claimed that he was the Son of God.
3. Christ also laid down the condition that there was no salvation
for a person unless he accepted that Christ was the Son of God.
4. Thus Christ secured a place for Himself by making the salvation of
the Christian depend upon his acceptance of Christ as the Prophet and
Son of God.
5. Mohammad, the Prophet of Islam, claimed that he was a Prophet sent by God.
6. He further claimed that no one could get salvation unless he accepted two other conditions.
7. A seeker of salvation in Islam must accept that Mohammad is the Prophet of God.
8. A seeker after salvation in Islam must further accept that he is the last prophet.
9. Salvation in Islam is thus ensured only to those who accept these two conditions.
10. Mohammad thus secured a place for Himself by making the
salvation of the Muslim depend upon his acknowledgement of Mohammed as
the Prophet of God.
11. No such condition was ever made by the Buddha.
12. He claimed that he was no more than the natural son of Suddhodana and Mahamaya.
13. He carved for himself no place in his religion by laying down
any such conditions regarding himself for salvation as Jesus and
Mahommad did.
14. That is the reason why we are left to know so little about himself even though abundant material was available.
15. As is known, the first Buddhist congregation was held soon after the death of the Buddha at Rajagraha.
16. Kassyappa presided over the congregation. Anand, Upali and many
others who belonged to Kapilavatsu and who wandered with him wherever
he went, and were with him till his death, were present.
17. But what did Kassyappa the President do?
18. He asked Anand to repeat the Dhamma and put the question to the
congregation, “Is this right?” They answered in the affirmative. And
Kassyappa then closed the question.
19. Thereafter he asked
Upali to repeat the Vinaya and put the question to the congregation, ”
Is this right ?” They answered in the affirmative. Kassyappa then closed
the question.
20. Kassyappa then should have put the third
question to someone present in the congregation to record some important
incidents in the life of the Buddha.
21. But Kassyappa did not. These were the only two questions with which he thought the Sangh was concerned.
22. If Kassyappa had collected the record of the Buddha’s life we
would have had today a full-fledged biography of the Buddha.
23. Why did it not strike Kassyappa to collect the record about the Buddha’s life?
24. It could not be indifference. The only answer one can give is
that the Buddha had carved no niche for himself in his religion.
25. The Buddha and his religion were quite apart.
26. Another illustration of the Buddha keeping himself out of his
religion is to be found in his refusal to appoint a successor.
27. Twice or thrice the Buddha was requested by his followers to appoint a successor.
28. Every time the Buddha refused.
29. His answer was, “The Dhamma must be its own successor.
30. “Principle must live by itself, and not by the authority of man.
31. “If principle needs the authority of man, it is no principle.
32. “If every time it becomes necessary to invoke the name of the
founder to enforce the authority of Dhamma, then it is no Dhamma.”
33. Such was the view he took of his own position regarding his Dhamma.
§ 2. The Buddha did not promise to give Salvation. He said He was Marga
Data (Way Finder) and not Moksha Data (Giver of Salvation)
1. Most religions are described as revelations. But the Buddha’s religion is not a revelation.
2. A revealed religion is so called because it is a message of God
to His creatures to worship their maker (i.e., God) and to save their
souls.
3. Often the message is sent through a chosen individual
who is called a prophet, to whom the message is revealed and who reveals
it to the people. It is then called Religion.
4. The obligation of the prophet is to ensure salvation to the faithful.
5. Salvation of the faithful means the saving of their souls from
being sent to hell, provided they obey God’s commands and recognise the
prophet as his messenger.
6. The Buddha never claimed that he was a prophet or a messenger of God. He repudiated any such description.
7. A more important point than this is that his religion is a
discovery. As such, it must be sharply distinguished from a religion
which is called Revelation.
8. His religion is a discovery in
the sense that it is the result of inquiry and investigation into the
conditions of human life on earth; and understanding of the working of
human instincts with which man is born; the moulding of his instincts
and dispositions which man has formed as a result of history and
tradition, and which are working to his detriment.
9. All
prophets have promised salvation. The Buddha is the one teacher who did
not make any such promise. He made a sharp distinction between a moksha
data and a marga data, one who gives salvation and one who only shows
the way.
10. He was only a marga data. Salvation must be sought by each for himself by his own effort.
11. He made this very clear to the Brahmin Moggallana in the following Sutta.
12. “Once the Exalted One was staying at Shravasti, in the East Park, at the [multi-]storeyed house of Migara’s mother.
13. “Then the Brahmin Moggallana, the accountant, came to the
Exalted One and gave him friendly greeting, and after the exchange of
courtesies sat down at one side. So seated, the Brahmin Moggallana, the
accountant, said this to the Exalted One:
14. “‘Just as, Master
Gautama, one gets a gradual view of this [multi-]storeyed house, a
progress, a graduated path, and so on right up to the last step of the
stairs, just so is the progressive training of us Brahmins: that is to
say, in our course of study in the Vedas.’
15. “‘Just as in a
course of archery, Gautama, with us the Brahmins, the training, the
progress, the approach is step by step; for instance, in counting.’
16. “‘When we take a private pupil we make him count thus: ‘One one,
twice two, thrice three, four times four, and so on up to a hundred.’
Now is it possible. Master Gautama, for you to point to a similar
progressive training on the part of your followers in your Dhamma?’
17. “‘It is so, Brahmin. Take the case, Brahmin, of a clever
horse-trainer. He takes a thoroughbred in hand, gives him his first
lesson with bit and bridle, and then proceeds to the further course.’
18. “‘Just so, Brahmin, the Tathagata takes in hand a man who is to
be trained and gives him his first lesson, thus: ‘Come thou, brother!
Be virtuous. Abide, constrained by the restraint of the obligation.’
19. ‘Become versed in the practice of right behaviour; seeing
danger in trifling faults, do you undertake the training and be a pupil
in the moralities.’
20. “‘As soon as he has mastered all that,
the Tathagata gives him his second lesson, thus: ‘Come thou brother!
Seeing an object with the eye, be not charmed by its general appearance
or its details.’
21. “‘Persist in the restraint of that
dejection that comes from craving, caused by the sense of sight
uncontrolled–these ill states, which would overwhelm one like a flood.
Guard the sense of sight, win control over the sense of sight.’
22. “‘And so do with the other organs of sense. When you hear a sound
with the ear, or smell a scent with the nose, taste a taste with the
tongue, or with body touch things tangible, and when with mind you are
conscious of a thing, be not charmed with its general appearance or its
details.’
23. “‘As soon as he has mastered all that, the
Tathagata gives him a further lesson, thus: ‘Come thou, brother! Be
moderate in eating; earnest and heedful do you take your food, not for
sport not for indulgence, not for adding personal charm or comeliness to
body, but do it for body’s stabilising, for its support, for protection
from harm, and for keeping up the practice of the righteous life, with
this thought: ‘I check my former feeling. To no new feeling will I give
rise, that maintenance and comfort may be mine.’
24. “‘Then,
Brahmin, when he has won restraint in food, the Tathagata gives him a
further lesson thus: ‘Come thou, brother! Abide given to watchfulness.
By day, when walking or sitting, cleanse your heart from things that may
hinder you. By night spend the first watch walking up and down or
sitting, and do likewise. By night in the second watch, lie down on the
right side in the posture of a lion, and placing one foot upon the
other, mindful and self-possessed, set your thoughts on the idea of
exertion. Then in the third watch of the night rise up, and walking up
and down, or sitting, cleanse the heart of things that may hinder.’
25. “‘Then, Brahmin, when the brother is devoted to watchfulness,
the Tathagata gives him a further lesson, thus: ‘Come thou, brother!
Be possessed of mindfulness and self-control. In going forth or going
back, have yourself under control. In looking forward or looking back,
in bending or relaxing, in wearing robes or carrying robe and bowl, in
eating, chewing, tasting, in easing yourself, in going, standing,
sitting, lying, sleeping or waking, in speaking or keeping silence have
yourself under control.’
26. “‘Then Brahmin, when he is
possessed of self-control, the Tathagata gives him a further lesson
thus: ‘Come thou, brother! Seek out a secluded lodging, a forest or
root of a tree, a mountain or a cave or a mountain grotto, a charnel
field, a forest retreat, the open air, a heap of straw.’ And he does so.
And when he has eaten his food he sits down crosslegged, and keeping
his body straight up, he proceeds to practise the four ecstacies.’
27. “‘Now, Brahmin, for all brothers who are pupils, who have not yet
attained mastery of mind, who abide aspiring, for such is the manner of
my training.’
28. “‘But as to those brethren who are arhants,
who have destroyed the asavas, who have lived the life, done their task,
laid down the burden, won their own salvation, utterly destroyed the
fetters of becoming, and are released by the perfect insight, for such
as those these things are conducive to ease in the present life and to
mindful self-control as well.’
29. “When this was said, the Brahmin Moggallana, the accountant, said to the Exalted One :
30. “‘But tell me, Master Gautama. Do the disciples of the worthy
Gautama,–do all of them win the absolute perfection which is Nibbana,
or do some fail thus to attain?’
31. “Some of my disciples, Brahmin, thus advised and trained by me, do so attain. Others do not.”
32. “But what is the reason, Master Gautama? What is the cause,
Master Gautama? Here we have Nibbana. Here we have the Path to Nibbana.
Here we have the worthy Gautama as instructor. What is the reason, I
say, why some disciples thus advised and trained do attain, while
others do not attain?”
33. “That, Brahmin, is a question that I
will answer. But first do you answer me this, so far as you think fit.
Now how say you. Brahmin–Are you well skilled in the road to
Rajagraha?”
34. “I am, master, Skilled indeed am I in the road to Rajagraha!’
35. “Well, thus instructed, thus advised, he takes the wrong road, and off he goes with his face set to the west.
36. “Then a second man comes up with the same request, and you give
him the same instructions. He follows your advice and comes safe to
Rajagraha.
37. “‘That is my business?’
38. “‘What do I in the matter. Brahmin? The Tathagata is one who only shows the way.’
39. Here is a full statement that he does not promise salvation. He only shows the way.
40. Besides, what is salvation?
41. With Mohammad and Jesus, salvation means saving the soul from being sent to hell, by the intercession of the Prophet.
42. With Buddha, salvation means Nibbana, and Nibbana means control of passions.
43. What promise of salvation can there be in such a Dhamma?
§ 3. The Buddha did not Claim any Divinity for himself or for his
Dhamma. It was discovered by man for man. It was not a Revelation
1. Every founder of religion has either claimed divinity for himself or for his teachings.
2. Moses, although he did not claim for himself any divine origin,
did claim divine origin for his teachings. He told his followers that if
they wished to reach the land of milk and honey they must accept the
teachings, because they were the teachings of Jehovah the God.
3. Jesus claimed divinity for himself. He claimed that he was the Son
of God. Naturally His teachings acquired a divine origin.
4. Krishna said that he was God himself, and the Gita was his own word.
5. The Buddha made no such claim, either for himself or his Sasana.
6. He claimed that he was one of the many human beings and his message to the people was the message of man to man.
7. He never claimed infallibility for his message.
8. The only claim he made was that his message was the only true way to salvation as he understood it.
9. It was based on universal human experience of life in the world.
10. He said that it was open to anyone to question it, test it, and find what truth it contained.
11. No founder has so fully thrown open his religion to such a challenge.
Buddha claimed no place for Himself in His Own DhammaThe Buddha did not
promise to give salvation. He said He was Marga Data (Way Finder) and
not Moksha Data (Giver of Salvation)The Buddha did not claim any
Divinity for Himself or for His Dhamma. It was discovered by man for
man. It was not a Re…
05) Classical Pāḷi
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24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,
46) Classical Hungarian-Klasszikus magyar,
47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,
49) Classical Indonesian-Bahasa Indonesia Klasik,
50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,
56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,
58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
59) Classical Kyrgyz-Классикалык Кыргыз,
60) Classical Lao-ຄລາສສິກລາວ,
61) Classical Latin-LXII) Classical Latin,
62) Classical Latvian-Klasiskā latviešu valoda,
63) Classical Lithuanian-Klasikinė lietuvių kalba,
64) Classical Luxembourgish-Klassesch Lëtzebuergesch,
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 فارسی
78) 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 षन्स्क्रित्
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
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,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’z
106) Classical Vietnamese-Tiếng Việ
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
http://www.orgsites.com/oh/
Awakeness Practices
All
84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000
Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the
Buddha taught a large number of practices that lead to Awakeness. This
web page attempts to catalogue those found in the Pali Suttas (DN, MN,
SN, AN, Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these
are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama presentation
from
Please Visit: http://sarvajan.ambedkar.org
https://www.youtube.com/watch?
for
Maha-parinibbana Sutta — Last Days of the Buddha
The Great Discourse on the Total Unbinding
This wide-ranging sutta, the
longest one in the Pali canon, describes the events leading up to,
during, and immediately following the death and final release
(parinibbana) of the Buddha. This colorful narrative contains a wealth
of Dhamma teachings, including the Buddha’s final instructions that
defined how Buddhism would be lived and practiced long after the
Buddha’s death — even to this day. But this sutta also depicts, in
simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of their beloved teacher.
https://www.youtube.com/watch?
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
http://www.buddha-vacana.org/
Use
http://www.translate.google.
Rector
JC
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
Free Online Awaken One With Awareness Mind (A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on
Political
Science-Techno-Politico-Socio Transformation and Economic Emancipation
Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are
replaced by paper ballots by Start using Internet of things by creating
Websites,blogs. Make the best use of facebook, twitter etc., to
propagate TPSTEEMthru FOA1TRPUVF.
Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body.
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 111 languages are translated by https://translate.google.com
buddhasaid2us@gmail.com,
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 111 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
.
The Constitution of India (Original Calligraphed and Illuminated Version)/Part 3
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Part III
Fundamental Rights
General
12. In this Part, unless the context otherwise requires, “the State”
includes the Government and Parliament of India and the Government and
the Legislature of each of the States and all local or other authorities
within the territory of India or under the control of the Government of
India.
13. (1) All laws in force in the territory of India immediately
before the commencement of this Constitution, in so far as they are
inconsistent with the provisions of this Part, shall, to the extent of
such inconsistency, be void.
(2) The State
shall not make any law which takes away or abridges the rights conferred
by this Part and any law made in contravention of this clause shall, to
the extent of the contravention, be void.
(3) In this article, unless the context otherwise requires, —
(a) “law” includes any Ordinance, order, bye-law, rule, regulation,
notification, custom or usage having in the territory of India the force
of law;
(b) “laws in force” includes laws passed or made by a Legislature or
other competent authority in the territory of India before the
commencement of this Constitution and not previously repealed,
notwithstanding that any such law or any part thereof may not be then in
operation either at all or in particular areas.
Definition.
Laws inconsistent with or in derogation of the fundamental rights.
_021.jpg)
Right to Equality
14. The State shall not deny to any person equality before the law or
the equal protection of the laws within the territory of India.
15. (1) The State shall not discriminate against any citizen on
grounds only of religion, race, caste, sex, place of birth or any of
them.
(2) No citizen
shall, on grounds only of religion, race, caste, sex, place of birth or
any of them, be subject to any disability, liability, restriction or
condition with regard to —
(a) access to shops, public restaurants, hotels and places of public entertainment; or
(b) the use of wells, tanks, bathing ghats, roads and places of
public resort maintained wholly or partly out of State funds or
dedicated to the use of the general public.
(3) Nothing in this article shall prevent the State from making any special provision for women and children.
16. (1) There shall be equality of opportunity for all citizens
in matters relating to employment or appointment to any office under the
State.
(2) No citizen
shall, on grounds only of religion, race, caste, sex, descent, place of
birth, residence or any of them, be ineligible for, or discriminated
against in respect of, any employment or office under the State.
(3) Nothing in
this article shall prevent Parliament from making any law prescribing,
in regard to a class or classes of employment or appointment to an
office under any State specified in the First Schedule or any local or
other authority within its territory, any requirement as to residence
within that State prior to such employment or appointment.
(4) Nothing in
this article shall prevent the State from making any provision for the
reservation of appointments or posts in favour of any backward class of
citizens which, in the opinion of the State, is not adequately
represented in the services under the State.
Equality before law.
Prohibition of discrimination on grounds of religion, race, caste, sex or place of birth.
Equality of opportunity in matters of public employment.
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(5) Nothing in
this article shall affect the operation of any law which provides that
the incumbent of an office in connection with the affairs of any
religious or denominational institution or any member of the governing
body thereof shall be a person professing a particular religion or
belonging to a particular denomination.
17. “Untouchability” is abolished and its practice in any form is
forbidden. The enforcement of any disability arising out of
“Untouchability” shall be an offence punishable in accordance with law.
18. (1) No title, not being a military or academic distinction, shall be conferred by the State.
(2) No citizen of India shall accept any title from any foreign State.
(3) No person who
is not a citizen of India shall, while he holds any office of profit or
trust under the State, accept without the consent of the President any
title from any foreign State.
(4) No person
holding any office of profit or trust under the State shall, without the
consent of the President, accept any present, emolument, or office of
any kind from or under any foreign State.
Right to Freedom
19. (1) All citizens shall have the right —
(a) to freedom of speech and expression;
(b) to assemble peaceably and without arms;
(c) to form associations or unions;
(d) to move freely throughout the territory of India;
(e) to reside and settle in any part of the territory of India;
(f) to acquire, hold and dispose of property; and
(g) to practise any profession, or to carry on any occupation, trade or business.
(2) Nothing in sub-clause (a)
of clause (1) shall affect the operation of any existing law in so far
as it relates to, or prevent the State from making any law relating to,
libel, slander, defamation, contempt of court or any matter which
offends against decency or morality or which
Abolition of Untouchability.
Abolition of titles.
Protection of certain rights regarding freedom of speech, etc.
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undermines the security of, or tends to overthrow, the State.
(3) Nothing in sub-clause (b)
of the said clause shall affect the operation of any existing law in so
far as it imposes, or prevent the State from making any law imposing,
in the interests of public order, reasonable restrictions on the
exercise of the right conferred by the said sub-clause.
(4) Nothing in sub-clause (c)
of the said clause shall affect the operation of any existing law in so
far as it imposes, or prevent the State from making any law imposing,
in the interests of public order or morality, reasonable restrictions on
the exercise of the right conferred by the said sub-clause.
(5) Nothing in sub-clauses (d), (e) and (f)
of the said clause shall affect the operation of any existing law in so
far as it imposes, or prevent the State from making any law imposing,
reasonable restrictions on the exercise of any of the rights conferred
by the said sub-clauses either in the interests of the general public or
for the protection of the interests of any Scheduled Tribe.
(6) Nothing in sub-clause (g)
of the said clause shall affect the operation of any existing law in so
far as it imposes, or prevent the State from making any law imposing,
in the interests of the general public, reasonable restrictions on the
exercise of the right conferred by the said sub-clause, and, in
particular, nothing in the said sub-clause shall affect the operation of
any existing law in so far as it prescribes or empowers any authority
to prescribe, or prevent the State from making any law prescribing or
empowering any authority to prescribe, the professional or technical
qualifications necessary for practising any profession or carrying on
any occupation, trade or business.
20. (1) No person shall be convicted of any offence except for
violation of a law in force at the time of the commission of the act
charged as an offence, nor be subjected to a penalty greater than that
which might have been inflicted under the law in force at the time of
the commission of the offence.
(2) No person shall be prosecuted and punished for the same offence more than once.
Protection in respect of conviction for offences.
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(3) No person accused of any offence shall be compelled to be a witness against himself.
21. No person shall be deprived of his life or personal liberty except according to procedure established by law.
22. (1) No person who is arrested shall be detained in custody
without being informed, as soon as may be, of the grounds for such
arrest nor shall he be denied the right to consult, and to be defended
by, a legal practitioner of his choice.
(2) Every person
who is arrested and detained in custody shall be produced before the
nearest magistrate within a period of twenty-four hours of such arrest
excluding the time necessary for the journey from the place of arrest to
the court of the magistrate and no such person shall be detained in
custody beyond the said period without the authority of a magistrate.
(3) Nothing in clauses (1) and (2) shall apply —
(a) to any person who for the time being is an enemy alien; or
(b) to any person who is arrested or detained under any law providing for preventive detention.
(4) No law
providing for preventive detention shall authorise the detention of a
person for a longer period than three months unless —
(a) an Advisory Board consisting of persons who are, or have been, or
are qualified to be appointed as, Judges of a High Court has reported
before the expiration of the said period of three months that there is
in its opinion sufficient cause for such detention:
of any person beyond the maximum period prescribed by any law made by
Parliament under sub-clause (b) of clause (7); or
(b) such person is detained in accordance with the provisions of any law made by Parliament under sub-clauses (a) and (b) of clause (7).
Protection of life and personal liberty.
Protection against arrest and detention in certain, cases.
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(5) When any
person is detained in pursuance of an order made under any law providing
for preventive detention, the authority making the order shall, as soon
as may be, communicate to such person the grounds on which the order
has been made and shall afford him the earliest opportunity of making a
representation against the order.
(6) Nothing in
clause (5) shall require the authority making any such order as is
referred to in that clause to disclose facts which such authority
considers to be against the public interest to disclose.
(7) Parliament may by law prescribe—
(a) the circumstances under which, and the class or classes of
cases in which, a person may be detained for a period longer than three
months under any law providing for preventive detention without
obtaining the opinion of an Advisory Board in accordance with the
provisions of sub-clause (a) of clause (4);
(b) the maximum period for which any person may in any class or classes of cases be detained under any law providing for
preventive detention; and
(c) the procedure to be followed by an Advisory Board in an inquiry under sub-clause (a) of clause (4).
Right against Exploitation
23. (1) Traffic in human beings and begar and other similar
forms of forced labour are prohibited and any contravention of this
provision shall be an offence punishable in accordance with law.
(2) Nothing in
this article shall prevent the State from imposing compulsory service
for public purposes, and in imposing such service the State shall not
make any discrimination on grounds only of religion, race, caste or
class or any of them.
24. No child below the age of fourteen years shall be employed to
work in any factory or mine or engaged in any other hazardous
employment.
Right to Freedom of Religion
25. (1) Subject to public order, morality and health and to the other
provisions of this Part, all persons are equally entitled to freedom of
conscience and the right freely to profess, practise and propagate
Prohibition of traffic in human beings and forced labour.
Prohibition of employment of children in factories, etc.
Freedom of conscience and free profession, practice and propagation of religion.
_031.jpg)
religion.
(2) Nothing in this article shall affect the operation of any existing law or prevent the State from making any law —
(a) regulating or restricting any economic, financial,
political or other secular activity which may be associated with
religious practice;
(b) providing for social welfare and reform or the throwing
open of Hindu religious institutions of a public character to all
classes and sections of Hindus.
Explanation I.—The wearing and carrying of kirpans shall be deemed to be included in the profession of the Sikh religion.
Explanation II.—In sub-clause (b) of clause (2),
the reference to Hindus shall be construed as including a reference to
persons professing the Sikh, Jaina or Buddhist religion, and the
reference to Hindu religious institutions shall be construed
accordingly.
26. Subject to public order, morality and health, every religious denomination or any section thereof shall have the right —
(a) to establish and maintain institutions for religious and charitable purposes;
(b) to manage its own affairs in matters of religion;
(c) to own and acquire movable and immovable property; and
(d) to administer such property in accordance with law.
27. No person shall be compelled to pay any taxes, the proceeds of
which are specifically appropriated in payment of expenses for the
promotion or maintenance of any particular religion or religious
denomination.
28. (1) No religious instruction shall be provided in any educational institution wholly maintained out of State funds.
(2) Nothing in
clause (1) shall apply to an educational institution which is
administered by the State but has been established under any endowment
or trust which requires that religious instruction shall be imparted in
such institution.
(3) No person
attending any educational institution recognised by the State or
receiving aid out of State funds shall be required to take part in any
religious instruction that may be imparted in such
Freedom to manage religious affairs.
Freedom as to payment of taxes for promotion of any particular religion.
Freedom as to attendance at religious instruction or religious worship in certain educational institutions.
_033.jpg)
institution or to attend any religious worship that may be conducted
in such institution or in any premises attached thereto unless such
person or, if such person is a minor, his guardian has given his consent
thereto.
Cultural and Educational Rights
29. (1) Any section of the citizens residing in the territory of
India or any part thereof having a distinct language, script or culture
of its own shall have the right to conserve the same.
(2) No citizen
shall be denied admission into any educational institution maintained by
the State or receiving aid out of State funds on grounds only of
religion, race, caste, language or any of them.
30. (1) All minorities, whether based on religion or language,
shall have the right to establish and administer educational
institutions of their choice.
(2) The State
shall not, in granting aid to educational institutions, discriminate
against any educational institution on the ground that it is under the
management of a minority, whether based on religion or language.
Right to Property
31. (1) No person shall be deprived of his property save by authority of law.
(2) No property,
movable or immovable, including any interest in, or in any company
owning, any commercial or industrial undertaking, shall be taken
possession of or acquired for public purposes under any law authorising
the taking of such possession or such acquisition, unless the law
provides for compensation for the property taken possession of or
acquired and either fixes the amount of the compensation, or specifies
the principles on which, and the manner in which, the compensation is to
be determined and given.
(3) No such law
as is referred to in clause (2) made by the Legislature of a State shall
have effect unless such law, having been reserved for the consideration
of the President, has received his assent.
(4) If any Bill
pending at the commencement of this Constitution in the Legislature of a
State has, after it has been passed by such
Protection of interests of minorities.
Right of minorities to establish and administer educational institutions.
Compulsory acquisition of property.
_035.jpg)
Legislature, been reserved for the consideration of the President and
has received his assent, then, notwithstanding anything in this
Constitution, the law so assented to shall not be called in question in
any court on the ground that it contravenes the provisions of clause
(2}.
(5) Nothing in clause (2) shall affect —
(a) the provisions of any existing law other than a law to which the provisions of clause (6) apply, or
(b) the provisions of any law which the State may hereafter make —
(i) for the purpose of imposing or levying any tax or penalty, or
(ii) for the promotion of public health or the prevention of danger to life or property, or
(iii) in pursuance of any agreement entered into between the Government
of the Dominion of India or the Government of India and the Government
of any other country, or otherwise, with respect to property declared by
law to be evacuee property.
(6) Any law of the State enacted not more than eighteen months before
the commencement of this Constitution may within three months from such
commencement be submitted to the President for his certification; and
thereupon, if the President by public notification so certifies, it
shall not be called in question in any court on the ground that it
contravenes the provisions of clause (2) of this article or has
contravened the provisions of sub-section (2) of section 299 of the
Government of India Act, 1935.
Right to Constitutional Remedies
32. (1) The right to move the Supreme Court by appropriate
proceedings for the enforcement of the rights conferred by this Part is
guaranteed.
(2) The Supreme Court shall have power to issue directions or orders or writs, including writs in the nature of habeas corpus, mandamus, prohibition, quo warranto and certiorari, whichever may be appropriate, for the enforcement of any of the rights conferred
Remedies for enforcement of rights conferred by this Part.
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by this Part.
(3) Without
prejudice to the powers conferred on the Supreme Court by clauses (1)
and (2), Parliament may by law empower any other court to exercise
within the local limits of its jurisdiction all or any of the powers
exercisable by the Supreme Court under clause (2).
(4) The right guaranteed by this article shall not be suspended except as otherwise provided for by this Constitution.
33. Parliament may by law determine to what extent any of the
rights conferred by this Part shall, in their application to the members
of the Armed Forces or the Forces charged with the maintenance of
public order, be restricted or abrogated so as to ensure the proper
discharge of their duties and the maintenance of discipline among them.
34. Notwithstanding anything in the foregoing provisions of this
Part, Parliament may by law indemnify any person in the service of the
Union or of a State or any other person in respect of any act done by
him in connection with the maintenance or restoration of order in any
area within the territory of India where martial law was in force or
validate any sentence passed, punishment inflicted, forfeiture ordered
or other act done under martial law in such area.
35. Notwithstanding anything in this Constitution, —
(a) Parliament shall have, and the Legislature of a State shall not have, power to make laws —
(i) with respect to any of the matters which under clause (3) of
article 16, clause (3) of article 32, article 33 and article 34 may be
provided for by law made by Parliament; and
(ii) for prescribing punishment for those acts which are declared to be
offences under this Part; and Parliament shall, as soon as may be after
the commencement of this Constitution, make laws for prescribing
punishment for the acts referred to in sub-clause (ii);
(b) any law in force immediately before the commencement of this Constitution in the territory of India with respect to
Power to Parliament to modify the rights conferred by this Part in their application to Forces.
Restriction on rights conferred by this Part while martial law is in force in any area.
Legislation to give effect to the provisions of this Part.
_039.jpg)
LESSON 3257 Wed 29 Jan 2020
from
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
THE
BUDDHA
AND
HIS DHAMMA
by Dr. B. R. Ambedkar
BOOK ONE: SIDDHARTH GAUTAMA — HOW A
BODHISATTA BECAME
THE BUDDHA
*Part I — From Birth
to Parivraja*
*Part II — Renunciation for Ever*
*Part III — In Search of New
Light*
*Part IV — Enlightenment and
the
Vision of a New Way*
*Part V — The Buddha and His
Predecessors*
*Part VI — The Buddha and His
Contemporaries*
*Part VII — Comparison and
Contrast*
BOOK ONE: SIDDHARTH
GAUTAMA — HOW A BODHISATTA BECAME THE BUDDHA
Book One, Part I—From Birth to Parivraja
1.*His Kula* — 2. *His
Ancestry* — 3. *His Birth* — 4. *Visit
by Asita* — 5. *Death of Mahamaya* — 6.
*Childhood and Education* — 7. *Early
Traits* — 8. *Marriage* — 9. *Father’s
Plans to Save His Son* — 10. *The Failure of
the Women to Win the Prince* — 11. *The Prime
Minister’s Admonition to the Prince* — 12. *The
Prince’s Reply to the Prime Minister* — 13. *Initiation
into the Sakya Sangh* — 14. *Conflict with
the Sangh* — 15. *Offer of Exile* — 16.
*Parivraja—the Way Out* — 17. *Parting
Words* — 18. *Leaving His Home* — 19.
*The Prince and the Servant* — 20. *The
Return of Channa* — 21. *The Family in Mourning*
1. Going back to the sixth century B.C.,
Northern India did not form a single Sovereign State.
2. The country was divided into many States, some
large, some small. Of these, some were monarchical and some non-monarchical.
3. The monarchical States were altogether sixteen
in number. They were known by the name[s] of Anga, Magadha, Kasi, Kosala,
Vriji, Malla, Chedi, Vatsa, Kuru, Panchala, Matsya, Saursena, Asmaka, Avanti,
Gandhara, and Kambhoja.
4. The non-monarchical States were those of the
Sakyas of Kapilvastu, the Mallas of Pava and Kushinara, the Lichhavis of
Vaisali, the Videhas of Mithila, the Koliyas of Ramagam, the Bulis of Allakapa,
the Kalingas of Resaputta, the Mauriyas of Pipphalvana, and the Bhaggas
with their capital on Sumsumara Hill.
5. The monarchical States were known as Janapada,
and the non-monarchical as Sangh or Gana.
6. Not much is known about the nature of the polity
of the Sakyas of Kapilvatsu, whether it was republican or oligarchic.
7. This much, however, is definitely known, that
there were many ruling families in the Republic of the Sakyas, and that
they ruled in turns.
8. The head of the ruling family was known as Raja.
9. At the time of the birth of Siddharth Gautama,
it was the turn of Suddhodana to be the Raja.
10. The Sakya State was situated in the northeast
corner of India. It was an independent State. But at a later stage the
King of Kosala had succeeded in establishing his paramountcy over it.
11. The result of this paramountcy was that the
Sakya State could not exercise certain sovereign powers without the sanction
of the King of Kosala.
12. Of the kingdoms then in existence, Kosala was
a powerful kingdom. So was the kingdom of Magadha. Pasanedi, King of Kosala,
and Bimbisara, King of Magadha, were the contemporaries of Siddharth Gautama.
1. The capital of the Sakyas was the city called
Kapilavatsu, perhaps after the name of the great Rationalist Kapila.
2. There lived in Kapilavastu a Sakya, by name Jaya
Sena. Sinahu was his son. Sinahu was married to Kaccana. Sinahu had five
sons, Suddhodana, Dhotodana, Sakkodana, Suklodana, and Amitodana. Besides
five sons, Sinahu had two daughters, Amita and Pamita.
3. The Gotra of the family was Aditya.
4. Suddhodana was married to Mahamaya. Her father’s
name was Anjana, and mother’s Sulakshana. Anjana was a Koliya, and was
residing in the village called Devadaha.
5. Suddhodana was a man of great military prowess.
When Suddhodana had shown his martial powers, he was allowed to take a
second wife, and he chose Mahaprajapati. She was the elder sister of Mahamaya.
6. Suddhodana was a wealthy person. The lands he
held were very extensive, and the retinue under him was very large. He
employed, it is said, one thousand ploughs to till the land he owned.
7. He lived quite a luxurious life and had many
palaces.
1. To Suddhodana was born Siddharth Gautama, and
this was the manner of Gautama’s birth.
2. It was a custom among the Sakyas to observe an
annual midsummer festival which fell in the month of Ashad. It was celebrated
by all the Sakyas throughout the State, and also by the members of the
ruling family.
3. It was the usual practice to celebrate the festival
for seven days.
4. On one occasion Mahamaya decided to observe the
festival with gaiety, with splendour, with flowers, with perfume, but without
drinking intoxicants.
5. On the seventh day she rose early, bathed in
scented water, bestowed a gift of 4,00,000 pieces of money as alms, adorned
herself with all precious ornaments, ate [the] choicest food, took upon
herself the fast-day vows, and entered the splendidly adorned royal bedchamber
to sleep.
6. That night Suddhodana and Mahamaya came together,
and Mahamaya conceived. Lying on the royal bed, she fell asleep. While
asleep she had a dream.
7. In her dreams she saw that the four world-guardians
raised her as she was sleeping on her bed and carried her to the
tableland of the Himalayas, placed her under a great sal tree, and stood
on one side.
8. The wives of the four world-guardians then approached,
and took her to the lake Mansarovar.
9. They bathed her, robed her in a dress, anointed
her with perfumes, and decked her with flowers in a manner fit to meet
some divinity.
10. Then a Bodhisatta, by name Sumedha, appeared
before her saying, “I have decided to take my last and final birth on this
earth, will you consent to be my mother?” She said, “Yes, with great pleasure.”
At this moment Mahamaya awoke.
11. Next morning Mahamaya told her dream to Suddhodana.
Not knowing how to interpret the dream, Suddhodana summoned eight Brahmins
who were most famous in divination.
12. They were Rama, Dhaga, Lakkana, Manti, Yanna,
Suyama, Subhoga, and Sudatta and prepared for them a befitting reception.
13. He caused the ground to be strewn with festive
flowers, and prepared high seats for them.
14. He filled the bowls of the Brahmins with gold
and silver, and fed them on cooked ghee, honey, sugar, and excellent rice
and milk. He also gave them other gifts, such as new clothes and tawny
cows.
15. When the Brahmins were propitiated, Suddhodana
related to them the dream Mahamaya had [had], and said, ” Tell me what
it means.”
16. The Brahmins said, “Be not anxious. You will
have a son, and if he leads a householder’s life he will become a universal
monarch, and if he leaves his home and goes forth into a homeless state,
and becomes a sanyasi, he will become a Buddha, a dispeller of illusions
in the world.”
17. Bearing the Bodhisatta in her womb like oil
in a vessel for ten lunar months, Mahamaya, as her time of delivery was
coming nearer, desired to go to her parents’ home for delivery. Addressing
her husband, she said, ” I wish to go to Devadaha, the city of my father.”
18. “Thou knowest that thy wishes will be done,”
replied Suddhodana. Having seated her in a golden palanquin borne by couriers,
he sent her forth with a great retinue to her father’s house.
19. Mahamaya, on her way to Devadaha, had to pass
through a pleasure-grove of sal trees and other trees, flowering and non-flowering.
It was known as the Lumbini Grove.
20. As the palanquin was passing through it, the
whole Lumbini Grove seemed like the heavenly Cittalata grove or like a
banqueting pavilion adorned for a mighty king.
21. From the roots to the tips of the branches the
trees were loaded with fruits, flowers and numberless bees of the fine
colours, uttering curious sounds, and flocks of various kinds of birds,
singing sweet melodies.
22. Witnessing the scene, there arose a desire in
the heart of Mahamaya for halting and sporting therein for a while. Accordingly
she told the couriers to take her in[to] the sal-grove and wait there.
23. Mahamaya alighted from her palanquin and walked
up to the foot of a royal sal tree. A pleasant wind, not too strong, was
blowing, and the boughs of the trees were heaving up and down, and Mahamaya
felt like catching one of them.
24. Luckily one of the boughs heaved down sufficiently
low to enable her to catch it. So she rose on her toes and caught the bough.
Immediately she was lifted up by its upward movement, and being shaken,
she felt the pangs of childbirth. While holding the branch of the sal tree
she was delivered of a son in a standing position.
25. The child was born in the year 563 B.C. on the
Vaishakha Paurnima day.
26. Suddhodana and Mahamaya were [=had been] married
for a long time. But they had no issue. Ultimately [=finally] when a son
was born to them, his birth was celebrated with great rejoicing, with great
pomp and ceremony, by Suddhodana and his family and also by the Sakyas.
27. At the time of the birth of the child it was
the turn of Suddhodana to be the ruler of Kapilavatsu, and as such [he]
was in the enjoyment of the title of Raja. Naturally the boy was called
Prince.
1. At the moment when the child was born, there dwelt
on the Himalayas a great sage named Asita.
2. Asita heard that the gods over the space of the
sky were shouting the word “Buddha” and making it resound. He beheld them
waving their garments and coursing hither and thither in delight. He thought,
what if I were to go and find out the land in which he was born?
3. Surveying with his divine eyes the whole of the
Jambudvipa, Asita saw that a boy was born in the house of Suddhodana, shining
with all brilliance, and that it was over his birth that the gods were
excited.
4. So the great sage Asita, with his nephew Nardatta,
rose up and came to the abode of Raja Suddhodana, and stood at the door
of his palace.
5. Now Asita, the sage, saw that at the door of
Suddhodana’s palace many hundred thousand beings had assembled. So he approached
the door-keeper and said, “Go, man, inform the Raja that a sage is standing
at the door.”
6. Then the door-keeper approached Suddhodana and
with clasped hands said, “Know, O Raja, that an aged sage, old and advanced
in years, stands at the door, and says that he desires to see you.”
7. The king prepared a seat for Asita and said to
the door-keeper, “Let the sage enter.” So coming out of the palace the
door-keeper said to Asita, “Please go in.”
8. Now Asita approached King Suddhodana and, standing
in front of him, said, “Victory, Victory, O Raja, may you live long, and
rule thy kingdom righteously.”
9. Then Suddhodana in reverence to Asita fell at
his feet and offered him the seat; and seeing him seated in comfort, Suddhodana
said, “I do not remember to have seen thee before this, O Sage! With what
purpose has thou come hither? What is the cause?”
10. Thereupon Asita said to Suddhodana, “A son is
born to thee, O Raja! Desiring to see him, have I come.”
11. Suddhodana said, “The boy is asleep, O Sage!
Will you wait for a while? ” The sage said, “Not long, O King, do such
great beings sleep. Such good beings are by nature wakeful.”
12. Then did the child, out of compassion for Asita,
the great sage, make a sign of awaking.
13. Seeing that the child had become awake, Suddhodana
took the boy firmly in both hands and brought him into the presence of
the sage.
14. Asita, observing the child, beheld that it was
endowed with the thirty-two marks of a great man and adomed with the eighty
minor marks, his body surpassing that of Sakra [and] Brahma, and his aura
surpassing them a hundred thousand-fold [he] breathed forth this solemn
utterance, “Marvellous, verily, is this person that has appeared in the
world,” and rising from his seat clasped his hands, fell at his feet, made
a rightwise circuit round, and taking the child in his own hand stood in
contemplation.
15. Asita knew the old well-known prophecy that
anyone endowed with the thirty-two marks of a great man, as Gautama was,
has two careers open to him, and no third. “If he becomes a householder,
he will become a universal monarch. But if he goes forth from the home
to a homeless life, he will become a fully enlightened Buddha.”
16. Asita was sure that the child would not remain
a householder.
17. And looking at the child he wept, and shedding
tears, sighed deeply.
18. Suddhodana beheld Asita shedding tears, and
sighing deeply.
19. Beholding him thus weeping, the hair of his
body rose, and in distress Suddhodana said to Asita, “Why, O Sage, dost
thou weep and shed tears, and sigh so deeply? Surely, there is no misfortune
in store for the child.”
20. At this Asita said to the Raja, “O King, I weep
not for the sake of the child. There will be no misfortune for him. But
I weep for myself.”
21. “And why?” asked Suddhodana. Asita replied,
“I am old, aged, advanced in years, and this boy will without doubt become
a Buddha and attain supreme and complete enlightenment; and having done
so, will turn the supreme wheel of the Doctrine that has not been turned
before him by any other being in the world; for the weal and happiness
of the world will he teach his Doctrine.”
22. “The religious life, the Doctrine, that he will
proclaim will be good in the beginning, good in the middle, good in the
end, complete in the letter and the spirit, whole and pure.”
23. “Just as an Oudumbara flower at some time and
place arises in the world, even so at some time and place, after countless
cycles, revered Buddhas arise in the world. So also, O Raja! this boy will
without doubt obtain supreme, complete enlightenment, and having done so
will take countless beings across the ocean of sorrow and misery to a state
of happiness.”
24. ” But I shall not see that Buddha. Hence, O
Raja, I weep, and in sadness I sigh deeply, for I shall not be able to
reverence him.”
25. The king thereafter offered to the great sage
Asita and Nardatta, his nephew, suitable food, and having given him robes,
made a rightwise circuit round him.
26. Thereupon Asita said to Nardatta, his nephew,
“When thou shalt hear, Nardatta, that the child has become a Buddha, then
go and take refuge in his teachings. This shall be for thy weal and welfare
and happiness.” So saying, Asita took leave of the Raja and departed for
his hermitage.
1. On the fifth day, the ceremony of name-giving
took place. The name chosen for the child was Siddharth. His clan name
was Gautama. Popularly, therefore, he came to be called Siddharth Gautama.
2. In the midst of rejoicing over the birth and
the naming of the child, Mahamaya suddenly fell ill, and her illness became
very serious.
3. Realising that her end was near, she called Suddhodana
and Prajapati to her bedside and said, ” I am sure that the prophecy made
by Asita about my son will come true. My regret is that I will not live
to see it fulfilled.”
4. “My child will soon be a motherless child. But
I am not worried in the least as to whether after me my child will be carefully
nursed, properly looked after, and brought up in a manner befitting his
future.”
5. “To you, Prajapati, I entrust my child; I have
no doubt that you will be to him more than his mother.”
6. “Now do not be sorry. Permit me to die. God’s
call has come, and His messengers are waiting to take me.” So saying, Mahamaya
breathed her last. Both Suddhodana and Prajapati were greatly grieved and
wept bitterly.
7. Siddharth was only seven days old when his mother
died.
8. Siddharth had a younger brother, by name Nanda.
He was the son of Suddhodana, born to Mahaprajapati.
9. He had also several cousins, Mahanama and Anuruddha,
sons of his uncle Suklodan; Ananda, son of his uncle Amitodan; and Devadatta,
son of his aunt Amita. Mahanama was older than Siddharth, and Ananda was
younger.
10. Siddharth grew up in their company.
1. When Siddharth was able to walk and speak, the
elders of the Sakyas assembled and asked Suddhodana that the boy should
be taken to the temple of the village goddess Abhya.
2. Suddhodana agreed, and asked Mahaprajapati to
dress the boy.
3. While she was doing so the child Siddharth, with
a most sweet voice, asked his aunt where he was being taken. On learning
that he was being taken to the temple, he smiled. But he went, conforming
to the custom of the Sakyas.
4. At the age of eight, Siddharth started his education.
5. Those very eight Brahmins whom Suddhodana had
invited to interpret Mahamaya’s dream, and who had predicted his future,
were his first teachers.
6. After they had taught him what they knew, Suddhodana
sent for Sabbamitta of distinguished descent and of high lineage in the
land of Uddikka, a philologist and grammarian, well read in the Vedas,
Vedangas,
and Upanishads. Having poured out water of dedication from
a golden vase, Suddhodana handed over the boy to his charge, to be taught.
He was his second teacher.
7. Under him Gautama mastered all the philosophic
systems prevalent in his day.
8. Besides this, he had learned the science of concentration
and meditation from one Bhardawaj, a disciple of Alara Kalam, who had his
ashram at Kapilavatsu.
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.
1. There was a Sakya by name Dandapani. Yeshodhara
was his daughter. She was well known for her beauty and for her ’sila’.
2. Yeshodhara had reached her sixteenth year, and
Dandapani was thinking about her marriage.
3. According to custom Dandapani sent invitations
to young men of all the neighbouring countries, for the Swayamvar of his
daughter.
4. An invitation was also sent to Siddharth Gautama.
5. Siddharth Gautama had completed his sixteenth
year. His parents also were equally anxious to get him married.
6. They asked him to go to the Swayamvar and offer
his hand to Yeshodhara. He agreed to follow his parents’ wishes.
7. From amongst the young men Yeshodhara’s choice
fell on Siddharth Gautama.
8. Dandapani was not very happy. He felt doubtful
about the success of the marriage.
9. Siddharth, he felt, was addicted to the company
of saints and sages. He preferred loneliness. How could he be a successful
householder?
10. Yeshodhara, who was determined to marry none
but Siddharth, asked her father whether to be in the company of saints
and sages was a crime. She did not think it was.
11. Knowing her daughter’s determination to marry
no one but Siddharth Gautama, the mother of Yeshodhara told Dandapani that
he must consent. Dandapani did.
12. The rivals of Gautama were not only disappointed,
but felt that they were insulted.
13. They wanted that in fairness to them, Yeshodhara
should have applied some test for her selection. But she did not.
14. For the time being they kept quiet, believing
that Dandapani would not allow Yeshodhara to choose Siddharth Gautama,
so that their purpose would be served.
15. But when Dandapani failed, they made bold and
demanded [=to demand] that a test of skill in archery be prescribed. Dandapani
had to agree.
16. At first Siddharth was not prepared for this.
But Channa, his charioteer, pointed out to him what disgrace his refusal
would bring upon his father, upon his family, and upon Yeshodhara.
17. Siddharth Gautama was greatly impressed by this
argument, and agreed to take part in the contest.
18. The contest began. Each candidate showed his
skill in turn.
19. Gautama’s turn came last. But his was the highest
marksmanship.
20. Thereafter the marriage took place. Both Suddhodana
and Dandapani were happy. So was [=were] Yeshodhara and Mahaprajapati.
21. After a long term of married life Yeshodhara
gave birth to a son. He was named Rahula.
§ 9. Father’s Plans to Save His Son1. While the king was happy to see his son married,
and thus enter[ing] the life of a householder, the prophecy of the sage
Asita continued to haunt him.
2. To prevent the prophecy from coming true, he
thought of getting him engrossed in the pleasures and carnal joys of life.
3. With this object in view, Suddhodana built three
luxurious palaces for his son to live in, one for summer, one for the rainy
season, and one for winter, furnished with all the requirements and excitements
for a full amorous life.
4. Each palace was surrounded by an extensive garden
beautifully laid out with all kinds of trees and flowers.
5. In consultation with his family priest Udayin,
he thought of providing a harem for the prince with very beautiful inmates.
6. Suddhodana then told Udayin to advise the girls
how to go about the business of winning over the prince to the pleasures
of life.
7. Having collected the inmates of the harem, Udayin
first advised them how they should win over the prince.
8. Addressing them he said, “Ye are all skilled
in all the graceful arts, ye are proficient in understanding the language
of amorous sentiments, ye are possessed of beauty and gracefulness, ye
are thorough masters in your own styles.
9. “With these graces of yours, ye are able to move
even sages who have lost all their desires, and to ensnare even the gods,
who are charmed by heavenly nymphs.
10. “By your skill in expressing the heart’s feelings,
by your coquetry, your grace, and your perfect beauty, ye are able to enrapture
even women–how much more easily, men.
11. “Thus, skilled as ye are, each set in your own
proper sphere, it should not be beyond your reach to captivate and capture
the prince and hold him in your bondage.
12. “Any timid action on your part would be fit
for new brides whose eyes are closed through shame.
13. “What though this hero be great by his exalted
glory, yet ‘great is the might of woman’. Let this be your firm resolve.
14. “In olden time a great seer, hard to be conquered
even by gods, was spurned by a harlot, the beauty of Kasi, planting her
feet upon him.
15. “And the great seer Visvamitra, though plunged
in a profound penance, was carried captive for ten years in the forests
by the nymph Ghritaki.
16. “Many such seers as these have women brought
to naught–how much more, then, a delicate prince in the first flower of
his age?
17. “This being so, boldly put forth your efforts,
that the posterity of the king’s family may not be turned away from him.
18. “Ordinary women captivate simple men; but they
are truly women, who subdue the nature of high and hard.”
§ 10. The Failure of the Women to Win the Prince1. Having heard these words of Udayin, the women,
stung to the heart, rose even above themselves for the conquest of the
prince.
2. But even with their brows, their glances, their
coquetries, their smiles, their delicate movements, the girls of the harem
did not feel sure of themselves.
3. But they soon regained their confidence through
the command of the family priest and the gentle temperament of the prince,
and through the power of intoxication and of love.
4. The women then set upon their task and made the
prince wander in the woods like an elephant in the forests of Himavat,
accompanied by a herd of females.
5. Attended by women, he shone in that pleasant
grove, as the sun surrounded by Apsaras in his royal garden.
6. There, some of them, urged by passion, pressed
him with their full, firm bosoms in gentle collisions.
7. Others violently embraced him after pretending
to stumble, then leaning on him with their shoulders drooping down, and
with their gentle creeper-like arms.
8. Others with their mouths smelling of spirituous
liquor, their lower lips red like copper, whispered in bis ear, “Let my
secret be heard.”
9. Others, all wet with unguents, as if giving him
a command, clasped his hand eagerly and said, “Perform thy rites of. adoration
here.”
10. Another, with her blue garments continually
slipping down in pretended intoxication, stood conspicuous with her tongue
visible, like the night with its lightning lashing.
11. Others, with their golden ones tinkling, wandered
about here and there, showing him their bodies veiled with thin cloth.
12. Others leaned, holding a mango bough in hand,
displaying their bosoms like golden jars.
13. Some, coming from a lotus bed, carrying lotuses
and with eyes like lotuses, stood like the lotus goddess Padma, by the
side of that lotus-faced prince.
14. Another sang a sweet song easily understood,
and with the proper gesticulations, rousing him, self-subdued though he
was, by her glance, as saying, “O how thou art deluded!”
15. Another, having armed herself with her bright
face, with its brow drawn to its full, imitated his action, as playing
the hero.
16. Another, with beautiful, full bosoms, and having
her earrings waving in the wind, laughed loudly at him, as if saying, “Catch
me, sir, if you can!”
17. Some, as he was going away, bound him with strings
of garlands; others punished him with words like an elephant-driver’s hook,
gentle yet reproachful.
18. Another, wishing to argue with him, seizing
a mango spray, asked, all bewildered with passion, “‘This flower, whose
is it?”
19. Another, assuming a gait and attitude like that
of a man, said to him, “You who are conquered. by a woman, go and conquer
this earth!”
20. Then another, with rolling eyes, smelling a
blue lotus, thus addressed the prince with words slightly indistinct in
her excitement:
21. “See, my lord, this mango covered with its honey-scented
flowers, where the bird kokila sings, as if imprisoned in a golden
cage.
22. “Come and see this Asoka tree, which
augments lovers’ sorrows, where the bees make a noise as if they were scorched
by fire.
23. “Come and see this Tilaka tree, embraced
by a slender mango branch, like a man in a white garment by a woman decked
with yellow ungents.
24. “Behold the kurubaka in flower, bright like
fresh resin-juice, which bends down as if it felt reproached by the colour
of women’s nails.
25. “Come and see this young Asoka, covered
all over with new shoots, which stands as if it were ashamed at the beauty
of our hands.
26. “See this lake surrounded by the Sinduvara
shrubs growing on its banks, like a fair woman reclining, clad in fine
white cloth.
27. “See the imperial power of females–yonder Ruddygoose
in the water goes behind his mate, following her like a slave.
28. “Come and listen to the notes of the intoxicated
Cuckoo
as he sings, while another cuckoo sings as if consenting wholly
without care.
29. “Would that thine was the intoxication of the
birds which the spring produces, and not the thought of a thinking man,
ever pondering how wise he is!”
30. Thus these young women, their souls carried
away by love, assailed the prince with all kinds of stratagems.
31. But although thus attacked, he, having his sense
guarded by self-control; neither rejoiced nor smiled.
32. Having seen them in their real condition, the
Prince pondered with an undisturbed and steadfast mind.
33. “What is it that these women lack, that they
perceive not that youth is fickle? For old age will destroy whatever beauty
has.”
34. This round of blandishment went on for months
and years with no results.
§ 11. The Prime Minister’s Admonition to the Prince1. Udayin realized that the girls had failed, and
that the Prince had shown no interest in them.
2. Udayin, well skilled in the rules of policy,
thought of talking to the prince.
3. Meeting the prince all alone, Udayin said, “Since
I was appointed by the king as a fitting friend for thee, therefore I wish
to speak to thee in the friendliness of my heart.” So began Udayin.
4. “To hinder from what is disadvantageous, to urge
to do what is advantageous, and not to forsake in misfortune, these are
the three marks of a friend.
5. “If I, after having promised my friendship, were
not to heed when thou turnest away from the great end of man, there would
be no friendship in me.
6. “It is right to woo a woman even by guile; this
is useful both for getting rid of shame and for one’s own enjoyment.
7. “Reverential behaviour and compliance with her
wishes are what bind a woman’s heart; good qualities truly are a cause
of love, and women love respect.
8. “Wilt thou not then, O large-eyed prince, even
if thy heart is unwilling, seek to please them with a courtesy worthy of
this beauty of thine?
9. “Courtesy is the balm of women, courtesy is the
best ornament; beauty without courtesy is like a grove without flowers.
10. “But of what use is courtesy by itself? Let
it be assisted by the heart’s feelings; surely, when worldly objects so
hard to attain are in the grasp, thou wilt not despise them.
11. “Knowing that pleasure was the best of objects,
even the god Purandara (Indra) wooed in olden times Ahalya, the wife of
the saint Gautama.
12. “So too Agastya wooed Rohini, the wife of Soma;
and therefore, as Sruti saith, a like thing befell Lopamudra.
13. “The great ascetic Brihaspati begot Bharadwaja
on Mamata the daughter of the Maruta, the wife of Autathya.
14. “The Moon, the best of offerers, begat Buda
of divine nature on the spouse of Vrihaspati, as she was offering a libation.
15. “So too in old times Parasara, overpowered by
passion on the banks of the Yamuna, lay with the maiden Kali, who was the
daughter of the son of Varuna.
16. “The sage Vasishtha through lust begot a son,
Kapinglada, on Akshmala, a despised low-caste woman.
17. “And the seer-king Yayat, even when the vigour
of his prime was gone, sported in the Kaitrartha forest with the Apsara
Visvaki.
18. “And the Kaurava king Pandu, though he knew
that intercourse with his wife would end in death, yet overcome by the
beauty and good qualities of Madri, yielded to the pleasures of love.
19. “Great heroes such as these pursued even contemptible
desires for the sake of pleasure, how much more so when they are praiseworthy
of their kind?
20. “And yet thou, a young man, possessed of strength
and beauty, despisest enjoyments which rightly belong to thee and to which
the whole world is devoted.”
§ 12. The Prince’s Reply to the Prime Minister1. Having heard these specious words of his, well-supported
by sacred tradition, the prince made reply, in a voice like the thundering
of a cloud:
2. “This speech manifesting affection is well-befitting
in thee; but I will convince thee as to where thou wrongly judgest me.
3. “I do not despise worldly objects, I know that
all mankind is bound up therein. But remembering that the world is transitory,
my mind cannot find pleasure in them.
4. “Yet even though this beauty of women were to
remain perpetual, still delight in the pleasures of desires would not be
worthy of the wise man.
5. “And as for what thou sayest as to even those
great men having become victims to desire, do not be led away by them;
for destruction was also their lot.
6. “Real greatness is not to be found there, where
there is destruction, or where there is attachment to earthly objects,
or a want of self-control.
7. “And when thou sayest, ‘Let one deal with women
by guile’, I know about guile, even if it be accompanied with courtesy.
8. “That compliance too with a woman’s wishes pleases
me not, if truthfulness be not there; if there be not a union with one’s
whole soul and nature, then ‘out upon it’ say I.
9. “A soul overpowered by passion, believing in
falsehood, carried away by attachment and blind to the faults of its objects,
what is there in it worth being deceived?
10. “And if the victims of passion do deceive one
another, are not men unfit for women to look at and women for men?
11. “Since then these things are so, thou surely
wouldst not lead me astray into ignoble pleasures.”
12. Udayin felt silenced by the firm and strong
resolve of the prince and reported the matter to his father.
13. Suddhodana, when he heard how his son’s mind
turned away from all objects of sense, could not sleep all that night.
Like an elephant with an arrow in his heart, he was full of pain.
14. He and his ministers spent much of their time
in consultation, hoping to find some means to draw Siddharth to the pleasures
of carnal life, and thus to dissuade him from the likely turn which he
may [=might] give to his life. But they found no other means besides those
they had tried.
15. And the seraglio of women, wearing their garlands
and ornaments in vain, with their graceful arts and endearments all fruitless,
concealing their love deep in their hearts, was disbanded.
§ 13. Initiation into the Sakya Sangh1. The Sakyas had their Sangh. Every Sakya youth
above twenty had to be initiated into the Sangh and be a member of the
Sangh.
2. Siddharth Gautama had reached the age of twenty.
It was time for him to be initiated into the Sangh and become a member
thereof.
3. The Sakyas had a meeting-house which they called
Sansthagar. It was situated in Kapilavatsu. The session of the Sangh was
also held in the Sansthagar.
4. With the object of getting Siddharth initiated
into the Sangh, Suddhodana asked the Purohit of the Sakyas to convene a
meeting of the Sangh.
5. Accordingly the Sangh met at Kapilavatsu in the
Sansthagar of the Sakyas.
6. At the meeting of the Sangh, the Purohit proposed
that Siddharth be enrolled as a member of the Sangh.
7. The Senapati of the Sakyas then rose in his seat
and addressed the Sangh as follows, “Siddharth Gautama, born in the family
of Suddhodana of the Sakya clan, desires to be a member of the Sangh. He
is twenty years of age and is in every way fit to be a member of the Sangh.
I, therefore, move that he be made a member of the Sakya Sangh. Pray, those
who are against the motion speak.”
8. No one spoke against it. “A second time do I
ask those who are against the motion to speak,” said the Senapati.
9. No one rose to speak against the motion. Again
the Senapati said, “A third time do I ask those who are against the motion
to speak.”
10. Even for the third time no one spoke against
it.
11. It was the rule of procedure among the Sakyas
that there could be no debate without a motion, and no motion could be
declared carried unless it was passed three times.
12. The motion of the Senapati having been carried
three times without opposition, Siddharth was declared to have been duly
admitted as a member of the Sakya Sangh.
13. Thereafter the Purohit of the Sakyas stood up
and asked Siddharth to rise in his place.
14. Addressing Siddharth, he said, “Do you realize
that the Sangh has honoured you by making you a member of it?” “I do, sir,”
replied Siddharth.
15. “Do you know the obligation of membership of
the Sangh?” “I am sorry, sir, I do not. But I shall be happy to know them,
sir,” said Siddharth.
16. “I shall first tell you what your duties as
a member of the Sangh are ” said the Purohit and he then related them one
by one:” (1) You must safeguard the interests of the Sakyas by your body,
mind and money. (2) You must not absent yourself from the meetings of the
Sangh. (3) You must without fear or favour expose any fault you may notice
in the conduct of a Sakya. (4) You must not be angry if you are accused
of an offence, but confess if you are guilty or state if you are innocent.”
17. Proceeding, the Purohit said, “I shall next
tell you what will disqualify you for membership of the Sangh: (1) You
cannot remain a member of the Sangh if you commit rape. (2) You cannot
remain a member of the Sangh if you commit murder. (3) You cannot remain
a member of the Sangh if you commit theft. (4) You cannot remain a member
of the Sangh if you are guilty of giving false evidence.”
18. “I am grateful to you, sir,” said Siddharth,
“for telling me the rules of discipline of the Sakya Sangh. I assure you
I will do my best to follow them in letter and in spirit.”
1. Eight years had passed by since Siddharth was
made a member of the Sakya Sangh.
2. He was a very devoted and steadfast member of
the Sangh. He took the same interest in the affairs of the Sangh as he
did in his own. His conduct as a member of the Sangh was exemplary, and
he had endeared himself to all.
3. In the eighth year of his membership, an event
occurred which resulted in a tragedy for the family of Suddhodana and a
crisis in the life of Siddharth.
4. This is the origin of the tragedy.
5. Bordering on the State of the Sakyas was the
State of the Koliyas. The two kingdoms were divided by the river Rohini.
6. The waters of the Rohini were used by both the
Sakyas and the Koliyas for irrigating their fields. Every season there
used to be disputes between them as to who should take the water of the
Rohini first, and how much. These disputes resulted in quarrels and sometimes
in affrays.
7. In the year when Siddharth was twenty-eight,
there was a major clash over the waters between the servants of the Sakyas
and the servants of the Koliyas. Both sides suffered injuries.
8. Coming to know of this, the Sakyas and the Koliyas
felt that the issue must be settled once for all by war.
9. The Senapati of the Sakyas, therefore, called
a session of the Sakya Sangh to consider the question of declaring war
on the Koliyas.
10. Addressing the members of the Sangh, the Senapati
said, “Our people have been attacked by the Koliyas and they had to retreat.
Such acts of aggression by the Koliyas have taken place more than once.
We have tolerated them so far. But this cannot go on. It must be stopped,
and the only way to stop it is to declare war against the Koliyas. I propose
that the Sangh do declare war on the Koliyas. Those who wish to oppose
may speak.”
11. Siddharth Gautama rose in his seat and said,
“I oppose this resolution. War does not solve any question. Waging war
will not serve our purpose. It will sow the seeds of another war. The slayer
gets a slayer in his turn; the conqueror gets one who conquers him; a man
who despoils is despoiled in his turn.”
12. Siddharth Gautama continued, “I feel that the
Sangh should not be in hase to declare war on the Koliyas. Careful investigation
should be made to ascertain who is the guilty party. I hear that our men
have also been aggressors. If this be true, then it is obvious that we
too are not free from blame.”
13. The Senapati replied, “Yes, our men were the
aggressors. But it must not be forgotten that it was our turn to take the
water first.”
14. Siddharth Gautama said, “This shows that we
are not completely free from blame. I therefore propose that we elect two
men from us, and the Koliyas should be asked to elect two from them, and
the four should elect a fifth person, and these should settle the dispute.”
15. The amendment moved by Siddharth Gautama was
duly seconded. But the Senapati opposed the amendment, saying, “I am sure
that this menace of the Koliyas will not end unless they are severely punished.”
16. The resolution and the amendment had therefore
to be put to vote. The amendment moved by Siddharth Gautama was put first.
It was declared lost by an overwhelming majority.
17. The Senapati next put his own resolution to
vote. Siddharth Gautama again stood up to oppose it. “I beg the Sangh,”
he said, “not to accept the resolution. The Sakyas and the Koliyas are
close relations. It is unwise that they should destroy each other.”
18. The Senapati encountered the plea urged by Siddharth
Gautama. He stressed that in war the Kshatriyas cannot make a distinction
between relations and strangers. They must fight even against brothers
for the sake of their kingdom.
19. Performing sacrifices is the duty of the Brahmins,
fighting is the duty of the Kshatriyas, trading is the duty of the Vaishyas,
and service is the duty of the Shudras. There is merit in each class performing
its duty. Such is the injunction of our Shastras.
20. Siddharth replied, “Dharma, as I understand
it, consists in recognising that enmity does not disappear by enmity. It
can be conquered by love only.”
21. The Senapati, getting impatient, said, “It is
unnecessary to enter upon this philosophical disquisition. The point is
that Siddharth is opposed to my resolution. Let us ascertain what the Sangh
has to say about it by putting it to [a] vote.”
22. Accordingly the Senapati put his resolution
to [a] vote. It was declared carried by an overwhelming majority.
1. Next day the Senapati called another meeting of
the Sakya Sangh, to have his plan of mobilisation considered by the Sangh.
2. When the Sangh met, he proposed that he be permitted
to proclaim an order calling to arms, for the war against the Koliyas,
every Sakya between the ages of 20 and 50.
3. The meeting was attended by both sides–those
who at the previous meeting of the Sangh had voted in favour of a declaration
of war, as well as those who had voted against it.
4. For those who had voted in favour, there was
no difficulty in accepting the proposal of the Senapati. It was a natural
consequence of their earlier decision.
5. But the minority who had voted against it had
a problem to face. Their problem was—to submit or not to submit to the
decision of the majority.
6. The minority was determined not to submit to
the majority. That is the reason why they had decided to be present at
the meeting. Unfortunately, none of them had the courage to say so openly.
Perhaps they knew the consequences of opposing the majority.
7. Seeing that his supporters were silent, Siddharth
stood up, and addressing the Sangh, said, “Friends! You may do what you
like. You have a majority on your side, but I am sorry to say I shall oppose
your decision in favour of mobilisation. I shall not join your army, and
I shall not take part in the war.”
8. The Senapati, replying to Siddharth Gautama,
said, “Do remember the vows you had taken when you were admitted to the
membership of the Sangh? If you break any of them, you will expose yourself
to public shame.”
9. Siddharth replied, “Yes, I have pledged myself
to safeguard the best interests of the Sakyas by my body, mind and money.
But I do not think that this war is in the best interests of the Sakyas.
What is public shame to me before the best interests of the Sakyas?”
10. Siddharth proceeded to caution the Sangh by
reminding it of how the Sakyas have [=had] become the vassals of the King
of Kosala by reason of their quarrels with the Koliyas. “It is not difficult
to imagine,” he said, “that this war will give him a greater handle to
further reduce the freedom of the Sakyas.”
11. The Senapati grew angry and, addressing Siddharth,
said, “Your eloquence will not help you. You must obey the majority decision
of the Sangh. You are perhaps counting upon the fact that the Sangh has
no power to order an offender to be hanged or to exile him without the
sanction of the king of the Kosalas, and that the king of the Kosalas will
not give permission if either of the two sentences was passed against you
by the Sangh.”
12. “But remember, the Sangh has other ways of punishing
you. The Sangh can declare a social boycott against your family, and the
Sangh can confiscate your family lands. For this the Sangh does not have
to obtain the permission of the king of the Kosalas.”
13. Siddharth realised the consequences that would
follow if he continued his opposition to the Sangh in its plan of war against
the Koliyas. He had three alternatives to consider–to join the forces
and participate in the war; to consent to being hanged or exiled; and to
allow the members of his family to be condemned to a social boycott and
confiscation of property.
14. He was firm in not accepting the first. As to
the third, he felt it was unthinkable. Under the circumstances, he felt
that the second alternative was the best.
15. Accordingly, Siddharth spoke to the Sangh. “Please
do not punish my family. Do not put them in distress by subjecting them
to a social boycott. Do not make them destitute by confiscating their land,
which is their only means of livelihood. They are innocent. I am the guilty
person. Let me alone suffer for my wrong. Sentence me to death or exile,
whichever you like. I will willingly accept it, and I promise I shall not
appeal to the king of the Kosalas.”
1. The Senapati said, “It is difficult to accept
your suggestion. For even if you voluntarily agreed to undergo the sentence
of death or exile, the matter is sure to become known to the king of the
Kosalas, and he is sure to conclude that it is the Sangh which has inflicted
this punishment, and take action against the Sangh.”
2. “If this is the difficulty, I can easily suggest
a way out,” said Siddharth Gautama. “I can become a Parivrajaka and leave
this country. It is a kind of an exile.”
3. The Senapati thought this was a good solution.
But he had still some doubt about Siddharth being able to give effect to
it.
4. So the Senapati asked Siddharth, “How can you
become a Parivrajaka unless you obtain the consent of your parents and
your wife?”
5. Siddharth assured him that he would do his best
to obtain their permission. I promise,” he said, “to leave this country
immediately, whether I obtain their consent or not.”
6. The Sangh felt that the proposal made by Siddharth
was the best way out, and they agreed to it.
7. After finishing the business before the meeting,
the Sangh was about to rise when a young Sakya got up in his place and
said, “Give me a hearing, I have something important to say.”
8. Being granted permission to speak, he said, “I
have no doubt that Siddharth Gautama will keep his promise and leave the
country immediately. There is, however, one question over which I do not
feel very happy.
9. “Now that Siddharth will soon be out of sight,
does the Sangh propose to give immediate effect to its declaration of war
against the Koliyas?
10. “I want the Sangh to give further consideration
to this question. In any event, the king of the Kosalas is bound to come
to know of the exile of Siddharth Gautama. If the Sakyas declare a war
against the Koliyas immediately, the king of [the] Kosalas will understand
that Siddharth left only because he was opposed to war against the Koliyas.
This will not go well with us.
11. “I, therefore, propose that we should also allow
an interval to pass between the exile of Siddharth Gautama and the actual
commencement of hostilities, so as not to allow the King of Kosala to establish
any connection between the two.”
12. The Sangh realised that this was a very important
proposal. And as a matter of expediency, the Sangh agreed to accept it.
13. Thus ended the tragic session of the Sakya Sangh,
and the minority which was opposed to the war but who had not the courage
to say so, heaved a sigh of relief that it was able to overcome a situation
full of calamitous consequences.
1. The news of what happened at the meeting of the
Sakya Sangh had travelled to the Raja’s palace long before the return of
Siddharth Gautama.
2. For on reaching home, he found his parents weeping
and plunged in great grief.
3. Suddhodana said, “We were talking about the evils
of war. But I never thought that you would go to such lengths.”
4. Siddharth replied, I too did not think
things would take such a turn. I was hoping that I would be able to win
over the Sakyas to the cause of peace by my argument.
5. “Unfortunately, our military officers had so
worked up the feelings of the men that my argument failed to have any effect
on them.
6. “But I hope you realise how I have saved the
situation from becoming worse. I have not given up the cause of truth and
justice, and whatever the punishment for my standing for truth and justice,
I have succeeded in making its infliction personal to me.”
7. Suddhodana was not satisfied with this. “You
have not considered what is to happen to us.” “But that is the reason why
I undertook to become a Parivrajaka,” replied Siddharth. “Consider the
consequences if the Sakyas had ordered the confiscation of your lands.”
8. “But without you what is the use of these lands
to us?” cried Suddhodana. “Why should not the whole family leave the country
of the Sakyas and go into exile along with you?”
9. Prajapati Gautami, who was weeping, joined Suddhodana
in argument, saying, “I agree. How can you go alone leaving us here like
this?”
10. Siddharth said, “Mother, have you not always
claimed to be the mother of a Kshatriya? Is that not so? You must then
be brave. This grief is unbecoming of [=to] you. What would you have done
if I had gone to the battle-field and died? Would you have grieved like
this?”
11. “No,” replied Gautami. “That would have been
befitting a Kshatriya. But you are now going into the jungle far away from
people, living in the company of wild beasts. How can we stay here in peace?
I say you should take us along with you.”
12. “How can I take you all with me? Nanda is only
a child. Rahul my son is just born. Can you come, leaving them here?” he
asked Gautami.
13. Gautami was not satisfied. She urged, “It is
possible for us all to leave the country of the Sakyas, and go to the country
of the Kosalas under the protection of their king.”
14. “But mother! What would the Sakyas say?” asked
Siddharth. “Would they not regard it as treason? Besides, I pledged that
I will do nothing either by word or by deed to let the king of the Kosalas
know the true cause of my Parivraja.
15. “It is true that I may have to live alone in
the jungle. But which is better? To live in the jungle, or to be a party
to the killing of the Koliyas!”
16. “But why this impatience?” asked Suddhodana.
“The Sakyas Sangh has decided to postpone the date of the hostilities for
some time.
17. “Perhaps the hostilities may not be started
at all. Why not postpone your Parivraja? Maybe it would be possible to
obtain the permission of the Sangh for you to stay among the Sakyas.”
18. This idea was repellent to Siddharth. “It is
because I promised to take Parivraja that the Sangh decided to postpone
the commencement of hostilities against the Koliyas.
19. “It is possible that after I take Parivraja
the Sangh may be persuaded to withdraw their declaration of war. All this
depends upon my first taking Parivraja.
20. “I have made a promise, and I must carry it
out. The consequences of any breach of promise may be very grave both to
us and to the cause of peace.
21. “Mother, do not now stand in my way. Give me
your permission and your blessings. What is happening is for the best.”
22. Gautami and Suddhodana kept silent.
23. Then Siddharth went to the apartment of Yeshodhara.
Seeing her, he stood silent, not knowing what to say and how to say it.
She broke the silence by saying, “I have heard all that has happened at
the meeting of the Sangh at Kapilavatsu.”
24. He asked her, “Yeshodhara, tell me what you
think of my decision to take Parivraja.”
25. He expected she would collapse. Nothing of the
kind happened.
26. With full control over her emotions, she replied,
“What else could I have done if I were in your position? I certainly would
not have been a party to a war on the Koliyas.
27. “Your decision is the right decision. You have
my consent and my support. I too would have taken Parivraja with you. If
I do not, it is only because I have Rahula to look after.
28. “I wish it had not come to this. But we must
be bold and brave and face the situation. Do not be anxious about your
parents and your son. I will look after them till [=as long as] there is
life in me.
29. “All I wish is that now that you are becoming
a Parivrajaka, leaving behind all who are near and dear to you, you will
find a new way of life which would result in the happiness of mankind.”
30. Siddharth Gautama was greatly impressed. He
realised as never before what a brave, courageous and noble-minded woman
Yeshodhara was, and how fortunate he was in having her as his wife, and
how fate had put them asunder. He asked her to bring Rahula. He cast his
fatherly look on him, and left.
1. Siddharth thought of taking Parivraja at the hands
of Bharadwaja, who had his Ashram at Kapila-vatsu. Accordingly he rose
the next day and started for the Ashram on his favourite horse Kanthaka,
with his servant Channa walking along.
2. As he came near the Ashram, men and women came
out and thronged the gates to meet him as a newly arrived bridegroom.
3. And when they came up to him, their eyes wide
open in wonder, they performed their due homage with hands folded like
a lotus calyx.
4. Then they stood surrounding him, their minds
overpowered by passion, as if they were drinking him in, with their eyes
motionless and blossoming wide with love.
5. Some of the women verily thought that he was
Kama incarnate, decorated as he was with his brilliant signs as with connate
[?] ornaments.
6. Others thought from his gentleness and his majesty
that it was the moon with its ambrosial beams, as it were, visibly come
down to the earth.
7. Others, smitten by his beauty, yawned as if to
swallow him, and fixing their eyes on each other, softly sighed.
8. Thus the women only looked upon him, simply gazing
with their eyes. They spoke not, nor did they smile. They surrounded him
and stood aghast, thinking of his decision to take Parivraja.
9. With great difficulty he extricated himself from
the crowd and entered the gates of the Ashram.
10. Siddharth did not like [=wish] Suddhodana and
Prajapati Gautami to be present to witness his Parivraja. For he knew that
they would break down under the weight of grief. But they had already reached
the Ashram without letting him know.
11. As he entered the compound of the Ashram, he
saw in the crowd his father and mother.
12. Seeing his parents he first went to them and
asked for their blessing. They were so choked with emotion that they could
hardly say a word. They wept and wept, held him fast, and bathed him with
their tears.
13. Channa had tied Kanthaka to a tree in the Ashram
and was standing [by]. Seeing Suddhodana and Prajapati in tears, he too
was overcome with emotion and was weeping.
14. Separating himself with great difficulty from
his parents, Siddharth went to the place where Channa was standing. He
gave him his dress and his ornaments to take back home.
15. Then he had his head shaved, as was required
for a Parivrajaka. His cousin Mahanama had brought the clothes appropriate
for a Parivrajaka, and a begging bowl. Siddharth wore them [=put them on].
16. Having thus prepared himself to enter the life
of a Parivrajaka, Siddharth approached Bharadwaja [with a request] to confer
on him Parivraja.
17. Bharadwaja, with the help of his disciples,
performed the necessary ceremonies, and declared Siddharth Gautama to have
become a Parivrajaka.
18. Remembering that he had given a double pledge
to the Sakya Sangh, to take Parivraja and to leave the Sakya kingdom without
undue delay, Siddharth Gautama immediately, on the completion of the Parivraja
ceremony, started on his journey.
19. The crowd which had collected in the Ashram
was unusually large. That was because the circumstances leading to Gautama’s
Parivraja were so extraordinary. As the prince stepped out of the Ashram,
the crowd also followed him.
20. He left Kapilavatsu and proceeded in the direction
of the river Anoma. Looking back ,he saw the crowd still following him.
21. He stopped and addressed them, saying, “Brothers
and sisters, there is no use your following me. I have failed to settle
the dispute between the Sakyas arid the Koliyas. But if you create public
opinion in favour of settlement you might succeed. Be, therefore, so good
as to return.” Hearing his appeal, the crowd started going back.
22. Suddhodana and Gautami also returned to the
palace.
23. Gautami was unable to bear the sight of the
robes and the ornaments discarded by Siddharth. She had them thrown into
a lotus pool.
24. Siddharth Gautama was only twenty-nine when
he underwent Parivraja (Renunciation).
25. People admired him and sighed for him; saying,
“Here was a Sakya blessed with high lineage, noble parentage, possessed
of considerable riches, in the bloom of youthful vigour, accomplished in
mind and body, brought up in luxury, who fought his kinsmen for the sake
of maintaining peace on earth and goodwill towards men.
26. “Here was a Sakya youth who, when outvoted by
his kinsmen, refused to submit, but preferred to undergo voluntary punishment
which involved the exchange of riches for poverty, comfort for alms, home
for homelessness. And so he goes, with none in the world to care for him,
and with nothing in the world which he could claim as his own.
27. “His was an act of supreme sacrifice willingly
made. His is a brave and a courageous act. There is no parallel to it in
the history of the world. He deserves to be called a Sakya Muni or Sakya
Sinha.”
28. How true were the words of Kisa Gotami, a Sakya
maiden. When referring to Siddharth Gautama, she said, “Blessed indeed
is the mother, blessed indeed is the father, who has such a son. Blessed
indeed is the wife who has such a husband.”
§ 19. The Prince and the Servant1. Channa too should have gone back home with Kanthaka.
But he refused to go. He insisted on seeing the Prince off with Kanthaka
at least to the banks of the river Anoma, and so insistent was Channa that
the Gautama had to yield to his wishes.
2. At last they reached the banks of the river Anoma.
3. Then turning to Channa he said, “Good friend,
thy devotion to me has been proved by thy thus following me. I am wholly
won in heart by thee, ye who have such a love for your master.
4. “I am pleased with your noble feelings towards
me, even though I am powerless of conferring [=to confer] any reward.
5. “Who would not be favourably disposed to one
who stands to him as bringing him reward? But even one’s own people commonly
become mere strangers in a reverse of fortune.
6. “A son is brought up for the sake of the family;
the father is honoured by the son for the sake of his own future support;
the world shows kindness for the sake of hope; there is no such thing as
unselfishness without a motive.
7. “Thou art the only exception. Take now this horse
and return.
8. “The king, with his loving confidence still unshaken,
must be enjoined to stay his grief.
9. “Tell him, I have left him–with no thirst for
heaven, with no lack of love, nor feeling of anger.
10. “He should not think of mourning for me who
am thus gone forth from my home; union, however long it may last, in time
will come to an end.
11. “Since separation is certain, how shall there
not be repeated severings from one’s kindred?
12. “At a man’s death there are doubtless heirs
to his wealth, but heirs to his merit are hard to find on the earth, or
exist not at all.
13. “The king, my father, requires to be looked
after. The king may say, ‘He is gone at a wrong time.’ But there is no
wrong time for duty.
14. “Do thou address the king, O friend, with these
and suchlike words; and do thou use thy efforts so that he may not even
remember me.
15. “Yes, do thou repeat to my mother my utter unworthiness
to deserve her affection. She is a noble person, too noble for words.”
16. Having heard these words, Channa, overwhelmed
with grief, made reply with folded hands, his voice choked by emotion:
17. “Seeing that ye are causing affliction to thy
kindred, my mind, O my Lord, sinks down like an elephant in a river of
mud.
18. “To whom would not such a determination as this
of thine, cause tears, even if his heart were of iron–how much more if
it were throbbing with love?
19. “Where is gone this delicacy of limb, fit to
lie only in a palace, and where [in comparison] is the ground of the
ascetic forest, covered with the shoots of rough Kusa grass?
20. “How could I, O Prince, by mine own will, –knowing
this thy decision,–carry back the horse to the sorrow of Kapilavatsu?
21. “Surely thou will not abandon that fond old
king, so devoted to his son, as a heretic might the true religion?
.
22. “And her, thy second mother, worn with the care
of bringing thee up,–thou will not surely forget her, as an ingrate does
a benefit?
23. “Thou wilt not surely abandon thy wife endowed
with all virtues, illustrious for her family, devoted to her husband and
with a young son.
24. “Thou wilt not abandon the young son of Yeshodhara,
worthy of all praise, thou the best of the cherishers of religion and fame,
as a dissolute spendthrift his choicest glory?
25. “Or even if thy mind be resolved to abandon
thy kindred and thy kingdom, thou will not, O Master, abandon me,–thy
feet are my only refuge.
26. “I cannot go to the city with my soul thus burning,
leaving thee behind in the forest.
27. “What will the king say to me, returning to
the city without thee, or what shall I say to thy wife by way of telling
them good news?
28. “As for what thou sayest, thou must repeat
my unworthiness to the king’, who could think or believe it?” continued
Channa. “Even if I ventured to speak it, with a heart ashamed and a tongue
cleaving to my mouth, he may not appreciate it.
29. “Him who is always compassionate and who
never fails to feel pity, it ill befits to abandon one who loves; turn
back and have mercy on me.”
30. Having heard these words of Channa overcome
with sorrow, Siddharth Gautama with the utmost gentleness answered:
31. “Abandon this distress ,Channa, regarding thy
separation from me,–change is inevitable in corporeal beings who are subject
to different births.
32. “Even. if I, through affection, were not to
abandon my kindred, death would still make us helplessly abandon one another.
33. “She, my mother, by whom I was born in the womb
with great thirst and pains,–where am I now with regard to her, and where
is she with regard to me?
34. “As birds go to their roosting-tree and then
depart, so the meeting of beings inevitably ends in separation.
35. “As clouds, having come together, depart asunder
again, such I consider the meeting and parting of living things.
36. “And since this world goes away, each one deceiving
the other,–it is not right to think anything thine own in a time of union
which is a dread.
37. “Therefore, since it is so, grieve not, my good
friend, but go; or if thy love lingers, then go and afterwards return.
38. “Say without reproaching me, to the people of
Kapilavatsu, ‘Let your love for him be given up, and hear his resolve.’”
39. Having heard this conversation between the master
and the servant, Kanthaka, the noblest steed, licked his [=Gautam’s] feet
with his tongue and dropped hot tears.
40. With his hand whose fingers were untied [=not
joined] with a membrane, and which was marked with the auspicious svastika,
and with its middle part curved, Gautama stroked him and addressed him
like a friend:
41. “Shed not tears, Kanthaka, bear with it, thy
labours will soon have its [=their] fruit.”
42. Then Channa, knowing that the time for the parting
of the ways had come, forthwith paid honour to the sylvan dress of Gautama.
43. Then Gautama, having bidden good-bye to Kanthaka
and Channa, went on his way.
44. While his master, thus regardless of his kingdom,
was going to the ascetic-wood in mean garments, the groom, tossing up his
arms, wailed bitterly and fell on the ground.
45. Having looked back again he wept aloud, and
embraced the horse Kanthaka with his arms; and then, hopeless and repeatedly
lamenting, started on his return journey.
46. On the way, sometimes he pondered, sometimes
he lamented, sometimes he stumbled, and sometimes he fell; and so going
along, wretched through his devoted attachment, he performed all kinds
of actions on the road, knowing not what he was doing.
1. Then Channa, in deep distress, when his master
thus went into the forest, made every effort on the road to dissolve his
load of sorrow.
2. His heart was so heavy that the road which he
used to traverse in one night with Kanthaka, that same road he now took
eight days to travel, pondering over his lord’s absence.
3. The horse Kanthaka, though he still went on bravely,
fagged and had lost all spirit; and decked though he was with ornaments,
he in the absence of his master seemed to have lost all his beauty.
4. And turning round towards the direction in which
his master went, he neighed repeatedly with a mournful sound; and though
pressed with hunger, he welcomed not, nor tasted, any grass or water on
the road, as before.
5. Slowly the two at long last reached Kapila-vatsu,
which seemed empty when deserted by Gautama. They reached the city in body
but not in soul.
6. Bright as it was with lotus-covered waters, adorned
with trees full of flowers, the citizens had lost all their gladness.
7. When the two, their brightness gone and their
eyes dim with tears, slowly entered the city, it seemed all bathed in gloom.
8. Having heard that they had returned with their
limbs all relaxed, coming back without the pride of the Sakya race, the
men of the city shed tears.
9. Full of wrath, the people followed Channa in
the road, crying behind him with tears, “Where is the king’s son, the glory
of his race and his kingdom?”
10. “This city bereft of him is a forest, and that
forest which possesses him is a city; the city without him has no charms
for us.”
11. Next the women crowded to the rows of windows,
crying to one another, “The prince has returned”; but having seen that
his horse had an empty back, they closed the windows again and wailed aloud.
1. The members of the family of Suddhodana were anxiously
awaiting the return of Channa, in the hope that he might persuade Gautama
to return home.
2. On entering the royal stable, Kanthaka uttered
a loud sound, uttering his woe to the palace people.
3. Then the people who were in the neighbourhood
of the king’s inner apartments, thought in their hearts, “Since the horse
Kanthaka neighs, it must be that the prince has come.”
4. And the women who were fainting with sorrow,
now in wild joy, with their eyes rolling to see the prince, rushed out
of the palace full of hope. But they were disappointed. There was Kanthaka
without the prince.
5. Gautami, abandoning all self-control, cried aloud–she
fainted, and with a weeping face exclaimed:
6. “With his long arms and lion gait, his bull-like
eye, and his beauty, bright like gold, his broad chest, and his voice deep
as a drum or a cloud,–should such a hero as this dwell in a hermitage?
7. “This earth is indeed unworthy as regards that
peerless doer of noble actions, for such a virtuous hero has gone away
from us.
8. “Those two feet of his, tender with their beautiful
web spread between the toes, with their ankles, concealed and soft like
a blue lotus,–how can they, bearing a wheel mark in the middle, walk on
the hard ground of the skirts of the forest?
9. “That body, which deserves to sit or lie on the
roof of a palace, honoured with costly garments, aloes, and sandalwood,
how will that manly body live in the woods, exposed to the attacks of the
cold, the heat, and the rain?
10. “He who was proud of his family, goodness, strength,
energy, sacred learning, beauty, and youth, who was ever ready to give,
not ask, how will he go about begging alms from others?
11. “He who, lying on a spotless golden bed, was
awakened during the night by the concert of musical instruments, how alas!
will he, my ascetic, sleep today on the bare ground with only one rag of
cloth interposed?”
12. Having heard this piteous lamentation, the women,
embracing one another with their arms, rained tears from their eyes, as
the shaken creepers drop honey from their flowers.
13. Then Yeshodhara, forgetting that she had permitted
him to go, fell upon the ground in utter bewilderment.
14. “How has he abandoned me. his lawful wife? He
has left me widowed. He could have allowed his lawful wife to share his
new life with him.
15. “I have no longing for the heaven’ my one desire
was that my beloved may never leave me either in this world or the next.
16. “Even if I am unworthy to look on my husband’s
face with its long eyes and bright smile, still is this poor Rahula never
to roll about in his father’s lap?
17. “Alas! the mind of that wise hero is terribly
stern, gentle as his beauty seems, it is pitilessly cruel. Who can desert
of his own accord such an infant son with his inarticulate talk, one who
would charm even an enemy?
18. “My heart too is certainly most stern, yea,
made of rock or fashioned even of iron, which does not break when its lord
is gone to the forest, deserted by his royal glory like an orphan,–he
so well worthy of happiness. But what can I do? My grief is too heavy for
me to bear.”
19. So fainting in her woe, Yeshodhara wept and
wept aloud–self-possessed though she was by nature, yet in her distress
she had lost her fortitude.
20. Seeing Yeshodhara thus bewildered with her wild
utterances of grief, and fallen on the ground, all the women cried out,
with their faces streaming with tears like large lotuses beaten by the
rain.
21. Having heard of the arrival of both Channa and
Kanthaka, and having learned of the fixed resolve of his son, Suddhodana
fell, struck down by sorrow.
22. Distracted by his grief for his son, being held
up for a moment by his attendants, Suddhodana gazed on the horse with his
eyes filled with tears, and then falling on the ground wailed aloud.
23. Then Suddhodana got up and entered his temple,
offered prayers, performed auspicious rites, and vowed certain sacrifices
for the safe return of his son.
24. So Suddhodana, Gautami, and Yeshodhara passed
their days asking, “How long, O God, how long, before, shall we see him
again?”The Constitution of India (Original Calligraphed and Illuminated Version)/Part 2
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Part II
Citizenship5. At the commencement of this Constitution every person who has his domicile in the territory of India and —
(a) who was born in the territory of India; or
(b) either of whose parents was born in the territory of India; or(c) who has been ordinarily resident in the territory of India for not
less than five years immediately preceding such commencement,shall be a citizen of India.
6. Notwithstanding anything in article 5, a person who has
migrated to the territory of India from the territory now included in
Pakistan shall be deemed to be a citizen of India at the commencement of
the Constitution if —(a) he or either of his parents or any of his grand-parents was born
in India as defined in the Government of India Act, 1935 (as originally
enacted); and(b) (i) in the case where such person has so migrated before the
nineteenth day of July, 1948, he has been ordinarily resident in the
territory of India since the date of his migration, or(ii) in the case where such person has so migrated on or after the nineteenth day of July, 1948, he has beenCitizenship at the commencement of the Constitution.
Rights of citizenship of certain persons who have migrated to India from Pakistan.
registered as a citizen of India by an officer appointed in that
behalf by the Government of the Dominion of India on an application made
by him therefor to such officer before the commencement of this
Constitution in the form and manner prescribed by that Government:Provided that no person shall be so registered unless he has been
resident in the territory of India for at least six months immediately
preceding the date of his application.7. Notwithstanding anything in articles 5 and 6, a person who has
after the first day of March, 1947, migrated from the territory of India
to the territory now included in Pakistan shall not be deemed to be a
citizen of India:Provided that nothing in this article shall apply to a person
who, after having so migrated to the territory now included in Pakistan,
has returned to the territory of India under a permit for resettlement
or permanent return issued by or under the authority of any law and
every such person shall for the purposes of clause (b) of article 6 be
deemed to have migrated to the territory of India after the nineteenth
day of July, 1948.8. Notwithstanding anything in article 5, any person who or
either of whose parents or any of whose grand-parents was born in India
as defined in the Government of India Act, 1935 (as originally enacted),
and who is ordinarily residing in any country outside India as so
defined shall be deemed to be a citizen of India if he has been
registered as a citizen of India by the diplomatic or consular
representative of India in the country where he is for the time being
residing on an application made by him therefor to such diplomatic or
consular representative, whether before or after the commencement of
this Constitution, in the form and manner prescribed by the Government
of the Dominion of India or the Government of India.9. No person shall be a citizen of India by virtue of article 5,
or be deemed to be a citizen of India by virtue of article 6 or article
8, if he has voluntarily acquired the citizenship of any foreign State.Rights of citizenship of certain migrants to Pakistan.
Rights of citizenship of certain persons of Indian origin residing outside India.
Persons voluntarily acquiring citizenship of a foreign State not to be citizens.
10. Every person who is or is deemed to be a citizen of India under
any of the foregoing provisions of this Part shall, subject to the
provisions of any law that may be made by Parliament, continue to be
such citizen.11. Nothing in the foregoing provisions of this Part shall
derogate from the power of Parliament to make any provision with respect
to the acquisition and termination of citizenship and all other matters
relating to citizenship.Continuance of the rights of citizenship.
Parliament to regulate the right of citizenship by law.
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a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 111 languages are translated by https://translate.google.com
https://tenor.com/…/result-of-what-we-have-thought-we-becom…
Buddha was asked, “What have you gained by Meditation?”
He replied “Nothing!”
“However, Buddha said, let me tell you what I lost:
Anger,
Anxiety,
Depression,
Insecurity,
Fear of Old Age and Death”
https://tenor.com/view/pain-gif-4480397
Pain is a Gift
Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growth
https://tenor.com/v…/do-terra-gift-of-the-earth-gif-14583660
Let us Do good. Purify mind - ‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
Ca Về Cha Mẹ - Tuyển Tập Thánh Ca Hay Nhất về cha mẹ, ông bà, tiên tổ,
những đấng sinh thành. Cầu cho cha mẹ chúng ta luôn mạnh khỏe, an vui
khi các ngài còn sống và sự nghỉ yên trong Chúa khi các ngài đã qua đời.
Sutta - Kupezeka kwodziwitsa - ali ndi chithunzi chabwino cha Buddha mu
Classical Chichewa-Chikale cha Chichewa,
ina, a Bhagavā anali kukhala pakati pa Kurus ku Kammāsadhamma, tawuni
yamsika ya Kurus. Pamenepo, adalankhula ndi bhikkhus:
Iyi, bhikkhus, njira yomwe siyopita pachabe koma kuyeretsa anthu,
kuthana ndi chisoni ndi maliro, kuwonekera kwa dukkha-domanassa,
kupezeka kwa njira yolondola, kuzindikira kwa Nibbāna, ndiye kuti anayi
satipaṭṭhānas.
zinayi ziti? Pano, bhikkhus, a bhikkhu amakhala kumayang’anira kāya ku
kāya, ātāpī sampajāno, satimā, atapereka abhijjhā-domanassa kuloza dziko
lapansi. Amakhala akuwona vedanā ku vedanā, ātāpī sampajāno, satimā,
atapereka abhijjhā-domanassa kuloza dziko lapansi. Amakhala ndikuwona
citta ku citta, ātāpī sampajāno, satimā, atapereka abhijjhā-domanassa
kuloza dziko lapansi. Amakhala akusunga ma ‘dhamma · s mu dhamma · s,
ātāpī sampajāno, satimā, atapereka abhijjhā-domanassa kulinga kudziko
lapansi.
bhikkhus, kodi bhikkhu imakhala bwanji ikuwona kāya ku kāya? Pano,
bhikkhus, a bhikkhu, atapita kunkhalangoko kapena atapita kumizu
yamtengo kapena atapita kuchipinda chopanda kanthu, amakhala pansi
akupinda miyendo ndikuwoloka, nkukhalanso kāya molunjika, ndikukhala
sati parimukhaṃ. Popeza sato amapumira mkati, popeza ndi sato amapumira.
Kupuma kwakutalika amvetsetsa: ‘Ndikupuma pang’ono’; kupuma nthawi
yayitali akumvetsetsa: ‘Ndikupumira’; kupuma pang’ono kumamvetsetsa:
‘Ndikupuma pang’ono’; kupuma pang’ono kumamvetsetsa: ‘Ndikupuma
pang’ono’; amadziphunzitsa kuti: ‘kumva zonse kāya, ndidzapumira’;
amadziphunzitsa kuti: ‘kumva zonse kāya, ndidzapumira’; amadziphunzitsa
kuti: ‘Ndidzakhazikitsa kāya-saṅkhāras, ndidzapumira’; amadziphunzitsa
kuti: ‘Ndidzachepetsa kāya-saṅkhāras, ndidzapumira’.
bhikkhus, waluso wotembenuka kapena wophunzirira wotembenuza,
atatembenuza kutalika, akumvetsetsa: ‘Ndikutembenukira motalika’;
ndikutembenukira kwakanthawi, amvetsetsa: ‘Ndikubweza’; momwemonso,
bhikkhus, a bhikkhu, kupumira nthawi yayitali, akumvetsetsa: ‘Ndikupuma
pang’ono’; kupuma motalika iye akumvetsetsa: ‘Ndikupumira’; kupuma
pang’ono kumamvetsetsa: ‘Ndikupuma pang’ono’; kupuma pang’ono iye
akumvetsetsa: ‘Ndikupumira’; amadziphunzitsa kuti: ‘kumva zonse kāya,
ndidzapumira’; amadziphunzitsa kuti: ‘kumva zonse kāya, ndidzapumira’;
amadziphunzitsa kuti: ‘Ndidzakhazikitsa kāya-saṅkhāras, ndidzapumira’;
amadziphunzitsa kuti: ‘Ndidzachepetsa kāya-saṅkhāras, ndidzapumira’.
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu, akuyenda, amamvetsetsa kuti: ‘Ndiyenda’,
kapena akuyimirira akumvetsetsa: ‘Ndayimirira’, kapena atakhala pansi
akumvetsetsa: ‘Ndakhala’, kapena akugona amvetsetsa: ‘ Ndagona pansi ‘.
Kupatula apo, paliponse pomwe kāya yake imakhala, iye amamvetsetsa bwino
lomwe.
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu, akuyandikira ndikuchokapo, amachita ndi
sampajañña, akuyang’anitsitsa ndikuyang’ana mozungulira, amachita ndi
sampajañña, kwinaku akugwada ndikukutambasamba, amachita ndi sampajañña,
atavala zovala ndi mkanjo wamkati ndi atanyamula mbaleyo, amachita ndi
sampajañña, ndikudya, ndikumwa, ndikudya, ndikulawa, amachita ndi
sampajaña, akupita ku bizinesi yodzikakamiza ndi kukodza, amachita ndi
sampajañña, akuyenda, akuyimirira , akugona, ali maso, akulankhula
komanso ali chete, amachita ndi sampajañña.
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu amawona thupi lomwe, kuyambira kumapazi mpaka
kumutu kuyambira kumutu mpaka kumunsi, lomwe limakonzedwa ndi khungu
lake komanso lodzala ndi zosiyanasiyana zamitundu: “Mu kāya uyu, pali
tsitsi a mutu, tsitsi la thupi, misomali, mano, khungu, matumba, mafupa,
mkwapulo, impso, mtima, chiwindi, thovu, mapapu, matumbo, mesentery,
m’mimba ndi zomwe zilimo, ndowe, bile, phlegm , mafinya, magazi,
thukuta, mafuta, misonzi, mafuta, malovu, mphuno.
ngati, bhikkhus, panali kachikwama komwe kali ndi mipata iwiri ndipo
panali mitundu yambiri ya njere, monga phiri-paddy, paddy, nyemba za
mung, nyemba za ng’ombe, nyemba za sesame ndi mpunga wopindika. Mwamuna
wokhala ndi maso okongola, atayimasulira, adaganizira izi: “Awa ndi
paphiri, uyu ndi paddy, awa ndi nyemba, amenewo ndi nandolo, izi ndi
nthangala zamasamba ndipo iyi ndi mpunga wosemedwa.” momwemonso,
bhikkhus, a bhikkhu amalingalira za thupi lomweli, kuyambira kumapazi
kumapazi ndi kuyambira kutsitsi kumutu mpaka pansi, lomwe limapangidwa
ndi khungu lake komanso lodzala ndi zosayenera zosiyanasiyana: “Mu kāya
iyi, apo Tsitsi la kumutu, Tsitsi la thupi, misomali, mano, khungu,
mnofu, mafupa, mafuta m’mafupa, impso, mtima, chiwindi, thovu, mapapu,
matumbo, mesentery, m’mimba ndi zomwe zilimo, ndowe, bile, phlegm,
mafinya, magazi, thukuta, mafuta, misonzi, mafuta, malovu, mphuno,
magazi ndi mkodzo. “
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu amawonetsa izi kāya kwambiri, ngakhale
idayikidwa, komabe imayikidwa ngati yopanga zinthu: “Mu kāya iyi, pali
malo apadziko lapansi, chinthu chamadzi, moto wamoto ndi mlengalenga.”
bhikkhus, wodziwa kubisala kapena wophunzirira bizinesi, atapha
ng’ombe, amakhala pamphambano yodula zidutswa; momwemonso, bhikkhus, a
bhikkhu amawonetsa izi kāya kwambiri, ngakhale idayikidwa, komabe
imayikidwa motere: “Mu kāya iyi, pali malo apadziko lapansi, chinthu
chamadzi, moto wamoto ndi chinthu chamlengalenga.”
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu, ngati kuti akuwona mtembo, watayidwa pansi
m’nthaka, tsiku lina atafa, kapena masiku awiri atamwalira kapena masiku
atatu atamwalira, watupa, wamtambo komanso wonyezimira, amalingalira
izi kāya: ” Izi kāya nazonso ndi zamtundu wotere, zikhala monga izi,
ndipo sizamasulidwa pamkhalidwe wotere. “
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu, monga ngati kuti akuwona mtembo, utayidwa
pamalo enaake, ukudyedwa ndi akhwangwala, kudyedwa ndi achifwamba,
kudyedwa ndi njenjete, kudyedwa ndi azungu, kudyedwa ndi agalu, kukhala
kudyedwa ndi akambuku, kudyedwa ndi ma panther, kudyedwa ndi mitundu
yosiyanasiyana ya nyama, amalingalira izi kāya: “Kāya iyi ndiyonso ya
chikhalidwe chotere, ikukhala motere, ndipo siimasulidwa pamkhalidwe
wotere. “
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu, ngati kuti akuwona mtembo, atayidwa pamalo a
charnel, squeleton wokhala ndi mnofu ndi magazi, wolumikizidwa pamodzi
ndi tendons, amalingalira izi kāya kwambiri: “Izi kāya nazonso ndi za
chilengedwe, chidzakhala chotere, ndipo sichimamasulidwa ku izi. “
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu, ngati kuti akuwona mtembo, woponyedwa pansi
pamwala, chigamba chopanda mnofu ndikuwukidwa ndi magazi, chophatikizika
pamodzi ndi tendons, amalingalira izi kāya: “Izi nawonso ndi za
chilengedwe choterechi, chidzakhala chonchi, ndipo sichimasulidwa ku
mkhalidwe wotere. “
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu, ngati kuti akuwona mtembo, atayidwa pamalo a
charnel, chigamba chopanda thupi kapena magazi, cholumikizidwa ndi
tendons, amalingalira izi kāya kwambiri: “Izi kāya nazonso ndi za
chilengedwe, chidzakhala chotere, ndipo sichimamasulidwa ku izi. “
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu, ngati kuti akuwona mtembo, utayidwa pansi
m’nthaka, mafupa otambasulidwa apa ndi apo, apa fupa lamanja, fupa la
kumapazi, apa fupa la ankolo, pali fupa la shin , apa fupa la ntchafu,
apo panali fupa la m’chiuno, apa nthiti, apo panali fupa la msana, apa
fupa la msana, apo fupa la pakhosi, apa fupa la nsagwada, pali fupa la
dzino, kapena chigaza, iye amalingalira izi : “Izi kāya nazonso ndi
zotere, zikhala chonchi, ndipo sizamasulidwa pamachitidwe otere.”
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu, ngati kuti akuwona mtembo, utayidwa pansi
m’nthaka, mafupawo atayeretsedwa ngati kanyanja, amalingalira izi kāya:
“Izi kāya nazonso ndi zotere, zikupita kukhala monga chonchi, ndipo
siamasulidwa ku mkhalidwe wotere. “
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu, monga ngati kuti akuwona mtembo, atayikidwira
pansi mu charnel, adapeza mafupa opitilira chaka chimodzi, amalingalira
izi kāya kwambiri: “Izi kāya nazonso ndizachikhalidwe chotere, ndizo
zikhala chonchi, ndipo sizimasulidwa ku mkhalidwe wotere. “
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
apo, bhikkhus, a bhikkhu, monga ngati kuti akuwona mtembo, utayidwa
pansi mu charnel, mafupa owola atasinthidwa kukhala ufa, amalingalira
izi kāya kwambiri: “Izi ndi zina zotere, zipita khalani chonchi,
osamasulidwa ku mkhalidwe wotere. “
chake amakhala momwe amaonera kāya ku kāya mkati, kapena amakhala
kumayang’anira kāya ku kāya kunja, kapena amakhala kumayang’anira kāya
ku kāya kunja ndi kunja; amakhala kumayang’aniro a samudaya of phenomena
ku kāya, kapena amakhala kwinaku akuwona kupitilira kwa zochitika mu
kāya, kapena amakhala kwinaku akuwona samudaya ndikumwalira kwa
zochitika mu kāya; kapena ayi, [kuzindikira:] “uyu ndiye kāya!” sati
alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus, a
bhikkhu amakhala kumayang’anira kāya ku kāya.
bhikkhus, bhikkhu, akumana ndi sukha vedanā, undersands: “Ndikumana ndi
sukha vedanā”; kukumana ndi dukkha vedanā, undersands: “Ndikumana ndi
dukkha vedanā”; kukumana ndi adukkham-asukhā vedanā, undersands:
“Ndikumana ndi adukkham-asukhā vedanā”; kukumana ndi sukha vedanā
sāmisa, undersands: “Ndikumana ndi sukha vedanā sāmisa”; kukumana ndi
sukha vedanā nirāmisa, undersands: “Ndikumana ndi sukha vedanā
nirāmisa”; kukumana ndi dukkha vedanā sāmisa, undersands: “Ndikumana ndi
dukkha vedanā sāmisa”; kukumana ndi dukkha vedanā nirāmisa, undersands:
“Ndikumana ndi dukkha vedanā nirāmisa”; kukumana ndi adukkham-asukhā
vedanā sāmisa, undersands: “Ndikumana ndi adukkham-asukhā vedanā
sāmisa”; kukumana ndi adukkham-asukhā vedanā nirāmisa, undersands:
“Ndikukumana ndi adukkham-asukhā vedanā nirāmisa”.
amakhala kukhala akuwona vedanā mu vedanā mkati, kapena amakhala
kumayang’anira vedanā mu vedanā kunja, kapena amakhala kumayang’anira
vedanā mu vedanā mkati ndi kunja; amakhala kumawonera samudaya wa
zochitika mu vedanā, kapena amakhala kumayang’ana kutha kwa zochitika mu
vedanā, kapena amakhala kumayang’anira samudaya ndikumachoka kwa
zochitika mu vedanā; kapena, [kuzindikira:] “uyu ndi vedanā!” sati alipo
mwa iye, mpaka kukula kwa ñāṇa chabe ndi paṭissati, amakhala
mokakamizidwa, osamamatira ku dziko lapansi. Chifukwa chake, bhikkhus,
bhikkhu amakhala kumayang’ana vedanā ku vedanā.
bhikkhus, a bhikkhu amamvetsetsa citta ndi rāga monga “citta yokhala
ndi rāga”, kapena amamvetsetsa citta popanda rāga monga “citta popanda
rāga”, kapena amamvetsetsa citta ndi dosa ngati “citta ndi dosa”, kapena
amamvetsetsa citta popanda dosa monga “citta wopanda dosa”, kapena
amamvetsetsa citta ndi moha ngati “citta yokhala ndi moha”, kapena
amamvetsetsa citta popanda moha ngati “citta yopanda moha”, kapena
amamvetsetsa citta ngati “citta yopanda”, kapena amamvetsetsa wobalalika
citta ngati “chitunda chomwazika”, kapena amamvetsetsa chidziwitso
chowonjezereka ngati “citta chokulirapo”, kapena amamvetsetsa chitchuchu
chosadziwika ngati “citta chosawerengeka”, kapena amamvetsetsa citta
wachilendo monga “citta chopambana”, kapena amamvetsetsa chilata
chosagonjetseka ngati “citta chosagonjetseka”, kapena amamvetsetsa citta
ngati “citta yokhazikika”, kapena amamvetsetsa citta yosasunthika ngati
“citta yosasunthika”, kapena akumvetsetsa citta yopulumutsidwa ngati
“citta yomasulidwa”, kapena amamvetsetsa citta wosagwirizana ngati
“citta chosagwirizana”.
amakhala ngati akuwona citta mkati, kapena amakhala ku citta kunja,
kapena amakhala kwinaku akuwona citta mkati ndi kunja; amakhala
kumayang’anidwe a samudaya a phenomena ku citta, kapena amakhala
kumawona kutha kwa zinthu mu citta, kapena amakhala kumayang’anira
samudaya ndikumwalira kwa zochitika mu citta; kapena, [kuzindikira:]
“iyi ndi citta!” sati alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi
paṭissati, amakhala mokakamizidwa, osamamatira ku dziko lapansi.
Chifukwa chake, bhikkhus, bhikkhu amakhala kumayang’anitsitsa
chitchuthi.
kupitirira apo, bhikkhus, kodi bhikkhu imakhala bwanji momwe imawonera
ma busmas mu dhammas? Pano, bhikkhus, a bhikkhu amakhala kumayang’anira
maubras mu dhammas pofotokoza zisanu nīvaraṇas. Kupitilira apo,
bhikkhus, kodi bhikkhu imakhala bwanji ikuyang’ana momwe
mungadziperekera maukadaulo asanu?
bhikkhus, a bhikkhu, pakukhala kāmacchanda mkati mwake, akumvetsetsa:
“pali kāmacchanda mkati mwanga”; kusapezeka kāmacchanda mkati,
akumvetsetsa: “palibe kāmacchanda mkati mwanga”; akumvetsa momwe
karismacchanda wosayerekezera amabwera; akumvetsetsa momwe arisen
kāmacchanda amasiyidwira; ndipo akumvetsetsa momwe kāmacchanda wosiyidwa
sabwera mtsogolo.
bhikkhus, a bhikkhu, kupezeka mwaāpāda mkati, akumvetsetsa: “pali
ndiāpāda mkati mwanga”; palibe kupezeka mwa aāpāda mkati mwake,
akumvetsetsa: “palibe mwaāraāra mwa ine”; akumvetsetsa momwe
kufananizidwa ndiāpāda kumadzera; akumvetsetsa momwe adaukiridwira
ndiāpāda amasiyidwira; ndipo akumvetsa momwe kusiyidwa ndiāpāda
sikumabwera mtsogolo.
bhikkhus, a bhikkhu, pakukhala thīnamiddhā mkati, akumvetsetsa: “pali
thīnamiddhā mkati mwanga”; kulibe thīnamiddhā kukhalapo mkati,
akumvetsetsa: “palibe thīnamiddhā mkati mwanga”; akumvetsetsa momwe
sanayerekezere thīnamiddhā; akumvetsetsa momwe arisen thīnamiddhā
amasiyidwira; ndipo akumvetsetsa momwe thīnamiddhā yosiyidwa
sichikubwera mtsogolo.
bhikkhus, a bhikkhu, pakukhala uddhacca-kukkucca opezeka mkati,
akumvetsetsa: “Pali uddhacca-kukkucca mkati mwanga”; Popeza kuti
uddhacca-kukkucca alipo mkatimo, akumvetsetsa: “Palibe uddhacca-kukkucca
mkati mwanga”; amamvetsetsa momwe uddhacca-kukkucca wosayerekezera
amabwera; Amamvetsetsa momwe addacca-kukkucca adasiyidwira; ndipo
amamvetsetsa momwe uddhacca-kukkucca wosiyidwa samachokera mtsogolo.
bhikkhus, a bhikkhu, pakukhala vicikicchā mkati, akumvetsetsa: “pali
vicikicchā mkati mwanga”; kulibe kukhalapo kwa vicikicchā mkati,
akumvetsetsa: “palibe vicikicchā mkati mwanga”; akumvetsetsa momwe
vicikicchā yosayerekezera imadzere; akumvetsetsa momwe arisen vicikicchā
amasiyidwira; ndipo akumvetsetsa momwe vicikicchā osiya sizimadzabwera
mtsogolo.
amakhala kukhala osungitsa ziwonetsero mu dhammas zamkati, kapena
amakhala mosungiramo zinthu zakale kunja, kapena amakhala kumayang’anira
maubras mu dhammas mkati ndi kunja; amakhala m’malo owonera zamudaya za
phenamena mu dhammas, kapena amakhala kumayang’ana kumwalira kwa
zochitika mu mabmas, kapena amakhala kumayang’anira samudaya
ndikumwalira kwa zochitika mu mabmas; kapena ayi, [kuzindikira:] “awa
ndi mabunkmas!” sati alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi
paṭissati, amakhala mokakamizidwa, osamamatira ku dziko lapansi.
Chifukwa chake, bhikkhus, a bhikkhu amakhala kumayang’anira maubras mu
dhammas, pofotokoza zisanu nīvaraṇas.
apo, bhikkhus, a bhikkhu amakhala kumayang’anira mahammas kutengera ma
khandhas asanu. Ndipo kupitirira apo, bhikkhus, kodi bhikkhu imakhala
bwanji ikuyang’ana momwe ingakhazikitsire m’ndende zaka zisanu?
bhikkhus, a bhikkhu [amazindikira]: “momwemonso ndi rūpa, ndi samudaya
wa rūpa, kotero kumwalira kwa rūpa; wotere ndi vedanā, ndi samudaya wa
vedanā, kotero kudutsa kwa vedanā; ndi saññā, momwemonso samudaya a
saññā, kotero kumwalira kwa saññā; momwemonso saṅkhāra, momwemonso
samudaya wa saṅkhāra, Umu ndi momwe kumwalira kwa saṅkhāra; kumwalira
kwa viññṇṇa ”.
amakhala kukhala osungitsa ziwonetsero mu dhammas zamkati, kapena
amakhala mosungiramo zinthu zakale kunja, kapena amakhala kumayang’anira
maubras mu dhammas mkati ndi kunja; amakhala m’malo owonera zamudaya za
phenamena mu dhammas, kapena amakhala kumayang’ana kumwalira kwa
zochitika mu mabmas, kapena amakhala kumayang’anira samudaya
ndikumwalira kwa zochitika mu mabmas; kapena ayi, [kuzindikira:] “awa
ndi mabunkmas!” sati alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi
paṭissati, amakhala mokakamizidwa, osamamatira ku dziko lapansi.
Chifukwa chake, bhikkhus, a bhikkhu amakhala pamawonedwe a dhammas,
pofotokoza khandhas zisanuzi.
kupitirira apo, bhikkhus, a bhikkhu amakhala m’masitima okhazikika
pozindikira ma āyatanas asanu ndi amodzi akunja. Ndipo kupitirira apo,
bhikkhus, kodi bhikkhu imakhala bwanji ikuyang’ana momwe
mungadziwikirane ndi ma āyatanas asanu ndi amodzi akunja?
bhikkhus, a bhikkhu akumvetsetsa cakkhu, amamvetsetsa rūpa,
amamvetsetsa saṃyojana omwe amapezeka chifukwa cha awiriwa, amamvetsetsa
momwe saṃyojana wosayerekezekayo amabwera, amamvetsetsa momwe saṃyojana
adasiyidwira, ndipo akumvetsetsa momwe saṃyojana wasiyidwira sizibwera
mtsogolo.
sota, amamvetsetsa sadda, amamvetsetsa saṃyojana omwe amapezeka
chifukwa cha awiriwa, amamvetsetsa momwe saṃyojana wosayerekezeka
amabwera, amamvetsetsa momwe saisyojana amasiyidwira, ndipo amamvetsetsa
momwe saṃyojana wosiyidwa samadzera mtsogolomu.
ghāna, amamvetsetsa gandha, amamvetsetsa saṃyojana omwe amapezeka
chifukwa cha awiriwa, amamvetsetsa momwe saṃyojana wosayerekezekayo
amabwera, amamvetsetsa momwe sajanayojana amasiyidwira, ndipo
amamvetsetsa momwe saṃyojana wosiyidwa samadzera mtsogolomu.
jivha, amamvetsetsa rasa, amamvetsetsa saṃyojana omwe amapezeka
chifukwa cha awiriwa, amamvetsetsa momwe saṃyojana wosayerekezeka
amabwera, amamvetsetsa momwe saisyojana amasiyidwira, ndipo amamvetsetsa
momwe saṃyojana wosiyidwa samadzera mtsogolomu.
kāya, amamvetsetsa phoṭṭhabba, amamvetsetsa saṃyojana omwe amapezeka
awiriwa, amamvetsetsa momwe saṃyojana wosayerekezekayo amabwera,
amamvetsetsa momwe saisyojana amasiyidwira, ndipo amamvetsetsa momwe
saṃyojana wosiyidwa samadzera mtsogolomu.
mana, amamvetsetsa mabrasmas, amamvetsetsa saṃyojana omwe amapezeka
chifukwa cha awiriwa, amamvetsetsa momwe saṃyojana wofananira amabwera,
amamvetsetsa momwe saisyojana amasiyidwira, ndipo amamvetsetsa momwe
saṃyojana wosiyidwa samadzera mtsogolomu.
amakhala kukhala osungitsa ziwonetsero mu dhammas zamkati, kapena
amakhala mosungiramo zinthu zakale kunja, kapena amakhala kumayang’anira
maubras mu dhammas mkati ndi kunja; amakhala m’malo owonera zamudaya za
phenamena mu dhammas, kapena amakhala kumayang’ana kumwalira kwa
zochitika mu mabmas, kapena amakhala kumayang’anira samudaya
ndikumwalira kwa zochitika mu mabmas; kapena ayi, [kuzindikira:] “awa
ndi mabunkmas!” sati alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi
paṭissati, amakhala mokakamizidwa, osamamatira ku dziko lapansi.
Chifukwa chake, bhikkhus, a bhikkhu amakhala m’malo openyerera ma
dhammas, pofotokoza za ma āyatanas asanu ndi amodzi akunja.
kupitirira apo, bhikkhus, a bhikkhu amakhala kumayang’anira mahammas
kutengera ma bojjhaṅgas asanu ndi awiri. Ndipo kupitirira apo, bhikkhus,
kodi bhikkhu imakhala bwanji ikuyang’ana momwe mungadziperekere
zojambulidwa motere?
bhikkhus, a bhikkhu, pakukhala Satijamboṅga wopezeka mkati,
akumvetsetsa: “pali sati sambojjhaṅga mkati mwanga”; kulibe kukhala sati
sambojjhaṅga kupezeka mkati, akumvetsetsa: “palibe sati sambojjhaṅga
mkati mwanga”; akumvetsetsa momwe sati sambojjhaṅga yosayerekezera
imadzere; akumvetsetsa momwe magawo a sati sambojjhaṅga amapangidwira
kuti akhale angwiro.
dhammavicaya sambojjhaṅga opezeka mkati, akumvetsetsa: “pali
dhammavicaya sambojjhaṅga mkati mwanga”; pamenepo posakhala dhammavicaya
sambojjhaṅga opezeka mkati, akumvetsetsa: “palibe dhammavicaya
sambojjhaṅga mkati mwanga”; amamvetsetsa momwe kusayerekezereka kwamunda
wamasicaya sambojjhaṅga kumabwera; amamvetsetsa momwe arisen
dhammavicaya sambojjhaṅga amapangidwira kukhala angwiro.
vīriya sambojjhaṅga opezeka mkati, akumvetsetsa: “pali vīriya
sambojjhaṅga mkati mwanga”; kulibe kukhala vīriya sambojjhaṅga mkati,
akumvetsetsa: “palibe vīriya sambojjhaṅga mkati mwanga”; akumvetsetsa
momwe varisriya sambojjhaṅga wosayerekezera amabwera; akumvetsetsa momwe
adaukitsira vīriya sambojjhaṅga amakhala opangidwa angwiro.
pīti sambojjhaṅga alipo mkati, akumvetsa: “pali pīti sambojjhaṅga mkati
mwanga”; kulibe kukhalapo kwa pīti sambojjha presentga mkati,
akumvetsetsa: “palibe pīti sambojjhaṅga mkati mwanga”; akumvetsa momwe
kusayerekezereka pīti sambojjhaṅga kumachokera; akumvetsetsa momwe
arisen pīti sambojjhaṅga amakulira kukhala angwiro.
pali passaddhi sambojjhaṅga ulipo mkati, akumvetsetsa: “pali passaddhi
sambojjhaṅga mkati mwanga”; kulibe kukhalapo pasaddhi sambojjhaṅga
mkati, akumvetsetsa: “palibe passaddhi sambojjhaṅga mkati mwanga”;
akumvetsetsa momwe munthu wosayerekezera wa passaddhi sambojjhaṅga
amachokera; akumvetsetsa momwe wawuka passaddhi sambojjhaṅga akukhalira
wangwiro.
samādhi sambojjhaṅga opezeka mkati, amvetsetsa: “pali samādhi
sambojjhaṅga mkati mwanga”; pamenepo posakhala samādhi sambojjhaṅga
yemwe ali mkati mwake, akumvetsetsa: “palibe samādhi sambojjhaṅga mkati
mwanga”; akumvetsetsa momwe samarisani samādhi sambojjhaṅga amachokera;
akumvetsetsa momwe arisen samādhi sambojjhaṅga amapangidwira kukhala
angwiro.
upekkhā sambojjhaṅga ulipo mkati, akumvetsetsa: “pali upekkhā
sambojjhaṅga mkati mwanga”; kulibe kukhala upekkhā sambojjhaṅga mkati,
akumvetsetsa: “palibe upekkhā sambojjhaṅga mkati mwanga”; akumvetsa
momwe kufananizira upekkhā sambojjhaṅga kumachokera; amamvetsetsa momwe
adaukitsidwira upekkhā sambojjhaṅga akukhalira angwiro.
amakhala kukhala osungitsa ziwonetsero mu dhammas zamkati, kapena
amakhala mosungiramo zinthu zakale kunja, kapena amakhala kumayang’anira
maubras mu dhammas mkati ndi kunja; amakhala m’malo owonera zamudaya za
phenamena mu dhammas, kapena amakhala kumayang’ana kumwalira kwa
zochitika mu mabmas, kapena amakhala kumayang’anira samudaya
ndikumwalira kwa zochitika mu mabmas; kapena ayi, [kuzindikira:] “awa
ndi mabunkmas!” sati alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi
paṭissati, amakhala mokakamizidwa, osamamatira ku dziko lapansi.
Chifukwa chake, bhikkhus, a bhikkhu amakhala kumayang’anidwe mu mabmas,
ponena za bojjhaṅgas asanu ndi awiri.
kupitirira apo, bhikkhus, a bhikkhu amakhala m’mazenera azigiriki
pofotokoza za ma maneya · saccas. Ndipo kupitirira apo, bhikkhus, kodi
bhikkhu imakhala bwanji ikuyang’ana maubmas mu maubmas poyerekeza ndi ma
ariya · saccas?
bhikkhus, kodi dukkha ariyasacca ndi chiyani? Jāti ndi dukkha, ukalamba
ndi dukkha (matenda ndi dukkha) maraṇa ndi dukkha, chisoni, maliro,
dukkha, domanassa ndi mavuto ndi dukkha, kuyanjana ndi zomwe sakondedwa
ndi dukkha, kudzipatula ku zomwe zikukondedwa ndi dukkha, osapeza zomwe
wina akufuna ndi dukkha; mwachidule, asanu omwe ali ndi upādāna · k ·
khandhas ndi dukkha.
bhikkhus, ndi chiyani? Kwa zolengedwa zosiyanasiyana m’magulu
osiyanasiyana a zolengedwa, jāti, kubadwa, kubadwa [m’mimba], kuwuka
[kudziko lapansi], mawonekedwe, mawonekedwe a khandhas, kupezedwa kwa
āyatanas. Izi, bhikkhus, amatchedwa jāti.
chiyani, bhikkhus, ndi jarā? Kwa zolengedwa zosiyanasiyana m’magulu
osiyanasiyana a zolengedwa, jarā, dziko loti lisokonekere, la kukhala
ndi [mano] osweka, la kukhala ndi imvi, la makinya, kuchepa kwa mphamvu,
kuwonongeka kwa ma indriyas: izi, bhikkhus, amatchedwa jarā.
bhikkhus, ndi maraṇa? Mwa zolengedwa zosiyanasiyana m’magulu
osiyanasiyana amunthu, chinyengo, dziko lakusintha [kusakhalapo],
kuwonongeka, kusowa, imfa, maraṇa, kumwalira, kuwonongeka kwa khandhas,
kugona pansi wa mtembo: uyu, bhikkhus, amatchedwa maraṇa.
bhikkhus, chisoni ndi chiani? M’modzi, bhikkhus, wophatikizidwa
ndimavuto amitundu mitundu, omwe adakhudzidwa ndi mitundu yosiyanasiyana
ya dukkha dhammas, chisoni, maliro, dziko la chisoni, chisoni chamkati,
chisoni chachikulu chamkati: ichi, bhikkhus, chimatchedwa chisoni.
bhikkhus, maliro ndi chiyani? M’modzi, bhikkhus, wophatikizidwa
ndimavuto amitundu mitundu, omwe adakhudzidwa ndi mitundu ingapo ya ma
dukkha dhammas, kulira, maliro, kulira, kubuma, dziko lakulira, dziko
lodana: izi, bhikkhus, amatchedwa kulira.
bhikkhus, ndi dukkha ndi chiyani? Chilichonse, bhikkhus, thupi dukkha,
thupi kusasangalatsa, dukkha wopangidwa ndi kulumikizana thupi,
vedayitas yosasangalatsa: iyi, bhikkhus, imatchedwa dukkha.
bhikkhus, kodi domanassa ndi chiyani? Chilichonse, bhikkhus, dukkha
wamaganizidwe, kusasangalatsa kwamalingaliro, dukkha wopangidwa ndi
kulumikizana kwamalingaliro, zosasangalatsa za vedayitas: iyi, bhikkhus,
imatchedwa domanassa.
bhikkhus, ndi chiyani? M’modzi, bhikkhus, wophatikizidwa ndimavuto
amitundu mitundu, omwe adakhudzidwa ndi mitundu yosiyanasiyana ya dukkha
dhammas, zovuta, kutaya mtima, dziko loti lili pamavuto, boma loti
lidzathedwa nzeru: iyi, bhikkhus, imatchedwa kutaya mtima.
bhikkhus, ndi dukkha uti wophatikizidwa ndi zomwe sizigwirizana? Apa,
ponena za mawonekedwe, zomveka, zokonda, zonunkhira, zochitika zamthupi
ndi zochitika zamaganizidwe zomwe zimakhala zosasangalatsa,
zosasangalatsa, zosasangalatsa, kapena ena ofuna kukhumudwitsana, iwo
omwe akufuna kusowa kwa wina, iwo omwe akufuna kukhumudwitsa, omwe
akufuna kuti wina asamasulidwe ku kudziphatika, kumakumana, kukhala
wolumikizidwa, kukhala palimodzi, kukumana nawo: izi, bhikkhus,
amatchedwa dukkha chifukwa chogwirizana ndi zomwe sizigwirizana.
bhikkhus, kodi ndi dukkha uti wodzilekanitsa ndi zomwe zovomerezeka?
Apa, ponena za mawonekedwe, zomveka, zokonda, zonunkhira, zochitika
zamthupi ndi zochitika zamaganiza pali zomwe zimakondweretsa,
zosangalatsa, zosangalatsa, kapena ena omwe akufuna mwayi wamwini, omwe
akufuna phindu la wina, amene akufuna kutonthozedwa, ndikukhumba
kumasulidwe kwa munthu kuti asalumikizidwe, osakumana, osalumikizana,
osakhala nawo, izi, bhikkhus, amatchedwa dukkha wodzipatula kuzomwe
zovomerezeka.
bhikkhus, ndi dukkha uti wosapeza zomwe akufuna? Mwa zolengedwa,
bhikkhus, wokhala ndi chikhalidwe chobadwa, chilimbikitso chotere
chimapezeka: “oh, mwina sipangakhale jāti kwa ife, ndipo, mwina,
tisabwere ku jāti.” Koma izi sizikwaniritsidwa ndikukhumba. Ichi ndiye
dukkha posapeza zomwe munthu akufuna.
zolengedwa, bhikkhus, wokhala ndi chikhalidwe chokalamba, kulakalaka
koteroko kumabuka: “oh, tisapezeke jarā kwa ife, ndipo, mwina, tisabwere
ku jarā.” Koma izi sizikwaniritsidwa ndikukhumba. Ichi ndiye dukkha
posapeza zomwe munthu akufuna.
zolengedwa, bhikkhus, wokhala ndi chikhalidwe chodwala, chilimbikitso
chotere chimachitika: “oh, mwina pakadakhala kuti palibe matenda kwa
ife, ndipo, makamaka, tisadzadwalenso.” Koma izi sizikwaniritsidwa
ndikukhumba. Ichi ndiye dukkha posapeza zomwe munthu akufuna.
zolengedwa, bhikkhus, wokhala ndi chikhalidwe chokalamba, chilimbikitso
chotere chimabuka: “oh, tisakhale ndi maulendo athu, ndipo kwenikweni,
tisadzabwere ku Maraṇa.” Koma izi sizikwaniritsidwa ndikukhumba. Ichi
ndiye dukkha posapeza zomwe munthu akufuna.
zolengedwa, bhikkhus, wokhala ndi chikhalidwe cha chisoni, maliro,
dukkha, domanassa ndi mavuto, izi zimadza. “O, sichoncho chisoni,
maliro, dukkha, domanassa ndi mavuto chifukwa cha ife, ndipo mwina,
tisatero bwera pachisoni, maliro, dukkha, domanassa ndi masautso. ” Koma
izi sizikwaniritsidwa ndikukhumba. Ichi ndiye dukkha posapeza zomwe
munthu akufuna.
ndi chiyani, bhikkhus, ndizofupikitsa ma upādānakkhandhas asanu? Awo
ndi: rūpa upādānakkhandha, vedanā upādānakkhandha, saññā
upādānakkhandha, saṅkhāra upādānakkhandha, viññṇa upādānakkhandha. Awa
amatchedwa mwachidule, bhikkhus, asanu upādānakkhandhas.
bhikkhus, ndi dukkha-samudaya ariyasacca? Ndi taṇhā iyi yomwe
imatsogolera ku kubadwanso, yolumikizidwa ndi chikhumbo ndi kusangalala,
kupeza chisangalalo pano kapena apo, ndiye kuti: kāma-taṇhā,
bhava-taṇhā ndi vibhava-taṇhā. Koma taṇhā, bhikkhus, ikadzuka,
imachokera kuti, ndipo ikakhazikika, imakhala kuti? Mukuti mdziko
lapansi lomwe likuwoneka losangalatsa komanso labwino, ndipamene taṇhā,
ikauka, imadzuka, komwe ikukhazikika, imakhazikika.
ndiziti mdziko lapansi zomwe ndizosangalatsa komanso zovomerezeka? Diso
mdziko lapansi ndi losangalatsa komanso kuvomerezeka, pali taṇhā,
ikadzuka, imatuluka, pomwe ikukhazikika, imakhazikika. Khutu padziko
lapansi ndi losangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka,
imadzuka, pomwe ikukhazikika, imakhazikika. Mphuno padziko lapansi ndi
yosangalatsa komanso yabwino, pali taṇhā, ikadzuka, imadzuka, pomwe
ikukhazikika, imakhazikika. Lilime padziko lapansi ndi losangalatsa
komanso lovomerezeka, pamenepo pali taṇhā, ikadzuka, imadzuka, pomwe
ikukhazikika, imakhazikika. Kāya mdziko lapansi ndizosangalatsa komanso
zovomerezeka, pali taṇhā, ikadzuka, imadzuka, pomwe ikukhazikika,
imakhazikika. Mana mdziko lapansi ndizosangalatsa komanso zovomerezeka,
pali taṇhā, ikadzuka, imatuluka, pakukhazikika, imakhazikika.
owoneka mdziko lapansi ndi osangalatsa komanso ovomerezeka, pali taṇhā,
ikadzuka, imatuluka, pokhazikika, imakhazikika. Zikumveka mdziko
lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka,
imadzuka, pomwe ikukhazikika, imakhazikika. Kununkhira mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka, imatuluka,
pomwe ikukhazikika, imakhazikika. Zokonda padziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka, imayamba,
ikakhazikika, imakhazikika. Zomwe zimachitika mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka, imayamba,
ikakhala kukhazikika, imakhazikika. Ma Dhammas mdziko lapansi ndi
osangalatsa komanso ovomerezeka, pali taṇhā, ikadzuka, imatuluka,
pakukhazikika, imakhazikika.
mdziko lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā,
ikadzuka, imatuluka, pomwe ikukhazikika, imakhazikika. Khutu-viññṇṇa
mdziko lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā,
ikadzuka, imabuka, pomwe ikukhazikika, imakhazikika. Mphuno-viññṇṇa
mdziko lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā,
ikadzuka, imatuluka, pomwe ikukhazikika, imakhazikika. Lilime-viññṇṇa
padziko lapansi ndilosangalatsa komanso kuvomerezeka, pali taṇhā,
ikukwera, imatuluka, pokhazikika, imakhazikika. Kāya-viññṇṇa mdziko
lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikauka,
imadzuka, pomwe ikukhazikika, imakhazikika. Mana-viññāṇa mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka, imabuka,
pomwe ikukhazikika, imakhazikika.
eye-samphassa mdziko lapansi ndi osangalatsa komanso ovomerezeka, pali
taṇhā, ikadzuka, imatuluka, pakukhazikika, imakhazikika. Khutu-samphassa
mdziko lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā,
ikadzuka, imatuluka, pakukhazikika, imakhazikika. Mphuno-samphassa
mdziko lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā,
ikadzuka, imatuluka, pakukhazikika, imakhazikika. Lilime-samphassa
mdziko lapansi ndi losangalatsa komanso zovomerezeka, pali taṇhā,
ikadzuka, imatuluka, pakukhazikika, imakhazikika. Kāya-samphassa mdziko
lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka,
imabuka, pomwe ikukhazikika, imakhazikika. Mana-samphassa mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka, imatuluka,
pakukhazikika, imakhazikika.
wa vedanā wobadwa ndi samphassa mdziko lapansi ndiwosangalatsa komanso
wovomerezeka, pali taṇhā, ikauka, imadzuka, pomwe ikukhazikika,
imakhazikika. Vedanā wobadwa ndi khutu-samphassa mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikauka, imatuluka,
pomwe ikukhazikika, imakhazikika. Mwana wa vedanā wobadwa ndi
nose-samphassa mdziko lapansi ndiwosangalatsa komanso wovomerezeka, pali
ta arhā, ikauka, imadzuka, pomwe ikukhazikika, imakhazikika. Mwana wa
vedanā wobadwa ndi lilime-samphassa mdziko lapansi ndiwosangalatsa
komanso wovomerezeka, pali taṇhā, ikauka, imadzuka, pomwe ikukhazikika,
imakhazikika. Mwana wa vedanā wobadwa ndi kāya-samphassa padziko lapansi
ndiosangalatsa komanso kuvomerezeka, pali taṇhā, ikadzuka, imabuka,
pomwe ikukhazikika, imakhazikika. Vedanā wobadwa wa mana-samphassa
mdziko lapansi ndiwosangalatsa komanso wovomerezeka, pali taṇhā,
ikadzuka, imabuka, pomwe ikukhazikika, imakhazikika.
saññā a mitundu yowoneka mdziko lapansi ndi osangalatsa komanso
ovomerezeka, pali taṇhā, ikadzuka, imabuka, pomwe ikukhazikika,
imakhazikika. Nyimbo za saññā mdziko lapansi ndizosangalatsa komanso
zovomerezeka, apo pali taṇhā, ikadzuka, imabuka, pomwe ikukhazikika,
imakhazikika. Masoka onunkhira padziko lapansi ndi osangalatsa komanso
ovomerezeka, pali taṇhā, ikadzuka, imabuka, pomwe ikukhazikika,
imakhazikika. Ma saññā amakono padziko lapansi ndi osangalatsa komanso
ovomerezeka, pali taṇhā, ikadzuka, imatuluka, pomwe ikukhazikika,
imakhazikika. Ma saññā a zochitika zapadziko lapansi ndizosangalatsa
komanso zovomerezeka, pali taṇhā, ikadzuka, imabuka, pomwe ikukhazikika,
imakhazikika. Ma saññā a Dhammas padziko lapansi ndi osangalatsa
komanso ovomerezeka, pali taṇhā, ikadzuka, imabuka, pomwe ikukhazikika,
imakhazikika.
[chogwirizana] ndi mawonekedwe owoneka mdziko lapansi ndizosangalatsa
komanso zovomerezeka, pali taṇhā, ikadzuka, imabuka, pomwe ikukhazikika,
imakhazikika. Cholinga [chokhudzana ndi] phokoso mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka, imabuka,
pomwe ikukhazikika, imakhazikika. Cholinga [chokhudzana] ndi fungo la
dziko lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā,
ikadzuka, imabuka, pomwe ikukhazikika, imakhazikika. Cholinga
[chogwirizana] ndi zokonda za m’dziko lapansi ndizosangalatsa komanso
zovomerezeka, pali taṇhā, ikadzuka, imabuka, pokhazikika, imakhazikika.
Cholinga [chokhudzana ndi] zochitika zapanyama mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taāhā, ikadzuka, imabuka,
pakukhazikika, imakhazikika. Cholinga [chokhudzana ndi] dhammas padziko
lapansi ndi chosangalatsa komanso chovomerezeka, pali taṇhā, ikadzuka,
imabuka, pomwe ikukhazikika, imakhazikika.
ya mitundu yooneka mdziko lapansi ndi yosangalatsa komanso yabwino,
pali ta therehā, ikadzuka, imabuka, pomwe ikukhazikika, imakhazikika.
Taṇhā yamawu mdziko lapansi ndizosangalatsa komanso zovomerezeka, pali
taṇhā, ikadzuka, imabuka, pomwe ikukhazikika, imakhazikika. Ma taṇhā
onunkhira padziko lapansi ndi osangalatsa komanso ovomerezeka, pali
taṇhā, ikadzuka, imabuka, pomwe ikukhazikika, imakhazikika. Taṇhā
yokonda dziko lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā,
ikadzuka, imatuluka, pokhazikika, imakhazikika. Taṇhā yokhudza zochitika
zachilengedwe mdziko lapansi ndizosangalatsa komanso zovomerezeka, pali
taṇhā, ikadzuka, imabuka, pomwe ikukhazikika, imakhazikika. Taṇhā for
dhammas padziko lapansi ndizosangalatsa komanso zovomerezeka, pali
taṇhā, ikadzuka, imabuka, pomwe ikukhazikika, imakhazikika.
vitakka a mitundu yooneka mdziko lapansi ndi osangalatsa komanso
ovomerezeka, pali taṇhā, ikadzuka, imatuluka, pomwe ikukhazikika,
imakhazikika. Vitakka ka mawu mdziko lapansi ndizosangalatsa komanso
zovomerezeka, pali taṇhā, ikadzuka, imatuluka, pokhazikika,
imakhazikika. Vitakka fungo la dziko lapansi ndizosangalatsa komanso
zovomerezeka, pali taṇhā, ikadzuka, imabuka, pomwe ikukhazikika,
imakhazikika. Ma vitakka amakonda padziko lapansi ndi osangalatsa
komanso ovomerezeka, pali ta therehā, ikadzuka, imayamba, ikakhala
ikukhazikika, imakhazikika. Vitakka vya thupi machitidwe mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taāhā, ikadzuka, imabuka,
pomwe ikukhazikika, imakhazikika. Vitakka vya dhammas padziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka, imatuluka,
pomwe ikukhazikika, imakhazikika.
vicāra ya mitundu yooneka mdziko lapansi ndizosangalatsa komanso
zovomerezeka, pali taṇhā, ikadzuka, imabuka, pomwe ikukhazikika,
imakhazikika. The vicāra cha mawu mdziko lapansi ndi osangalatsa komanso
ovomerezeka, pali taṇhā, ikadzuka, imabuka, pomwe ikukhazikika,
imakhazikika. Fungo lofukizira padziko lapansi ndi losangalatsa komanso
zovomerezeka, pali taṇhā, ikadzuka, imatuluka, pokhazikika,
imakhazikika. Ma vicára amakonda padziko lapansi ndi osangalatsa komanso
ovomerezeka, pali taṇhā, ikadzuka, imatuluka, pokhazikika,
imakhazikika. Vicāra ya zinthu zakuchuluka mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka, imatuluka,
ikakhala kukhazikika, imakhazikika. Vicāra of dhammas padziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikadzuka, imabuka,
pomwe ikukhazikika, imakhazikika. Izi zimatchedwa, bhikkhus, dukkha ·
samudaya ariyasacca.
bhikkhus, ndi dukkha-samudaya ariyasacca? Ndi taṇhā iyi yomwe
imatsogolera ku kubadwanso, yolumikizidwa ndi chikhumbo ndi kusangalala,
kupeza chisangalalo pano kapena apo, ndiye kuti: kāma-taṇhā,
bhava-taṇhā ndi vibhava-taṇhā. Koma izi taṇhā, bhikkhus, ikasiyidwa,
kodi imasiyidwa kuti, ndipo ikatha, imatha kuti? Mukuti mdziko lomwe
limawoneka losangalatsa komanso labwino, ndipamene taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikasiya, imatha.
ndiziti mdziko lapansi zomwe ndizosangalatsa komanso zovomerezeka? Diso
mdziko lapansi ndi losangalatsa komanso zovomerezeka, pali taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha. Khutu padziko lapansi ndi
losangalatsa komanso zovomerezeka, pali taṇhā, ikasiyidwa, ikasiyidwa,
pomwe ikasiya, imatha. Mphuno padziko lapansi ndi yosangalatsa komanso
kuvomerezeka, pali taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha.
Lilime padziko lapansi ndi losangalatsa komanso lovomerezeka, pamenepo
taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha. Kāya mdziko
lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikasiya, imatha. Mana mdziko lapansi ndizosangalatsa
komanso zovomerezeka, pali taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikasiya,
imatha.
owoneka mdziko lapansi ndi osangalatsa komanso ovomerezeka, pali taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha. Zikumveka mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikasiya, imatha. Kununkhira mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikasiya, imatha. Zokonda padziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikasiya, imatha. Zochitika mthupi mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pamenepo taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikatha, imatha. Ma Dhammas mdziko lapansi ndi
osangalatsa komanso ovomerezeka, pali taṇhā, ikasiyidwa, ikasiyidwa,
pomwe ikasiya, imatha.
mdziko lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha. Khutu-viññṇṇa mdziko
lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikasiya, imatha. Mphuno-viññṇṇa padziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikasiya, imatha. Lilime-viññṇṇa mdziko lapansi
ndizosangalatsa komanso kuvomerezeka, pamenepo taṇhā, ikasiyidwa,
ikasiyidwa, pomwe iyo ikatha, imatha. Kāya-viññṇṇa mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikasiya, imatha. Mana-viññāṇa mdziko lapansi
ndizosangalatsa komanso zovomerezeka, pamenepo taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikatha, imatha.
mdziko lapansi ndi osangalatsa komanso ovomerezeka, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha. Khutu-samphassa mdziko
lapansi ndizosangalatsa komanso zovomerezeka, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha. Mphuno-samphassa mdziko
lapansi ndizosangalatsa komanso zovomerezeka, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha. Lilime-samphassa mdziko
lapansi ndi losangalatsa komanso zovomerezeka, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha. Kāya-samphassa mdziko
lapansi ndizosangalatsa komanso zovomerezeka, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Mana-samphassa mdziko
lapansi ndizosangalatsa komanso zovomerezeka, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha.
wobadwa ndi diso-samphassa mdziko lapansi ndizosangalatsa komanso
zovomerezeka, pali taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha.
Vedanā wobadwa ndi khutu-samphassa mdziko lapansi ndizosangalatsa
komanso zovomerezeka, pali taṇhā, ikasiyidwa, imasiyidwa, pomwe ikatha,
imatha. Vedanā wobadwa ndi nose-samphassa mdziko lapansi ndizosangalatsa
komanso zovomerezeka, pali taṇhā, ikasiyidwa, imasiyidwa, pomwe ikatha,
imatha. Mwana wa vedanā wobadwa ndi lilime-samphassa mdziko lapansi
ndiwosangalatsa komanso wovomerezeka, pali taṇhā, ikasiyidwa,
imasiyidwa, pomwe ikasiya, imatha. Mwana wa vedanā wobadwa ndi
kāya-samphassa padziko lapansi ndiosangalatsa komanso kuvomerezeka, pali
taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha. Vedanā wobadwa wa
mana-samphassa mdziko lapansi ndiwosangalatsa komanso wovomerezeka,
pali taṇhā, ikasiyidwa, imasiyidwa, pomwe ikatha, imatha.
saññā amitundu yowoneka mdziko lapansi ndiosangalatsa komanso
ovomerezeka, pamenepo taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha,
imatha. Nyimbo za saññā mdziko lapansi ndizosangalatsa komanso
zovomerezeka, pamenepo taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha,
imatha. Ma saññā onunkhira padziko lapansi ndi osangalatsa komanso
ovomerezeka, pamenepo taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha,
imatha. Ma saññā amakono padziko lapansi ndi osangalatsa komanso
ovomerezeka, pamenepo taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha,
imatha. Ma saññā a zochitika zapathupi mdziko lapansi ndizosangalatsa
komanso zovomerezeka, pali taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikasiya,
imatha. Ma saññā a Dhammas padziko lapansi ndi osangalatsa komanso
ovomerezeka, pali taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha.
[chogwirizana] ndi mawonekedwe owoneka mdziko lapansi ndizosangalatsa
komanso zovomerezeka, pali taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha,
imatha. Cholinga [chokhudzana ndi] phokoso mdziko lapansi
ndizosangalatsa komanso zovomerezeka, apo taṇhā, ikasiyidwa, ikasiyidwa,
pomwe ikatha, imatha. Cholinga [chokhudzana] ndi fungo la m’dziko
lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikatha, imatha. Cholinga [chogwirizana] ndi zokonda za
m’dziko lapansi ndizosangalatsa komanso zovomerezeka, ndiye kuti taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Cholinga [chokhudzana
ndi] zochitika zapanyama mdziko lapansi ndizosangalatsa komanso
zovomerezeka, pali taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha.
Cholinga [chokhudzana ndi] dhammas padziko lapansi ndichosangalatsa
komanso chovomerezeka, pali taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha,
imatha.
ya mitundu yooneka mdziko lapansi ndi yosangalatsa komanso yabwino,
pamenepo taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Taṇhā
yamawu mdziko lapansi ndi yosangalatsa komanso kuvomerezeka, pamenepo
taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Ma taṇhā onunkhira
padziko lapansi ndi osangalatsa komanso ovomerezeka, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Taṇhā yokonda dziko
lapansi ndizosangalatsa komanso zovomerezeka, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Taṇhā ya zochitika
zapathupi mdziko lapansi ndizosangalatsa komanso zovomerezeka, pali
taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha. Taṇhā for dhammas
padziko lapansi ndizosangalatsa komanso zovomerezeka, ndiye kuti taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha.
vitakka a mitundu yooneka mdziko lapansi ndi osangalatsa komanso
ovomerezeka, apo taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha.
Phokoso la vitakka mdziko lapansi ndilosangalatsa komanso kuvomerezeka,
pamenepo taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Vitakka
fungo la dziko lapansi ndizosangalatsa komanso zovomerezeka, apo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Ma vitakka a zokonda
mdziko lapansi ndizosangalatsa komanso zovomerezeka, apo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Vitakka cha zochitika
zathupi mdziko lapansi ndizosangalatsa komanso zovomerezeka, pali taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Vitakka za dhammas mdziko
lapansi ndizosangalatsa komanso zovomerezeka, apo taṇhā, ikasiyidwa,
ikasiyidwa, pomwe ikatha, imatha.
ya mitundu yooneka mdziko lapansi ndizosangalatsa komanso zovomerezeka,
pamenepo taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Kuveka
kwa mauvo mdziko lapansi ndikosangalatsa ndikuvomera, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Fungo la fungo ladziko
lapansi ndilosangalatsa komanso kuvomerezedwa, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Vicāra zokomera padziko
lapansi ndizosangalatsa komanso zovomerezeka, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Vicāra ya zinthu
zakuthambo mdziko lapansi ndizosangalatsa komanso zovomerezeka, pali
taṇhā, ikasiyidwa, ikasiyidwa, pomwe ikasiya, imatha. Vicāra of dhammas
mdziko lapansi ndizosangalatsa komanso zovomerezeka, pamenepo taṇhā,
ikasiyidwa, ikasiyidwa, pomwe ikatha, imatha. Izi zimatchedwa, bhikkhus,
dukkha · nirodha ariyasacca.
bhikkhus, ndi dukkha · nirodha · gāminī paṭipadā ariyasacca? Ndi
iyiyayaṭṭṭṭṅika magga, ndiye kuti sammdiaṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati ndi sammāsamādhi.
bhikkhus, sammadiṭṭhi ndi chiyani? Kuti, bhikkhus, amene ndi ñāṇa wa
dukkha, ndi ñāṇa wa dukkha-samudaya, ñāṇa wa dukkha-nirodha ndi ñāṇa wa
dukkha-nirodha-gāmini paṭipada, wotchedwa, bhikkhus, sammādiṭṭhi.
chiyani, bhikkhus, ndi sammāsaṅkappas? Awo, bhikkhus, omwe ali
saṅkappas a nekkhamma, saṅkappas a abyāpāda, saṅkappas avihiṃsā, amenewo
amatchedwa, bhikkhus, sammāsaṅkappas.
bhikkhus, ndi sammāvācā? Kuti, bhikkhus, omwe akuletsa musāvādā, kupewa
pisuṇa vācā, kupewa pharusa vācā, ndi kupewa samphappalāpa, omwe
amatchedwa, bhikkhus, sammāvācā.
bhikkhus, sammā-kammanta ndi chiani? Kuti, bhikkhus, omwe akuletsa
pāṇātipāta, kupewa adinnādāna, kupewa abrahmacariya, omwe amatchedwa,
bhikkhus, sammā-kammanta.
bhikkhus, ndi sammā-ājīva? Pano, bhikkhus, wophunzira wopambana,
atasiya njira zolakwika, amachirikiza moyo wake pogwiritsa ntchito njira
zoyenera, zomwe zimatchedwa, bhikkhus, sammā-ājīva.
chiyani, bhikkhus, sammāvāyāma? Pano, bhikkhus, bhikkhu amatulutsa
chanda chake cha kusapanganika kwa mapangidwe osayerekezeka a pāpaka ndi
kusala dhammas, amadzipereka, amakulitsa viriya yake, amagwiritsa
ntchito mwamphamvu citta yake ndikuchita nkhondo; amapanga chanda chake
choganiza za arisen pāpaka ndi kusala dhammas, amadzipereka,
amakongoletsa viriya yake, amagwiritsa ntchito mwamphamvu chilata chake
ndikuchita nkhondo; amapanga chanda chake pakukula kosala basmas,
amadzipereka, amakoka viriya yake, amagwiritsa ntchito mwamphamvu
chilata chake ndikulimbana; amapangira chanda chake chokhazikika cha
arisen kusala dhammas, chifukwa chosasokoneza, kuchuluka kwawo,
kukulitsa, kulima kwawo ndi kumaliza kwawo, amadzipereka, amakulitsa
viriya yake, amagwiritsa ntchito mwamphamvu citta yake ndikuchita
nkhondo. Izi zimatchedwa, bhikkhus, sammāvāyāma.
ndi chiyani, bhikkhus, ndi sammāsati? Pano, bhikkhus, a bhikkhu
amakhala kumayang’anira kāya ku kāya, ātāpī sampajāno, satimā, atapereka
abhijjhā-domanassa kuloza dziko lapansi. Amakhala akuwona vedanā ku
vedanā, ātāpī sampajāno, satimā, atapereka abhijjhā-domanassa kuloza
dziko lapansi. Amakhala ndikuwona citta ku citta, ātāpī sampajāno,
satimā, atapereka abhijjhā-domanassa kuloza dziko lapansi. Amakhala
akusunga ma ‘dhamma · s mu dhamma · s, ātāpī sampajāno, satimā,
atapereka abhijjhā-domanassa kulinga kudziko lapansi. Izi zimatchedwa,
bhikkhus, sammāsati.
bhikkhus, ndi sammāsamādhi? Pano, bhikkhus, a bhikkhu, achotsedwa ku
kāma, achoka ku kusala dhammas, atalowa mu jhāna woyamba, akukhalamo,
ndi vitakka ndi vicāra, ali ndi pīti ndi sukha wobadwa kuchotsedwa. Ndi
kutha kwa vitakka-vicāra, atalowa mu jhāna yachiwiri, amakhalamo ndi
matupi amkati, mgwirizano wa citta, wopanda vitakka kapena vicāra,
wokhala ndi pīti ndi sukha wobadwa wa samādhi. Ndipo alibe chidwi ndi
pīti, amakhala ku upekkha, sato ndi sampajāno, akukumana ndi kāya sukha
yomwe ma aryaan akufotokozera: ‘Yemwe ali wolingana ndi woganiza bwino
amakhala [mu] sukha’, atalowa mu lachitatu jhāna, amakhala m’menemo.
Kutaya sukha ndikusiya dukkha, somanassa ndi domanassa zidasowa kale,
popanda sukha kapena dukkha, ndi kuyera kwa upekkha ndi sati, atalowa mu
jhāna wachinayi, amakhalamo. Izi zimatchedwa, bhikkhus, sammāsamādhi.
amakhala kukhala osungitsa ziwonetsero mu dhammas zamkati, kapena
amakhala mosungiramo zinthu zakale kunja, kapena amakhala kumayang’anira
maubras mu dhammas mkati ndi kunja; amakhala m’malo owonera zamudaya za
phenamena mu dhammas, kapena amakhala kumayang’ana kumwalira kwa
zochitika mu mabmas, kapena amakhala kumayang’anira samudaya
ndikumwalira kwa zochitika mu mabmas; kapena ayi, [kuzindikira:] “awa
ndi mabunkmas!” sati alipo mwa iye, mpaka kukula kwa ñāṇa chabe ndi
paṭissati, amakhala mokakamizidwa, osamamatira ku dziko lapansi.
Chifukwa chake, bhikkhus, a bhikkhu amakhala m’malo openyerera ma
dhammas, ponena za anayi a maaya · saccas.
sa bisan kinsa, ang bhikkhus, magbuhat niining upat ka mga
satipaṭṭhānas sa kini nga paagi sa pito ka tuig, usa sa duha nga mga
sangputanan ang mahimong mapaabut: bisan ang hingpit nga kasayuran sa
makita nga mga hitabo, o kung adunay pipila nga nagtakuban sa wala,
anāgāmita.
ang pito ka tuig, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa kini nga paagi sulod sa
unom ka tuig, ang usa sa duha nga mga sangputanan mahimong mapaabut:
bisan ang hingpit nga kahibalo sa makita nga mga hitabo, o kung adunay
pipila nga nagtakuban sa wala, anāgāmita.
lang nga unom ka tuig, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa kini nga paagi sulod sa
lima ka tuig, ang usa sa duha nga mga sangputanan mahimo’g mapaabot:
bisan ang [hingpit nga] kasayuran sa makita nga mga hitabo, o kung
adunay pipila nga nagtakuban sa wala, anāgāmita.
ang lima ka tuig, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa kini nga paagi sa upat ka
tuig, ang usa sa duha nga mga sangputanan mahimong mapaabut: bisan ang
hingpit nga kasayuran sa makita nga mga hitabo, o kung adunay pipila nga
naggunit sa wala, anāgāmita.
lang ang upat ka tuig, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa kini nga paagi sulod sa
tulo ka tuig, ang usa sa duha nga mga sangputanan mahimong mapaabut:
bisan ang hingpit nga kasayuran sa makita nga mga katingad-an, o kung
adunay pipila nga nagtakuban sa wala, anāgāmita.
ang tulo nga tuig, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa niini nga paagi sulod sa
duha ka tuig, ang usa sa duha nga mga sangputanan mahimong mapaabut:
bisan ang hingpit nga kahibalo sa makita nga mga katingad-an, o kung
adunay pipila nga nagtakuban sa wala, anāgāmita.
ang duha ka tuig, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa kini nga paagi sa usa ka
tuig, mahimo’g mapaabot ang usa sa duha nga resulta: bisan ang [hingpit
nga] kasayuran sa makita nga mga hitabo, o kung adunay pipila nga
naggunit sa wala, anāgāmita.
ang usa ka tuig, bhikkhus. Alang sa bisan kinsa, ang bhikkhus, magbuhat
niining upat ka mga satipaṭṭhānas sa kini nga paagi sulod sa pito ka
bulan, ang usa sa duha nga mga sangputanan mahimong mapaabut: bisan ang
hingpit nga kasayuran sa makita nga mga hitabo, o kung adunay pipila nga
nagtakuban sa wala, anāgāmita.
ang pito ka bulan, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa kini nga paagi sulod sa
unom ka bulan, ang usa sa duha nga mga sangputanan mahimong mapaabut:
bisan ang hingpit nga kahibalo sa makita nga mga hitabo, o kung adunay
pipila nga nagtakuban sa wala, anāgāmita.
ra ang unom ka bulan, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa kini nga paagi sulod sa
lima ka bulan, ang usa sa duha nga mga sangputanan mahimong mapaabut:
bisan ang [hingpit nga] kasayuran sa makita nga mga hitabo, o kung
adunay pipila nga nagtakuban sa wala, anāgāmita.
ang lima ka bulan, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa kini nga paagi sulod sa
upat ka bulan, ang usa sa duha nga mga sangputanan mahimong mapaabut:
bisan ang [hingpit nga] kasayuran sa makita nga mga katingad-an, o kung
adunay pipila nga nagtakuban sa wala, anāgāmita.
lang ang upat ka bulan, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa kini nga paagi sulod sa
tulo ka bulan, ang usa sa duha nga mga sangputanan mahimong mapaabut:
bisan ang hingpit nga kasayuran sa makita nga mga hitabo, o kung adunay
pipila nga nagtakuban sa wala, anāgāmita.
ang tulo nga bulan, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa kini nga paagi sulod sa
duha ka bulan, ang usa sa duha nga mga sangputanan mahimong mapaabut:
bisan ang hingpit nga kahibalo sa makita nga mga hitabo, o kung adunay
pipila nga naggunit sa wala, anāgāmita.
ang duha ka bulan, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka satipaṭṭhānas sa kini nga paagi sa usa ka
bulan, mahimo’g mapaabot ang usa sa duha nga mga resulta: bisan ang
[hingpit nga] kasayuran sa makita nga mga katingad-an, o kung adunay
pipila nga nagtakuban sa wala, anāgāmita.
ang usa ka bulan, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka satipaṭṭhānas sa kini nga paagi sulod sa tunga
sa bulan, usa sa duha nga mga sangputanan mahimong mapaabut: bisan ang
[hingpit nga] kasayuran sa makita nga mga katingad-an, o kung adunay
pipila nga naglikay nga wala, anāgāmita.
ang tunga sa bulan, bhikkhus. Alang sa bisan kinsa, ang bhikkhus,
magbuhat niining upat ka mga satipaṭṭhānas sa kini nga paagi sa usa ka
semana, usa sa duha nga mga sangputanan ang mahimong mapaabut: bisan ang
[hingpit nga] kasayuran sa makita nga mga katingad-an, o kung adunay
pipila nga nagtakuban sa wala, anāgāmita.
bhikkhus, ang agianan nga padulong sa wala gawas sa paglimpyo sa mga
binuhat, ang pagbuntog sa kasubo ug pagbangutan, ang pagkawagtang sa
dukkha-domanassa, ang pagkab-ot sa husto nga paagi, ang katumanan sa
Nibbāna, nga mao ang pagsulti sa upat satipaṭṭhānas. ” Sa ingon niini
giingon, ug sa ibabaw sa tanan nga kini giingon.
LESSON 3256 Tue 28 Jan 2020
from
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
THE
BUDDHA
AND
HIS DHAMMA
by Dr. B. R. Ambedkar
http://www.columbia.edu/…/00a…/ambedkar_buddha/00_intro.html
INTRODUCTION
Indications of a growth in the volume of interest in Buddhism are
noticeable in some sections of the Indian people. Along with it there is
naturally a growing demand for a clear and consistent statement of the
life and teachings of the Buddha.
Anyone who is not a Buddhist
finds it extremely difficult to present the life and teachings of the
Buddha in a manner which would make it a consistent whole. Depending on
the Nikayas, not only the presentation of a consistent story of the life
of the Buddha becomes a difficult thing and the presentation of some
parts of his teachings becomes much more so. Indeed it would not be an
exaggeration to say that of all the founders of religions in the world,
the presentation of the life and teachings of the founder of Buddhism
presents a problem which is quite puzzling if not baffling. Is it not
necessary that these problems should be solved, and the path for the
understanding of Buddhism be made clear? Is it not time that those who
are Buddhists should take up these problems, at least for general
discussion, and throw what light they can on these problems?
With
a view to raise a discussion on these problems, I propose to set them
out here. The first problem relates to the main event in the life of the
Buddha, namely, Parivraja. Why did the Buddha take Parivraja? The
traditional answer is that he took Parivraja because he saw a dead
person, a sick person and an old person. This answer is absurd on the
face of it. The Buddha took Parivraja at the age of 29. If he took
Parivraja as a result of these three sights, how is it he did not see
these three sights earlier? These are common events occurring by
hundreds, and the Buddha could not have failed to come across them
earlier. It is impossible to accept the traditional explanation that
this was the first time he saw them. The explanation is not plausible
and does not appeal to reason. But if this is not the answer to the
question, what is the real answer?
The second problem is created
by the four Aryan Truths. Do they form part of the original teachings of
the Buddha? This formula cuts at the root of Buddhism. If life is
sorrow, death is sorrow, and rebirth is sorrow, then there is an end of
everything. Neither religion nor philosophy can help a man to achieve
happiness in the world. If there is no escape from sorrow, then what can
religion do, what can Buddha do, to relieve man from such sorrow which
is ever there in birth itself? The four Aryan Truths are a great
stumbling block in the way of non-Buddhists accepting the gospel of
Buddhism. For the four Aryan Truths deny hope to man. The four Aryan
Truths make the gospel of the Buddha a gospel of pessimism. Do they form
part of the original gospel, or are they a later accretion by the
monks?
The third problem relates to the doctrines of soul, of
karma and rebirth. The Buddha denied the existence of the soul. But he
is also said to have affirmed the doctrine of karma and rebirth. At once
a question arises. If there is no soul, how can there be karma? If
there is no soul, how can there be rebirth? These are baffling
questions. In what sense did the Buddha use the words karma and rebirth?
Did he use them in a different sense than the sense in which they were
used by the Brahmins of his day? If so, in what sense? Did he use them
in the same sense in which the Brahmins used them? If so, is there not a
terrible contradiction between the denial of the soul and the
affirmation of karma and rebirth? This contradiction needs to be
resolved.
The fourth problem relates to the Bhikkhu. What was the
object of the Buddha in creating the Bhikkhu? Was the object to create a
perfect man? Or was his object to create a social servant devoting his
life to service of the people and being their friend, guide and
philosopher? This is a very real question. On it depends the future of
Buddhism. If the Bhikkhu is only a perfect man he is of no use to the
propagation of Buddhism, because though a perfect man he is a selfish
man. If, on the other hand, he is a social servant, he may prove to be
the hope of Buddhism. This question must be decided not so much in the
interest of doctrinal consistency but in the interest of the future of
Buddhism.
If I may say so, the pages of the journal of the
Mahabodhi Society make, to me at any rate, dull reading. This is not
because the material presented is not interesting and instructive. The
dullness is due to the fact that it seems to fall upon a passive set of
readers. After reading an article, one likes to know what the reader of
the journal has to say about it. But the reader never gives out his
reaction. This silence on the part of the reader is a great
discouragement to the writer. I hope my questions will excite the
readers to come and make their contribution to their solution.
PROLOGUE
“From time to time men find themselves forced to reconsider current and
inherited beliefs and ideas, to gain some harmony between present and
past experience, and to reach a position which shall satisfy the demands
of feeling and reflexion and give confidence for facing the future. If,
at the present day, religion, as a subject of critical or scientific
inquiry, of both practical and theoretical significance has attracted
increasing attention, this can be ascribed to (a) the rapid progress of
scientific knowledge and thought; (b) the deeper intellectual interest
in the subject; (c) the widespread tendencies in all parts of the world
to reform or reconstruct religion, or even to replace it by some body of
thought, more ‘rational’ and ’scientific’ or less ’superstitious’; and
(d) the effect of social, political, and international events of a sort
which, in the past, have both influenced and been influenced by
religion. Whenever the ethical or moral value of activities or
conditions is questioned, the value of religion is involved; and all
deep-stirring experiences invariably compel a reconsideration of the
most fundamental ideas, whether they are explicitly religious or not.
Ultimately there arise problems of justice, human destiny, God, and the
universe; and these in turn involve problems of the relation between
‘religious’ and other ideas, the validity of ordinary knowledge, and
practicable conceptions of ‘experience’ and ‘reality’.”
–From “Encyclopaedia of Religion and Ethics,” Vol. X, p. 669.
https://en.wikisource.org/wiki/The_Constitution_of_India_(Original_Calligraphed_and_Illuminated_Version)/Part_1
The Constitution of India (Original Calligraphed and Illuminated Version)/Part 1
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_009.jpg)
Part I
The Union and its Territory
1. (1). India, that is Bharat, shall be a Union of States.
(2).
The States and the territories thereof shall be the States and their
territories specified in Parts A, B and C of the First Schedule.
(3). The territory of India shall comprise —
(a) the territories of the States;
(b) the territories specified in Part D of the First Schedule; and
(c) such other territories as may be acquired.
2. Parliament may by law admit into the Union, or establish, new States on such terms and conditions as it thinks fit.
3. Parliament may by law —
(a) form a
new State by separation of territory from any State or by uniting two or
more States or parts of States or by uniting any territory to a part of
any State;
(b) increase the area of any State;
(c) diminish the area of any State;
(d) alter the boundaries of any State;
(e) alter the name of any State:
Provided that
no Bill for the purpose shall be introduced in either House of
Parliament except on the recommendation of the President and unless,
where the proposal contained in the Bill affects
Name and territory of the Union.
Admission or establishment of new States.
Formation of new States and alteration of areas, boundaries or names of existing States.
_011.jpg)
the boundaries of any State or States specified in Part A or Part B
of the First Schedule or the name or names of any such State or States,
the views of the Legislature of the State or, as the case may be, of
each of the States both with respect to the proposal to introduce the
Bill and with respect to the provisions thereof have been ascertained by
the President.
4. (1) Any law referred to in article 2 or article 3 shall
contain such provisions for the amendment of the First Schedule and the
Fourth Schedule as may be necessary to give effect to the provisions of
the law and may also contain such supplemental, incidental and
consequential provisions (including provisions as to representation in
Parliament and in the Legislature or Legislatures of the State or States
affected by such law) as Parliament may deem necessary.
(2) No such law as aforesaid shall be deemed to be an amendment of this Constitution for the purposes of article 368.
Laws made under articles 2 and 3 to provide for the amendment of the
First and the Fourth Schedules and supplemental, incidental and
consequential matters.
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 111 languages are translated by https://translate.google.com
https://tenor.com/…/calm-meditate-meditation-lotus-clarity-…
Buddha was asked, “What have you gained by Meditation?”
He replied “Nothing!”
“However, Buddha said, let me tell you what I lost:
Anger,
Anxiety,
Depression,
Insecurity,
Fear of Old Age and Death”
https://tenor.com/…/pain-love-pain-love-the-pain-pain-love-…
Pain is a Gift
Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growth
https://tenor.com/…/let-your-mind-eclipse-the-sun-gif-95207…
Let us Do good. Purify mind -
‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
LESSON 3255 Mon 27 Jan 2020
from
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
THE
BUDDHA
AND
HIS DHAMMA
by Dr. B. R. Ambedkar
https://tenor.com/view/morning-gif-10344560
UNPUBLISHED PREFACE
April 6, 1956
[Text provided by Eleanor Zelliot, as prepared by Vasant
Moon]
A question is always asked to me: how I happen[ed] to take such [a]
high degree of education. Another question is being asked: why I am inclined
towards Buddhism. These questions are asked because I was born in a community
known in India as the “Untouchables.” This preface is not the place for
answering the first question. But this preface may be the place for answering
the second question.
The direct answer to this question is that I regard the Buddha’s Dhamma
to be the best. No religion can be compared to it. If a modern man who
knws science must have a religion, the only religion he can have is the
Religion of the Buddha. This conviction has grown in me after thirty-five
years of close study of all religions.
How I was led to study Buddhism is another story. It may be interesting
for the reader to know. This is how it happened.
My father was a military officer, but at the same time a very religious
person. He brought me up under a strict discipline. From my early age I
found certain contradictions in my father’s religious way of life. He was
a Kabirpanthi, though his father was Ramanandi. As such, he did not believe
in Murti Puja (Idol Worship), and yet he performed Ganapati Puja–of course
for our sake, but I did not like it. He read the books of his Panth. At
the same time, he compelled me and my elder brother to read every day before
going to bed a portion of [the] Mahabharata and Ramayana
to my sisters and other persons who assembled at my father’s house to hear
the Katha. This went on for a long number of years.
The year I passed the English Fourth Standard Examination, my community
people wanted to celebrate the occasion by holding a public meeting to
congratulate me. Compared to the state of education in other communities,
this was hardly an occasion for celebration. But it was felt by the organisers
that I was the first boy in my community to reach this stage; they thought
that I had reached a great height. They went to my father to ask for his
permission. My father flatly refused, saying that such a thing would inflate
the boy’s head; after all, he has only passed an examination and done nothing
more. Those who wanted to celebrate the event were greatly disappointed.
They, however, did not give way. They went to Dada Keluskar, a personal
friend of my father, and asked him to intervene. He agreed. After a little
argumentation, my father yielded, and the meeting was held. Dada Keluskar
presided. He was a literary person of his time. At the end of his address
he gave me as a gift a copy of his book on the life of the Buddha, which
he had written for the Baroda Sayajirao Oriental Series. I read the book
with great interest, and was greatly impressed and moved by it.
I began to ask why my father did not introduce us to the Buddhist literature.
After this, I was determined to ask my father this question. One day I
did. I asked my father why he insisted upon our reading the Mahabharata
and Ramayana, which recounted the greatness of the Brahmins and
the Kshatriyas and repeated the stories of the degradation of the Shudras
and the Untouchables. My father did not like the question. He merely said,
“You must not ask such silly questions. You are only boys; you must do
as you are told.” My father was a Roman Patriarch, and exercised most extensive
Patria Pretestas over his children. I alone could take a little liberty
with him, and that was because my mother had died in my childhood, leaving
me to the care of my auntie.
So after some time, I asked again the same question. This time my father
had evidently prepared himself for a reply. He said, “The reason why I
ask you to read the Mahabharata and Ramayana is this: we
belong to the Untouchables, and you are likely to develop an inferiority
complex, which is natural. The value of [the] Mahabharata and Ramayana
lies in removing this inferiority complex. See Drona and Karna–they were
small men, but to what heights they rose! Look at Valmiki–he was a Koli,
but he became the author of [the] Ramayana. It is for removing this
inferiority complex that I ask you to read the Mahabharata and Ramayana.”
I could see that there was some force in my father’s argument. But I
was not satisfied. I told my father that I did not like any of the figures
in [the] Mahabharata. I said, “I do not like Bhishma and Drona,
nor Krishna. Bhishma and Drona were hypocrites. They said one thing and
did quite the opposite. Krishna believed in fraud. His life is nothing
but a series of frauds. Equal dislike I have for Rama. Examine his conduct
in the Sarupnakha [=Shurpanakha] episode [and] in the Vali Sugriva
episode, and his beastly behaviour towards Sita.” My father was silent,
and made no reply. He knew that there was a revolt.
This is how I turned to the Buddha, with the help of the book given
to me by Dada Keluskar. It was not with an empty mind that I went to the
Buddha at that early age. I had a background, and in reading the Buddhist
Lore I could always compare and contrast. This is the origin of my interest
in the Buddha and His Dhamma.
The urge to write this book has a different origin. In 1951 the Editor
of the Mahabodhi Society’s Journal of Calcutta asked me to write an article
for the Vaishak Number. In that article I argued that the Buddha’s Religion
was the only religion which a society awakened by science could accept,
and without which it would perish. I also pointed out that for the modern
world Buddhism was the only religion which it must have to save itself.
That Buddhism makes [a] slow advance is due to the fact that its literature
is so vast that no one can read the whole of it. That it has no such thing
as a bible, as the Christians have, is its greatest handicap. On the publication
of this article, I received many calls, written and oral, to write such
a book. It is in response to these calls that I have undertaken the task.
To disarm all criticism I would like to make it clear that I claim no
originality for the book. It is a compilation and assembly plant. The material
has been gathered from various books. I would particularly like to mention
Ashvaghosha’s Buddhavita [=Buddhacharita], whose poetry no
one can excel. In the narrative of certain events I have even borrowed
his language.
The only originality that I can claim in [=is] the order of presentation
of the topics, in which I have tried to introduce simplicity and clarity.
There are certain matters which give headache[s] to the student of Buddhism.
I have dealt with them in the Introduction.
It remains for me to express my gratitude to those who have been helpful
to me. I am very grateful to Mr. Nanak Chand Rattua of Village Sakrulli
and Mr. Parkash Chand of Village Nangal Khurd in the district of Hoshiarpur
(Punjab) for the burden they have taken upon themselves to type out the
manuscript. They have done it several times. Shri Nanak Chand Rattu took
special pains and put in very hard labour in accomplishing this great task.
He did the whole work of typing etc. very willingly and without caring
for his health and [=or] any sort of remuneration. Both Mr. Nanak Chand
Rattu and Mr. Parkash Chand did their job as a token of their greatest
love and affection towards me. Their labours can hardly be repaid. I am
very much grateful to them.
When I took up the task of composing the book I was ill, and [I] am
still ill. During these five years there were many ups and downs in my
health. At some stages my condition had become so critical that doctors
talked of me as a dying flame. The successful rekindling of this dying
flame is due to the medical skill of my wife and Dr. Malvankar. They alone
have helped me to complete the work. I am also thankful to Mr. M. B. Chitnis,
who took [a] special interest in correcting [the] proof and to go [=in
going] through the whole book.
I may mention that this is one of the three books which will form a
set for the proper understanding of Buddhism. The other books are: (i)
Buddha
and Karl Marx; and (ii) Revolution and Counter-Revolution in Ancient
India. They are written out in parts. I hope to publish them soon.
B. R. Ambedkar
26 Alipur Road, Delhi
6-4-56
– main book index page
–
detailed book section-map — book
sources –
– Dr.
Ambedkar’s work — fwp’s
main page –
https://en.wikisource.org/wiki/The_Constitution_of_India_(Original_Calligraphed_and_Illuminated_Version)/Preamble
The Constitution of India (Original Calligraphed and Illuminated Version)/Preamble
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JUSTICE, social, economic and political;
LIBERTY of thought, expression, belief, faith and worship;
EQUALITY of status and of opportunity;
and to promote among them all
FRATERNITY assuring the dignity of the individual and the unity and integrity of the Nation;
IN OUR CONSTITUENT ASSEMBLY this twenty-sixth day of November, 1949, do HEREBY ADOPT, ENACT AND GIVE TO OURSELVES THIS CONSTITUTION.
The Constitution of India (Original Calligraphed and Illuminated Version)/Part 5/Chapter 1
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Part V
The Union
Chapter I.—The Executive
The President and Vice-President
52. There shall be a President of India.
53. (1) The executive power of the Union shall be vested in the
President and shall be exercised by him either directly or through
officers subordinate to him in accordance with this Constitution.
(2) Without
prejudice to the generality of the foregoing provision, the supreme
command or the Defence Forces of the Union shall be vested in the
President and the exercise thereof shall be regulated by law.
(3) Nothing in this article shall —
(a) be deemed to transfer to the President any functions
conferred by any existing law on the Government of any State or other
authority; or
(b) prevent Parliament from conferring by law functions on authorities other than the President.
54. The President shall be elected by the members of an electoral college consisting of —
(a) the elected members of both Houses of Parliament; and
(b) the elected members of the Legislative Assemblies of the States.
55. (1) As far as practicable, there shall be uniformity in the
The President of India.
Executive power of the Union.
Election of President.
Manner of election of President.
scale of representation of the different States at the election of the President.
(2) For the purpose of securing such uniformity among the States inter se
as well as parity between the States as a whole and the Union, the
number of votes which each elected member of Parliament and of the
Legislative Assembly of each State is entitled to cast at such election
shall be determined in the following manner:—
(a) every elected member of the Legislative Assembly of a
State shall have as many votes as there are multiples of one thousand in
the quotient obtained by dividing the population of the State by the
total number of the elected members of the Assembly;
(b) if, after taking the said multiples of one thousand, the
remainder is not less than five hundred, then the vote of each member
referred to in sub-clause (a) shall be further increased by one;
(c) each elected member of either House of Parliament shall
have such number of votes as may be obtained by dividing the total
number of votes assigned to the members of the Legislative Assemblies of
the States under sub-clauses (a) and (b) by the total
number of the elected members of both Houses of Parliament, fractions
exceeding one-half being counted as one and other fractions being
disregarded.
(3) The
election of the President shall be held in accordance with the system of
proportional representation by means of the single transferable vote
and the voting at such election shall be by secret ballot.
Explanation.
— In this article, the expression “population” means the population as
ascertained at the last preceding census of which the relevant figures
have been published.
56. (1) The President shall hold office for a term of five years from the date on which he enters upon his office:
Provided that —
(a) the President may, by writing under his hand addressed to the Vice-President, resign his office;
Term of office of President.
(b) the President may, for violation of the Constitution, be
removed from office by impeachment in the manner provided in article 61;
(c) the President shall, notwithstanding the expiration of his
term, continue to hold office until his successor enters upon his
office.
(2) Any resignation addressed to the Vice-President under clause (a) of the proviso to clause (1) shall forthwith be communicated by him to the Speaker of the House of the People.
57. A person who holds, or who has held, office as President shall,
subject to the other provisions of this Constitution, be eligible for
re-election to that office.
58. (1) No person shall be eligible for election as President unless he —
(a) is a citizen of India,
(b) has completed the age of thirty-five years, and
(c) is qualified for election as a member of the House of the People.
(2) A person
shall not be eligible for election as President if he holds any office
of profit under the Government of India or the Government of any State
or under any local or other authority subject to the control of any of
the said Governments.
Explanation.
— For the purposes of this article, a person shall not be deemed to
hold any office of profit by reason only that he is the President or
Vice-President of the Union or the Governor or Rajpramukh or
Uparajpramukh of any State or is a Minister either for the Union or for
any State.
59. (1) The President shall not be a member of either House of
Parliament or of a House of the Legislature of any State, and if a
member of either House of Parliament or of a House of the Legislature of
any State be elected President, he shall be deemed to have vacated his
seat in that House on the date on which he enters upon his office as
President.
(2) The President shall not hold any other office of profit.
(3) The President
shall be entitled without payment of rent to the use of his official
residences and shall be also entitled to such
Eligibility for re-election.
Qualifications for election as President.
Conditions of President’s office.
emoluments, allowances and privileges as may be determined by
Parliament by law and, until provision in that behalf is so made, such
emoluments, allowances and privileges as are specified in the Second
Schedule.
(4) The emoluments and allowances of the President shall not be diminished during his term of office.
60. Every President and every person acting as President or discharging
the functions of the President shall, before entering upon his office,
make and subscribe in the presence of the Chief Justice of India or, in
his absence, the seniormost Judge of the Supreme Court available, an
oath or affirmation in the following form, that is to say —
that I will faithfully execute the office of President (or discharge
the functions of the President) of India and will to the best of my
ability preserve, protect and defend the Constitution and the law and
that I will devote myself to the service and well-being of the people of
India.”
61. (1) When a President is to be impeached for violation of the
Constitution, the charge shall be preferred by either House of
Parliament.
(2) No such charge shall be preferred unless —
(a) the proposal to prefer such change is contained in n
resolution which has been moved after at least fourteen days’ notice in
writing signed by not less than one-fourth of the total number of
members of the House has been given of their intention to move the
resolution, and
(b) such resolution has been passed by a majority of not less than two-thirds of the total membership of the House.
(3) When a
charge has been so preferred by either House of Parliament, the other
House shall investigate the charge or cause the charge to be
investigated and the President shall have the right to appear and to be
represented at such investigation.
(4) If as a result of the investigation a resolution is passed
Oath or affirmation by the President.
Procedure for impeachment of the President.
by a majority of not less than two-thirds of the total membership of
the House by which the charge was investigated or caused to be
investigated, declaring that the charge preferred against the President
has been sustained, such resolution shall have the effect of removing
the President from his office as from the date on which the resolution
is so passed.
62. (1) An election to fill a vacancy caused by the expiration of the
term of office of President shall be completed before the expiration of
the term.
(2) An election
to fill a vacancy in the office of President occurring by reason of his
death, resignation or removal, or otherwise shall be held as soon as
possible after, and in no case later than six months from, the date of
occurrence of the vacancy; and the person elected to fill the vacancy
shall, subject to the provisions of article 56, be entitled to hold
office for the full term of five years from the date on which he enters
upon his office.
63. There shall be a Vice-President of India.
64. The Vice-President shall be ex-officio Chairman of the Council of States and shall not hold any other office of profit:
Provided that
during any period when the Vice-President acts as President or
discharges the functions of the President under article 65, he shall not
perform the duties of the office of Chairman of the Council of States
and shall not be entitled to any salary or allowance payable to the
Chairman of the Council of States under article 97.
65. (1) In the event of the occurrence of any vacancy in the office of
the President by reason of his death, resignation or removal, or
otherwise, the Vice-President shall act as President until the date on
which a new President elected in accordance with the provisions of this
Chapter to fill such vacancy enters upon his office.
(2) When the
President is unable to discharge his functions owing to absence, illness
or any other cause, the Vice-President shall discharge his functions
until the date on which the President resumes his duties.
(3) The Vice-President shall, during, and in respect of, the
Time of holding election to fill vacancy in the office of President
and the term of office of person elected to fill casual vacancy.
The Vice-President of India.
The Vice-President to be ex-officio Chairman of the Council of States.
The Vice-President to act as President or to discharge his functions
during casual vacancies in the office, or during the absence, of
President.
period while he is so acting as, or discharging the functions of,
President, have all the powers and immunities of the President and be
entitled to such emoluments, allowances and privileges as may be
determined by Parliament by law and, until provision in that behalf is
so made, such emoluments, allowances and privileges as are specified in
the Second Schedule.
66. (1) The Vice-President shall be elected by the members of both
Houses of Parliament assembled at a joint meeting in accordance with the
system of proportional representation by means of the single
transferable vote and the voting at such election shall be by secret
ballot.
(2) The
Vice-President shall not be a member of either House of Parliament or of
a House of the Legislature of any State, and if a member of either
House of Parliament or of a House of the Legislature of any State be
elected Vice-President, he shall be deemed to have vacated his seat in
that House on the date on which he enters upon his office as
Vice-President.
(3) No person shall be eligible for election as Vice-President unless he—
(a) is a citizen of India;
(b) has completed the age of thirty-five years; and
(c) is qualified for election as a member of the Council of States.
(4) A person
shall not be eligible for election as Vice-President if he holds any
office of profit under the Government of India or the Government of any
State or under any local or other authority subject to the control of
any of the said Governments.
Explanation.—For
the purposes of this article, a person shall not be deemed to hold any
office of profit by reason only that he is the President or
Vice-President of the Union or the Governor or Rajpramukh or
Uparajpramukh of any State or is a Minister either for the Union or for
any State.
67. The Vice-President shall hold office for a term of five years from the date on which he enters upon his office:
Election of Vice-President.
Term of office of Vice-President.
Provided that—
(a) a Vice-President may, by writing under his hand addressed to the President, resign his office;
(b) a Vice-President may be removed from his office by a
resolution of the Council of States passed by a majority of all the then
members of the Council and agreed to by the House of the People; but no
resolution for the purpose of this clause shall be moved unless at
least fourteen days’ notice has been given of the intention to move the
resolution;
(c) a Vice-President shall, notwithstanding the expiration of
his term, continue to hold office until his successor enters upon his
office.
68. (1) An election to fill a vacancy caused by the expiration of the
term of office of Vice-President shall be completed before the
expiration of the term.
(2) An election
to fill a vacancy in the office of Vice-President occurring by reason of
his death, resignation or removal, or otherwise shall be held as soon
as possible after the occurrence of the vacancy, and the person elected
to fill the vacancy shall, subject to the provisions of article 67, be
entitled to hold office for the full term of five years from the date on
which he enters upon his office.
69. Every Vice-President shall, before entering upon his office, make
and subscribe before the President, or some person appointed in that
behalf by him, an oath or affirmation in the following form, that is to
say—
that I will bear true faith and allegiance to the Constitution of India
as by law established and that I will faithfully discharge the duty
upon which I am about to enter.”
70. Parliament may make such provision as it thinks fit for the
discharge of the functions of the President in any contingency not
provided for in this Chapter.
71. (1) All doubts and disputes arising out of or in connection with the
election of a President or Vice-President shall be inquired into and
decided by the Supreme Court whose decision shall be final.
Time of holding election to fill vacancy in the office of
Vice-President and the term of office of person elected to fill casual
vacancy.
Oath or affirmation by the Vice-President.
Discharge of President’s functions in other contingencies.
Matters relating to or connected with the election of a President or Vice-President.
(2) If the
election of a person as President or Vice-President is declared void by
the Supreme Court, acts done by him in the exercise and performance of
the powers and duties of the office of President or Vice-President, as
the case may be, on or before the date of the decision of the Supreme
Court shall not be invalidated by reason of that declaration.
(3) Subject to
the provisions of this Constitution, Parliament may by law regulate any
matter relating to or connected with the election of a President or
Vice-President.
72. (1) The President shall have the power to grant pardons,
reprieves, respites or remissions of punishment or to suspend, remit or
commute the sentence of any person convicted of any offence—
(a) in all cases where the punishment or sentence is by a Court Martial;
(b) in all cases where the punishment or sentence is for an
offence against any law relating to a matter to which the executive
power of the Union extends;
(c) in all cases where the sentence is a sentence of death.
(2) Nothing in sub-clause (a)
of clause (1) shall affect the power conferred by law on any officer of
the Armed Forces of the Union to suspend, remit or commute a sentence
passed by a Court Martial.
(3) Nothing in sub-clause (c)
of clause (1) shall affect the power to suspend, remit or commute a
sentence of death exercisable by the Governor or Rajpramukh of a State
under any law for the time being in force.
73. (1) Subject to the provisions of this Constitution, the executive power of the Union shall extend—
(a) to the matters with respect to which Parliament has power to make laws; and
(b) to the exercise of such rights, authority and jurisdiction
as are exercisable by the Government of India by virtue of any treaty
or agreement:
Provided that the executive power referred to in sub-clause (a)
Power of President to grant pardons, etc., and to suspend, remit or commute sentences in certain cases.
Extent of executive power of the Union.
shall not, save as expressly provided in this Constitution or in any
law made by Parliament, extend in any State specified in Part A or Part B
of the First Schedule to matters with respect to which the Legislature
of the State has also power to make laws.
(2) Until
otherwise provided by Parliament, a State and any officer or authority
of a State may, notwithstanding anything in this article, continue to
exercise in matters with respect to which Parliament has power to make
laws for that State such executive power or functions as the State or
officer or authority thereof could exercise immediately before the
commencement of this Constitution.
Council of Ministers
74. (1) There shall be a Council of Ministers with the Prime Minister
at the head to aid and advise the President in the exercise of his
functions.
(2) The question
whether any, and if so what, advice was tendered by Ministers to the
President shall not be inquired into in any court.
75. (1) The Prime Minister shall be appointed by the President
and the other Ministers shall be appointed by the President on the
advice of the Prime Minister.
(2) The Ministers shall hold office during the pleasure of the President.
(3) The Council of Ministers shall be collectively responsible to the House of the People.
(4) Before a
Minister enters upon his office, the President shall administer to him
the oaths of office and of secrecy according to the forms set out for
the purpose in the Third Schedule.
(5) A Minister
who for any period of six consecutive months is not a member of either
House of Parliament shall at the expiration of that period cease to be a
Minister.
(6) The salaries and allowances of Ministers shall be such as Parliament may from time to time by law determine and, until
Council of Ministers to aid and advise President.
Other provisions as to Ministers.
Parliament so determines, shall be as specified in the Second Schedule.
The Attorney-General for India
76. (1) The President shall appoint a person who is qualified to be
appointed a Judge of the Supreme Court to be Attorney-General for India.
(2) It shall be
the duty of the Attorney-General to give advice to the Government of
India upon such legal matters, and to perform such other duties of a
legal character, as may from time to time be referred or assigned to him
by the President, and to discharge the functions conferred on him by or
under this Constitution or any other law for the time being in force.
(3) In the performance of his duties the Attorney-General shall have right of audience in all courts in the territory of India.
(4) The
Attorney-General shall hold office during the pleasure of the President,
and shall receive such remuneration as the President may determine.
Conduct of Government Business
77. (1) All executive action of the Government of India shall be expressed to be taken in the name of the President.
(2) Orders and
other instruments made and executed in the name of the President shall
be authenticated in such manner as may be specified in rules to be made
by the President, and the validity of an order or instrument which is so
authenticated shall not be called in question on the ground that it is
not an order or instrument made or executed by the President.
(3) The President
shall make rules for the more convenient transaction of the business of
the Government of India, and for the allocation among Ministers of the
said business.
78. It shall be the duty of the Prime Minister—
(a) to communicate to the President all decisions of the
Council of Ministers relating to the administration of the affairs of
the Union and proposals for legislation;
(b) to furnish such information relating to the administration of
Attorney-General for India.
Conduct of business of the Government of India.
Duties of Prime Minister as respects the furnishing of Information to the President, etc.
(c) if the President so requires, to submit for the
consideration of the Council of Ministers any matter on which a decision
has been taken by a Minister but which has not been considered by the
Council.
Chapter II.—Parliament
General
79. There shall be a Parliament for the Union which shall consist of
the President and two Houses to be known respectively as the Council of
States and the House of the People.
80. (1) The Council of States shall consist of—
(a) twelve members to be nominated by the President in accordance with the provisions of clause (3); and
(b) not more than two hundred and thirty-eight representatives of the States.
(2) The
allocation of seats in the Council of States to be filled by
representatives of the States shall be in accordance with the provisions
in that behalf contained in the Fourth Schedule.
(3) The members
to be nominated by the President under sub-clause (a) of clause (1)
shall consist of persons having special knowledge or practical
experience in respect of such matters as the following, namely:—
Literature, science, art and social service.
(4) The
representatives of each State specified in Part A or Part B of the First
Schedule in the Council of States shall be elected by the elected
members of the Legislative Assembly of the State in accordance with the
system of proportional representation by means of the single
transferable vote.
(5) The
representatives of the States specified in Part C of the First Schedule
in the Council of States shall be chosen in such manner as Parliament
may by law prescribe.
81. (1) (a) Subject to the provisions of clause (2) and of articles 82
Constitution of Parliament.
Composition of the Council of States.
Composition of the House of the People.
The Constitution of India (Original Calligraphed and Illuminated Version)/Part 8
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PART VIII
The States in Part C of the First Schedule
239. (1) Subject to the other provisions of this Part, a State
specified in Part C of the First Schedule shall be administered by the
President acting, to such extent as he thinks fit, through a Chief
Commissioner or a Lieutenant-Governor to be appointed by him or through
the Government of a neighbouring State:
Provided that the President shall not act through the Government of a neighbouring State save after—
(a) consulting the Government concerned; and
(b) ascertaining in such manner as the President considers most
appropriate the views of the people of the State to be so administered.
(2) In this article, references to a State shall include references to a part of a State.
240. (1) Parliament may by law create or continue for any State
specified in Part C of the First Schedule and administered through a
Chief Commissioner or Lieutenant-Governor—
(a) a body, whether nominated, elected or partly nominated and partly elected, to function as a Legislature for the State; or
(b) a Council of Advisers or Ministers,
or both with such constitution, powers and functions, in each case, as may be specified in the law.
Administration of States in Part C of the First Schedule.
Creation or continuance of local Legislatures or Council of Advisers or Ministers.
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(2) Any such
law as is referred to in clause (1) shall not be deemed to be an
amendment of this Constitution for the purposes of article 368
notwithstanding that it contains any provision which amends or has the
effect of amending the Constitution.
241. (1) Parliament may by law constitute a High Court for a
State specified in Part C of the First Schedule or declare any court in
any such State to be a High Court for all or any of the purposes of this
Constitution.
(2) The
provisions of Chapter V of Part VI shall apply in relation to every High
Court referred to in clause (1) as they apply in relation to a High
Court referred to in article 214 subject to such modifications or
exceptions as Parliament may by law provide.
(3)
Subject to the provisions of this Constitution and to the provisions of
any law of the appropriate Legislature made by virtue of powers
conferred on that Legislature by or under this Constitution, every High
Court exercising jurisdiction immediately before the commencement of
this Constitution in relation to any State specified in Part C of the
First Schedule or any area included therein shall continue to exercise
such jurisdiction in relation to that State or area after such
commencement.
(4)
Nothing in this article derogates from the power of Parliament to extend
or exclude the jurisdiction of a High Court in any State specified in
Part A or Part B of the First Schedule to, or from, any State specified
in Part C of that Schedule or any area included within that State.
242. (1) Until Parliament by law otherwise provides, the
constitution, powers and functions of the Coorg Legislative Council
shall be the same as they were immediately before the commencement of
this Constitution.
(2) The
arrangements with respect to revenues collected in Coorg and expenses in
respect of Coorg shall, until other provision is made in that behalf by
the President by order, continue unchanged.
High Courts for States in Part C of the First Schedule.
Coorg.
https://www.youtube.com/watch?v=BlsVkLCqLZg
Mindfulness en català
xavier perramon montoliu
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Mindfulness en català, meditació guiada del cos.
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Mahāsatipaṭṭhāna Sutta - Assistència a la consciència - amb la millor imatge animada de Buda al clàssic català-català clàssic
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Mahasatipatthana Sutta
(9d Yogi
843 subscriptors
Cant de la Mahāsatipaṭṭhāna Sutta,
Categoria
Sense ànim de lucre i activisme
Llicència
Llicència de Reconeixement Creative Commons (reutilització permesa)
Vídeos d’origen
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Mahāsatipaṭṭhāna Sutta - Assistència a la consciència —in, 29) anglès clàssic, romà,
Aquesta sutta es considera àmpliament com a referència fonamental per a la pràctica de la meditació.
Introducció
I. Observació de Kāya
A. Secció sobre ānāpāna
B. Secció sobre postures
C. Secció sobre sampajañña
D. Secció sobre repulsivitat
E. Secció sobre els Elements
F. Secció en els nou terrenys de carbó
II. Observació de Vedanā
III. Observació de Citta
IV. Observació de Dhammas
A. Secció sobre Nīvaraṇas
B. Secció sobre les Khandhas
C. Secció sobre les Esferes Sentides
D. Secció sobre Bojjhaṅgas
E. Secció sobre les veritats
E1. Exposició de Dukkhasacca
E2. Exposició de Samudayasacca
E3. Exposició de Nirodhasacca
E4. Exposició de Maggasacca
Introducció
Així he sentit:
En una ocasió, el Bhagavā es va allotjar entre els Kurus a
Kammāsadhamma, una ciutat del mercat del Kurus. Allà, es va dirigir al
bhikkhus:
- Bhikkhus.– Bhaddante va respondre al bhikkhus. El Bhagavā va dir:
- Aquest, bhikkhus, és el camí que no porta a la purificació dels
éssers, la superació de la pena i la lamentació, la desaparició de
dukkha-domanassa, la consecució del camí correcte, la realització de
Nibbana, és a dir els quatre satipaṭṭhānas.
Quins quatre? Aquí,
bhikkhus, un bhikkhu habita observant kāya a kāya, ātāpī sampajāno,
satimā, després d’haver renunciat a abhijjhā-domanassa cap al món.
Habita observant vedanā a vedanā, ātāpī sampajāno, satimā, després
d’haver renunciat a abhijjhā-domanassa cap al món. Habita observant
citta a citta, ātāpī sampajāno, satimā, després d’haver renunciat a
abhijjhā-domanassa cap al món. Habita observant dhamma · s a dhamma · s,
ātāpī sampajāno, satimā, després d’haver renunciat a abhijjhā-domanassa
cap al món.
I. Kāyānupassanā
A. Secció sobre ānāpāna
I com, bhikkhus, hi habita un bhikkhu observant kāya en kāya? Aquí,
bhikkhus, un bhikkhu, després d’haver anat al bosc o haver anat a
l’arrel d’un arbre o haver anat a una habitació buida, s’asseu plegant
les cames creuades, posant kāya en posició vertical i posant sati
parimukhaṃ. Sent així sato respira, sent així sato respira. Respira molt
de temps entén: “estic respirant de llarg”; respirant llargament entén:
“estic respirant molt de temps”; respirant en breu, entén: “estic
respirant en breu”; respirar breu, entén: “estic respirant curt”; ell
s’entrena: “sentint tota la kāya, vaig a respirar”; ell s’entrena:
“sentint tota la kāya, jo respiraré”; ell s’entrena: ‘calmar el
kāya-saṅkhāras, jo respiré’; ell s’entrena: “calmar el kāya-saṅkhāras,
respiraré”.
De la mateixa manera que, bhikkhus, un apoderat hàbil
o un aprenent de torn, que fa un llarg gir, entén: “Estic fent una
llarga volta”; fent una petita volta, entén: “Estic fent una petita
volta”; de la mateixa manera, bhikkhus, un bhikkhu, que respira
llargament, entén: “Estic respirant de llarg”; respirant llargament
entén: “estic respirant molt de temps”; respirant en breu, entén: “estic
respirant en breu”; respirar breu, entén: “estic respirant curt”; ell
s’entrena: “sentint tota la kāya, vaig a respirar”; ell s’entrena:
“sentint tota la kāya, jo respiraré”; ell s’entrena: ‘calmar el
kāya-saṅkhāras, vaig a respirar’; ell s’entrena: “calmar el
kāya-saṅkhāras, respiraré”.
Així, habita observant kāya en kāya
internament, o habita observant kāya en kāya externament, o habita
observant kāya en kāya internament i externament; habita observant la
samudaya de fenòmens en kāya, o habita observant la mort de fenòmens en
kāya, o habita observant la samudaya i que mor de fenòmens en kāya; o
bé, [adonant-se:] “això és kāya!” El sati està present en ell, només en
la mesura de mera ñāṇa i simple paṭissati, habita separat i no s’aferra a
res del món. Així, bhikkhus, un bhikkhu habita observant kāya en kāya.
B. Secció sobre postures
A més, bhikkhus, un bhikkhu, mentre camina, entén: ‘Estic caminant’, o
mentre està de peu entén: ‘Estic de peu’ o, mentre està assegut, entén:
‘Estic assegut’ o, mentre està estirat, entén: ‘ Estic tombat ‘. O si,
en la posició que es disposi del seu kāya, ho entén en conseqüència.
Així, habita observant kāya en kāya internament, o habita observant
kāya en kāya externament, o habita observant kāya en kāya internament i
externament; habita observant la samudaya de fenòmens en kāya, o habita
observant la mort de fenòmens en kāya, o habita observant la samudaya i
que mor de fenòmens en kāya; o bé, [adonant-se:] “això és kāya!” El sati
està present en ell, només en la mesura de mera ñāṇa i simple
paṭissati, habita separat i no s’aferra a res del món. Així, bhikkhus,
un bhikkhu habita observant kāya en kāya.
C. Secció sobre sampajañña
A més, bhikkhus, un bhikkhu, mentre s’acosta i mentre se’n va, actua
amb la sampajañña, mentre mira cap endavant i mentre mira al seu
voltant, actua amb sampajañña, mentre es doblega i s’estira, actua amb
sampajañña, mentre porta les túniques i la túnica superior i mentre
porta el bol, actua amb sampajañña, mentre menja, mentre beu, mentre que
mastega, mentre degusta, actua amb sampajañña, mentre s’atén al negoci
de defecar i orinar, actua amb sampajañña, mentre camina, mentre està de
peu, mentre està assegut , mentre dorm, mentre està despert, mentre
parla i mentre està en silenci, actua amb sampajañña.
Així,
habita observant kāya en kāya internament, o habita observant kāya en
kāya externament, o habita observant kāya en kāya internament i
externament; habita observant la samudaya de fenòmens en kāya, o habita
observant la mort de fenòmens en kāya, o habita observant la samudaya i
que mor de fenòmens en kāya; o bé, [adonant-se:] “això és kāya!” El sati
està present en ell, només en la mesura de mera ñāṇa i simple
paṭissati, habita separat i no s’aferra a res del món. Així, bhikkhus,
un bhikkhu habita observant kāya en kāya.
D. Secció sobre Repulsivitat
A més, bhikkhus, un bhikkhu considera aquest mateix cos, des de les
plantes dels peus cap amunt i dels cabells del cap cap avall, que està
delimitat per la seva pell i ple de diverses impureses: “En aquesta
kāya, hi ha els pèls. del cap, pèls del cos, ungles, dents, pell, carn,
tendons, ossos, medul·la òssia, ronyons, cor, fetge, pleura, melsa,
pulmons, intestins, mesenteria, estómac amb el seu contingut, femta,
bilis, flema , pus, sang, suor, greix, llàgrimes, greixos, saliva, moc
nasal, líquid sinovial i orina. “
De la mateixa manera que,
bhikkhus, hi havia una bossa amb dues obertures i plena de gra de
diferents tipus, com ara arrossera, arrossera, mongetes, pèsols, llavors
de sèsam i arròs closca. Un home amb bona vista, després d’haver-lo
obert, consideraria [el seu contingut]: “Es tracta de paddy, això és
arrossera; es tracta de mongetes, uns de pèsols, uns de llavors de sèsam
i aquest és un arròs enfarinat;” de la mateixa manera, bhikkhus, un
bhikkhu considera aquest cos mateix, des de la planta dels peus cap
amunt i dels cabells del cap cap avall, que està delimitat per la seva
pell i ple de diferents tipus d’impureses: “En aquest kāya, hi ha són
els pèls del cap, pèls del cos, ungles, dents, pell, carn, tendons,
ossos, medul·la òssia, ronyons, cor, fetge, pleura, melsa, pulmons,
intestins, mesenteria, estómac amb el seu contingut, femta, bilis,
flegma, pus, sang, suor, greix, llàgrimes, greixos, saliva, moc nasal,
líquid sinovial i orina “.
Així, habita observant kāya en kāya
internament, o habita observant kāya en kāya externament, o habita
observant kāya en kāya internament i externament; habita observant la
samudaya de fenòmens en kāya, o habita observant la mort de fenòmens en
kāya, o habita observant la samudaya i que mor de fenòmens en kāya; o
bé, [adonant-se:] “això és kāya!” El sati està present en ell, només en
la mesura de mera ñāṇa i simple paṭissati, habita separat i no s’aferra a
res del món. Així, bhikkhus, un bhikkhu habita observant kāya en kāya.
E. Secció sobre els Elements
A més, bhikkhus, un bhikkhu reflexiona sobre aquest mateix kāya, tot i
que se situa, però està disposat per elements: “En aquest kāya, hi ha
l’element terra, l’element d’aigua, l’element de foc i l’element
d’aire”.
Així com, bhikkhus, un hàbil carnisser o un aprenent de
carnisser, havent matat una vaca, s’asseuria a la cruïlla tallant-la a
trossos; de la mateixa manera, bhikkhus, un bhikkhu reflexiona sobre
aquest mateix kāya, en canvi se situa, tot i que està disposat: “En
aquest kāya, hi ha l’element terra, l’element d’aigua, l’element de foc i
l’element d’aire”.
Així, habita observant kāya en kāya internament,
o habita observant kāya en kāya externament, o habita observant kāya en
kāya internament i externament; habita observant la samudaya de
fenòmens en kāya, o habita observant la mort de fenòmens en kāya, o
habita observant la samudaya i que mor de fenòmens en kāya; o bé,
[adonant-se:] “això és kāya!” El sati està present en ell, només en la
mesura de mera ñāṇa i simple paṭissati, habita separat i no s’aferra a
res del món. Així, bhikkhus, un bhikkhu habita observant kāya en kāya.
F. Secció en els nou terrenys de carbó
(1)
A més, bhikkhus, un bhikkhu, talment com si estigués veient un cos
mort, llençat a un terreny de carbó, un dia mort, o dos dies morts o
tres dies morts, inflats, blavosos i festers, considera això mateix
kāya: ” Aquesta kāya també és de tal naturalesa, esdevindrà així, i no
està lliure de tal condició “.
Així, habita observant kāya en
kāya internament, o habita observant kāya en kāya externament, o habita
observant kāya en kāya internament i externament; habita observant la
samudaya de fenòmens en kāya, o habita observant la mort de fenòmens en
kāya, o habita observant la samudaya i que mor de fenòmens en kāya; o
bé, [adonant-se:] “això és kāya!” El sati està present en ell, només en
la mesura de mera ñāṇa i simple paṭissati, habita separat i no s’aferra a
res del món. Així, bhikkhus, un bhikkhu habita observant kāya en kāya.
(2)
A més, bhikkhus, un bhikkhu, talment com si estigués veient un cos
mort, llançat en un sòl de carbó, sent menjat per corbs, menjat per
falcons, menjat per voltors, menjat per garses, ésser menjat per gossos,
sent menjat per tigres, menjat per panteras, menjat per diversos tipus
d’éssers, ho considera molt propi: “Aquest kāya també és de tal
naturalesa, esdevindrà així i no està lliure de tal condició. “
Així, habita observant kāya en kāya internament, o habita observant kāya
en kāya externament, o habita observant kāya en kāya internament i
externament; habita observant la samudaya de fenòmens en kāya, o habita
observant la mort de fenòmens en kāya, o habita observant la samudaya i
que mor de fenòmens en kāya; o bé, [adonant-se:] “això és kāya!” El sati
està present en ell, només en la mesura de mera ñāṇa i simple
paṭissati, habita separat i no s’aferra a res del món. Així, bhikkhus,
un bhikkhu habita observant kāya en kāya.
(3)
A més,
bhikkhus, un bhikkhu, de la mateixa manera que si estigués veient un cos
mort, llençat a un terra de carbó, un esquelet amb carn i sang, units
per tendons, considera que això és molt kāya: “Aquest kāya també és de
tal la natura, esdevindrà així, i no està lliure d’aquestes condicions. “
Així, habita observant kāya en kāya internament, o habita observant
kāya en kāya externament, o habita observant kāya en kāya internament i
externament; habita observant la samudaya de fenòmens en kāya, o habita
observant la mort de fenòmens en kāya, o habita observant la samudaya i
que mor de fenòmens en kāya; o bé, [adonant-se:] “això és kāya!” El sati
està present en ell, només en la mesura de mera ñāṇa i simple
paṭissati, habita separat i no s’aferra a res del món. Així, bhikkhus,
un bhikkhu habita observant kāya en kāya.
(4)
A més,
bhikkhus, un bhikkhu, talment com si estigués veient un cos mort,
llençat a un terra de carbó, un esquelet sense carn i farcit de sang,
subjectat per tendons, considera això mateix kāya: “Aquesta kāya també
és de aquesta naturalesa, esdevindrà així, i no està lliure d’aquestes
condicions. “
Així, habita observant kāya en kāya internament, o
habita observant kāya en kāya externament, o habita observant kāya en
kāya internament i externament; habita observant la samudaya de fenòmens
en kāya, o habita observant la mort de fenòmens en kāya, o habita
observant la samudaya i que mor de fenòmens en kāya; o bé, [adonant-se:]
“això és kāya!” El sati està present en ell, només en la mesura de mera
ñāṇa i simple paṭissati, habita separat i no s’aferra a res del món.
Així, bhikkhus, un bhikkhu habita observant kāya en kāya.
(5)
A més, bhikkhus, un bhikkhu, de la mateixa manera que si estigués
veient un cos mort, llençat a un terra de carbó, un esquelet sense carn
ni sang, sostingut per tendons, considera aquest mateix kāya: “Aquest
kāya també és de tal la natura, esdevindrà així, i no està lliure
d’aquestes condicions. “
Així, habita observant kāya en kāya
internament, o habita observant kāya en kāya externament, o habita
observant kāya en kāya internament i externament; habita observant la
samudaya de fenòmens en kāya, o habita observant la mort de fenòmens en
kāya, o habita observant la samudaya i que mor de fenòmens en kāya; o
bé, [adonant-se:] “això és kāya!” El sati està present en ell, només en
la mesura de mera ñāṇa i simple paṭissati, habita separat i no s’aferra a
res del món. Així, bhikkhus, un bhikkhu habita observant kāya en kāya.
(6)
A més, bhikkhus, un bhikkhu, de la mateixa manera que si estigués
veient un cos mort, llançat a un terra de carbó, ossos desconnectats
escampats aquí i allà, aquí un os de mà, allà un os de peu, aquí un os
de turmell, allà un os de lluent , aquí un os de cuixa, hi ha un os de
maluc, aquí una costella, hi ha un os posterior, aquí un os de columna
vertebral, hi ha un os de coll, aquí un os de mandíbula, hi ha un os de
dents, o allà el crani, ell considera que això és molt kāya : “Aquesta
kāya també és de tal naturalesa, esdevindrà així, i no està lliure
d’aquesta condició.”
Així, habita observant kāya en kāya
internament, o habita observant kāya en kāya externament, o habita
observant kāya en kāya internament i externament; habita observant la
samudaya de fenòmens en kāya, o habita observant la mort de fenòmens en
kāya, o habita observant la samudaya i que mor de fenòmens en kāya; o
bé, [adonant-se:] “això és kāya!” El sati està present en ell, només en
la mesura de mera ñāṇa i simple paṭissati, habita separat i no s’aferra a
res del món. Així, bhikkhus, un bhikkhu habita observant kāya en kāya.
(7)
A més, bhikkhus, un bhikkhu, de la mateixa manera que si estigués
veient un cos mort, llençat a un terra de carbó, els ossos blanquejats
com una closca de mar, considera això mateix kāya: “Aquest kāya també és
de tal naturalesa, va. arribar a ser així, i no està lliure d’aquestes
condicions. “
Així, habita observant kāya en kāya internament, o
habita observant kāya en kāya externament, o habita observant kāya en
kāya internament i externament; habita observant la samudaya de fenòmens
en kāya, o habita observant la mort de fenòmens en kāya, o habita
observant la samudaya i que mor de fenòmens en kāya; o bé, [adonant-se:]
“això és kāya!” El sati està present en ell, només en la mesura de mera
ñāṇa i simple paṭissati, habita separat i no s’aferra a res del món.
Així, bhikkhus, un bhikkhu habita observant kāya en kāya.
(8)
A més, bhikkhus, un bhikkhu, de la mateixa manera que si estigués
veient un cadàver mort, llançat a un terreny de carbó, va acumular ossos
de més d’un any, considera això mateix kāya: “Aquest kāya també és de
tal naturalesa, és es tornarà així, i no està lliure d’aquestes
condicions. “
Així, habita observant kāya en kāya internament, o
habita observant kāya en kāya externament, o habita observant kāya en
kāya internament i externament; habita observant la samudaya de fenòmens
en kāya, o habita observant la mort de fenòmens en kāya, o habita
observant la samudaya i que mor de fenòmens en kāya; o bé, [adonant-se:]
“això és kāya!” El sati està present en ell, només en la mesura de mera
ñāṇa i simple paṭissati, habita separat i no s’aferra a res del món.
Així, bhikkhus, un bhikkhu habita observant kāya en kāya.
(9
A
més, bhikkhus, un bhikkhu, de la mateixa manera que si estigués veient
un cos mort, llençat a un sòl de carbó, ossos podrits reduïts a pólvora,
considera això mateix kāya: “Aquest kāya també és de tal naturalesa, va
a esdevenir així, i no està lliure d’aquestes condicions. “
Així, habita observant kāya en kāya internament, o habita observant kāya
en kāya externament, o habita observant kāya en kāya internament i
externament; habita observant la samudaya de fenòmens en kāya, o habita
observant la mort de fenòmens en kāya, o habita observant la samudaya i
que mor de fenòmens en kāya; o bé, [adonant-se:] “això és kāya!” El sati
està present en ell, només en la mesura de mera ñāṇa i simple
paṭissati, habita separat i no s’aferra a res del món. Així, bhikkhus,
un bhikkhu habita observant kāya en kāya.
II. Observació de Vedanā
I, a més, bhikkhus, com és que un bhikkhu habita observant vedanā en vedanā?
Aquí, bhikkhus, un bhikkhu, experimenta un sukha vedanā, entén: “Estic
experimentant un sukha vedanā”; experimentant un dukkha vedanā,
entranyable: “Estic experimentant un dukkha vedanā”; experimentant un
adukkham-asukhā vedanā, entranyable: “Estic experimentant un
adukkham-asukhā vedanā”; experimentant un sukha vedanā sāmisa,
entranyable: “Estic experimentant un sukha vedanā sāmisa”; experimentant
un sukha vedanā nirāmisa, entranyable: “Estic experimentant un sukha
vedanā nirāmisa”; experimentant una dukkha vedanā sāmisa, entranyable:
“Estic experimentant un dukkha vedanā sāmisa”; experimentant una dukkha
vedanā nirāmisa, entranyable: “Estic experimentant un dukkha vedanā
nirāmisa”; estic experimentant un adukkham-asukhā vedanā sāmisa,
minúscul: “Estic experimentant un adukkham-asukhā vedanā sāmisa”; estic
experimentant un adukkham-asukhā vedanā nirāmisa, infravalora: “Estic
experimentant un adukkham-asukhā vedanā nirāmisa”.
Així habita
observant vedanā en vedanā internament, o habita observant vedanā en
vedanā externament, o habita observant vedanā en vedanā internament i
externament; habita observant la samudaya de fenòmens en vedanā, o
habita observant la mort de fenòmens a vedanā, o habita observant la
samudaya i morint de fenòmens a vedanā; o bé, [adonant-se:] “això és
vedanā!” El sati està present en ell, només en la mesura de mera ñāṇa i
simple paṭissati, habita separat i no s’aferra a res del món. Així,
bhikkhus, un bhikkhu habita observant vedanā en vedanā.
III. Observació de Citta
I, a més, bhikkhus, com és que un bhikkhu habita observant la citta a la citta?
Aquí, bhikkhus, un bhikkhu entén citta amb rāga com “citta amb rāga”, o
entén citta sense rāga com “citta sense rāga”, o entén la citta amb
dosa com “citta amb dosa”, o entén la citta sense dosa com “citta sense
dosa”, o entén citta amb moha com “citta amb moha”, o entén la citta
sense moha com a “citta sense moha”, o entén una citta recollida com
“una citta recollida”, o bé entén una dispersa citta com “una citta
dispersa”, o bé entén una citta expandida com “una citta expandida”, o
entén una citta no expandida com “una citta no expandida”, o entén una
citada superable com “una citada superable”, o entén una citta
insalvable com “una citta insalvable”, o entén una citta assentada com
“una citada assentada”, o bé entén una citta no ajustada com “una citta
no establerta”, o entén una citta alliberada com “una citta alliberada”,
o entén una citta no identificada com “una citta no cancel·lada”.
Així, habita observant citta en citta internament, o habita observant
citta en citta externament, o habita observant citta en citta
internament i externament; habita observant la samudaya de fenòmens a
citta, o habita observant la mort de fenòmens a citta, o habita
observant la samudaya i morint de fenòmens a citta; o bé, [adonant-se:]
“això és citta!” El sati està present en ell, només en la mesura de mera
ñāṇa i simple paṭissati, habita separat i no s’aferra a res del món.
Així, bhikkhus, un bhikkhu habita observant citta en citta.
IV. Observació de Dhammas
A. Secció sobre Nīvaraṇas
I, a més, bhikkhus, com és que un bhikkhu habita observant les dhamas
en les mahoma? Aquí, bhikkhus, un bhikkhu habita observant dhammas en
dhammas en referència als cinc nīvaraṇas. I, a més, bhikkhus, com és que
un bhikkhu habita observant les dhammas en les mahoma en referència als
cinc nīvaraṇas?
Aquí, bhikkhus, un bhikkhu, que hi ha
kāmacchanda present dins, entén: “hi ha kāmacchanda dins de mi”; al no
estar-hi present kāmacchanda, entén: “no hi ha cap kāmacchanda dins
meu”; entén com sorgeix l’invisible kāmacchanda; entén com s’abandona el
sorgit kāmacchanda; i entén com el kāmacchanda abandonat no arribarà a
sorgir en el futur.
Aquí, bhikkhus, un bhikkhu, que hi ha byāpāda
present dins, entén: “hi ha byāpāda dins de mi”; en no estar-hi present
byāpāda, entén: “no hi ha cap byāpāda dins de mi”; entén com sorgeix
l’invisible byāpāda; entén com s’abandona la sorgida byāpāda; i entén
com l’abandonat perāpāda no arribarà a sorgir en el futur.
Aquí,
bhikkhus, un bhikkhu, que hi ha thnamnamhā present dins, entén: “hi ha
thīnamiddhā dins de mi”; al no estar-hi present aquest nom, entén: “no
hi ha aquest nom que sigui dins meu”; ell entén com sorgeix la no
escoltada thinnnamhā; entén com s’abandona el thnamnamhā sorgit; i entén
com el thnamnamhā abandonat no arribarà a sorgir en el futur.
Aquí,
bhikkhus, un bhikkhu, que hi ha uddhacca-kukkucca present dins, entén:
“hi ha uddhacca-kukkucca dins meu”; No hi ha una uddhacca-kukkucca
present, entén: “no hi ha cap uddhacca-kukkucca dins meu”; entén com va
sorgir la uddhacca-kukkucca no discutible; entén com s’abandona la
sorgida uddhacca-kukkucca; i entén com l’abandonada uddhacca-kukkucca no
arribarà a sorgir en el futur.
Aquí, bhikkhus, un bhikkhu, que
hi ha vicikicchā present dins, entén: “hi ha vicikicchā dins de mi”; al
no haver-hi present vicikicchā, entén: “no hi ha cap vicikicchā dins
meu”; entén com sorgeix l’invisible vicikicchā; entén com s’abandona el
vicikicchā sorgit; i entén com el vicikicchā abandonat no arribarà a
sorgir en el futur.
Per tant, habita observant dhammas en dhammas
internament, o habita observant dhamas en dhamas externament, o habita
observant dhamas en dhamas internament i externament; habita observant
la samudaya dels fenòmens en les mahoma, o habita observant la mort dels
fenòmens en les mahoma, o habita observant la samudaya i el morir dels
fenòmens en les mahoma; o bé, [adonant-se:] “es tracta de dhamas!” El
sati està present en ell, només en la mesura de mera ñāṇa i simple
paṭissati, habita separat i no s’aferra a res del món. Així, bhikkhus,
un bhikkhu habita observant dhammas en dhammas, en referència als cinc
nīvaraṇas.
B. Secció sobre les Khandhas
I, a més,
bhikkhus, un bhikkhu habita observant dhammas en dhammas en referència
als cinc khandhas. I, a més, bhikkhus, com és que un bhikkhu habita
observant les dhamas en les mahoma en referència als cinc khandhas?
Aquí, bhikkhus, un bhikkhu [discerneix]: “tal és rūpa, tal és la
samudaya de rūpa, tal és la mort de rūpa; tal és vedanā, tal és la
samudaya de vedanā, tal és la mort de vedanā; tal és saññā, tal és la
samudaya de saññā, tal és el pas de saññā; tal és saṅkhāra, tal és la
samudaya de saṅkhāra, tal és la mort de saṅkhāra; tal és viññāṇa, tal és
la samudaya de viññāṇa, tal és el pas de viññāṇa “.
Per tant,
habita observant dhammas en dhammas internament, o habita observant
dhamas en dhamas externament, o habita observant dhamas en dhamas
internament i externament; habita observant la samudaya dels fenòmens en
les mahoma, o habita observant la mort dels fenòmens en les mahoma, o
habita observant la samudaya i el morir dels fenòmens en les mahoma; o
bé, [adonant-se:] “es tracta de dhamas!” El sati està present en ell,
només en la mesura de mera ñāṇa i simple paṭissati, habita separat i no
s’aferra a res del món. Així, bhikkhus, un bhikkhu habita observant
dhammas en dhammas, en referència als cinc khandhas.
C. Secció sobre les Esferes Sentides
I, a més, bhikkhus, un bhikkhu habita observant dhammas en dhammas en
referència a les sis āyatanas internes i externes. I, a més, bhikkhus,
com pot viure un bhikkhu que observa les dhamas en les mahoma en
referència a les sis āyatanas internes i externes?
Aquí,
bhikkhus, un bhikkhu entén cakkhu, entén rūpa, entén la saṃyojana que
sorgeix a causa d’aquests dos, entén com sorgeix la saojyojana
desagradable, entén com s’abandona la saṃyojana sorgida i entén com la
saṃyojana abandonada no arriba a sorgir en el futur.
Entén sota,
entén la sadda, entén la saṃyojana que sorgeix a causa d’aquests dos,
entén com sorgeix la saṃyojana no vista, entén com s’abandona la
saṃyojana sorgida i entén com la saṃyojana abandonada no sorgeix en el
futur.
Entén ghāna, entén gandha, entén la saṃyojana que sorgeix a
causa d’aquests dos, entén com sorgeix la saṃyojana no discutida, entén
com s’abandona la saisenyojana sorgida i entén com la saṃyojana
abandonada no sorgeix en el futur.
Entén jivha, entén la rasa,
entén la saṃyojana que sorgeix per aquests dos, entén com sorgeix la
saṃyojana no vista, entén com s’abandona la saṃyojana sorgida i entén
com la saṃyojana abandonada no arriba a sorgir. en el futur.
Entén kāya, entén phoṭṭhabba, entén la saṃyojana que sorgeix a causa
d’aquests dos, entén com sorgeix la saṃyojana desagradable, entén com
s’abandona la saṃyojana sorgida i entén com la saṃyojana abandonada no
sorgeix en el futur.
Entén mana, entén les dhamas, entén la
saṃyojana que sorgeix a causa d’aquests dos, entén com sorgeix la
saṃyojana no vista, entén com s’abandona la saṃyojana sorgida i entén
com la saṃyojana abandonada no arriba a sorgir. en el futur.
Per
tant, habita observant dhammas en dhammas internament, o habita
observant dhamas en dhamas externament, o habita observant dhamas en
dhamas internament i externament; habita observant la samudaya dels
fenòmens en les mahoma, o habita observant la mort dels fenòmens en les
mahoma, o habita observant la samudaya i el morir dels fenòmens en les
mahoma; o bé, [adonant-se:] “es tracta de dhamas!” El sati està present
en ell, només en la mesura de mera ñāṇa i simple paṭissati, habita
separat i no s’aferra a res del món. Així, bhikkhus, un bhikkhu habita
observant dhammas en dhammas, en referència a les sis āyatanas internes i
externes.
D. Secció sobre Bojjhaṅgas
I, a més, bhikkhus,
un bhikkhu habita observant dhammas en dhammas en referència als set
bojjhaṅgas. I, a més, bhikkhus, com és que un habitant bhikkhu observa
les mares en les mahoma en referència als set bojjhaṅgas?
Aquí,
bhikkhus, un bhikkhu, que hi ha el sati sambojjhaṅga present dins,
entén: “hi ha el sati sambojjhaṅga dins meu”; al no estar present el
sati sambojjhaṅga, entén: “no hi ha cap sati sambojjhaṅga dins meu”;
entén com sorgeix l’invisible sati sambojjhaṅga; entén com es
desenvolupa la perfecció el sati sambojjhaṅga sorgit.
Al haver-hi
present la dhammavicaya sambojjhaṅga, entén: “hi ha la dhammavicaya
sambojjha withinga dins de mi”; al no estar-hi el dhammavicaya
sambojjhaṅga, entén: “no hi ha cap dhammavicaya sambojjhaṅga dins de
mi”; entén com sorgeix l’invisible dhammavicaya sambojjhaṅga; entén com
es va desenvolupar la perfecció sorgojjhaṅga sorgojjhaṅga sorgida.
Al ser present la vīriya sambojjhaṅga, entén: “hi ha la vīriya
sambojjhaṅga dins de mi”; No hi ha la vīriya sambojjhaṅga present,
entén: “no hi ha vīriya sambojjhaṅga dins de mi”; entén com sorgeix
l’invisible vīriya sambojjhaṅga; entén com es desenvolupa la perfecció
vīriya sambojjhaṅga a la perfecció.
Al ser present el pīti
sambojjhaṅga, entén: “hi ha la pīti sambojjhaṅga dins de mi”; al no
estar-hi el pīti sambojjhaṅga, entén: “no hi ha cap pīti sambojjhaṅga
dins meu”; entén com sorgeix l’invisible pīti sambojjhaṅga; entén com es
desenvolupa la perfecció el pīti sambojjhaṅga sorgit.
Al ser
present el passaddhi sambojjhaṅga, entén: “hi ha el passaddhi
sambojjhaṅga dins de mi”; al no haver-hi el passaddhi sambojjhaṅga
present, entén: “no hi ha cap passaddhi sambojjhaṅga dins meu”; entén
com sorgeix el passaddhi sambojjhaṅga no reconegut; entén com es va
desenvolupar la perfecció passaddhi sambojjhaṅga sorgit.
Al ser
present el samādhi sambojjhaṅga, entén: “hi ha el samādhi sambojjhaṅga
dins meu”; al no estar present el samādhi sambojjhaṅga, entén: “no hi ha
samādhi sambojjhaṅga dins meu”; entén com sorgeix l’invisible samādhi
sambojjhaṅga; entén com el sorgit samādhi sambojjhaṅga es desenvolupa
fins a la perfecció.
En haver-hi el upekkhā sambojjhaṅga, entén:
“hi ha la upekkhā sambojjhaṅga dins de mi”; al no estar-hi el upekkhā
sambojjhaṅga, entén: “no hi ha cap upekkhā sambojjhaṅga dins meu”; entén
com sorgeix l’invisible upekkhā sambojjhaṅga; entén com es va
desenvolupar la perfecció upekkhā sambojjhaṅga fins a la perfecció.
Per tant, habita observant dhammas en dhammas internament, o habita
observant dhamas en dhamas externament, o habita observant dhamas en
dhamas internament i externament; habita observant la samudaya dels
fenòmens en les mahoma, o habita observant la mort dels fenòmens en les
mahoma, o habita observant la samudaya i el morir dels fenòmens en les
mahoma; o bé, [adonant-se:] “es tracta de dhamas!” El sati està present
en ell, només en la mesura de mera ñāṇa i simple paṭissati, habita
separat i no s’aferra a res del món. Així, bhikkhus, un bhikkhu habita
observant dhammas en dhammas, en referència als set bojjhaṅgas.
E. Secció sobre les veritats
I, a més, bhikkhus, un bhikkhu habita observant dhammas en dhammas en
referència als quatre ariya · saccas. I, a més, bhikkhus, com és que un
bhikkhu habita observant les dhamas en les mahoma en referència als
quatre ariya · saccas?
E1. Exposició de Dukkhasacca
I què,
bhikkhus, és el dukkha ariyasacca? Jāti és dukkha, l’envelliment és
dukkha (la malaltia és dukkha) maraṇa és dukkha, tristesa, lamentació,
dukkha, domanassa i la molèstia és dukkha, l’associació amb el que no li
agrada és dukkha, la dissociació del que li agrada és dukkha, no
obtenir el que es vol és dukkha; en resum, els cinc upādāna · k ·
khandhas són dukkha.
I què és, bhikkhus, jāti? Per als diversos
éssers de les diverses classes d’éssers, el jāti, el naixement, la
descendència [a l’úter], l’aparició [al món], l’aparició, l’aparició
dels khandhas, l’adquisició de les āyatanas. Això, bhikkhus, es diu
jāti.
I què, bhikkhus, és jarā? Per als diversos éssers de les
diverses classes d’éssers, jarā, l’estat de ser decaigut, d’haver-se
trencat [dents], de tenir els cabells grisos, d’estar arrugats, la
disminució de la vitalitat, la decadència dels indriyas: això, bhikkhus,
es diu jarā.
I què és, bhikkhus, maraṇa? Per als diversos éssers
de les diverses classes d’éssers, la defunció, l’estat de desplaçament
[de l’existència], la ruptura, la desaparició, la mort, maraṇa, el
defalliment, la ruptura dels khandhas, la posada. del cadàver: això,
bhikkhus, es diu maraṇa.
I què és, bhikkhus, el dolor? En una,
bhikkhus, associada a diversos tipus de desgràcia, tocada per diversos
tipus de dukkha dhammas, la tristesa, el dol, l’estat de pena, el dol
interior, la gran pena interior: això, bhikkhus, s’anomena pena.
I
què és, bhikkhus, lamentació? En una, bhikkhus, associada a diversos
tipus de desgràcia, tocada per diversos tipus de dukkha dhammas, els
crits, les lamentacions, els plors, els plors, l’estat de plorar,
l’estat de lamentació: això, bhikkhus, s’anomena lamentació.
I
què, bhikkhus, és dukkha? Sigui com sigui, bhikkhus, dukkha corporal,
desagradació corporal, dukkha engendrat per contacte corporal, vedayitas
desagradables: això, bhikkhus, es diu dukkha.
I què, bhikkhus,
és domanassa? Sigui com sigui, bhikkhus, dukkha mental, desagradació
mental, dukkha engendrat pel contacte mental, vedayitas desagradables:
això, bhikkhus, es diu domanassa.
I què, bhikkhus, és la
desesperació? En una, bhikkhus, associada a diversos tipus de desgràcia,
tocada per diversos tipus de dhamas dukkha, el problema, la
desesperació, l’estat d’estar en problemes, l’estat d’estar en la
desesperació: això, bhikkhus, s’anomena desesperació.
I què,
bhikkhus, hi ha el dukkha d’associar-se a allò que és desagradable?
Aquí, pel que fa a les formes, els sons, els gustos, les olors, els
fenòmens corporals i els fenòmens mentals, hi ha desagradables, no
agradables, desagradables, o bé aquells que desitgen el desavantatge,
els que desitgen la pèrdua, els que desitgen el malestar, aquells que
desitgen la no alliberació de l’aferrament, de reunir-se, d’associar-se,
d’estar junts, de trobar-se amb ells: això, bhikkhus, s’anomena dukkha
d’associar-se a allò desagradable.
I què, bhikkhus, és el dukkha
de dissociar-se d’allò agradable? Aquí, pel que fa a les formes, els
sons, els gustos, les olors, els fenòmens corporals i els fenòmens
mentals, hi ha agradables, agradables, agradables, o bé aquells que
desitgen el propi avantatge, els que desitgen el propi benefici, els que
desitgen el confort, els que desitgen el confort. desitjar
l’alliberament de l’aferrament, no trobar-se, no estar associats, no
estar junts, no trobar-los: això, bhikkhus, s’anomena el dukkha de
dissociar-se d’allò agradable.
I què, bhikkhus, és el dukkha de
no obtenir el que hom vol? En els éssers, bhikkhus, que tenen la
característica de néixer, sorgeix aquest desig: “oh, realment, pot ser
que no hi hagi jāti per a nosaltres, i realment, potser no arribem a
jāti”. Però això no s’ha d’aconseguir desitjant. Aquest és el dukkha de
no obtenir el que un vol.
En els éssers, bhikkhus, que té la
característica de fer-se envellir, sorgeix aquest desig: “oh, realment,
pot ser que no hi hagi jarā i, realment, potser no arribem a jarā”. Però
això no s’ha d’aconseguir desitjant. Aquest és el dukkha de no obtenir
el que un vol.
En els éssers, bhikkhus, que té la característica
de posar-se malalt, sorgeix aquest desig: “oh, realment, pot ser que no
hi hagi malaltia per a nosaltres, i realment, potser no arribem a la
malaltia”. Però això no s’ha d’aconseguir desitjant. Aquest és el dukkha
de no obtenir el que un vol.
En els éssers, bhikkhus, que tenen
la característica de fer-se envellir, sorgeix aquest desig: “oh,
realment, pot ser que no hi hagi maraṇa, i realment, potser no arribem a
maraṇa”. Però això no s’ha d’aconseguir desitjant. Aquest és el dukkha
de no obtenir el que un vol.
En els éssers, bhikkhus, que tenen la
característica de tristesa, lamentació, dukkha, domanassa i angoixa,
sorgeix aquest desig: “oh, realment, pot haver-hi pena, lamentació,
dukkha, domanassa i angoixa per a nosaltres, i realment, potser no?
veniu a la pena, la lamentació, la dukkha, la domanassa i la angoixa “.
Però això no s’ha d’aconseguir desitjant. Aquest és el dukkha de no
obtenir el que un vol.
I què, bhikkhus, són, en definitiva, els
cinc upādānakkhandhas? Són: rūpa upādānakkhandha, vedanā
upādānakkhandha, saññā upādānakkhandha, saṅkhāra upādānakkhandha,
viññāṇa upādānakkhandha. Es diu, en definitiva, bhikkhus, els cinc
upādānakkhandhas.
D’això se’n diu, bhikkhus, el dukkha ariyasacca
E2. Exposició de Samudayasacca
I què, bhikkhus, és el dukkha-samudaya ariyasacca? És aquest taṇhā que
porta al renaixement, connectat amb el desig i el gaudi, trobant
delícies aquí o allà, és a dir: kāma-taṇhā, bhava-taṇhā i vibhava-taṇhā.
Però, aquest taṇhā, bhikkhus, quan sorgeix, on sorgeix, i quan
s’instal·la [sí], on s’instal·la? En el món que sembla agradable i
agradable, és allà on sorgeix el taṇhā, quan s’estableix, on
s’instal·la.
I què és del món agradable i agradable? L’ull al món
és agradable i agradable, allà sorgeix taṇhā, allà, quan s’estableix,
s’instal·la. L’oïda al món és agradable i agradable, allà, quan sorgeix,
sorgeix taṇhā, allà, quan s’instal·la, s’instal·la. El nas al món és
agradable i agradable, allà sorgeix taṇhā, en sorgir, allà en
instal·lar-se, s’instal·la. La llengua del món és agradable i agradable,
allà, quan sorgeix, sorgeix taṇhā, allà en instal·lar-se, s’instal·la.
El Kāya al món és agradable i agradable, allà, quan sorgeix, apareix
taṇhā, allà quan s’estableix, s’instal·la. El mana al món és agradable i
agradable, allà, quan sorgeix, apareix taṇhā, allà en instal·lar-se,
s’instal·la.
Les formes visibles al món són agradables i
agradables, allà, quan sorgeix, apareix taṇhā, allà quan s’estableix,
s’instal·la. Els sons del món són agradables i agradables, allà, quan
sorgeix, sorgeix taṇhā, allà, quan s’instal·la, s’instal·la. Les olors
al món són agradables i agradables, allà apareix el taṇhā, al sorgir,
allà quan s’estableix, s’instal·la. Els gustos al món són agradables i
agradables, allà, quan sorgeix, apareix taṇhā, allà, quan s’instal·la,
s’instal·la. Els fenòmens corporals al món són agradables i agradables,
allà, quan sorgeix, apareix el taṇhā, allà quan s’instal·la,
s’instal·la. Al Dhammas al món són agradables i agradables, allà, quan
sorgeix, apareix taṇhā, allà quan s’instal·la, s’instal·la.
La
vista-viññāṇa al món és agradable i agradable, allà, quan sorgeix,
apareix taṇhā, allà en instal·lar-se, s’instal·la. L’oïda-viññāṇa al món
és agradable i agradable, allà taṇhā, en sorgir, sorgeix, en
instal·lar-se, s’instal·la. El nas-viññāṇa al món és agradable i
agradable, allà, quan surt, sorgeix taṇhā, allà en instal·lar-se,
s’instal·la. La llengua-viññāṇa al món és agradable i agradable, allà
taṇhā, al sorgir, sorgeix, al instal·lar-se, s’instal·la. Kāya-viññāṇa
al món és agradable i agradable, allà, quan sorgeix, apareix taṇhā,
allà, quan s’instal·la, s’instal·la. Mana-viññāṇa al món és agradable i
agradable, allà, quan sorgeix, hi sorgeix taṇhā, en instal·lar-se,
s’instal·la.
El món de la vista al món és agradable i agradable,
allà, quan sorgeix, apareix, quan s’estableix, s’instal·la. La samphassa
de les orelles al món és agradable i agradable, allà, quan sorgeix,
apareix el taṇhā, allà en instal·lar-se. El nas-samphassa del món és
agradable i agradable, allà, quan sorgeix, apareix taṇhā, allà en
instal·lar-se, s’instal·la. El llenguatge samphassa al món és agradable i
agradable, allà, quan sorgeix, sorgeix taṇhā, allà, quan s’instal·la,
s’instal·la. Kāya-samphassa al món és agradable i agradable, allà, quan
sorgeix, apareix el taṇhā, allà, quan s’instal·la, s’instal·la.
Mana-samphassa al món és agradable i agradable, allà, quan sorgeix,
apareix el taṇhā, allà en instal·lar-se, s’instal·la.
El vedanā
nascut dels ulls de samphassa al món és agradable i agradable, allà,
quan sorgeix, hi ha taṇhā, quan s’instal·la, s’instal·la. El vedanā
nascut de l’orella-samphassa al món és agradable i agradable, allà
taṇhā, quan sorgeix, sorgeix allà, quan s’instal·la, s’instal·la. El
vedanā nascut del nas-samphassa al món és agradable i agradable, allà,
quan sorgix, sorgeix el taṇhā, allà, quan s’instal·la, s’instal·la. El
vedanā nascut de la llengua samphassa al món és agradable i agradable,
allà, quan sorgeix, hi ha taṇhā, quan s’instal·la, s’instal·la. El
vedanā nascut de kāya-samphassa al món és agradable i agradable, allà,
quan sorgix, sorgeix el taṇhā, allà, quan s’instal·la, s’instal·la. El
vedanā nascut de mana-samphassa al món és agradable i agradable, allà,
quan sorgeix, hi sorgeix taṇhā, allà quan s’instal·la, s’instal·la.
El saññā de formes visibles al món és agradable i agradable, allà
taṇhā, en sorgir, sorgeix, en instal·lar-se, s’instal·la. El saññā dels
sons al món és agradable i agradable, allà, quan sorgeix, apareix taṇhā,
allà en instal·lar-se, s’instal·la. El saññā de les olors al món és
agradable i agradable, allà, quan sorgeix, apareix taṇhā, allà, quan
s’instal·la, s’instal·la. El saññā dels gustos al món és agradable i
agradable, allà, quan sorgeix, apareix taṇhā, allà en instal·lar-se. El
saññā de fenòmens corporals al món és agradable i agradable, allà, quan
sorgix, sorgeix el taṇhā, allà, quan s’instal·la, s’instal·la. El saññā
de Dhammas al món és agradable i agradable, allà, quan sorgeix, hi ha
taṇhā, quan s’instal·la, s’instal·la.
La intenció [relacionada
amb] les formes visibles al món és agradable i agradable, allà, quan
sorgeix, apareix, quan s’estableix, s’instal·la. La intenció
[relacionada amb] sona al món és agradable i agradable, allà, quan
sorgeix, apareix, quan s’estableix, s’instal·la. La intenció
[relacionada amb] les olors al món és agradable i agradable, allà, quan
sorgeix, es produeix taṇhā, quan s’estableix, s’instal·la. La intenció
[relacionada amb] els gustos al món és agradable i agradable, allà, quan
sorgeix, apareix taṇhā, allà en instal·lar-se, s’instal·la. La intenció
[relacionada amb] fenòmens corporals al món és agradable i agradable,
allà, quan sorgix, es produeix taṇhā, allà quan s’instal·la,
s’instal·la. La intenció [relacionada amb] dhamas al món és agradable i
agradable, allà, quan sorgix, es produeix tahhā, al instal·lar-se,
s’instal·la.
El taṇhā per a formes visibles al món és agradable i
agradable, allà taṇhā, en sorgir, sorgeix, en instal·lar-se,
s’instal·la. El taṇhā per als sons del món és agradable i agradable,
allà, quan sorgeix, apareix, quan s’estableix, s’instal·la. El taṇhā per
a les olors al món és agradable i agradable, allà, quan sorgeix,
apareix, quan s’estableix, s’instal·la. El taṇhā per a gustos del món és
agradable i agradable, allà taṇhā, en sorgir, sorgeix, en
instal·lar-se, s’instal·la. El taṇhā per a fenòmens corporals al món és
agradable i agradable, allà taṇhā, quan sorgeix, sorgeix allà, quan
s’instal·la, s’instal·la. El taṇhā per a dhammas al món és agradable i
agradable, allà taṇhā, en sorgir, sorgeix, en instal·lar-se,
s’instal·la.
La vitakka de les formes visibles al món és
agradable i agradable, allà, quan sorgeix, hi ha taṇhā, quan
s’estableix, s’instal·la. La vitakka dels sons al món és agradable i
agradable, allà, quan sorgeix, apareix taṇhā, allà, quan s’instal·la,
s’instal·la. El vitakka de les olors al món és agradable i agradable,
allà, quan sorgeix, apareix taṇhā, allà en instal·lar-se, s’instal·la.
La vitakka dels gustos al món és agradable i agradable, allà, quan
sorgeix, apareix taṇhā, allà, quan s’instal·la, s’instal·la. La vitakka
dels fenòmens corporals al món és agradable i agradable, allà, quan
sorgeix, es produeix taṇhā, quan s’instal·la, s’instal·la. La vitakka de
dhamas al món és agradable i agradable, allà, quan sorgeix, apareix
taṇhā, allà en instal·lar-se, s’instal·la.
El vicāra de les
formes visibles al món és agradable i agradable, allà, quan sorgeix,
apareix el ta whenhā, allà en instal·lar-se, s’instal·la. El vicāra dels
sons al món és agradable i agradable, allà, quan sorgeix, apareix
taṇhā, allà en instal·lar-se, s’instal·la. El vicāra de les olors al món
és agradable i agradable, allà, quan sorgeix, apareix el taṇhā, allà en
instal·lar-se, s’instal·la. La vicāra dels gustos al món és agradable i
agradable, allà, quan sorgeix, apareix taṇhā, allà en instal·lar-se,
s’instal·la. El vicāra de fenòmens corporals al món és agradable i
agradable, allà, quan sorgix, sorgeix el taāhā, allà, quan s’instal·la,
s’instal·la. El vicāra de les dhamas al món és agradable i agradable,
allà, quan sorgix, sorgeix el taṇhā, allà, quan s’instal·la,
s’instal·la. Això es diu, bhikkhus, el dukkha · samudaya ariyasacca.
E3. Exposició de Nirodhasacca
I què, bhikkhus, és el dukkha-samudaya ariyasacca? És aquest taṇhā que
porta al renaixement, connectat amb el desig i el gaudi, trobant
delícies aquí o allà, és a dir: kāma-taṇhā, bhava-taṇhā i vibhava-taṇhā.
Però aquest taṇhā, bhikkhus, quan està abandonat, on està abandonat i
quan cessa, on cessa? En el món que sembla agradable i agradable, és
allà on el ta abandonedhā, quan està abandonat, s’abandona, on quan
cessa, cessa.
I què és del món agradable i agradable? L’ull al
món és agradable i agradable, allà el taṇhā, quan s’abandona,
s’abandona, allà quan cessa, cessa. L’oïda del món és agradable i
agradable, allà el taṇhā, quan s’abandona, s’abandona, allà quan cessa,
cessa. El nas al món és agradable i agradable, allà el taṇhā, quan
s’abandona, s’abandona, allà quan cessa, cessa. La llengua del món és
agradable i agradable, allà el taṇhā, quan s’abandona, s’abandona, allà
quan cessa, cessa. El Kāya al món és agradable i agradable, allà el
taṇhā, quan s’abandona, s’abandona, allí quan cessa, cessa. Mana al món
és agradable i agradable, allà el taṇhā, quan s’abandona, s’abandona,
allà quan cessa, cessa.
Les formes visibles al món són agradables
i agradables, allà el taṇhā, quan s’abandona, s’abandona, allà quan
cessa, cessa. Els sons del món són agradables i agradables, allà el
taṇhā, quan s’abandona, s’abandona, allà al cessar, cessa. Les olors al
món són agradables i agradables, allà el taṇhā, quan s’abandona,
s’abandona, allà al cessar, cessa. Els gustos al món són agradables i
agradables, allà el taṇhā, quan s’abandona, s’abandona, allà quan cessa,
s’atura. Els fenòmens corporals al món són agradables i agradables,
allà el taṇhā, quan s’abandona, s’abandona, allà quan cessa, cessa. Al
Dhammas al món són agradables i agradables, allà el taṇhā, quan
s’abandona, s’abandona, allà quan cessa, cessa.
La mirada viññā
eyea al món és agradable i agradable, allà el taṇhā, quan s’abandona,
s’abandona, allí quan cessa, cessa. L’oïda-viññā eara al món és
agradable i agradable, allà el taṇhā, quan s’abandona, s’abandona, allà
quan cessa, s’atura. El nas-viññāṇa al món és agradable i agradable,
allà el taṇhā, quan s’abandona, s’abandona, allà quan cessa, s’atura. El
llenguatge-viññā ina al món és agradable i agradable, allà el taṇhā,
quan s’abandona, s’abandona, allà quan cessa, s’atura. Kāya-viññāṇa al
món és agradable i agradable, allà el taṇhā, quan està abandonat,
s’abandona, allí quan cessa, cessa. Mana-viññāṇa al món és agradable i
agradable, allà el taṇhā, quan s’abandona, s’abandona, allà quan cessa,
s’atura.
La samphassa ocular del món és agradable i agradable,
allà el taṇhā, quan s’abandona, s’abandona, allà al cessar, cessa. La
samphassa de les orelles al món és agradable i agradable, allà el taṇhā,
quan s’abandona, s’abandona, allí quan cessa, cessa. El nas-samphassa
del món és agradable i agradable, allà el taṇhā, quan s’abandona,
s’abandona, allà quan cessa, s’atura. El llenguatge samphassa al món és
agradable i agradable, allà el taṇhā, quan s’abandona, s’abandona, allà
quan cessa, cessa. Kāya-samphassa al món és agradable i agradable, allà
el taṇhā, quan s’abandona, s’abandona, allí quan cessa, cessa.
Mana-samphassa al món és agradable i agradable, allà el taṇhā, quan
s’abandona, s’abandona, allà quan cessa, s’atura.
El vedanā
nascut dels ulls de samphassa al món és agradable i agradable, allà el
taṇhā, quan s’abandona, s’abandona, allà quan cessa, cessa. El vedanā
nascut de l’orella samphassa al món és agradable i agradable, allà el
taṇhā, quan està abandonat, s’abandona, allí quan cessa, cessa. El
vedanā nascut del nas-samphassa al món és agradable i agradable, allà el
taṇhā, quan està abandonat, s’abandona, allà quan cessa, cessa. El
vedanā nascut de la llengua samphassa al món és agradable i agradable,
allà el taṇhā, quan s’abandona, s’abandona, allí quan cessa, cessa. El
vedanā nascut de kāya-samphassa al món és agradable i agradable, allà el
taṇhā, quan s’abandona, s’abandona, allí quan cessa, cessa. El vedanā
nascut de mana-samphassa al món és agradable i agradable, allà el taṇhā,
quan s’abandona, s’abandona, allà quan cessa, cessa.
El saññā de
formes visibles al món és agradable i agradable, allà el taṇhā, quan
s’abandona, s’abandona, allà quan cessa, cessa. El saññā dels sons al
món és agradable i agradable, allà el taṇhā, quan s’abandona,
s’abandona, allà quan cessa, cessa. El sabor de les olors al món és
agradable i agradable, allà el taṇhā, quan s’abandona, s’abandona, allà
quan cessa, cessa. El saññā dels gustos al món és agradable i agradable,
allà el taṇhā, quan s’abandona, s’abandona, allà quan cessa, cessa. El
saññā dels fenòmens corporals al món és agradable i agradable, allà el
taṇhā, quan s’abandona, s’abandona, allí quan cessa, cessa. El saññà de
Dhammas al món és agradable i agradable, allà el taṇhā, quan està
abandonat, s’abandona, allà quan cessa, cessa.
La intenció
[relacionada amb] formes visibles al món és agradable i agradable, allà
el taṇhā, quan s’abandona, s’abandona, allà quan cessa, cessa. La
intenció [relacionada amb] sona al món és agradable i agradable, allà el
taṇhā, quan s’abandona, s’abandona, allí quan cessa, cessa. La intenció
[relacionada amb] les olors al món és agradable i agradable, allà el
taṇhā, quan s’abandona, s’abandona, allí quan cessa, cessa. La intenció
[relacionada amb] els gustos al món és agradable i agradable, allà el
taṇhā, quan s’abandona, s’abandona, allí quan cessa, cessa. La intenció
[relacionada amb] fenòmens corporals al món és agradable i agradable,
allà el taṇhā, quan està abandonat, queda abandonat, allà quan cessa,
cessa. La intenció [relacionada amb] dhamas al món és agradable i
agradable, allà el taṇhā, quan s’abandona, s’abandona, allí quan cessa,
cessa.
El taṇhā per a formes visibles al món és agradable i
agradable, allà el taṇhā, quan s’abandona, s’abandona, allà quan cessa,
cessa. El taṇhā per als sons del món és agradable i agradable, allà el
taṇhā, quan s’abandona, s’abandona, allà quan cessa, s’atura. El taṇhā
per a les olors al món és agradable i agradable, allà el taṇhā, quan
s’abandona, s’abandona, allà quan cessa, cessa. El taṇhā per a gustos
del món és agradable i agradable, allà el taṇhā, quan s’abandona,
s’abandona, allà quan cessa, s’atura. El taṇhā per als fenòmens
corporals al món és agradable i agradable, allà el taṇhā, quan
s’abandona, s’abandona, allà quan cessa, cessa. El taṇhā per les dhammas
al món és agradable i agradable, allà el taṇhā, quan s’abandona,
s’abandona, allà quan cessa, s’atura.
El vitakka de les formes
visibles al món és agradable i agradable, allà el taṇhā, quan
s’abandona, s’abandona, allà quan cessa, s’atura. El vitakka dels sons
al món és agradable i agradable, allà el taṇhā, quan s’abandona,
s’abandona, allí quan cessa, cessa. El vitakka de les olors al món és
agradable i agradable, allà el taṇhā, quan s’abandona, s’abandona, allà
al cessar, cessa. La vitakka dels gustos al món és agradable i
agradable, allà el taṇhā, quan s’abandona, s’abandona, allà quan cessa,
cessa. La vitakka dels fenòmens corporals al món és agradable i
agradable, allà el taṇhā, quan s’abandona, s’abandona, allà quan cessa,
s’atura. La vitakka dels dhamas al món és agradable i agradable, allà el
taṇhā, quan s’abandona, s’abandona, allà al cessar, cessa.
El
vicāra de formes visibles al món és agradable i agradable, allà el
taṇhā, quan s’abandona, s’abandona, allí quan cessa, cessa. El vicāra
dels sons al món és agradable i agradable, allà el taṇhā, quan
s’abandona, s’abandona, allà quan cessa, cessa. El vicāra de les olors
al món és agradable i agradable, allà el taṇhā, quan s’abandona,
s’abandona, allí quan cessa, cessa. La vicāra dels gustos al món és
agradable i agradable, allà el taṇhā, quan s’abandona, s’abandona, allí
quan cessa, cessa. El vicāra dels fenòmens corporals al món és agradable
i agradable, allà el taṇhā, quan s’abandona, s’abandona, allí quan
cessa, cessa. El vicāra de les dhamas al món és agradable i agradable,
allà el taṇhā, quan s’abandona, s’abandona, allí quan cessa, cessa.
D’això se’n diu, bhikkhus, el dukkha · nirodha ariyasacca.
E4. Exposició de Maggasacca
I què és, bhikkhus, el dukkha · nirodha · gāminī paṭipadā ariyasacca?
És només aquest ariya aṭṭhaṅgika magga, és a dir sammādiṭṭhi,
sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo,
sammāvāyāmo, sammāsati i sammāsamādhi.
I què és, bhikkhus,
sammādiṭṭhi? Això, bhikkhus, que és la ñāṇa de dukkha, la ñāṇa de
dukkha-samudaya, la ñāṇa de dukkha-nirodha i la ñāṇa de
dukkha-nirodha-gāmini paṭipada, que es diu, bhikkhus, sammādiṭṭhi.
I què, bhikkhus, són sammāsaṅkappas? Aquests, bhikkhus, que són
saṅkappas de nekkhamma, saṅkappas de abyāpāda, saṅkappas d’avihiṃsā, es
diuen, bhikkhus, sammāsaṅkappas.
I què és, bhikkhus, sammāvācā?
Això, bhikkhus, que s’absté de musāvādā, s’absten de pisuṇa vācā,
s’absten de pharusa vācā i s’absten de samphappalāpa, que es diu,
bhikkhus, sammāvācā.
I què és, bhikkhus, sammā-kammanta? Això,
bhikkhus, que s’absté de pāṇātipāta, abstenint-se d’adinnādāna,
abstenint-se de abrahmacariya, que es diu, bhikkhus, sammā-kammanta.
I què és, bhikkhus, sammā-ājīva? Aquí, bhikkhus, un noble deixeble,
havent abandonat un medi de vida equivocat, recolza la seva vida amb
mitjans adequats de subsistència, que es diu, bhikkhus, sammā-ājīva.
I què és, bhikkhus, sammāvāyāma? Aquí, bhikkhus, un bhikkhu genera la
seva chanda per la no aparició de les phapaka i les dhammas akusala, no
s’exerceix, augmenta la viriya, aplica vigorosament la seva citta i
s’esforça; genera la seva chanda per abandonar les phampaka sorgides i
les dhamas akusala, s’exerceix, augmenta la viriya, aplica vigorosament
la seva citta i s’esforça; es genera la seva chanda per sorgir dhamas de
Kusala no reconeguda, s’exerceix, augmenta la viriya, aplica
vigorosament la seva citta i s’esforça; genera la seva chanda per la
fermesa de la mort de les kusala dhammas, per la seva absència de
confusió, pel seu augment, el seu desenvolupament, el seu cultiu i la
seva finalització, s’exerceix, augmenta la seva viriya, aplica
vigorosament la seva citta i s’esforça. Es diu així, bhikkhus,
sammāvāyāma.
Què és, bhikkhus, sammāsati? Aquí, bhikkhus, un
bhikkhu habita observant kāya a kāya, ātāpī sampajāno, satimā, després
d’haver renunciat a abhijjhā-domanassa cap al món. Habita observant
vedanā a vedanā, ātāpī sampajāno, satimā, després d’haver renunciat a
abhijjhā-domanassa cap al món. Habita observant citta a citta, ātāpī
sampajāno, satimā, després d’haver renunciat a abhijjhā-domanassa cap al
món. Habita observant dhamma · s a dhamma · s, ātāpī sampajāno, satimā,
després d’haver renunciat a abhijjhā-domanassa cap al món. Es diu així,
bhikkhus, sammāsati.
I què és, bhikkhus, sammāsamādhi? Aquí,
Bhikkhus, un bhikkhu, desvinculat de kāma, desvinculat de akusala
dhammas, després d’haver entrat a la primera jhāna, hi resideix, amb
vitakka i vicāra, amb pīti i sukha nascuts del destacament. Amb l’alça
de vitakka-vicāra, després d’haver entrat en la segona jhāna, hi roman
amb tanquilització interior, unificació de citta, sense vitakka ni
vicāra, amb pīti i sukha nascuts de samādhi. I, amb indiferència cap a
pīti, roman a upekkha, sato i sampajāno, experimenta en kāya el sukha
que els ariies descriuen: “aquell que és equànim i conscient habita en
[aquest] sukha”, després d’haver entrat a la tercera jhāna, resideix. en
ell Abandonar el sukha i abandonar el dukkha, el somanassa i la
domanassa ja desapareguts anteriorment, sense sukha ni dukkha, amb la
puresa de upekkha i sati, després d’haver entrat al quart jhāna, hi
resideix. D’això se’n diu, bhikkhus, sammāsamādhi.
Això es diu, bhikkhus, el dukkha · nirodha · gāminī paṭipadā ariyasacca.
Per tant, habita observant dhammas en dhammas internament, o habita
observant dhamas en dhamas externament, o habita observant dhamas en
dhamas internament i externament; habita observant la samudaya dels
fenòmens en les mahoma, o habita observant la mort dels fenòmens en les
mahoma, o habita observant la samudaya i el morir dels fenòmens en les
mahoma; o bé, [adonant-se:] “es tracta de dhamas!” El sati està present
en ell, només en la mesura de mera ñāṇa i simple paṭissati, habita
separat i no s’aferra a res del món. Així, bhikkhus, un bhikkhu habita
observant dhammas en dhammas, en referència als quatre ariya · saccas.
Els avantatges de la pràctica de Satipaṭṭhānas
Per a qui, bhikkhus, practiqués aquests quatre satipaṭṭhānas d’aquesta
manera durant set anys, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, l’anāgāmita.
I molt menys set anys, bhikkhus. Per a
qui, bhikkhus, practicaria aquestes quatre satipaṭṭhānas d’aquesta
manera durant sis anys, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, l’anāgāmita.
I molt menys sis anys, bhikkhus. Per a
qui, bhikkhus, practicaria aquestes quatre satipaṭṭhānas d’aquesta
manera durant cinc anys, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o bé, si queda alguna cosa
aferrada, l’anāgāmita.
Per descomptat, cinc anys, bhikkhus. Per a
qui, bhikkhus, practicaria aquests quatre satipaṭṭhānas d’aquesta
manera durant quatre anys, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, l’anāgāmita.
I molt menys, quatre anys, bhikkhus. Per a
qui, bhikkhus, practicaria aquests quatre satipaṭṭhānas d’aquesta
manera durant tres anys, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa que
s’aferra, anāgāmita.
I molt menys, tres anys, bhikkhus. Per a
qui, bhikkhus, practicaria aquests quatre satipaṭṭhānas d’aquesta manera
durant dos anys, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o bé, si queda alguna cosa
aferrada, l’anāgāmita.
Per descomptat, dos anys, bhikkhus. Si
algú, bhikkhus, practicaria aquestes quatre satipaṭṭhānas d’aquesta
manera durant un any, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, l’anāgāmita.
Per molt menys un any, bhikkhus. Per a
qui, bhikkhus, practicaria aquests quatre satipaṭṭhānas d’aquesta manera
durant set mesos, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, l’anāgāmita.
I molt menys set mesos, bhikkhus. Per a
qui, bhikkhus, practicaria aquestes quatre satipaṭṭhānas d’aquesta
manera durant sis mesos, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, l’anāgāmita.
Per descomptat, sis mesos, bhikkhus. Si
algú, bhikkhus, practicaria aquestes quatre satipaṭṭhānas d’aquesta
manera durant cinc mesos, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, l’anāgāmita.
Per descomptat, cinc mesos, bhikkhus. Per a
qui, bhikkhus, practicaria aquests quatre satipaṭṭhānas d’aquesta
manera durant quatre mesos, es pot esperar un dels dos resultats: o bé
un coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, l’anāgāmita.
Per descomptat, quatre mesos, bhikkhus.
Per a qui, bhikkhus, practicaria aquests quatre satipaṭṭhānas d’aquesta
manera durant tres mesos, es pot esperar un dels dos resultats: un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, l’anāgāmita.
I molt menys, tres mesos, bhikkhus. Per a
qui, bhikkhus, practicaria aquests quatre satipaṭṭhānas d’aquesta manera
durant dos mesos, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, l’anāgāmita.
Per descomptat, dos mesos, bhikkhus. Per a
qui, bhikkhus, practicaria aquestes quatre satipaṭṭhānas d’aquesta
manera durant un mes, es pot esperar un dels dos resultats: un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, anāgāmita.
Per descomptat, un mes, bhikkhus. Per a qui,
bhikkhus, practiqués aquesta quatre satipaṭṭhānas d’aquesta manera
durant mig mes, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, anāgāmita.
Per descomptat, mig mes, bhikkhus. Per a
qui, bhikkhus, practicaria aquests quatre satipaṭṭhānas d’aquesta manera
durant una setmana, es pot esperar un dels dos resultats: o bé un
coneixement [perfecte] en fenòmens visibles, o si hi ha alguna cosa
aferrada, l’anāgāmita.
“Aquest, bhikkhus, és el camí que no porta
a la purificació dels éssers, la superació de la pena i la lamentació,
la desaparició del dukkha-domanassa, la consecució del camí correcte, la
realització de Nibbàna, és a dir els quatre satipaṭṭhānas. ” Així s’ha
dit, i sobre tot això, s’ha dit.
Així parlava el Bhagavā. Encantat, el bhikkhus va acollir les paraules del Bhagavā.
LESSON 3254 Sun 26 Jan 2020
from
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
26th January 1950 we are going to enter into a life of contradictions.
In Politics we will have equality, in Social & Economic Life we will
have inequality. We must remove this contradiction at the earliest
possible moment or else those who suffer from this inequality will blow
up the structure of Political Democracy which this Assembly is so
laboriously built.” - Dr. B. R. Ambedkar, M.A., Phd., DSc., LLD., M.Sc.,
D. Lit., Bar-At-Law.
THE
BUDDHA
AND
HIS DHAMMA
by Dr. B. R. Ambedkar
*AUTHOR’S UNPUBLISHED
PREFACE*
*PROLOGUE*
BOOK ONE: SIDDHARTH GAUTAMA — HOW A
BODHISATTA BECAME
THE BUDDHA
*Part I — From Birth
to Parivraja*
*Part II — Renunciation for Ever*
*Part III — In Search of New
Light*
*Part IV — Enlightenment and
the
Vision of a New Way*
*Part V — The Buddha and His
Predecessors*
*Part VI — The Buddha and His
Contemporaries*
*Part VII — Comparison and
Contrast*
BOOK TWO: CAMPAIGN OF CONVERSION
*Part I — Buddha and
His
Vishad Yoga*
*Part II — The Conversion of
the
Parivrajakas*
*Part III — Conversion of the
High
and the Holy*
*Part IV — Call from Home*
*Part V — Campaign for
Conversion
Resumed*
*Part VI — Conversion of the
Low
and the Lowly*
*Part VII — Conversion of Women*
*Part VIII — Conversion of the
Fallen
and the Criminals*
BOOK THREE: WHAT THE BUDDHA TAUGHT
*Part I — His Place
in His
Dhamma*
*Part II — Different Views of
the
Buddha’s Dhamma*
*Part III — What is Dhamma*
*Part IV — What is Not Dhamma*
*Part V — What is Saddhamma*
BOOK FOUR: RELIGION AND DHAMMA
*Part I — Religion
and Dhamma*
*Part II — How Similarities in
Terminology
Conceal Fundamental Difference*
*Part III — The Buddhist Way
of
Life*
*Part IV — His Sermons*
BOOK FIVE: THE SANGH
*Part I — The Sangh*
*Part II — The Bhikkhu: the
Buddha’s
Conception of Him*
*Part III — The Duties of the
Bhikkhu*
*Part IV — The Bhikkhu and the
Laity*
*Part V — Vinaya for the Laity*
BOOK SIX: HE AND HIS CONTEMPORARIES
*Part I — His
Benefactors*
*Part II — His Enemies*
*Part III — Critics of His
Doctrines*
*Part IV — Friends and Admirers*
BOOK SEVEN: THE WANDERER’S LAST JOURNEY
*Book Seven, Part I
— The
Meeting of those Near and Dear*
*Book Seven, Part II — Leaving
Vaishali*
*Book Seven, Part III — His End*
BOOK EIGHT: THE MAN WHO WAS SIDDHARTHA GAUTAMA
*Book Eight, Part I
— His
Personality*
*Book Eight, Part II — His
Humanity*
*Book Eight, Part III — His
Likes
and Dislikes*
*EPILOGUE*
Book Four, Part IV—His
Sermons
SECTION ONE–SERMONS FOR HOUSEHOLDERS
1. *The Happy Householder*
– 2. *[A] Daughter may be better than a Son*
– 3. *Husband and Wife*
SECTION TWO–SERMONS ON THE NEED FOR MAINTAINING CHARACTER
1. *What Constitutes the Downfall
of Man* — 2. *The Wicked Man* — 3.
*The Best Man* — 4. *The
Enlightened Man* — 5. *Man—Just and Good*
– 6. *Need for Doing Good Deeds* — 7.
*Need for Making Good Resolutions*
SECTION THREE–SERMONS ON RIGHTEOUSNESS
1. *What is Righteousness?*
– 2. *Need for Righteousness* — 3. *Righteousness
and the Claims of the World* — 4. *How
to Reach Perfection in Righteous Conduct* — 5. *One
Need Not Wait for a Companion to Tread on the Path of Righteousness*
SECTION FOUR–SERMONS ON NIBBANA
1. *What is Nibbana?*
– 2. *The Roots of Nibbana*
SECTION FIVE–SERMONS ON DHAMMA
1. *Why Right Views Rank First*
– 2. *Why Bother About Life After Death?*
– 3. *Prayers and Invocations to God are a
Futility* — 4. *It is Not What You Eat
that Makes You Holy* — 5. *Not Food but
Evil Actions that Matter* — 6. *Not Enough
is Outward Washing* — 7. *What is Holy
Life?*
SECTION SIX–SERMONS ON SOCIO-POLITICAL QUESTIONS
1. *Do not Depend on the Favour
of Princes* — 2. *If the King is Righteous,
his Subjects will be Righteous* — 3. *It
is the Social System on which Depends Political and Military Strength*
– 4. *War is Wrong* — 5. *The
Duties of a Victor, Who has Won Peace*
SECTION ONE–SERMONS FOR HOUSEHOLDERS
§ 1. The Happy Householder
1. Once Anathapindika came to where the Exalted One
was, made obeisance to the Exalted One, and took a seat at one side.
2. Anathapindika was anxious to know wherein lay
the happiness of a householder.
3. Accordingly Anathapindika asked the Lord to explain
to him the secret of the householder’s happiness.
4. The Lord said, first is the happiness of possession.
A householder is possessed of wealth, justly and righteously acquired by
great industry, amassed by strength of the arm, and earned by sweat (of
the brow). At the thought “I am possessed of wealth justly gained” he gains
happiness.
5. Second is the happiness of enjoyment. A householder
is possessed of wealth justly and righteously acquired by great industry
amassed by strength of the arm, and earned by sweat (of the brow), enjoys
his wealth, and performs acts of merit. Thus at the thought “I am doing
meritorious deeds with my wealth which was justly gained” and so forth,
he gains happiness.
6. Third is the happiness of freedom from debt.
A householder owes no one any debt great or small, thus he gains happiness;
thus he at the thought of “I owe no man anything” and so forth, gains
happiness.
7. Fourth is the happiness of blamelessness. A householder
who is endowed with blameless action of body, blameless speech, and blameless
thinking, gains happiness of blamelessness.
8. Verily, Anathapindika, these four kinds of happiness
are constantly obtainable by the householder, if he strives for them.
§ 2. [A] Daughter may be better than a Son
1. When the Exalted One was once at Shravasti, the
king of the Kosalas, Pasendi, had come to visit him.
2. While the king was engaged in a conversation
with the Blessed Lord, a messenger from the Palace arrived and, approaching
the king, announced to his private ear that Queen Mallika had given birth
to a daughter.
3. The king appeared very sad and depressed. The
Blessed Lord asked the king the reason of his sadness.
4. The king replied that he had just received the
sad news that Queen Mallika had given birth to a daughter.
5. Thereupon the Exalted One, discerning the matter
said: “A woman child, O lord of men, may prove even a better offspring
than a male. For she may grow up wise and virtuous, her husband’s mother
reverencing true wife, a daughter.
6. The boy that she may bear may do great deeds
and rule great realms; yea, such a son of a noble wife becomes his country’s
guide.”
1. At one time, the Exalted One had entered the high
road between Madhura and Neranja. Also many householders and their wives
had joined the high road between Madhura and Neranja.
2. Then the Exalted One, having left the road, took
a seat under a certain tree, and these householders and their wives saw
the Exalted One seated under it.
3. So seeing, they came to where the Exalted One
was. Having come, they made obeisance to the Exalted One and sat at one
side, and asked the Blessed One the right relations between the husband
and wife. To the householders and their wives so seated, the Exalted One
spake thus:
4. “Householders, there are four ways for a husband
and wife, of living together. A vile man lives with a vile woman, a vile
man lives with a goddess, a god lives with a vile woman and a god lives
with a goddess.
5. “Householders! A husband kills, steals, commits
impurity, lies and indulges in fermented liquor; is wicked and sinful;
with his heart possessed by avarice he lives the life of a householder,
and abuses and reviles virtuous people. Also his wife kills, steals, commits
impurity, lies, and indulges in fermented liquor; is wicked and sinful;
with her heart possessed by avarice, she lives the life of the family,
and abuses and reviles virtuous people. Thus indeed, householders, a vile
man lives with a vile woman.
6. “Householders! A husband kills, steals, commits
impurity, lies and indulges in fermented liquor; is wicked and sinful;
with his heart possessed by avarice, he lives the life of a householder,
and abuses and reviles virtuous people. But his wife abstains from killing,
thieving, sexual impurity, lying, and indulgence in fermented liquor. His
wife is virtuous and of good behaviour; with her heart freed from the taint
of avarice she lives the family life, and abuses not, nor reviles, virtuous
people. Thus indeed, house-holders, a vile man lives with a goddess.
7. “Householders! A husband abstains from killing,
thieving, impurity, lying and indulgence in fermented liquor; is virtuous
and of good behaviour; with his mind freed from the stains of avarice,
he lives the family life and abuses not, nor reviles, virtuous people.
But his wife kills, steals, commits impurity, lies and indulges in fermented
liquor, is wicked and sinful; with her heart possessed by avarice she lives
the family life, and abuses and reviles virtuous people. Thus indeed, householders,
a god lives with a vile woman.
8. “Householders! Herein, a husband and a wife both
abstain from killing, thieving, impurity, lying, and indulgence in fermented
liquor; are virtuous and of good behaviour; with mind freed from taints
of avarice they live the family life and abuse not, nor revile, virtuous
people. Thus indeed, householders, a god lives with a goddess.
9. “These, householders, are the four ways of living
together.”
SECTION TWO–SERMONS ON THE NEED FOR MAINTAINING CHARACTER
§ 1. What Constitutes the Downfall of Man
1. On one occasion, the Blessed One was dwelling
in the monastery of Anathapindika, in the Jeta Grove, near Shravasti.
2. Now when the night was far spent, a certain Deva,
whose splendour illuminated the whole Jeta Grove, came to the presence
of the Blessed One and, drawing near, respectfully saluted him and stood
at one side. Standing thus, he addressed the Blessed One in verse:
3. “Having come to interrogate the Blessed One,
I ask thee, O Gautama, about the falling man. Pray, tell me the cause of
one’s downfall.” The Blessed One consented to explain the causes of man’s
downfall.
4. “Easily known is the progressive one, easily
known is the declining one. A lover of the Dhamma is the progressive one,
a hater of the Dhamma is the declining one.
5. “The vicious are dear to him, in the virtuous
he finds nothing pleasing; he favours the creeds of the vicious–this is
the second cause of one’s downfall.
6. “The man who is drowsy, fond of society, not
industrious, indolent, and who manifests anger–this is the third cause
of one’s downfall.
7. “Whosoever, being rich, does. not support his
aged mother and father, who have passed their youth–this is the fourth
cause of one’s downfall.
8. “He who, by falsehood, deceives a Brahmana or
an ascetic or any other medicant–this is the fifth cause of one’s downfall.
9. “The man who owns much property, who has gold
and food, but alone enjoys his delicacies–this is the sixth cause of one’s
downfall.
10. “The man who prides [=takes pride] in birth
or wealth or clan, and despises his own kinsmen–this is the seventh cause
of one’s downfall.
11. “The man who is a debauchee, [a] drunkard, a
gambler, who squanders whatever he possesses–this is the eighth cause
of one’s downfall.
12. “Not contented with one’s own wives, if one
is seen amongst courtesans and the wives of others–this is the ninth cause
of one’s downfall.
13. “He who places in authority an intemperate spend-thrift
woman, or a man of similar nature–this is the eleventh cause of one’s
downfall.
14. “He who, of slender means but vast ambition,
of warrior birth, aspires to sovereignty–this is the twelfth cause of
one’s downfall.
15. “Know these causes of downfall, ye noble Deva,
and if ye succeed in overcoming them ye will be saved.”
1. The Blessed Lord, while he was on [a] journey,
gave, as was his usual practice, the following discourse to the Bhikkhus
who were accompanying him.
2. Addressing the Bhikkhus, the Lord said: “Do you
know how to recognise a wicked man?” “No, Lord,” replied the Bhikkhus.
3. “I will tell you the characteristics
of a wicked man.
4. “There is a man who shows
up the faults of another even when unasked, not to say [=not to speak of]
when asked. Being indeed asked and plied with questions, he speaks
ill of another without suppressing or concealing, but with full details.
Brethren, such a man is a wicked man.
5. “There is a man who, being
asked, does not point out the good qualities of another, not to say [=not
to speak of] when unasked. Being indeed asked and plied with questions,
he speaks well of another.
6. “There is a man who, being
asked, does not disclose his own bad qualities, not to say [=not to speak
of] when unasked. Being indeed asked and plied with questions, he points
out his own bad qualities, but suppresses and conceals them and does not
give full details. Brethren, such a man is a wicked man.
7. “Then again, brethren,
there is a man who, even unasked, discloses his good qualities, not to
say [=not to speak of] when asked. Brethren, being asked and plied with
questions, be points out his own good qualities without suppressing or
concealing them and giving full details. Brethren, such a man is a wicked
man.”
1. The Blessed One, while he
was on journey, gave, as was his practice, the following discourse to the
Bhikkhus who were accompanying him:
2. Addressing the Bhikkhus,
the Lord said: “There are four classes of persons, brethren, to be found
in the world.
3. “He who has not striven
for his own welfare, nor that of others; he who has striven for others’
welfare, but not his own; he who has striven for his own welfare, but not
others’; he who has striven for both his own welfare, and that of others.
4. “One who has striven neither
for his own welfare nor for that of others is like a torch from a funeral
pyre, lit at both ends, and in the middle smeared with dung. He kindles
no fuel either in village or in forest. He is useless to the world. And
he is useless to himself.
5. “One who has striven for
the welfare of others at the cost of his own, is both excellent and eminent
of the two.
6. “Then again, brethren,
in the case of the person who has striven both for his own welfare and
for that of others–of these four persons this is best and chief, topmost
and highest and supreme.”
1. At one time, the Exalted
One had reached the high road between (the two towns of) Ukkattha and Setabbya.
Then the Brahmin named Dona had also reached the high road between Ukkattha
and Setabbya.
2. Just then the Exalted One
left the road and sat down at the foot of a tree, cross-legged. Then Dona
the Brahman, following the footsteps of the Exalted One, saw him seated
at the foot of that tree, resplendent and of a comely ppearance, with sense
controlled, with mind appeased, supremely tamed, restrained and powerful.
So seeing, he approached where the Exalted One was.
3. Having come he said thus
to him:
“Is not the Venerable One a Deva?”
“Brahman, I am indeed not a Deva.”
“Is not the Venerable One then a Gandhabba?”
“Brahman, I am indeed not a Gandhabba.”
“Is not the Venerable One then a Yakkha?”
“Brahman, I am indeed not a Yakkha.”
“Is not the Venerable One then a man?”
“Brahman, I am indeed not a man.”
4. Having heard the Blessed One
reply thus, the Brahman Dona said:
“When thou art asked: Are ye a Deva?
Thou sayest: No.
When Thou art questioned: Are ye a Gandhabba?
Thou sayest: No.
When Thou art asked: Are ye a Yakkha? Thou sayest:
No.
When Thou art questioned: Are ye then a man?
Thou sayest: No.
Who then can the Venerable One be?”
5. “Brahman, verily I was a Deva,
a Gandhabba, Yakkha, a man, so long as I had not purged myself of the intoxicants.
These very intoxicants have I now given up–with roots cut out like unto
a palm-tree with its base destroyed and rendered unable to sprout again–so
that in future they do not come into existence.
6. “Just as a lotus or a water-lily
born of the water, grown in the water, risen out of the water, stands unstained
by the water, even so, Brahman, being born of the world, grown in the world,
having overcome the world, I abide unstained by the world.
7. “Therefore, 0 Brahman,
consider me as the Enlightened One.”
1. Addressing the Brethren,
the Lord said, “There are four classes of persons whom you must learn to
distinguish, if you wish to ascertain who are good and just.
2. “Brethren, there is a class
of persons who strive for their own welfare, but not that of others.
3. “Brethren, herein a certain
person practises the extirpation of lust in himself, but does not urge
the extirpation of lust in others; practises the extirpation of ill-will
in himself, but does not urge the extirpation of ill-will in others; and
also practises the extirpation of ignorance in himself, but does not urge
the extirpation of ignorance in others.
4. “Indeed, Brethren, this
is the person who pursues his own welfare, but not the welfare of others.
5. “Brethren, there is a class
of persons who have striven for others’ welfare, but not their own.
6. “Brethren, herein a certain
person does not practise the extirpation of lust, ill-will, and ignorance
in himself, but urges the extirpation of lust, ill-will, and ignorance
in others.
7. “Indeed, Brethren, this
is the person who has. striven for others’ welfare, but not his own.
8. “Brethren, there is a class
of persons who strive not, neither for their own welfare nor that of others.
9. “Brethren, herein a certain
person practises not the extirpation of lust, ill-will, and ignorance in
himself, nor urges the extirpation of lust, ill-will, and ignorance in
others.
10. “Brethren, this is the
person that has not striven for his own welfare nor that of others.
11. “Brethren, there is a
class of persons who strive for their own welfare as well as that of others.
12. “Brethren, herein a certain
person both practises the extirpation of lust, ill-will, and ignorance
in himself, and also urges the extirpation of lust, ill-will, and ignorance
in others.
13. “Brethren, this is the
person who has striven for his own welfare as well as that of others.
14. “This last person is to
be deemed just and good.”
§ 6. Need for Doing Good Deeds
1. On one occasion, thus spake
the Exalted One to the Brethren.
2. “Be not afraid of good
works, brethren. It is another name for happiness, for what is desired,
beloved, dear, and delightful, this word ‘good works’. I myself, brethren,
can bear witness to having reaped for many a long day the profit of good
works, a thing desired, beloved, dear, and delightful.
3. “I often ask ‘Of what deeds
is all this the fruit? Of what deed is it the ripening, in that I am now
thus happy and contented?’
4. “The answer that comes
to me is: ‘Of three deeds this is the fruit. Of three deeds this is the
ripening, the deeds of Charity, Self-taming, and Self-control.’
5. “Auspicious, festive, happy,
blessed dawn! Fair day, glad time is that when alms are given to worthy
ones; when goodly acts, words, thoughts, right aspirations, bring auspicious
gain to those that practise them.
6. “Happy are they that win
such gain, and prosperous in the way! So be ye also prosperous in the way,
free from disease and happy with your kin.”
§ 7. Need for Making Good
Resolutions
1. Once when he was at Shravasti
in Jeta’s Grove, the Exalted One said to the Brethren:
2. “Brethren, there is a great
need of good resolutions to be made and observed for a pure and happy life.
3. “I will tell you what your
resolutions should be.
4. “Resolve that, ‘all my
life long may I support my parents. May I respect the head of my clan.
May I be of gentle speech. May I speak evil of none. Clearing my heart
of the stain of selfishness, may I dwell at home generous, pure-handed,
delighting in giving up, may I be a proper man to ask a boon of, delighting
in sharing gifts with others.
5. “‘All my life long, may
I be angerless, and, if anger arise, may I quickly check it.”
6. Such are the seven resolutions,
Brethren, by undertaking and performing which you will attain the state
of happiness and purity.
SECTION THREE–SERMONS ON RIGHTEOUSNESS
§1 What is Righteousness
1. Once when the Lord was on
an alms-pilgrimage in Kosala, with a great train of almsmen, he came to
a Brahmin village of the Kosalans named Sala.
2. It came to the ears of
the Brahmin heads of families in Sala that the Blessed Lord had come to
their village in the course of an alms-pilgrimage in Kosala.
3. They felt it was good to
go and visit him. So the Brahmins of Sala went to the Lord and, after exchanging
civil greetings, took their seats on one side.
4. They asked the Blessed
One if he would explain to them what he meant by righteousness.
5. So to the attentive Brahmins
the Lord said: “There are three forms of unrighteousness and wickedness
for the body; four for speech; and three for thoughts.
6. “As regards bodily unrighteousness,
a man (i) may take life, as a hunter with hands bathed in blood, given
to killing and slaying, merciless to living creatures; or (ii) may take
what is not his, by appropriating to himself in thievish fashion the belongings
of other people in village and jungle; or (iii) may be a fornicator, having
intercourse with girls under the charge of mother or father or brother
or sister or relations–yes, with girls affianced and plighted and even
wearing the very garlands of betrothal.
7. “As regards unrighteousness
of speech a man (i) may be a liar; when cited to give testimony before
assembly or village-meeting or family council or royal household or his
guild, he may say that he knows when he does not know, or that he does
not know when he does know, or that he saw when he did not see, or that
he did not see when he did see, deliberately lying in the interests either
of himself or of other people or for some trifling gain. Or (ii) he may
be a slanderer; repeating here what he has heard elsewhere so as to set
one set of people by the ears, and repeating elsewhere what he has heard
here so as to set another set of people by the ears; he is a dissolver
of harmony and a fomenter of strife; discord prompts his utterances, discord
being his pleasure, his joy, and his delight. Or (iii) he may be bitter
of tongue; what he says is rough and harsh, hurtful and wounding to others,
provocative of anger, and leading to distraction. Or (iv) he may be a tattler
talking out of season, without heed to fact, always talking of the unprofitable,
never of the Doctrine, never of the Rule, but ever of the trivial, of the
ill-timed, of the frivolous, of things leading nowhere and unprofitable.
8. “As regards unrighteousness
of thought, a man (i) may be covetous, coveting other people’s gear with
the yearning that it were all his own. Or (ii) he may be malevolent and
wicked of heart, wishing that creatures around him might be killed, destroyed,
annihilated, or cease to be. Or (iii) he may be wrong in outlook and erroneous
in his conceptions, holding that there are no such things as alms or sacrifice
or oblations, that there is no such things as the fruit and harvest of
deeds good and bad, that there is no such thing as this world or any other,
that there are no such things as either parents or relations elsewhere,
that there are no such things in the world as recluses and Brahmins who,
having trodden the right path and walked aright, have, of and by themselves,
comprehended and realized this and other worlds and made it all known to
others too.
9. “Contrariwise, there are
three forms of righteousness and goodness for the body; four for speech,
and three for thoughts.
10. “As regards bodily righteousness,
a man (i) puts from him all killing and abstains from killing anything;
laying aside cudgel and sword, he lives a life of innocence and mercy,
full of kindliness and compassion for everything that lives. (ii) Theft
he puts from him, and eschews taking from others except what is given to
him by them; he lives an honest life. (iii) Putting from him all sensual
misconduct, he abstains from fornication; he has no intercourse with girls
under the charge of mother or father or brother or sister or relations,
no intercourse with girls affianced and plighted and with the garlands
of betrothal upon them.
11. “As regards righteousness
in speech, (i) a man puts lying from him and abstains from lies; when cited
to give testimony before assembly or village-meeting or family council
or royal household or his guild, he says that he does not know when he
does not, and that he does know when he does, says that he did not see
when he did not see and that he saw when he did see, never deliberately
lying in the interests of himself or of other people or for some trifling
gain. (ii) All slander he puts from him, and from slandering he abstains;
what he hears here he does not repeat elsewhere so to set one set of people
by the ears, nor does he repeat here what he hears elsewhere so as to set
another set of people by the ears; he is a promoter of harmony and a restorer
of amity, for concord is his pleasure, his joy, and his delight. (iii)
There is no bitterness in his tongue, and he abstains from bitter speech;
what he says is without gall, pleasant, friendly hearty, urbane, agreeable,
and welcome to all. (iv) No tattler, he abstains from tattle, speaking
in season, according to fact, always of the profitable, of the Doctrine
and Rule, in speech which is seasonable and memorable, illuminating, well-marshalled,
and of great profit.
12. “As regards righteousness
in thoughts, (i) a man is devoid of covetousness, never coveting other
people’s gear with the yearning that it were all his own. (ii) He harbours
no malevolence or wickedness of thought; his wish is that creatures around
him may live on in peace and happiness, safe from all enmity and oppression.
(iii) He is right in outlook and correct in his conceptions.
13. “This is what I mean by
righteousness and unrighteousness.”
1. Then the Exalted One addressed
the lay brethren of Pataligama:
2. “There are losses, householders,
which attend the wicked and immoral man.
3. “The wicked, immoral man,
as the result of sloth, comes to great loss of wealth.
4. “Then again, an evil report
prevails about him, which defames him in the eyes of the world.
5. “Whatever company he may
enter, be it a company of the nobles, or the Brahmins, or the housefathers,
or a company of recluses, he enters shyly and confused in mind. He is not
fearless. This is the third loss.
6. “Again, he has no peace
of mind, and is troubled in mind when he dies. This is the fourth loss.
7. “Such, householders, are
the losses that attend the wicked and immoral man.
8. “Consider the profits which
attend the righteous man who lives virtuously.
9. “The righteous man who
lives virtuously comes by a great mass of wealth, due to his own exertions.
10. “Then again, a good reputation
prevails about him. He is honoured everywhere.
11. “Into whatsoever company
he enters, be it of the nobles or the Brahmins or the housefathers or the
recluses, he enters bold and confident.
12. “Again, he enjoys peace
of mind, and makes an end with mind untroubled.
13. “The fool in doing ill
knows not his folly: His own deeds, like a fire, the fool consume.
14. He who offends the harmless
innocent soon reaches grievous disaster, or a mind distraught, loss of
relations, loss of all his wealth.
§ 3. Righteousness and the
Claims of the World
1. Once when the Lord was staying
at Rajagraha in the Bamboo grove where the squirrels were fed, the reverend
Sariputta was making an alms pilgrimage with a great train of almsmen among
the Southern Hills.
2. On his way he met an almsman
who had spent the rainy season at Rajagraha. After interchange of greetings
of friendliness and civility, Sariputta enquired after the Master’s health
and was told he was well, as too was the Confraternity, and also the Brahmin
Dhananjani of Tandula-pala Gate in Rajagraha, concerning whose health too
Sariputta had made enquiries.
3. “And is the Brahmin, Dhananjani,
zealous and earnest?” asked Sariputta further of the Almsman.
4. “How could earnest zeal
possibly dwell in Dhananjani?” replied theAlmsman. “He uses the king to
fleece the Brahmins and householders, and uses them to fleece the king.
Also, his pious wife, who came of a pious stock is dead now; and he has
taken to himself another wife who is not pious and comes of no pious stock.”
5. “This is bad news, very
bad news, to hear of Dhananjani’s lack of zeal,” said Sariputta. “Perhaps,
however, at some time and place I may meet him. I should like to have a
talk with him.”
6. After staying as. long
as he wanted in the Southern Hills, Sariputta proceeded on his alms pilgrimage
till he reached Rajagraha, where he took up his abode in the Bamboo Grove.
7. Early in the morning, bowl
in hand and duly robed, he went into Rajagraha for alms, at a time when
the Brahmin Dhananjani was out of the city seeing his cows milked in the
byre.
8. On his return after his
round and meal, Sariputta sought out the Brahmin. Seeing him coming, the
Brahmin came to meet him, with the remark that they had time for a draught
of milk before meal-time.
9. “Not so, Brahmin, I have
had my meal today, and shall be resting under the shade of a tree during
the noontide. Come to me there.”
10. Dhananjani agreed, and
after his own meal joined Sariputta, seating himself by him after friendly
greetings.
11. Said Sariputta: “May I
rest assured, Dhananjani, that zeal and earnestness and righteousness are
yours?”
12. “How can that be, when
I have to support my parents, my wife and family, and my slaves and serving
folk, and have to entertain my cquaintances and friends, my kith and kin,
and guests, and have also to provide for my kinsfolk dead and gone, and
for the deities, and for the king, not to speak of supporting myself in
meat and drink?”
13. “What think you, Dhananjani?
If we suppose a man who, for his parents’ sake, has departed from righteousness
and equity, and is being hauled up [in court], would it avail him either
to plead on his own behalf that it was for his parents’ sake that he had
departed from righteousness and equity, and that therefore he should not
be hauled up?”
14. “No; despite all appeals,
the wardens would cast him into prison.”
15. “Would it avail him either
to plead on his own behalf, or to have his wife and family plead for him,
that it was for their sake he had departed from righteousness and equity?”
16. “No.”
17. “Would it avail him if
his slaves and serving folk pleaded for him?”
18. “Not a whit.”
19. “Or if his friends and
acquaintances pleaded for him?”
20. “Not a whit.”
21. “Or if his kith and kin,
or his guests, pleaded for him?”
22. “Not a whit.”
23. “Or if his kinsfolk dead
and gone pleaded the claims of his deities, or his monarch’s claims on
him?”
24. “Not a whit.”
25. “Would it avail him to
plead on his own behalf, or to have others pleading for him, that it was
to support himself in meat and drink that he departed from righteousness
and equity?”
26. “No.”
27. “What think you, Dhananjani?
Which is the better man? He that for the sake of his parents departs from
righteousness and equity, or he that no matter what happens to them walks
in righteousness and equity?
28. “The latter,” replied
Dhananjani, “for to walk in righteousness and equity is better than to
depart therefrom.”
29. “Moreover, Dhananjani,
there are other courses of action which are justified and righteous in
themselves, whereby he can support his parents, and yet avoid evildoing
and walk uprightly. Now, does the same reasoning apply to the support of
wife and family and everything else?”
30. “It does, Sariputta.”
31. Hereupon the Brahmin,
rejoicing in what the reverend Sariputta had said, thanked him, rose up
and went his way.
§ 4. How to Reach Perfection
in Righteous Conduct
1. Once while the Lord was
staying at Shravasti in Jeta’s Grove, there came to him five hundred lay-followers.
One of them was Dhammika.
2. Dhammika asked the Lord:
“What principles make your followers reach perfection in righteous conduct?
3. “I ask thee this question
because thou art the most matchless judge of the weal of men.
4. “Trained Jains and Mendicants
all failed to vanquish thee. Trained Brahmins, ripe in years, with others
keen to air their point of view, are led to embrace thy saving truth. For,
’tis thy saving Truth, subtle, but preached so well, for which all yearn.
Vouchsafe an answer, Lord, to us!
5. “Let the lay-followers
learn from thy lips thy Lore immaculate!”
6. The Blessed Lord in compassion
for his lay-followers said: “Give me your ear. I will explain the principles
of righteous conduct. Hear and follow them.
7. “Slay not, nor doom to
death, nor sanction slaughter. Do no violence to aught that lives, strong
or weak.
8. “No layman, wittingly,
should thieve, or order theft, or sanction any theft; take but what others
give.
9. “And shun incontinence
as ’twere a pit of fire; or, failing continence, debauch no wedded wife.
10. “In conclaves, courts,
or talk, let him not lie; let him not prompt or sanction lies; let him
renounce untruth.
11. “Layman, observe this
law: shun drink; make no man drink; sanction no drinking. Mark how drink
to madness leads.
12. “Through drink fools sin,
and egg lax brethren on to sin. So flee this maddening vice, this folly,
bliss of fools.
13. “Slay not, nor steal,
nor lie; from strong drink keep away; refrain from lechery; touch not wrong
meals at night!
14. “Eschew both scents and
wreaths; spread on the ground thy bed; so make thy sabbath vows as week
succeeds to week, and keep with pious hearts this eightfold festival.
15. “At morn, these vows performed,
with pious, thankful heart, be wise, and of thy means give Almsmen food
and drink.
16. “Cherish thy parents well;
follow a righteous trade. Thus shall the layman staunch reach realms of
light above.
§ 5. One Need Not Wait for
a Companion to Tread on the Path of Righteousness
1. An elephant in battle bears
the arrow at him buried; I must bear men’s bitter tongues for every evil
in the world.
2. Tamed, they lead him into
battle; tamed, the king his back ascends; tamed, is he the best of beings,
when no bitter speech offends.
3. Good are well-tamed mules,
and good are Cindian steeds of lineage famed; good indeed the mighty tusker;
best of all the men self-tamed.
4. Yet such mounts can naught
avail us, cannot be Nibbana’s guide. We can only reach the Path on the
self-tamed self-ride.
5. Take delight in Earnestness;
watch thy thoughts and never tire. Lift thee from the Path of Evil, take
the Tusker out of mire.
6. Hast thou found a fellow-traveller,
upright, firm, intelligent? Leaving all thy cares behind thee, gladly walk
with him intent.
7. Hast thou found no fellow-traveller,
upright, intelligent? As a King deserts his borders, by the enemy pursued,
like the tusker in the forest, so go thy way in solitude.
8. Better is the lonely life,
for fools companions cannot be. Live alone and do no evil, live alone with
scanty needs, lonely as the mighty tusker in the forest lonely feeds.
9. Expunge all bad thoughts.
10. Here is the way to expunge
[them]..
11. You are to expunge [them]
by resolving that, though others may be harmful, you will be harmless.
12. That, though others may
kill, you will never kill.
13. That, though others may
steal, you will not.
14. That, though others may
not lead the higher life, you will.
15. That, though others may
lie, traduce, denounce, or prattle, you will not.
16. That, though others may
be covetous, you will covet not.
17. That, though others may
be malignant, you will be benignant.
18. That, though others may
be given over to wrong views, wrong aims, wrong speech, [wrong] actions,
wrong modes of livelihood, wrong effort, wrong mindfulness, and wrong concentration,
you must follow the Noble Eight-fold Path in right outlook, right aims,
right speech, right actions, right mode of livelihood, right efforts, right
mindfulness, and right concentration.
19. That, though others are
wrong about the truth and wrong about Deliverance, you will be right about
truth and right about Deliverance.
20. That, though others may
be possessed by sloth and torpor, you will free yourself therefrom.
21. That, though others may
be puffed up, you will be humble-minded.
22. That, though others may
be perplexed by doubts, you will be free from them.
23. That, though others may
harbour wrath, malevolence, envy, jealousy, niggardliness, avarice, hypocrisy,
deceit, imperviousness, arrogance, forwardness, unscrupulousness, lack
of instruction, inertness, bewilderment, and unwisdom, you will be the
reverse of all these things.
SECTION FOUR–SERMONS ON NIBBANA
§ 1. What is Nibbana?
1. Once the Blessed Lord was
staying at Shravasti in Anathapindika’s Ashrama, where Sariputta
was also staying.
2. The Lord, addressing the
Brethren, said: “Almsmen, be ye partakers not of the world’s goods, but
of my doctrine; in my compassion for you all I am anxious to ensure this.”
3. Thus spoke the Lord, who
thereupon rose and passed to his own cell.
4. Sariputta remained behind,
and the Brethren asked him to explain what is Nibbana.
5. Then Sariputta in reply
to the Brethren said: “Brethren, know you that greed is vile, and vile
is resentment.
6. “To shed this greed and
this resentment, there is the Middle Way, which gives us eyes to see and
makes us know, leading us on to peace, insight, enlightenment, and Nibbana.
7. “What is this Middle Way?
It is naught but the Noble Eight-fold Path of right outlook, right aims,
right speech, right action, right means of livelihood, right effort, right
mindfulness, and right concentration; this, Almsmen is the Middle Way.
8. “Yes, sirs; anger is vile
and malevolence is vile, envy and jealousy are vile, niggardliness and
avarice are vile, hypocrisy and deceit and arrogance are vile, inflation
[boastfulness?] is vile, and indolence is vile.
9. “For the shedding of inflation
and indolence there is the Middle Way, giving us eyes to see, making us
know, and leading us on to peace, insight, enlightenment.
10. “Nibbana–which is naught
but that Noble Eight-fold Path.”
11. Thus spoke the reverend
Sariputta—glad at heart, the Almsmen rejoiced at what he had said.
(2.i)
1. Once the venerable Radha
came to the Exalted One. Having done so, he saluted the Exalted One and
sat down on one side. So seated, the venerable Radha thus addressed the
Exalted One: “Pray, Lord, what for is Nibbana?”
2. “Nibbana means release
from passion,” replied the Lord.
3. “But Nibbana, Lord,–what
is the aim of it?”
4. “Rooted in Nibbana, Radha,
the righteous life is lived. Nibbana is its goal. Nibbana is its end.”
(2.ii)
1. Once the Exalted One was
dwelling at Shravasti, in Jeta’s Grove, at Anathapindika’s Park. Then the
Exalted One called the brethren, saying, “Brethren.” “Yes, Lord,” replied
those brethren to the Exalted One. The Exalted One thus spake:
2. “Do ye bear in mind, brethren,
the Five Fetters that bind to the lower world, as taught by me?”
3. Whereupon the venerable
Malunkyaputta said this to the Exalted One :
4. “I, Lord, bear in mind
those Five Fetters.”
5. “And how, Malunkyaputta,
do you bear them in mind?”
6. ” I bear in mind, Lord,
the view of bodyhood, as taught by the Exalted One; and wavering, and the
moral taint of dependence on rite and ritual, the excitement of sensual
delight, and malevolence, taught by the Exalted One as fetters that bind
to the lower world. These are the Five Fetters that I bear in mind, Lord.”
7. “As taught for whom, Malunkyaputta,
do you bear in mind these Five Fetters? Will not the wanderers of other
views reproach you, using the parable of a tender baby for their reproach
and saying thus:
8. “‘But, Malunkyaputta, there
can be no bodyhood for a tender baby-boy, dull of wits and lying on his
back. How, then, can there arise in him any view of bodyhood? Yet there
is indeed latent in him a tendency to the view of bodyhood.
9. “‘Likewise, Malunkyaputta,
there can be no mental conditions for a tender baby-boy, dull of wits and
lying on his back. How, then, can there be in him any wavering of mental
conditions? Yet there is in him a latent tendency to wavering.
10. “‘So also, Malunkyaputta,
he can have no moral practice. How, then, can there be in him any moral
taint of dependence on rite and ritual? Yet he has a latent tendency thereto.
11. “‘Again, Malunkyaputta,
that tender babe has no sensual passions. How, then, can be known the excitement
of sensual delight? But the tendency is there.
12. “‘Lastly, Malunkyaputta,
for that tender babe beings do not exist. How then can it harbour malevolence
against beings? Yet the tendency thereto is in him.’
13. “Now, Malunkyaputta, will
not those wanderers of other views thus reproach you, using for their reproach
the parable of that tender baby-boy?”
14. When this was said, the
venerable Ananda thus addressed the Exalted One: “Now is the time, Exalted
One. O Wayfarer, now is the time for the Exalted One to set.”
SECTION FIVE–SERMONS ON DHAMMA
§ 1. Why Right Views Rank
First
1. Of the noble Eightfold Plath
the noblest is Right Outlook.
2. Right thinking is the preface
and the key to every thing else in the higher life, and ignorance [sic].
3. The lack of understanding
is the root of all evil.
4. For developing right outlook,
one must see all phenomena of life as a process of causal law. To have
right outlook is to recognise the law of cause and effect.
5. “Whatsoever individual,
brethren, follows perverted views, perverted aim, perverted speech or acts
or living, perverted effort, attention, and contemplation; whose knowledge
and emancipation are perverted–for him every action of deed, word or thought,
performed and achieved according to such perverted views; every willed
act, every aspiration, every resolve, all his activities; these things
one and all conduce to what is distasteful, unpleasing, repulsive, unprofitable,
and painful. And why so? Because of his evil view.”
6. To be right is not enough.
A baby may be right, but that does not mean that a baby knows what is right.
To be right one must know what is right.
7. “Ananda, who can be rightly
described as an almsman? Only he who has mastered what is rationally possible
and what is rationally impossible.”
§ 2. Why Bother About Life
After Death?
1. On a certain occasion the
venerable Kassapa the Great and the venerable Sariputta were staying near
Benares at Isipatana in the Deer Park.
2. Then the venerable Sariputta,
rising up at eventide from solitude, went to the venerable Kassapa the
Great, and sat down on one side.
3. So seated, the venerable
Sariputta said to the venerable Kassapa the Great, “How now friend Kassapa?
Does the Tathagata exist beyond death?
4. “Undeclared is it, friend,
by the Exalted One, that the Tathagata exists beyond death.
5. “What then, friend? Does
the Tathagata both exist and not exist beyond death?
6. “This also, friend, is
undeclared by the Exalted One.
7. “How then, friend? Does
the Tathagata neither not exist beyond death? That also, friend, is not
declared by the Exalted One.
8. “But why, friend, has it
not been declared by the Exalted One?”
9. “This is a question not
concerned with profit to humanity, or with the first principles of holy
life. It does not lead to perfect wisdom nor to Nibbana. That, friend,
is why it is not declared by the Exalted One.”
§ 3. Prayers and Invocations
to God are a Futility
1. Once the Blessed Lord speaking
to Vasettha said:
2. “If this river Achiravati
were full of water even to the brim and overflowing, and a man with business
to be done on the further bank of it should come up, and want to cross
over,
3. “And standing on that bank,
he should invoke the further bank and say: ‘ Come hither, O further bank!
Come over to this side!’
4. “Now what think you, Vasettha?
Would the further bank of the river Achiravati, by that man’s invoking
and praying, and hoping, and praising, come over to this side?
5. “In just the same way,
Vasettha, do the Brahmins, versed in the three Vedas, omitting the practice
of those qualities which really make a man a Brahmin, and adopting the
practice of those qualities which really make men non-Brahmins, say thus:
6. “‘Indra we call upon, Brahma
we call upon, Isana we call upon, Prajapati we call upon, Brahma we call
upon–we call, we call.’
7. “Verily, Vasettha, that
these Brahmins, by reason of their invoking .and praying and hoping and
praising, should after death become united with Brahma–verily such a condition
of things can in nowise be.”
§ 4. It is Not What You Eat
that Makes You Holy
1. A Brahmin happened to meet
the Lord, and raised the question of the effect of food on a man’s character.
2. The Brahmin said: “The
millet-grain, palm-nuts, pulse, bulbs, and wilding shoots–this diet, rightly
got, ever prompts the good life. Tis eating carrion that is bad.”
3. The Blessed One replied:
“Though you (Lord) say you touch no carrion, you eat choice dishes made
with [the] flesh of birds–I ask what you term ‘carrion’.
4. “Killing and maiming, stripes,
bonds, theft, lies, fraud, deceit, adultery–not meats, but these, are
carrion.
5. “Pursuit of pleasure, lust
for guzzlings, life unclean, blatant dissent–not meats, but these, are
carrion.
6. “Backbiting, cruelty, betrayals,
ruthless pride, mean stinginess–not meats, but these, are carrion.
7. “Anger, conceit, revolt,
guile, envy, bluster, pride, low company–not meats, but these, are carrion.
8. “Base living, slander,
fraud, cheating, the trickster’s wiles, foul infamies–not meats, but these,
are carrion.
9. “This rage to slay and
steal, these crimes, are fraught with doom and end in hell–not meats,
but these, are carrion.
10. “No abstinence from meat
and fish, no nudity, no topknots, shaven crowns, or garb of pelt, no cult
of sacred fire, no stark austerities to purchase future bliss, no rinsing,
burnt-offering, rites, can cleanse the man who doubts.
11. “Control thy sense, rule
thy powers, hold to Truth, be kind. The saint who leaves all ties and vanquishes
all ills, is stained by naught he either sees or hears.”
12. Hearing the Lord preach
these lofty, saving truths, denouncing ‘carrion’, and sweeping ills away,
the Brahmin meekly knelt and asked to be enrolled as Almsman then and there.
§ 5. Not Food But Evil Actions
That Matter
1. A Brahmin, by name Amagandha,
was an ascetic who lived in the region of Himalayas with his pupils.
2. They ate neither fish nor
flesh. Every year they came down from their hermitage in search of salt
and acids. The inhabitants of the village received them with honour, and
gave them hospitality for four months.
3. Then the Blessed Lord with
his monks visited the same village. The people, on hearing the Lord preach
his Dhamma, became his followers.
4. That year even Amagandha
and his disciples as usual went to the villagers, but the villagers did
not show the same enthusiasm.
5. Amagandha was disappointed
to hear that the Lord did not forbid eating fish and flesh. Wishing to
have the matter confirmed, he went to Jeta Vana at Shravasti, where the
Blessed Lord was then staying, and said:
6. “Millet, cingula-beans
and peas, edible leaves and roots, the fruit of any creeper; the righteous
who eat these, obtained justly, do not tell lies for the sake of pleasures.
7. “Thou eatest whatever food
is given by others, which is well prepared, nicely got up, pure, and
excellent. He who enjoys such food made of rice, he eats ‘Amagandha’. You
say that the charge of Amagandha, does not apply to me, while eating rice
with well prepared bird’s flesh.
8. “I inquire the meaning
of this from you, of what kind is your Amagandha?”
9. The Lord replied: “Taking
life, beating, cutting, binding, stealing, lying, fraud, deceiving, worthless
knowledge, adultery–this is Amagandha, and not the eating of flesh.
10. “In this world those individuals
who are unrestrained in sensual pleasures, who are greedy for sweet things,
who are associated with impure actions, who are of Nihilistic views, crooked,
difficult to follow–this is Amagandha, and not the eating of flesh.
11. “In this world those who
are rude, harsh, backbiting, treacherous, unkind, excessively egoistic,
ungenerous, and do not give anything to anybody–this is Amagandha, and
not the eating of flesh.
12. “Anger, pride, obstinacy,
antagonism, deceit, envy, boasting, excessive egoism, association with
the unrighteous–this is Amagandha, and not eating of flesh.
13. “Those who are of bad
morals, refuse to pay their debt, slanderers, deceitful in their dealings,
pretenders, those who in this world being the vilest of men, commit such
wrongdoings–this is Amagandha, and not the eating of flesh.
14. “Those persons who, in
this world, are uncontrolled towards living beings, who are bent on injuring
others, having taken their belongings; immoral, cruel, harsh, disrespectful–this
is Amagandha, and not the eating of flesh.
15. “Those who attack these
living beings either because of greed or of hostility, and always bent
upon (evil), they go to darkness after death and fall into hell headlong–this
is Amagandha, and not the eating of flesh.
16. “Abstaining from fish
or flesh, nakedness, shaving of the head, matted hair, covering with ashes,
wearing rough deer skins, attending the sacrificial fire–nor all these
various penances in the world (performed) for immortality, neither incantations,
oblations, sacrifices nor seasonal observances, purifies a person who has
not overcome his doubt.
17. “He who lives with his
senses guarded and conquered, and is established in the Dhamma, delights
in uprightness and gentleness, who has gone beyond attachments and has
overcome all sorrows–that wise man does not cling to what is seen and
heard.
18. “It is evil actions which
constitute Amagandha, and not the eating of fish or flesh.”
§ 6. Not Enough Is Outward
Washing
1. Once the Exalted One was
dwelling at Shravatsi. And the Brahmin Sangarava also dwelt there. Now
he was a cleanser by water, and practised cleansing by water. Night and
day he abode, given to the habit of going down to bathe.
2. Now the venerable Ananda,
robing himself at an early hour and taking outer robe and bowl, went forth
to Shravatsi to beg. And when he had gone his rounds in Shravatsi and had
eaten his meal, upon his return he went to the Exalted One, saluted Him,
and sat down on one side. So seated, the venerable Ananda said:
3. “Lord, there is here one
Sangarava, a Brahmin, dwelling at Shravatsi, a cleanser by water, one who
practises cleansing by water. Night and day does he abide, given to the
habit of going down to bathe. Well were it. Lord, if the Exalted One would
pay a visit to the Brahmin Sangarava, out of compassion for him.”
4. And the Exalted One consented
by His silence.
5. So next day at an early
hour, the Exalted One robed himself and, taking outer robe and bowl, went
to the dwelling of the Brahmin Sangarava, and when he got there he sat
down on a seat made ready.
6. Then the Brahmin Sangarava
came to the Exalted One and greeted him, and after the exchange of mutual
courtesies sat down on one side.
7. As he thus sat, the Exalted
One said this to the Brahmin Sangarava: “Is it true, Brahmin, as they say,
that thou art a cleanser by water, that thou dost practise cleansing by
water, abiding night and day given to the habit of going down to bathe?”
8. “True it is. Master Gautama.”
9. “Now, Brahmin, seeking
what profit dost thou so practise the habit of going down to bathe, and
so forth?”
10. “It is in this way, Master
Gautama. Whatsoever evil I do by day, I get it washed away that very evening
by my bathing. Whatsoever evil I do by night, I get it washed away next
morning by my bathing. That is the profit I am looking for in being a cleanser
by water and so forth.”
11. Then said the Exalted
One:
12. “The Norm is the pool.
It is clear and undefiled.
13. “Hither when they have
come to bathe, the masters of the lore are cleansed in every limb, and
pass unto the Further Shore.”
14. Whereupon the Brahmin
Sangarava said to the Exalted One: “Excellent it is, Master Gautama. May
the Master Gautama accept me as his follower, from this day forth so long
as life doth last, as one who has taken refuge in him.”
1. Once while the Blessed Lord
was on [a] journey he gave, as was his practice, the following discourse
to the Bhikkhus who were accompanying him.
2. Addressing the Bhikkhus
the Lord said: “O brethren, this holy life is not practised with a view
to deceive people, nor to seek their favour, nor for the purpose of gain,
benefit, or fame, nor with the intention of getting out of difficulties
in controversy, nor that one may be known as such and such by men. Indeed,
brethren, this holy life is practised for the controlling (of body and
speech), the cleansing (of corruptions), and the detachment (from) and
cessation (of craving).”
SECTION SIX–SERMONS ON SOCIO-POLITICAL QUESTIONS
§ 1. Do Not Depend on the
Favour of Princes
1. Once the Exalted One was
staying at Rajagraha in the Bamboo Grove, in the Squirrels’ Feeding ground.
2. At that time, Prince Ajatasatru
was
supporting Devadatta, who had turned hostile to the Blessed Lord.
3. He was maintaining the
supporters of Devadatta, late and early, with five hundred carts, conveying
therein food brought in five hundred cooking-pots.
4. Then a number of the brethren
came before the Exalted One, saluted him, and sat down on one side, and
there sitting, they told all of these things to the Exalted One.
5. Then the Blessed Lord,
addressing the brethren said: “Do ye not long for gains, favours and flattery
from the kings. So long, brethren, as Prince Ajatasatru thus supports Devadatta,
late and early, with five hundred carts, conveying therein food brought
in five hundred cooking-pots, it is ruin, brethren, that may be expected
of Devadatta, and not growth in good conditions.
6. “Just as if, brethren,
one were to crumble liver on a mad dog’s nose, the dog would only get the
madder, even so, brethren, so long as Prince Ajatasatru thus supports Devadatta
it is ruin that may be expected of Devadatta, and not growth in good conditions.
Thus terrible, brethren, are gains, favours, and flattery of the princes.
7. “They are a bitter, painful
hindrance to the attainment of the sure peace that passeth all.
8. “Wherefore, brethren, thus
must you train yourselves: ‘When gains, favours, and flattery befall us,
we will reject them, and when they do befall us, they shall not take hold
of and be established in our hearts, and make us slaves of the prince.’”
§2. If the King is Righteous,
his Subjects will be Righteous
1. Once the Lord, addressing
the Almsmen, said:
2. “Brethren during such time
as kings are unrighteous, their ministers and officers also become unrighteous.
The ministers and officers, brethren, being unrighteous, Brahmins and householders
also become unrighteous. The Brahmins and householders, brethren, being
unrighteous, the town-folk and villagers become unrighteous.
3. “But whenever, brethren,
kings are righteous, then kings’ ministers and officers also become righteous.
Whenever kings’ ministers and officers become righteous, the Brahmins and
householders also become righteous. Whenever Brahmins and householders
become righteous, the town-folk and villagers also become righteous.
4. “When kine are crossing,
if the old bull swerves, they all go swerving, following his lead. So among
men, if he who is reckoned chief walks crookedly, the others crooked go.
5. “Similarly, the whole realm
suffers when the king goes wrong. When kine are crossing, if the bull goes
straight they all go straight, because his course is straight. So among
men, if he who’s reckoned chief walks righteously, the others live aright.
The whole realm lead happy lives when kings are good.”
§3. It is the Social System
on which Depends Political and Military Strength
1. The Blessed One was once
dwelling in Rajagraha, on the hill called the Vultures’ Peak.
2. Now at that time, Ajatasatru,
the son of the queen consort of Videha origin, the king of Magadha, was
desirous of attacking the Vajjins, and he said to himself, “I will root
out these Vajjins, mighty and powerful though they be, I will destroy these
Vajjins, I will bring these Vajjins to utter ruin!”
3. So he spoke to the Brahmin
Vasakara, the Prime Minister of Magadha, and said:
4. “Come now, O Brahmin, do
you go to the Blessed One, and bow down in adoration at his feet on my
behalf, and enquire on my behalf whether he is free from illness and suffering,
and in the enjoyment of ease and comfort and vigorous health.
5. “Then tell him that Ajatasatru,
son of Videhi, the King of Magadha, is eager to attack the Vajjins, mighty
and powerful though they be–I will destroy these Vajjins, I will bring
these Vajjins to utter ruin!
6. “And bear carefully in
mind whatever the Blessed One may predict, and repeat it to me. For the
Buddha speaks nothing untrue.”
7. Then the Brahmin Vasakara
hearkened to the words of the king, saying, “Be it as you say.” And ordering
a number of magnificent carriages to be [made] ready, he went to the Vultures’
Peak.
8. On arriving there, he exchanged
with the Blessed One the greetings and compliments, and then delivered
to him the message, even as the king had commanded.
9. Now at that time the venerable
Ananda was standing behind the Blessed One. And the Blessed One said to
him: “Have you heard, Ananda, that theVajjins hold full and frequent public
assemblies?
10. “Lord, so I have heard,”
replied he.
11. “So long, Ananda,” rejoined
the Blessed One, “as the Vajjins hold these full and frequent public assemblies;
so long may they be expected not to decline, but to prosper.
12. “So long, Ananda, as the
Vajjins meet together in concord, and rise in concord, and carry out their
undertakings in concord.
13. “So long as they enact
nothing not already established, abrogate nothing that has been already
enacted, and act in accordance with the ancient institutions of the Vajjins
as established in former days.
14. “So long as they honour
and esteem and revere and support the Vajjin Elders, and make it a point
of duty to hearken to their words.
15. “So long as no women or
girls belonging to their clans are detained among them by force or abduction.
16. “So long as the Vajjins
respect and follow religion.
17. “So long, Ananda, the
Vajjins may be expected not to decline but to prosper, and no one can destroy
them.”
18. In short, the Blessed
Lord declared that so long as the Vajjins believe in democracy and practise
democracy, there is no danger to their State.
19. Then the Blessed One addressed
Vasakara and said:
20. “When I was once staying,
O Brahmin, at Vaishali, I taught the Vajjins these conditions of welfare.
21. “We may expect, then,”
answered the Brahmin, “the welfare and not the decline of the Vajjins,
so long as they observe these conditions. So, Gautama, the Vajjins cannot
be overcome by the king of Magadha.”
22. So Vasakara heard the
words of the Blessed One, rose from his seat, and went back to Rajagraha
to inform the king of what the Lord had said.
1. It so happened that Ajatasatru,
the king of Magadha, mustering an army of cavalry and infantry, invaded
Kasi, a part of the kingdom of king Pasenadi. And Pasenadi, hearing of
the expedition, also mustered a similar army and went to meet him.
2. The two fought with one
another, and Ajatasatru defeated the king Pasenadi, who retreated to his
own capital Shravasti.
3. The Bhikkhus who were in
Shravasti, returning from their alms round, came and told the Exalted One
of the battle and the retreat.
4. “Almsmen, the king of Magadha,
Ajatasatru, is a friend of whatever is evil. King Pasenadi is a friend
of whatever is good. For the present, Pasenadi will pass the night in misery,
a defeated man.
5. “Conquest engenders hate;
the conquered lives in misery. But whoso is at peace and passionless, happily
doth he live; conquest hath he abandoned and defeat.”
6. Again it so happened these
two kings met in battle a second time. But in that battle, the Kosala king
Pasenadi defeated Ajatasatru and captured him alive. Then king Pasenadi
thought: “Although this king injures me who was not injuring him, yet is
he my nephew. What if I were now to confiscate his entire army, elephants,
horses, chariots and infantry and leave him only his life?” And he did
so.
7. And almsmen, returning
from their alms tour in Shravasti, brought word of this to the Exalted
One. Thereupon the Exalted One said: “A man may spoil another, just so
far as it may serve his ends; but when he’s spoiled by others, he, despoiled,
spoils yet again.
8. “So long as evil’s fruit
is not matured, the fool doth fancy now’s the hour, the chance! But when
the deed bears fruit, he fareth ill.
9. “The slayer gets a slayer
in his turn; the conqueror gets one who conquers him; the abuser wins abuse
from another.
10. “Thus by the evolution
of the deed, a man who spoils is spoiled in his turn.”
§ 5. The Duty of the Victor
Who Has Won Peace
won the peace, he claims the right further to degrade the vanquished, if
not to enslave him. The Buddha had a totally different view on the matter.
In his view, if peace had [=has]any meaning it means that the victor has
a duty to use his victory for the service of the vanquished. This is what
he said to the Bhikkhus on this subject:
2. “When Peace is won, the
adept in warfare needs to prove an able, upright man, of gracious speech
[and] kind mood, devoid of arrogance; an easy, grateful guest, no busybody,
wants but few, sense-disciplined, quick-witted, bluster-free, never importunate;
and let him never stoop to conduct mean or low, evoking grave rebuke.
3. “May creatures all abound
in weal and peace; may all be blessed with peace always–all creatures
weak or strong, all creatures great and small; creatures unseen or seen,
dwelling afar or near, born or awaiting birth, may all be blessed with
peace!
4. “Let none cajole or flout
his fellows anywher ; let none wish others harm in dudgeon or in hate.
5. “Just as with her own life
a mother shields from hurt her own, her only child, let all-embracing thoughts
for all that lives be thine, an all-embracing love for all the universe
in all its heights and depths and breadths, unstinted love, unmarred by
hate within, not rousing enmity.
6.”So, as you stand, or walk,
or sit, or lie, reflect with all your might on this: ‘Tis deemed a state
divine.’”
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Mahasatipatthana Sutta
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Този сута се счита за основен ориентир за медитативната практика.
Въведение
I. Наблюдение на Кая
А. Секция за ānāpāna
Б. Раздел за пози
В. Секция за sampajañña
Г. Раздел за отблъскване
Д. Раздел за елементите
Е. Секция по деветте основания на charnel
II. Наблюдение на Ведана
III. Наблюдение на Citta
IV. Наблюдение на Dhammas
А. Раздел за Ниварасите
Б. Секция за хандите
В. Раздел за чувствените сфери
Г. Секция за Боджхагаз
Д. Раздел за истините
E1. Експозиция на Dukkhasacca
E2. Изложение на Самудаясака
E3. Експозиция на Ниродхасака
Е4. Експозиция на Магасака
Въведение
Така чух:
Едно време Бхагава беше отседнал сред Куруса в Камасадхамма, пазарен град на Курус. Там той се обърна към bhikkhus:
- Bhikkhus.– Bhaddante отговори на bhikkhus. Бхагава каза:
- Това, bhikkhus, е пътят, който води до нищо друго, освен до
пречистване на съществата, преодоляване на скръбта и оплакване,
изчезване на dukkha-domanassa, постигане на правилния път, реализация на
Nibbāna, тоест четиримата satipaṭṭhānas.
Кои четири? Тук,
bhikkhus, bhikkhu живее, наблюдавайки kāya в kāya, ātāpī sampajāno,
satimā, като се е отказал от abhijjhā-domanassa към света. Той обитава
да наблюдава vedanaā във vedanaā, ātāpī sampajāno, satimā, като се е
отказал от abhijjhā-domanassa към света. Той обитава да наблюдава цитата
в цита, ātāpī sampajāno, satimā, като се е отказал от
abhijjhā-domanassa към света. Той обитава да наблюдава dhamma · s в
dhamma · s, ātāpī sampajāno, satimā, като се е отказал от
abhijjhā-domanassa към света.
I. Kāyānupassanā
А. Секция за ānāpāna
И как, bhikkhus, живее bhikkhu, наблюдавайки kāya в kāya? Ето,
bhikkhus, bhikkhu, като отиде в гората или отиде в корена на дърво или
отиде в празна стая, сяда сгъвайки краката кръстосано, поставяйки кая в
изправено положение и поставяйки sat parimukhaṃ. Като по този начин сато
той вдишва, като по този начин сато той издишва. Дишайки дълго той
разбира: „Дишам дълго“; издишвайки дълго, той разбира: „дишам дълго“;
дишане накратко той разбира: „дишам накратко“; издишвайки кратко, той
разбира: „дишам кратко“; той се обучава: „усещайки цялата кая, аз ще
вдишам“; той се обучава: „усещайки цялата кая, ще издишам“; той се
обучава: „успокоявайки кая-саṅкхара, ще вдишам“; той се обучава:
„успокоявам кая-саṅкхара, ще издишам“.
Точно както, bhikkhus,
умел токар или чирак на токаря, който прави дълъг завой, разбира: „Правя
дълъг завой“; направи кратък завой, той разбира: „Правя кратък завой“;
по същия начин, bhikkhus, bhikkhu, дишащо дълго, разбира: „дишам дълго“;
издишвайки дълго, той разбира: „дишам дълго“; дишане накратко той
разбира: „дишам накратко“; издишвайки кратко, той разбира: „дишам
кратко“; той се обучава: „усещайки цялата кая, аз ще вдишам“; той се
обучава: „усещайки цялата кая, ще издишам“; той се обучава: „успокоявам
кая-саṅкхара, ще вдишам“; той се обучава: „успокоявайки кая-саṅкхара, ще
издишам“.
По този начин той обитава наблюдението на kāya в kāya
вътрешно или пребивава наблюдението на kāya в kāya отвън, или пребивава
наблюдението на kya в kāya отвътре и отвън; той живее, наблюдавайки
самудая на явленията в кая, или пребивава, наблюдавайки отминаващите
явления в кая, или пребивава в наблюдението на самудая и преминаването
на явления в кая; или иначе казано, [осъзнавайки:] “това е кая!” сати
присъства в него, само до степента на просто ñāṇa и просто paṭissati,
той живее отделено и не се вкопчва в нищо на света. По този начин,
bhikkhus, bhikkhu живее, наблюдавайки kāya in kāya.
Б. Раздел за пози
Освен това, bhikkhus, bhikkhu, докато ходи, разбира: „Аз ходя“ или
докато стои той разбира: „Стоя“, или докато седи той разбира: „Седя“ или
докато лежи, той разбира: „ Легна ‘. Или иначе казано, в която и
позиция да е разположена неговата кая, той я разбира съответно.
По
този начин той обитава наблюдението на kāya в kāya вътрешно или
пребивава наблюдението на kāya в kāya отвън, или пребивава наблюдението
на kya в kāya отвътре и отвън; той живее, наблюдавайки самудая на
явленията в кая, или пребивава, наблюдавайки отминаващите явления в кая,
или пребивава в наблюдението на самудая и преминаването на явления в
кая; или иначе казано, [осъзнавайки:] “това е кая!” сати присъства в
него, само до степента на просто ñāṇa и просто paṭissati, той живее
отделено и не се вкопчва в нищо на света. По този начин, bhikkhus,
bhikkhu живее, наблюдавайки kāya in kāya.
В. Секция за sampajañña
Освен това, bhikkhus, bhikkhu, докато се приближава и докато заминава,
действа със sampajañña, докато гледа напред и докато оглежда наоколо,
той действа със sampajañña, докато се огъва и докато се разтяга, той
действа със sampajañña, докато носи одежди и горната роба и докато носи
купата, той действа със sampajañña, докато яде, докато пие, докато
дъвче, докато дегустира, той действа със sampajañña, докато посещава
дефекта и уринирането, той действа със sampajañña, докато ходи, докато
стои, докато седи , докато спи, докато е буден, докато говори и докато
мълчи, той действа със sampajañña.
По този начин той обитава
наблюдението на kāya в kāya вътрешно или пребивава наблюдението на kāya в
kāya отвън, или пребивава наблюдението на kya в kāya отвътре и отвън;
той живее, наблюдавайки самудая на явленията в кая, или пребивава,
наблюдавайки отминаващите явления в кая, или пребивава в наблюдението на
самудая и преминаването на явления в кая; или иначе казано,
[осъзнавайки:] “това е кая!” сати присъства в него, само до степента на
просто ñāṇa и просто paṭissati, той живее отделено и не се вкопчва в
нищо на света. По този начин, bhikkhus, bhikkhu живее, наблюдавайки kāya
in kāya.
Г. Раздел за отблъскване
Освен това, bhikkhus,
bhikkhu счита това за много тяло, от ходилата на краката нагоре и от
косата на главата надолу, която е ограничена от кожата му и пълна с
различни видове примеси: “В тази кая има косми на главата, космите на
тялото, ноктите, зъбите, кожата, плътта, сухожилията, костите, костния
мозък, бъбреците, сърцето, черния дроб, плеврата, далака, белите
дробове, червата, мезентерията, стомаха със съдържанието му,
изпражнения, жлъчка, храчки , гной, кръв, пот, мазнини, сълзи, мазнини,
слюнка, носна слуз, синовиална течност и урина. “
Точно така,
сякаш, bhikkhus, имаше торба с два отвора и напълнена с различни видове
зърно, като хълм, неолющен, фасул, краве грах, сусамово семе и олющен
ориз. Човек с добро зрение, като го развърза, би помислил [за
съдържанието му]: „Това е хълмче, това е неолющено, това е ман боб, това
е краве грах, това е сусамово семе и това е олющен ориз;“ по същия
начин, bhikkhus, bhikkhu счита това много тяло, от ходилата на краката
нагоре и от косата на главата надолу, която е ограничена от кожата си и
пълна с различни видове примеси: „В тази кая, там са космите на главата,
космите на тялото, ноктите, зъбите, кожата, плътта, сухожилията,
костите, костния мозък, бъбреците, сърцето, черния дроб, плеврата,
далака, белите дробове, червата, мезентерията, стомаха със съдържанието
му, изпражненията и др. жлъчка, храчки, гной, кръв, пот, мазнини, сълзи,
мазнини, слюнка, носна слуз, синовиална течност и урина. “
По
този начин той обитава наблюдението на kāya в kāya вътрешно или
пребивава наблюдението на kāya в kāya отвън, или пребивава наблюдението
на kya в kāya отвътре и отвън; той живее, наблюдавайки самудая на
явленията в кая, или пребивава, наблюдавайки отминаващите явления в кая,
или пребивава в наблюдението на самудая и преминаването на явления в
кая; или иначе казано, [осъзнавайки:] “това е кая!” сати присъства в
него, само до степента на просто ñāṇa и просто paṭissati, той живее
отделено и не се вкопчва в нищо на света. По този начин, bhikkhus,
bhikkhu живее, наблюдавайки kāya in kāya.
Д. Раздел за елементите
Освен това, bhikkhus, bhikkhu разсъждава върху тази много кая, но тя е
поставена, но тя е разположена като състояща се от елементи: “В тази кая
има земният елемент, водната стихия, огненият елемент и елементът
въздух.”
Точно както, bhikkhus, умел месар или чирак на месаря,
убил крава, ще седи на кръстопът, разрязвайки го на парчета; по същия
начин, bhikkhus, bhikkhu разсъждава върху тази много кая, но тя е
поставена, но тя е разположена: „В тази кая има земният елемент, водната
стихия, огненият елемент и елементът въздух.“
По този начин той
обитава наблюдението на kāya в kāya вътрешно или пребивава наблюдението
на kāya в kāya отвън, или пребивава наблюдението на kya в kāya отвътре и
отвън; той живее, наблюдавайки самудая на явленията в кая, или
пребивава, наблюдавайки отминаващите явления в кая, или пребивава в
наблюдението на самудая и преминаването на явления в кая; или иначе
казано, [осъзнавайки:] “това е кая!” сати присъства в него, само до
степента на просто ñāṇa и просто paṭissati, той живее отделено и не се
вкопчва в нищо на света. По този начин, bhikkhus, bhikkhu живее,
наблюдавайки kāya in kāya.
Е. Секция по деветте основания на charnel
(1)
Освен това, bhikkhus, bhikkhu, точно така, сякаш вижда мъртво тяло,
изхвърлено в земя на чанела, един ден мъртъв или два дни мъртъв или три
дни мъртъв, подут, синкав и гной, той смята това за много кая: ” Тази
кая също има такъв характер, тя ще стане такава и не е свободна от
такова състояние. “
По този начин той обитава наблюдението на
kāya в kāya вътрешно или пребивава наблюдението на kāya в kāya отвън,
или пребивава наблюдението на kya в kāya отвътре и отвън; той живее,
наблюдавайки самудая на явленията в кая, или пребивава, наблюдавайки
отминаващите явления в кая, или пребивава в наблюдението на самудая и
преминаването на явления в кая; или иначе казано, [осъзнавайки:] “това е
кая!” сати присъства в него, само до степента на просто ñāṇa и просто
paṭissati, той живее отделено и не се вкопчва в нищо на света. По този
начин, bhikkhus, bhikkhu живее, наблюдавайки kāya in kāya.
(2)
Освен това, bhikkhus, bhikkhu, точно така, сякаш вижда мъртво тяло,
изхвърлено в земя на чанела, изядено от врани, изядено от ястреби,
изядено от лешояди, изядено от чапли, изядено от кучета, битие изяден от
тигри, изяден от пантери, изяден от различни видове същества, той счита
това за много кая: „Тази кая също е от такова естество, тя ще стане
такава и не е свободна от такова състояние. “
По този начин той
обитава наблюдението на kāya в kāya вътрешно или пребивава наблюдението
на kāya в kāya отвън, или пребивава наблюдението на kya в kāya отвътре и
отвън; той живее, наблюдавайки самудая на явленията в кая, или
пребивава, наблюдавайки отминаващите явления в кая, или пребивава в
наблюдението на самудая и преминаването на явления в кая; или иначе
казано, [осъзнавайки:] “това е кая!” сати присъства в него, само до
степента на просто ñāṇa и просто paṭissati, той живее отделено и не се
вкопчва в нищо на света. По този начин, bhikkhus, bhikkhu живее,
наблюдавайки kāya in kāya.
(3)
Освен това, bhikkhus, bhikkhu,
сякаш вижда мъртво тяло, изхвърлено в земя на чанела, щипка с плът и
кръв, държана заедно от сухожилията, той счита това за много kāya: „Тази
кая също е от такава природа, тя ще стане такава и не е свободна от
такова състояние. “
По този начин той обитава наблюдението на
kāya в kāya вътрешно или пребивава наблюдението на kāya в kāya отвън,
или пребивава наблюдението на kya в kāya отвътре и отвън; той живее,
наблюдавайки самудая на явленията в кая, или пребивава, наблюдавайки
отминаващите явления в кая, или пребивава в наблюдението на самудая и
преминаването на явления в кая; или иначе казано, [осъзнавайки:] “това е
кая!” сати присъства в него, само до степента на просто ñāṇa и просто
paṭissati, той живее отделено и не се вкопчва в нищо на света. По този
начин, bhikkhus, bhikkhu живее, наблюдавайки kāya in kāya.
(4)
Освен това, bhikkhus, bhikkhu, сякаш вижда мъртво тяло, изхвърлено в
земя на чанела, клеш без плът и намазан с кръв, държан заедно от
сухожилията, той счита това за много кая: „Тази кая също е от такъв
характер, той ще стане такъв и не е освободен от такова състояние. “
По този начин той обитава наблюдението на kāya в kāya вътрешно или
пребивава наблюдението на kāya в kāya отвън, или пребивава наблюдението
на kya в kāya отвътре и отвън; той живее, наблюдавайки самудая на
явленията в кая, или пребивава, наблюдавайки отминаващите явления в кая,
или пребивава в наблюдението на самудая и преминаването на явления в
кая; или иначе казано, [осъзнавайки:] “това е кая!” сати присъства в
него, само до степента на просто ñāṇa и просто paṭissati, той живее
отделено и не се вкопчва в нищо на света. По този начин, bhikkhus,
bhikkhu живее, наблюдавайки kāya in kāya.
(5)
Освен това,
bhikkhus, bhikkhu, точно така, сякаш вижда мъртво тяло, изхвърлено в
земя на чанела, щипка без плът и кръв, държана заедно от сухожилията,
той смята това за много kāya: „Тази кая също е от такава природа, тя ще
стане такава и не е свободна от такова състояние. “
По този начин
той обитава наблюдението на kāya в kāya вътрешно или пребивава
наблюдението на kāya в kāya отвън, или пребивава наблюдението на kya в
kāya отвътре и отвън; той живее, наблюдавайки самудая на явленията в
кая, или пребивава, наблюдавайки отминаващите явления в кая, или
пребивава в наблюдението на самудая и преминаването на явления в кая;
или иначе казано, [осъзнавайки:] “това е кая!” сати присъства в него,
само до степента на просто ñāṇa и просто paṭissati, той живее отделено и
не се вкопчва в нищо на света. По този начин, bhikkhus, bhikkhu живее,
наблюдавайки kāya in kāya.
(6)
Освен това, bhikkhus, bhikkhu,
точно така, сякаш вижда мъртво тяло, изхвърлено в земя на чанела,
разединени кости, разпръснати тук-там, тук ръчна кост, там кост на
крака, тук кост на глезена, там кост на глезена , тук бедра кост, там
тазобедрена кост, тук ребро, там задна кост, тук гръбначна кост, там
шийна кост, тук челюстна кост, там зъбна кост или там черепът, той смята
това за много kāya : “Тази кая също е от такова естество, тя ще стане
такава и не е свободна от такова състояние.”
По този начин той
обитава наблюдението на kāya в kāya вътрешно или пребивава наблюдението
на kāya в kāya отвън, или пребивава наблюдението на kya в kāya отвътре и
отвън; той живее, наблюдавайки самудая на явленията в кая, или
пребивава, наблюдавайки отминаващите явления в кая, или пребивава в
наблюдението на самудая и преминаването на явления в кая; или иначе
казано, [осъзнавайки:] “това е кая!” сати присъства в него, само до
степента на просто ñāṇa и просто paṭissati, той живее отделено и не се
вкопчва в нищо на света. По този начин, bhikkhus, bhikkhu живее,
наблюдавайки kāya in kāya.
(7)
Освен това, bhikkhus, bhikkhu,
сякаш вижда мъртво тяло, изхвърлено в земя на кокал, костите побелели
като морска раковина, той смята това за много кая: „Тази кая също има
такъв характер, тя върви да стане такъв и не е освободен от такова
състояние. “
По този начин той обитава наблюдението на kāya в
kāya вътрешно или пребивава наблюдението на kāya в kāya отвън, или
пребивава наблюдението на kya в kāya отвътре и отвън; той живее,
наблюдавайки самудая на явленията в кая, или пребивава, наблюдавайки
отминаващите явления в кая, или пребивава в наблюдението на самудая и
преминаването на явления в кая; или иначе казано, [осъзнавайки:] “това е
кая!” сати присъства в него, само до степента на просто ñāṇa и просто
paṭissati, той живее отделено и не се вкопчва в нищо на света. По този
начин, bhikkhus, bhikkhu живее, наблюдавайки kāya in kāya.
(8)
Освен това, bhikkhus, bhikkhu, сякаш вижда мъртво тяло, изхвърлено в
земя на чанела, натрупало кости на възраст над една година, той смята
това за много kāya: „Тази kāya също има такъв характер, тя е ще стане
такъв и не е освободен от такова състояние. “
По този начин той
обитава наблюдението на kāya в kāya вътрешно или пребивава наблюдението
на kāya в kāya отвън, или пребивава наблюдението на kya в kāya отвътре и
отвън; той живее, наблюдавайки самудая на явленията в кая, или
пребивава, наблюдавайки отминаващите явления в кая, или пребивава в
наблюдението на самудая и преминаването на явления в кая; или иначе
казано, [осъзнавайки:] “това е кая!” сати присъства в него, само до
степента на просто ñāṇa и просто paṭissati, той живее отделено и не се
вкопчва в нищо на света. По този начин, bhikkhus, bhikkhu живее,
наблюдавайки kāya in kāya.
(9
Освен това, bhikkhus, bhikkhu,
сякаш вижда мъртво тяло, изхвърлено в чанелна земя, изгнили кости,
редуцирани на прах, той счита това за много кая: “Тази кая също има
такъв характер, да стане такъв и не е свободен от такова състояние. “
По този начин той обитава наблюдението на kāya в kāya вътрешно или
пребивава наблюдението на kāya в kāya отвън, или пребивава наблюдението
на kya в kāya отвътре и отвън; той живее, наблюдавайки самудая на
явленията в кая, или пребивава, наблюдавайки отминаващите явления в кая,
или пребивава в наблюдението на самудая и преминаването на явления в
кая; или иначе казано, [осъзнавайки:] “това е кая!” сати присъства в
него, само до степента на просто ñāṇa и просто paṭissati, той живее
отделено и не се вкопчва в нищо на света. По този начин, bhikkhus,
bhikkhu живее, наблюдавайки kāya in kāya.
II. Наблюдение на Ведана
И освен това, bhikkhus, как живее bhikkhu, наблюдавайки vedanaā във vedanaā?
Ето, bhikkhus, bhikkhu, изпитващ sukha vedanaā, подчертава: „изпитвам
sukha vedanaā“; изпитвам дукха ведана, подчертава: „Изпитвам дукха
ведана“; преживява adukkham-asukhā vedanaā, подчертава: „изпитвам
adukkham-asukhā vedanaā“; изпитвам sukha vedanā sāmisa, подчертава:
„Изпитвам sukha vedanā sāmisa“; изпитвам sukha vedanā nirāmisa,
подчертава: „изпитвам sukha vedanaā nirāmisa“; изпитвам dukkha vedanā
sāmisa, подчертава: „изпитвам dukkha vedanā sāmisa“; изпитвам dukkha
vedanā nirāmisa, подчертава: „изпитвам dukkha vedanā nirāmisa“; изпитвам
adukkham-asukhā vedanā sāmisa, подчертава: „Изпитвам adukkham-asukhā
vedanā sāmisa“; преживява adukkham-asukhā vedanā nirāmisa, подчертава:
„Изпитвам adukkham-asukhā vedanā nirāmisa“.
По този начин той
обитава да наблюдава vedanaā във vedanaā отвътре или пребивава да
наблюдава vedanaā във vedanaā отвън, или пребивава да наблюдава vedanaā
във vedanaā отвътре и отвън; той обитава наблюдаването на самудая на
явленията във ведана, или пребивава в наблюдението на преминаващите
явления във ведана, или живее в наблюдението на самудая и преминаването
на явленията във ведана; или иначе казано, [осъзнавайки:] “това е
ведана!” сати присъства в него, само до степента на просто ñāṇa и просто
paṭissati, той живее отделено и не се вкопчва в нищо на света. По този
начин, bhikkhus, bhikkhu живее, наблюдавайки vedanaā във vedanā.
III. Наблюдение на Citta
И освен това, bhikkhus, как живее bhikkhu, като наблюдава citta в citta?
Тук, bhikkhus, bhikkhu разбира цитата с rāga като „citta with rāga“,
или той разбира citta без rāga като „citta without rāga“, или той
разбира citta с dosa като „citta with dosa“, или той разбира citta без
dosa като “цитата без доса”, или той разбира цита с моха като “цита с
моха”, или той разбира цита без моха като “цита без моха”, или разбира
събрана цита като “събрана цита”, или разбира разсеяна citta като
“разпръсната цита”, или той разбира разширена цитата като “разширена
цита”, или той разбира неразгърната цита като “неразгъната цита”, или
той разбира една превъзходна цитата като “превъзходна цитата”, или той
разбира ненадмината цита като „ненадмината цита“, или той разбира
уредена цита като „уредена цита“, или той разбира неуредена цита като
„неуредена цита“, или той разбира освободена цита като „освободена
цита“, или той разбира нелиберализирана цитата като „нелиберализирана
цита“.
По този начин той обитава наблюдението на цита в цита
вътре, или пребивава в наблюдението на цита в цита отвън, или пребивава в
наблюдението на цита в цита вътре и вън; той обитава наблюдаването на
самудая на явленията в цита, или пребивава в наблюдението на
отминаващите явления в цита, или пребивава в наблюдението на самудая и
преминаването на явленията в цита; или иначе казано, [осъзнавайки:]
“това е цитата!” сати присъства в него, само до степента на просто ñāṇa и
просто paṭissati, той живее отделено и не се вкопчва в нищо на света.
По този начин, bhikkhus, bhikkhu живее, наблюдавайки цита в citta.
IV. Наблюдение на Dhammas
А. Раздел за Ниварасите
И освен това, bhikkhus, как живее bhikkhu, като наблюдава спазването на
dhammas в dhammas? Тук, bhikkhus, bhikkhu обитава наблюдаване на
dhammas в dhammas във връзка с петте nīvaraṇas. И освен това, bhikkhus,
как един bhikkhu обитава да наблюдава dhammas в dhammas по отношение на
петте nīvaraṇas?
Ето, bhikkhus, bhikkhu, там, където присъства
kāmacchanda, разбира: „вътре в мен има kāmacchanda“; там, където не е
присъствала камачанда, той разбира: „в мен няма камачанда“; той разбира
как възниква неосъзнатата камачанда; той разбира как възникващата
камачанда е изоставена; и той разбира как в бъдеще няма да възникне
изоставената камачанда.
Ето, bhikkhus, bhikkhu, там, където
присъства byāpāda, разбира: „вътре в мен има bāpāda“; там, където не е
присъствал бепада, той разбира: „вътре в мен няма бапада“; той разбира
как възниква неосъществената бапада; той разбира как се изоставя
възникналата бапада; и той разбира как изоставената Бадада не възниква в
бъдеще.
Ето, bhikkhus, bhikkhu, в който присъства thīnamiddhā,
разбира: „вътре в мен е thīnamiddhā“; там, където не е присъствал
тинамидха, той разбира: “вътре в мен няма тинамидха”; той разбира как
възниква неосъществената тинамида; той разбира как се изоставя
възникналата тинамида; и той разбира как изоставената тинамида няма да
възникне в бъдеще.
Ето, bhikkhus, bhikkhu, там, където присъства
uddhacca-kukkucca, разбира: „вътре в мен има uddhacca-kukkucca“; там,
където не присъства уддхака-кукукка отвътре, той разбира: “вътре в мен
няма уддхака-кукукка”; той разбира как възниква неосъзнатата
уддхака-кукукка; той разбира как възникналата уддхака-кукукка е
изоставена; и той разбира как изоставената уддхака-кукукка не възниква в
бъдеще.
Ето, bhikkhus, bhikkhu, там, където присъства
vicikicchā, разбира: „вътре в мен има vicikicchā“; там, където не
присъства vicikicchā, той разбира: „няма vicikicchā вътре в мен“; той
разбира как възниква неосъществената vicikicchā; той разбира как
възникналата викича е изоставена; и той разбира как изоставената
vicikicchā не възниква в бъдеще.
По този начин той пребивава
наблюдаването на дхаммите в дхаммите вътрешно, или той пребивава
наблюдението на дхаммите в дхаммите отвън, или пребивава в наблюдението
на дхаммите в дхаммите вътрешно и външно; той обитава наблюдаването на
самудая на явленията в дхаммите или пребивава в наблюдението на
отминаващите явления в дхаммите или пребивава в наблюдението на самудая и
преминаването на явленията в дхаммите; или иначе казано [осъзнавайки:]
“това са дхамми!” сати присъства в него, само до степента на просто ñāṇa
и просто paṭissati, той живее отделено и не се вкопчва в нищо на света.
По този начин, bhikkhus, bhikkhu обитава наблюдаване на dhammas в
dhammas, позовавайки се на петте nīvaraṇas.
Б. Секция за хандите
И освен това, bhikkhus, bhikkhu обитава наблюдаване на dhammas в
dhammas по отношение на петте khandhas. И освен това, bhikkhus, как един
bhikkhu обитава да наблюдава dhammas в dhammas по отношение на петте
khandhas?
Ето, bhikkhus, bhikkhu [различава]: „такъв е рупа,
такъв е самудая на рупа, такъв е отминаването на рупа; такъв е ведана,
такъв е самудая на ведана, такова е отминаването на ведана; такова е е
санья, такова е самудая на санья, такова е отминаването на санья; такова
е сакхара, такова е самудая на сакхара, такова е отминаването на
сакхара; такова е вишанья, такова е самудая на вишняна, такова е
отминаването на viññāṇa “.
По този начин той пребивава
наблюдаването на дхаммите в дхаммите вътрешно, или той пребивава
наблюдението на дхаммите в дхаммите отвън, или пребивава в наблюдението
на дхаммите в дхаммите вътрешно и външно; той обитава наблюдаването на
самудая на явленията в дхаммите или пребивава в наблюдението на
отминаващите явления в дхаммите или пребивава в наблюдението на самудая и
преминаването на явленията в дхаммите; или иначе казано [осъзнавайки:]
“това са дхамми!” сати присъства в него, само до степента на просто ñāṇa
и просто paṭissati, той живее отделено и не се вкопчва в нищо на света.
По този начин, bhikkhus, bhikkhu обитава наблюдаване на dhammas в
dhammas, позовавайки се на петте khandhas.
В. Раздел за чувствените сфери
И освен това, bhikkhus, bhikkhu обитава наблюдаване на dhammas в
dhammas по отношение на шестте вътрешни и външни āyatanas. И освен това,
bhikkhus, как един bhikkhu обитава да наблюдава dhammas в dhammas по
отношение на шестте вътрешни и външни āyatanas?
Ето, bhikkhus,
bhikkhu разбира cakkhu, той разбира rūpa, той разбира saṃyojana, който
възниква поради тези двама, той разбира как възниква неосъдената
saṃyojana, той разбира как изоставената saṃyojana е изоставена, и той
разбира как изоставената saṃyojana не възниква в бъдеще.
Той
разбира сота, той разбира сада, той разбира саджиоджаната, която
възниква поради тези двама, той разбира как възниква неосъдената
сайояна, той разбира как е изоставена възникналата сайояна, и той
разбира как изоставената сайояна не идва да възникне в бъдеще.
Той разбира ghāna, той разбира gandha, той разбира saṃyojana, който
възниква поради тези двама, той разбира как възниква неосъдената
saṃyojana, той разбира как изоставената saṃyojana е изоставена, и той
разбира как изоставената saṃyojana не идва да възникне в бъдеще.
Той разбира дживха, той разбира раса, той разбира саджиоджана, която
възниква поради тези двама, той разбира как възниква неосъдената
сайояна, той разбира как изоставената саджояна е изоставена, и той
разбира как изоставената сайояна не идва да възникне в бъдеще.
Той разбира kāya, той разбира foṭṭhabba, той разбира saṃyojana, който
възниква благодарение на тези двама, той разбира как възниква
неизвестната saṃyojana, той разбира как изоставената saṃyojana е
изоставена, и той разбира как изоставената saṃyojana не идва да възникне
в бъдеще.
Той разбира мана, той разбира дъммите, той разбира
саджиоджана, която възниква поради тези двама, той разбира как възниква
неосъдената сайояна, той разбира как е изоставена възникналата сайояна и
той разбира как изоставената сайояна не идва да възникне в бъдеще.
По този начин той пребивава наблюдаването на дхаммите в дхаммите
вътрешно, или той пребивава наблюдението на дхаммите в дхаммите отвън,
или пребивава в наблюдението на дхаммите в дхаммите вътрешно и външно;
той обитава наблюдаването на самудая на явленията в дхаммите или
пребивава в наблюдението на отминаващите явления в дхаммите или
пребивава в наблюдението на самудая и преминаването на явленията в
дхаммите; или иначе казано [осъзнавайки:] “това са дхамми!” сати
присъства в него, само до степента на просто ñāṇa и просто paṭissati,
той живее отделено и не се вкопчва в нищо на света. По този начин,
bhikkhus, bhikkhu обитава наблюдаване на dhammas в dhammas, позовавайки
се на шестте вътрешни и външни āyatanas.
Г. Секция за Боджхагаз
И освен това, bhikkhus, bhikkhu обитава наблюдаване на dhammas в
dhammas по отношение на седемте bojjhaṅgas. И освен това, bhikkhus, как
един bhikkhu обитава да наблюдава dhammas в dhammas по отношение на
седемте bojjhaṅgas?
Ето, bhikkhus, bhikkhu, там, където присъства
сати sambojjhaṅga, разбира: „там е сати sambojjhaṅga вътре в мен“; там,
където не присъства сати sambojjhaṅga отвътре, той разбира: „вътре в
мен няма сати самбойджага“; той разбира как възниква неосъществената
сатибойхага; той разбира как до съвършенство се развива възникналата
сатибойджага.
В присъствието на dhammavicaya sambojjhaṅga, той
разбира: „вътре в мен е dhammavicaya sambojjhaṅga“; там, където не
присъства dhammavicaya sambojjhaṅga вътре, той разбира: „вътре в мен
няма dhammavicaya sambojjhaṅga“; той разбира как възниква неразкритата
дхаммавичая самбойджага; той разбира как възникналата дхаммавичая
самбойджгага се развива до съвършенство.
В присъствието на vīriya
sambojjhaṅga, той разбира: „вътре в мен има vīriya sambojjhaṅga“; там,
където вътре няма вирия самбойджага, той разбира: „вътре в мен няма
вирия самбойджага“; той разбира как възниква неосъществената vīriya
sambojjhaṅga; той разбира как до съвършенство се развива възникналата
вирия sambojjhaṅga.
Имайки pīti sambojjhaṅga в себе си, той
разбира: „вътре в мен е pīti sambojjhaṅga“; там, където не присъства
pīti sambojjhaṅga вътре, той разбира: „вътре в мен няма pīti
sambojjhabojga“; той разбира как възниква неразкритата пития
sambojjhaṅga; той разбира как до съвършенство се развива възникналата
пития sambojjhaṅga.
Имайки пассадди самбойджага в себе си, той
разбира: „вътре в мен е пассадди самбойджага“; там, където не присъства
пассадди самбойджага, той разбира: „вътре в мен няма пасаддхи
самбойджага“; той разбира как възниква невъзпитаният пассадди
самбойджага; той разбира как до съвършенство се развива възникналият
пассадди самбойджага.
Там, където присъства samādhi sambojjhaṅga,
той разбира: „вътре в мен е samādhi sambojjhaṅga“; там, където не е
присъстващият самādhi sambojjhaṅga, той разбира: „вътре в мен няма
samādhi sambojjhaṅga“; той разбира как възниква неосъщественият samādhi
sambojjhaṅga; той разбира как до съвършенство се развива възникналата
самадхи самбойджага.
В присъствието на upekkhā sambojjhaṅga, той
разбира: „вътре има upekkhā sambojjhaṅga“; там, където не присъства
upekkhā sambojjhaṅga отвътре, той разбира: “вътре в мен няма upekkhā
sambojjhaha”; той разбира как възниква неосъщественият upekkhā
sambojjhaṅga; той разбира как до съвършенство се развива възникналата
упекха sambojjhaṅga.
По този начин той пребивава наблюдаването на
дхаммите в дхаммите вътрешно, или той пребивава наблюдението на
дхаммите в дхаммите отвън, или пребивава в наблюдението на дхаммите в
дхаммите вътрешно и външно; той обитава наблюдаването на самудая на
явленията в дхаммите или пребивава в наблюдението на отминаващите
явления в дхаммите или пребивава в наблюдението на самудая и
преминаването на явленията в дхаммите; или иначе казано [осъзнавайки:]
“това са дхамми!” сати присъства в него, само до степента на просто ñāṇa
и просто paṭissati, той живее отделено и не се вкопчва в нищо на света.
По този начин, bhikkhus, bhikkhu обитава наблюдаване на dhammas в
dhammas, позовавайки се на седемте bojjhaṅgas.
Д. Раздел за истините
И освен това, bhikkhus, bhikkhu обитава наблюдаване на dhammas в
dhammas във връзка с четирите сакии на ария. И освен това, bhikkhus, как
живее bhikkhu, като наблюдава дхаммите в дхаммите във връзка с четирите
сарии на ария?
E1. Експозиция на Dukkhasacca
И какво,
bhikkhus, е dukkha ariyasacca? Jāti е dukkha, стареенето е dukkha
(болестта е dukkha) maraṇa е dukkha, скръбта, оплакване, dukkha,
domanassa и дистрес е dukkha, асоциацията с това, което не харесва, е
dukkha, дисоциацията от това, което е харесвано, е dukkha, а не да
получи това, което човек иска е dukkha; накратко, петте upādāna · k ·
khandhas са dukkha.
И какво, bhikkhus, е jāti? За различните
същества от различните класове същества, jāti, раждането, слизането [в
утробата], възникващите [в света], появата, привиждането на khandhas,
придобиването на ayatanas. Това, bhikkhus, се нарича jāti.
И
какво, bhikkhus, е jarā? За различните същества от различните класове
същества, jarā, състоянието на разпад, на счупване [на зъби], на сива
коса, на сбръчкана кост, на упадък на жизнеността, на разпад на
индриите: това, bhikkhus, се нарича jarā.
И какво, bhikkhus, е
марая? За различните същества в различните класове същества, смъртта,
състоянието на изместване [извън съществуването], разпадането,
изчезването, смъртта, мараята, отминаването, разпадането на хандите,
полагането на трупа: това, bhikkhus, се нарича марая.
И какво,
bhikkhus, е мъка? В един, bhikkhus, свързан с различни видове нещастие,
докоснат от различни видове dkkha dhammas, скръбта, траура, състоянието
на скръб, вътрешната скръб, вътрешната голяма скръб: това, bhikkhus, се
нарича скръб.
И какво, bhikkhus, е оплакване? В един, bhikkhus,
свързан с различни видове нещастие, докоснат от различни видове dkkha
dhammas, виковете, оплакванията, плача, риданието, състоянието на плач,
състоянието на оплакване: това, bhikkhus, се нарича оплакване.
И
какво, bhikkhus, е dukkha? Каквото и да е, bhikkhus, телесна dukkha,
телесна неприятност, dukkha, породена от телесен контакт, неприятни
vedayitas: това, bhikkhus, се нарича dukkha.
И какво, bhikkhus, е
доманаса? Каквото и да е, bhikkhus, mental dukkha, психична
неприятност, dukkha, породена от психически контакт, неприятни
vedayitas: това, bhikkhus, се нарича domanassa.
И какво,
bhikkhus, е отчаянието? В един, bhikkhus, свързан с различни видове
нещастие, докоснат от различни видове dkkha dhammas, неприятностите,
отчаянието, състоянието на изпадане в беда, състоянието на изпадане в
отчаяние: това, bhikkhus, се нарича отчаяние.
И какво, bhikkhus, е
dukkha да се свързва с онова, което не е съгласно? Тук, що се отнася до
формите, звуците, вкусовете, миризмите, телесните явления и психичните
явления, има такива, които са незадоволителни, не приятни, неприятни или
иначе тези, които желаят нечия недостатъчност, онези, които искат
загуба, тези, които искат нечий дискомфорт, тези които желаят да се
освободим от привързаност, да се срещнем, да сме свързани, да сме
заедно, да се срещаме с тях: това, bhikkhus, се нарича dukkha за
асоцииране с онова, което не е съгласно.
И какво, bhikkhus, е
dukkha да се отделиш от онова, което е приятно? Тук по отношение на
формите, звуците, вкусовете, миризмите, телесните явления и психичните
явления има такива, които са приятни, приятни, приятни или иначе тези,
които желаят дадено предимство, онези, които искат нечия полза, тези,
които искат нечий комфорт, тези, които желание да се освободим от
привързаност, да не се срещнем, да не се свързваме, да не сме заедно, да
не се срещаме с тях: това, bhikkhus, се нарича dukkha на отделяне от
онова, което е приятно.
И какво, bhikkhus, е dukkha да не получи
това, което човек иска? При съществата, bhikkhus, имащи характеристиката
на раждането, възниква такова желание: “О, наистина, не може ли да има
jāti за нас, и наистина, да не стигнем до jāti.” Но това не трябва да се
постигне чрез желание. Това е дукката да не получи това, което човек
иска.
При съществата, bhikkhus, имащи характеристиката на
остаряване, възниква такова желание: “О, наистина, може ли да няма jarā
за нас, и наистина, да не стигнем до jarā.” Но това не трябва да се
постигне чрез желание. Това е дукката да не получи това, което човек
иска.
При съществата, bhikkhus, имащи характеристиката да се
разболяваме, възниква такова желание: „О, наистина, може ли да няма
болест за нас и наистина, може ли да не стигнем до болест“. Но това не
трябва да се постигне чрез желание. Това е дукката да не получи това,
което човек иска.
При съществата, bhikkhus, имащи
характеристиката на остаряване, възниква такова желание: “О, наистина,
може ли да няма марака за нас и наистина, може ли да не стигнем до
марая.” Но това не може да се постигне чрез желание. Това е дукката да
не получи това, което човек иска.
При съществата, bhikkhus,
притежаващи характеристиката на скръб, оплакване, dukkha, domanassa и
бедствие, възниква такова желание: “о, наистина, не може ли да има
скръб, оплакване, dukkha, domanassa и бедствие за нас, и наистина, не
можем ли стигнете до скръб, оплакване, дукха, доманаса и бедствие. ” Но
това не може да се постигне чрез желание. Това е дукката да не получи
това, което човек иска.
И какво, bhikkhus, са накратко петте
upādānakkhandhas? Те са: rūpa upādānakkhandha, vedanaā upādānakkhandha,
saññā upādānakkhandha, saṅkhāra upādānakkhandha, viññāṇa
upādānakkhandha. Те се наричат накратко, bhikkhus, петте
upādānakkhandhas.
Това се нарича, bhikkhus, dukkha ariyasacca
E2. Изложение на Самудаясака
И какво, bhikkhus, е dukkha-samudaya ariyasacca? Именно тази таха води
до прераждане, свързана с желание и наслада, намиране на наслада тук или
там, тоест: кама-таха, бхава-таха и вибхава-таха. Но този taṇhā,
bhikkhus, когато възниква, къде възниква и когато се установява, къде се
установява? В онзи свят, който изглежда приятен и приятен, там се
появява таṇха, когато възниква, къде, когато се заселва, се установява.
И какво в света е приятно и приятно? Окото в света е приятно и приятно,
там taṇhā, когато възниква, възниква, там, когато се заселва, се
установява. Ухото в света е приятно и приятно, там taṇhā, когато
възниква, възниква, там, когато се заселва, се установява. Носът в света
е приятен и приятен, там taṇhā, когато възниква, възниква, там, когато
се установява, той се утаява. Езикът в света е приятен и приятен, там
taṇhā, когато възниква, възниква, там, когато се заселва, той се
установява. Kāya в света е приятен и приятен, там taṇhā, когато
възниква, възниква, там, когато се заселва, се установява. Мана в света е
приятна и приятна, там taṇhā, когато възниква, възниква, там, когато се
заселва, се установява.
Видимите форми в света са приятни и
приятни, там taṇhā, когато възниква, възниква, там, когато се заселва,
той се установява. Звуците по света са приятни и приятни, там taṇhā,
когато възниква, възниква, там, когато се установява, той се утаява.
Миризмите по света са приятни и приятни, там taṇhā, когато възниква,
възниква, там, когато се заселва, той се утаява. Вкусовете по света са
приятни и приятни, там taṇhā, когато възниква, възниква, там, когато се
установява, той се утаява. Телесните явления в света са приятни и
приятни, там taṇhā, когато възниква, възниква, там, когато се
установява, той се установява. Дхаммите в света са приятни и приятни,
там има таха, когато възниква, възниква, там, когато се заселва, се
установява.
Окото-вишняна в света е приятно и приятно, там taṇhā,
когато възниква, възниква, там, когато се заселва, се установява.
Ухото-вишанья в света е приятно и приятно, там taṇhā, когато възниква,
възниква, там, когато се заселва, се установява. Носът-вишняна в света е
приятен и приятен, там Тахха, когато възниква, възниква, там, когато се
заселва, се утаява. Езикът-вишняна в света е приятен и приятен, там
taṇhā, когато възниква, възниква, там, когато се заселва, той се
установява. Kāya-viññāṇa в света е приятен и приятен, там taṇhā, когато
възниква, възниква, там, когато се заселва, се установява. Mana-viññāṇa в
света е приятна и приятна, там taṇhā, когато възниква, възниква, там,
когато се заселва, се установява.
Самфасата на очите в света е
приятна и приятна, там taṇhā, когато възниква, възниква, там, когато се
заселва, се установява. Самфаса на ухото в света е приятна и приятна,
там taṇhā, когато възниква, възниква, там, когато се заселва, се
установява. Носа-самфаса в света е приятна и приятна, там taṇhā, когато
възниква, възниква, там, когато се заселва, се установява.
Езикът-самфаса в света е приятен и приятен, там taṇhā, когато възниква,
възниква, там, когато се заселва, се установява. Kāya-samphassa в света е
приятен и приятен, там taṇhā, когато възниква, възниква, там, когато се
заселва, се установява. Мана-самфаса в света е приятна и приятна, там
taṇhā, когато възниква, възниква, там, когато се заселва, се установява.
Ведана, родена от очна самафаса в света, е приятна и приятна, там
taṇhā, когато възниква, възниква, там, когато се заселва, се утаява.
Ведана, родена от ушна самафаса в света, е приятна и приятна, там taṇhā,
когато възниква, възниква, там, когато се заселва, се установява.
Ведана, родена от носа-самфаса в света, е приятна и приятна, там taṇhā,
когато възниква, възниква, там, когато се заселва, се утаява. Ведана,
родена от езика-самафаса в света, е приятна и приятна, там taṇhā, когато
възниква, възниква, там, когато се заселва, се установява. Ведана,
родена от Kāya-samphassa в света, е приятна и приятна, там taṇhā, когато
възниква, възниква, там, когато се заселва, се установява. Ведана,
родена от мана-самфаса в света, е приятна и приятна, там taṇhā, когато
възниква, възниква, там, когато се заселва, се установява.
Саньята на видимите форми в света е приятна и приятна, там taṇhā, когато
възниква, възниква, там, когато се заселва, се установява. Саньята от
звуци в света е приятна и приятна, там taṇhā, когато възниква, възниква,
там, когато се установява, се утаява. Саньята на миризмите в света е
приятна и приятна, там taṇhā, когато възниква, възниква, там, когато се
установява, се утаява. Saññā на вкусовете в света е приятно и приятно,
там taṇhā, когато възниква, възниква, там, когато се заселва, се утаява.
Санята на телесните явления в света е приятна и приятна, там тахха,
когато възниква, възниква, там, когато се заселва, се установява.
Саньята на Дхаммите в света е приятна и приятна, там Тахха, когато
възниква, възниква, там, когато се заселва, се установява.
Намерението [свързано с] видимите форми в света е приятно и приятно, там
taṇhā, когато възниква, възниква, там, когато се заселва, се
установява. Намерението (свързано с) звучи в света е приятно и приятно,
там taṇhā, когато възниква, възниква, там, когато се заселва, се утаява.
Намерението [свързано с] миризми в света е приятно и приятно, там
taṇhā, когато възниква, възниква, там, когато се установява, се утаява.
Намерението [свързано с] вкусовете в света е приятно и приятно, там
taṇhā, когато възниква, възниква, там, когато се заселва, се утаява.
Намерението [свързано] с телесните явления в света е приятно и приятно,
там taṇhā, когато възниква, възниква, там, когато се заселва, се
установява. Намерението [свързано с] дхаммите в света е приятно и
приятно, там taṇhā, когато възниква, възниква, там, когато се заселва,
се установява.
Тахха за видимите форми в света е приятна и
приятна, там Тахха, когато възниква, възниква, там, когато се заселва,
се установява. Тахха за звуци в света е приятна и приятна, там тахха,
когато възниква, възниква, там, когато се установява, се утаява. Тахха
за миризми в света е приятна и приятна, там тахха, когато възниква,
възниква, там, когато се установява, се утаява. Тахха за вкусове в света
е приятна и приятна, там Тахха, когато възниква, възниква, там, когато
се заселва, се установява. Таххата за телесните явления в света е
приятна и приятна, там Тахха, когато възниква, възниква, там, когато се
заселва, се установява. Тахха за дхаммите в света е приятна и приятна,
там тахха, когато възниква, възниква, там, когато се заселва, се
установява.
Витака на видимите форми в света е приятен и приятен,
там taṇhā, когато възниква, възниква, там, когато се заселва, се
установява. Витаката на звуците в света е приятна и приятна, там taṇhā,
когато възниква, възниква, там, когато се установява, се утаява.
Витаката на миризмите в света е приятна и приятна, там taṇhā, когато
възниква, възниква, там, когато се установява, се утаява. Витаката на
вкусовете в света е приятна и приятна, там taṇhā, когато възниква,
възниква, там, когато се установява, се утаява. Витака на телесните
явления в света е приятен и приятен; там, когато възниква, възниква
таṇха, там, когато се заселва, се установява. Витака на дхаммите в света
е приятен и приятен, там, когато възниква, възниква таха, там, когато
се заселва, се установява.
Викарата на видимите форми в света е
приятна и приятна, там taṇhā, когато възниква, възниква, там, когато се
заселва, се установява. Викарата на звуците в света е приятна и приятна,
там taṇhā, когато възниква, възниква, там, когато се установява, се
утаява. Викарата на миризмите в света е приятна и приятна, там taṇhā,
когато възниква, възниква, там, когато се установява, се утаява.
Викарата на вкусовете в света е приятна и приятна, там taṇhā, когато
възниква, възниква, там, когато се заселва, се установява. Викарата на
телесните явления в света е приятна и приятна, там има таха, когато
възниква, възниква, там, когато се заселва, се установява. Викарата на
дхаммите в света е приятна и приятна, има таṇха, когато възниква,
възниква, там, когато се заселва, се установява. Това се нарича,
bhikkhus, dukkha · samudaya ariyasacca.
E3. Експозиция на Ниродхасака
И какво, bhikkhus, е dukkha-samudaya ariyasacca? Именно тази таха води
до прераждане, свързана с желание и наслада, намиране на наслада тук или
там, тоест: кама-таха, бхава-таха и вибхава-таха. Но този taṇhā,
bhikkhus, когато е изоставен, къде е изоставен и когато прекратява, къде
спира? В онзи свят, който изглежда приятен и приятен, там е tahhā,
когато е изоставен, е изоставен, където, когато престава, той престава.
И какво в света е приятно и приятно? Окото в света е приятно и приятно,
там taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава. Ухото в света е приятно и приятно, там taṇhā, когато е
изоставен, е изоставен, там, когато престава, той престава. Носът в
света е приятен и приятен, там taṇhā, когато е изоставен, е изоставен,
там, когато престава, той престава. Езикът в света е приятен и приятен,
там taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава. Kāya в света е приятен и приятен, там taṇhā, когато е
изоставен, е изоставен, там, когато престава, той престава. Маната в
света е приятна и приятна, там taṇhā, когато е изоставен, е изоставен,
там, когато престава, той престава.
Видимите форми в света са
приятни и приятни, там taṇhā, когато е изоставен, е изоставен, там,
когато престава, той престава. Звуците по света са приятни и приятни,
там taṇhā, когато е изоставен, е изоставен, там, когато престава, той
спира. Миризмите по света са приятни и приятни, там taṇhā, когато е
изоставен, е изоставен, там, когато престава, той престава. Вкусовете по
света са приятни и приятни, там taṇhā, когато е изоставен, е изоставен,
там, когато престава, той престава. Телесните явления в света са
приятни и приятни, там taṇhā, когато е изоставен, е изоставен, там,
когато престава, той престава. Дхаммите в света са приятни и приятни,
там taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава.
Окото-вишняна в света е приятно и приятно, там taṇhā,
когато е изоставен, е изоставен, там, когато престава, той престава.
Ухото-вишана в света е приятно и приятно, там taṇhā, когато е изоставен,
е изоставен, там, когато престава, той престава. Носът-вишняна в света е
приятен и приятен, там taṇhā, когато е изоставен, е изоставен, там,
когато престава, той престава. Езикът-вишняна в света е приятен и
приятен, там taṇhā, когато е изоставен, е изоставен, там, когато
престава, той престава. Kāya-viññāṇa в света е приятен и приятен, там
taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава. Mana-viññāṇa в света е приятна и приятна, там taṇhā, когато е
изоставен, е изоставен, там, когато престава, той престава.
Самфасата на очите в света е приятна и приятна, там taṇhā, когато е
изоставена, е изоставена, там, когато престава, тя спира. Самфасата на
ухото в света е приятна и приятна, там taṇhā, когато е изоставена, е
изоставена, там, когато престава, тя престава. Носа-самфаса в света е
приятна и приятна, там taṇhā, когато е изоставен, е изоставен, там,
когато престава, той престава. Езикът-самфаса в света е приятен и
приятен, там taṇhā, когато е изоставен, е изоставен, там, когато
престава, той престава. Kāya-samphassa в света е приятен и приятен, там
taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава. Мана-самфаса в света е приятна и приятна, там taṇhā, когато е
изоставен, е изоставен, там, когато престава, той престава.
Ведана, родена от око-самфаса в света, е приятна и приятна, там taṇhā,
когато е изоставен, е изоставен, там, когато престава, той престава.
Ведана, родена от ушна самфаса в света, е приятна и приятна, там taṇhā,
когато е изоставена, е изоставена, там, когато престава, тя спира.
Ведана, родена от носа-самафаса в света, е приятна и приятна, там taṇhā,
когато е изоставен, е изоставен, там, когато престава, той престава.
Ведана, родена от езика-самафаса в света, е приятна и приятна, там
taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава. Ведана, родена от Kāya-samphassa в света, е приятна и приятна,
там taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава. Ведана, родена от мана-самфаса в света, е приятна и приятна,
там taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава.
Саньята на видимите форми в света е приятна и приятна,
там taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава. Саньята на звуците в света е приятна и приятна, там taṇhā,
когато е изоставен, е изоставен, там, когато престава, той престава.
Саньята на миризмите в света е приятна и приятна, там taṇhā, когато е
изоставен, е изоставен, там, когато престава, той спира. Saññā на
вкусовете в света е приятно и приятно, там taṇhā, когато е изоставен, е
изоставен, там, когато престава, той престава. Санята на телесните
явления в света е приятна и приятна, там taṇhā, когато е изоставен, е
изоставен, там, когато престава, той престава. Saññā на Dhammas в света е
приятно и приятно, там taṇhā, когато е изоставен, е изоставен, там,
когато престава, той престава.
Намерението [свързано с] видимите
форми в света е приятно и приятно, там taṇhā, когато е изоставен, е
изоставен, там, когато престава, той престава. Намерението [свързано с]
звучи в света е приятно и приятно, там taṇhā, когато е изоставен, е
изоставен, там, когато престава, той престава. Намерението [свързано с]
миризми в света е приятно и приятно, там taṇhā, когато е изоставен, е
изоставен, там, когато престава, той престава. Намерението [свързано с]
вкусовете в света е приятно и приятно, там taṇhā, когато е изоставен, е
изоставен, там, когато престава, той престава. Намерението [свързано с]
телесни явления в света е приятно и приятно, там taṇhā, когато е
изоставен, е изоставен, там, когато престава, той престава. Намерението
[свързано с] дхаммите в света е приятно и приятно, там taṇhā, когато е
изоставен, е изоставен, там, когато престава, той престава.
Тахха
за видимите форми в света е приятна и приятна, там тахха, когато е
изоставена, е изоставена, там, когато престава, тя престава. Тахха за
звуци в света е приятна и приятна, там тахха, когато е изоставена, е
изоставена, там, когато престава, тя престава. Тахха за миризми в света е
приятна и приятна, там тахха, когато е изоставена, е изоставена, там,
когато престава, тя престава. Тахха за вкусове в света е приятна и
приятна, там тахха, когато е изоставена, е изоставена, там, когато
престава, тя престава. Таххата за телесните явления в света е приятна и
приятна, там тахха, когато е изоставена, е изоставена, там, когато
престава, тя престава. Тахха за дхаммите в света е приятна и приятна,
там тахха, когато е изоставена, е изоставена, там, когато престава, тя
престава.
Витака на видимите форми в света е приятен и приятен,
там taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава. Витака на звуците в света е приятен и приятен, там taṇhā,
когато е изоставен, е изоставен, там, когато престава, той престава.
Витаката на миризмите в света е приятна и приятна, там taṇhā, когато е
изоставена, е изоставена, там, когато престава, тя спира. Витаката на
вкусовете в света е приятна и приятна, там taṇhā, когато е изоставен, е
изоставен, там, когато престава, той престава. Витака на телесните
явления в света е приятен и приятен, там taṇhā, когато е изоставен, е
изоставен, там, когато престава, той престава. Витака на дхаммите в
света е приятен и приятен, там taṇhā, когато е изоставен, е изоставен,
там, когато престава, той престава.
Викарата на видимите форми в
света е приятна и приятна, там taṇhā, когато е изоставен, е изоставен,
там, когато престава, той спира. Викарата на звуците в света е приятна и
приятна, там taṇhā, когато е изоставен, е изоставен, там, когато
престава, той престава. Викарата на миризмите в света е приятна и
приятна, там taṇhā, когато е изоставена, е изоставена, там, когато
престава, тя спира. Викарата на вкусовете в света е приятна и приятна,
там taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава. Викарата на телесните явления в света е приятна и приятна, там
taṇhā, когато е изоставен, е изоставен, там, когато престава, той
престава. Викарата на дхаммите в света е приятна и приятна, там taṇhā,
когато е изоставен, е изоставен, там, когато престава, той спира. Това
се нарича bhikkhus, dukkha · nirodha ariyasacca.
Е4. Експозиция на Магасака
И какво, bhikkhus, е dukkha · nirodha · gāminī paṭipadā ariyasacca?
Точно тази ария аṭṭаṅгика мага, тоест саммадихи, саммасакакапо,
саммавака, саммакаманто, самма-адживо, саммаваямо, саммасати и
саммасадхи.
И какво, bhikkhus, е sammādiṭṭhi? Това, bhikkhus,
което е ñāṇa на dukkha, ñāṇa на dukkha-samudaya, ñāṇa на dukkha-nirodha и
ñāṇa на dukkha-nirodha-gāmini paṭipada, което се нарича, bhikkhus,
sammādiṭṭhi.
И какво, bhikkhus, са sammāsaṅkappas? Тези,
bhikkhus, които са сакаппи на nekkhamma, saṅkappas на abyāpāda,
saṅkappas на avihiṃsā, тези се наричат, bhikkhus, sammāsaṅkappas.
И какво, bhikkhus, е sammāvācā? Това, bhikkhus, което се въздържа от
musāvādā, въздържане от pisuṇa vācā, въздържане от pharusa vācā и
въздържане от samphappalāpa, което се нарича, bhikkhus, sammāvācā.
И какво, bhikkhus, е sammā-kammanta? Това, bhikkhus, което се въздържа
от pāṇātipāta, въздържане от adinnādāna, въздържане от abrahmacariya,
което се нарича, bhikkhus, sammā-kammanta.
И какво, bhikkhus, е
sammā-ājīva? Тук, bhikkhus, благороден ученик, след като се е отказал от
грешния поминък, подкрепя живота си с правилни средства за препитание,
т.нар. Bhikkhus, sammā-ājīva.
И какво, bhikkhus, е sammāvāyāma?
Ето, bhikkhus, bhikkhu генерира своята чанда за несъздаването на
неосъзнати папака и akusala dhammas, той се упражнява, разбунва своята
вирия, прилага енергично своята цита и се стреми; той генерира своята
чанда за изоставяне на възникнали папака и акушала дхамми, той се
упражнява, разбунва вирията си, прилага енергично своята цита и се
стреми; той генерира своята чанда за възникване на неосъждани кусала
дхамми, той се упражнява, разбунва вирията си, прилага енергично своята
цита и се стреми; той генерира своята чанда за непоколебимостта на
възникналите кусала дхамми, за тяхното отсъствие на объркване, за
тяхното увеличаване, тяхното развитие, тяхното култивиране и завършване,
той се упражнява, подбужда вирията си, прилага енергично своята цита и
се стреми. Това се нарича, bhikkhus, sammāvāyāma.
Какво е,
bhikkhus, sammāsati? Тук, bhikkhus, bhikkhu живее, наблюдавайки kāya в
kāya, ātāpī sampajāno, satimā, като се е отказал от abhijjhā-domanassa
към света. Той обитава да наблюдава vedanaā във vedanaā, ātāpī
sampajāno, satimā, като се е отказал от abhijjhā-domanassa към света.
Той обитава да наблюдава цитата в цита, ātāpī sampajāno, satimā, като се
е отказал от abhijjhā-domanassa към света. Той обитава да наблюдава
dhamma · s в dhamma · s, ātāpī sampajāno, satimā, като се е отказал от
abhijjhā-domanassa към света. Това се нарича, bhikkhus, sammāsati.
И какво, bhikkhus, е sammāsamādhi? Тук, bhikkhus, bhikkhu, отделен от
kāma, отделен от akusala dhammas, влязъл в първата джана, пребивава там,
с vitakka и vicāra, с pīti и sukha, роден от четата. С тиширането на
витака-викара, като влезе във втората джана, той пребивава в нея с
вътрешна танкилизация, обединение на цитата, без витака или викара, с
пити и суха, родени от самадхи. И с безразличие към пити, той пребивава в
упекха, сато и сампаяно, той изпитва в кая суха, която ариите описват:
„онзи, който е равнозначен и разумен, живее в [тази] суха“, като влезе в
третата джана, той пребивава в него. Изоставяйки суха и изоставяйки
дукха, соманаса и доманаса, които преди това са изчезнали, без суха и
дуккха, с чистотата на упекха и сати, влизайки в четвъртата джана, той
пребивава в нея. Това се нарича, bhikkhus, sammāsamādhi.
Това се нарича, bhikkhus, dukkha · nirodha · gāminī paṭipadā ariyasacca.
По този начин той пребивава наблюдаването на дхаммите в дхаммите
вътрешно, или той пребивава наблюдението на дхаммите в дхаммите отвън,
или пребивава в наблюдението на дхаммите в дхаммите вътрешно и външно;
той обитава наблюдаването на самудая на явленията в дхаммите или
пребивава в наблюдението на отминаващите явления в дхаммите или
пребивава в наблюдението на самудая и преминаването на явленията в
дхаммите; или иначе казано [осъзнавайки:] “това са дхамми!” сати
присъства в него, само до степента на просто ñāṇa и просто paṭissati,
той живее отделено и не се вкопчва в нищо на света. По този начин,
bhikkhus, bhikkhu обитава наблюдаване на dhammas в дхамми, като се
позовава на четирите сакии ария ·.
Ползите от практикуването на Satipaṭṭhānas
Защото който, bhikkhus, би практикувал тези четири сатипана по този
начин в продължение на седем години, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
Камо ли седем години, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатипана по този
начин в продължение на шест години, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
Камо ли шест години, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатипана по този
начин в продължение на пет години, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
Камо ли пет години, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатипана по този
начин в продължение на четири години, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
Камо ли четири години, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатипана по този
начин в продължение на три години, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
Да не говорим за три години,
bhikkhus. Защото който, bhikkhus, би практикувал тези четири сатипана по
този начин в продължение на две години, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
Камо ли две години, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатирихани по този
начин в продължение на една година, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
Камо ли една година, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатирихани по този
начин в продължение на седем месеца, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
Камо ли седем месеца, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатипана по този
начин в продължение на шест месеца, може да се очаква един от два
резултата: или [перфектно] познание за видими явления, или ако е
останало някакво прилепване, anāgāmita.
Камо ли шест месеца,
bhikkhus. Защото който, bhikkhus, би практикувал тези четири сатипана по
този начин в продължение на пет месеца, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
Камо ли пет месеца, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатипана по този
начин в продължение на четири месеца, може да се очаква един от два
резултата: или [перфектно] познание за видими явления, или ако има
някакво прилепване, anāgāmita.
Камо ли четири месеца, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатипана по този
начин в продължение на три месеца, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
Камо ли три месеца, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатирихани по този
начин в продължение на два месеца, може да се очаква един от два
резултата: или [перфектно] познание за видими явления, или ако има
някакво прилепване, anāgāmita.
Камо ли два месеца, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатипана по този
начин в продължение на един месец, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
Камо ли един месец, bhikkhus.
Защото който, bhikkhus, би практикувал тези четири сатипана по този
начин в продължение на половин месец, може да се очаква един от два
резултата: или [перфектно] познание за видими явления, или ако е
останало някакво прилепване, anāgāmita.
Камо ли половин месец,
bhikkhus. Защото който, bhikkhus, би практикувал тези четири сатирихани
по този начин в продължение на седмица, може да се очаква един от два
резултата: или [перфектно] познание във видимите явления, или ако има
някакво прилепване, anāgāmita.
„Това, bhikkhus, е пътят, който
води до нищо друго, освен до пречистване на съществата, преодоляване на
скръбта и оплакване, изчезване на dukkha-domanassa, постигане на
правилния път, реализация на Nibbāna, тоест четиримата satipaṭṭhānas “.
Така е казано и въз основа на всичко това е казано.
Така говори Бхагава. Зарадвани, bhikkhus приветства думите на Бхагава.
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Uvod
I. Posmatranje Kaje
SVEDOK ŠEŠELJ - ODGOVOR: Odeljak o ānapāni
B. Odjeljak o položajima
C. Odjeljak o sampajañini
D. Odjeljak o odbojnosti
E. Odjeljak o elementima
F. Odjeljenje na devet osnova šarlanske klase
II. Posmatranje Vedanā
III. Posmatranje Citte
IV. Posmatranje Dhammi
SVEDOK ŠEŠELJ - ODGOVOR: Odeljak o Nīvaraṇasima
B. Odjeljak o Khandhasima
C. Odjeljak o osjetilnim sferama
D. Odjeljak o Bojjhaṅgasu
E. Odjeljak o istinama
E1. Izložba Dukkhasacca
E2. Izložba Samudayasacca
E3. Izložba Nirodhasake
E4. Izložba Maggasacca
Uvod
Tako sam čuo:
Jednom prilikom Bhagava je boravio među Kurusima u Kammāsadhammi, tržnom gradu Kurusa. Tamo se obratio bhikkhusu:
- Bhikkhus.– Bhaddante odgovori bhikkhusu. Bhagava je rekao:
- Ovo, bhikkhus, je put koji ne vodi ničemu nego pročišćenju bića,
prevladavanju tuge i jadikovanja, nestanku dukkha-domanassa, postizanju
pravog puta, realizaciji Nibbāne, to jest četvorici satipaṭṭhānas.
Koje četvoro? Ovde, bhikkhus, bhikkhu živi promatrajući kya u kāya,
ātāpī sampajāno, satimā, odustajući od abhijjhā-domanassa prema svijetu.
On boravi promatrajući vedanu u vedani, ātāpī sampajāno, satima,
odustajući od abhijjh-domanassa prema svijetu. On boravi promatrajući
citre u citta, ātāpī sampajāno, satimā, odrekao se abhijjhā-domanassa
prema svijetu. On boravi posmatrajući dhammu · s u dhammi · s, ātāpī
sampajāno, satima, odustajući od abhijjhā-domanassa prema svijetu.
I. Kāyānupassanā
SVEDOK ŠEŠELJ - ODGOVOR: Odeljak o ānapāni
I kako, bhikkhus, živi bhikkhu promatrajući kyaju u kyaji? Ovde,
bhikkhus, bhikkhu, nakon što je otišao u šumu ili otišao u koren drveta
ili otišao u praznu sobu, sedi savijajući noge ukrštajući, postavljajući
kāju uspravno i postavljajući sati parimukhaṃ. Budući da je sato on
udiše, biće sato koji izdiše. Dugo dišeći razumije: ‘Dugo dišem’;
izdišući dugo on razumije: ‘Dugo dišem’; disanje ukratko on razumije:
‘disam ukratko’; izdišući kratko on razumije: ‘disam kratko’; trenira
sebe: ‘osjećajući cijelu kyaju, udahnuti ću’; trenira sebe: ‘osjećajući
cijelu kāju, izdisaću’; trenira sebe: ’smirujući kāya-saṅkhāras, udahnit
ću’; trenira sebe: ’smirujući kāya-saṅkhāras, izdahnit ću’.
Baš
kao što, bhikkhus, vješt tokar ili pripravnik, pravi dugi zaokret,
razumije: ‘Radim dug zaokret’; čineći kratak zavoj, razumije: ‘Pravim
kratak zavoj’; na isti način, bhikkhus, bhikkhu, dugo disanje, razumije:
‘Dugo dišem’; izdišući dugo on razumije: ‘Dugo dišem’; disanje ukratko
on razumije: ‘disam ukratko’; izdišući kratko on razumije: ‘disam
kratko’; trenira sebe: ‘osjećajući cijelu kyaju, udahnuti ću’; trenira
sebe: ‘osjećajući cijelu kāju, izdisaću’; trenira sebe: ’smirujući
kāya-saṅkhāras, udahnit ću’; trenira sebe: ’smirujući kāya-saṅkhāras,
izdahnit ću’.
Na taj način on prebiva promatranje kya u kyaji
iznutra, ili ostaje promatrati kāju u kāji izvana, ili prebiva
promatranje kya u kāji iznutra i izvana; on boravi promatrajući samudaju
pojava u kāji, ili prebiva posmatrajući prelaske pojava u kāji, ili
prebiva promatranje samudaje i prenošenje fenomena u kāji; ili drugo,
[shvativši:] “ovo je kaja!” sati je prisutna u njemu, samo u mjeri puke
ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži se ni za šta na
svijetu. Dakle, bhikkhus, bhikkhu, prebiva promatrajući kya u kāya.
B. Odjeljak o položajima
Nadalje, bhikkhus, bhikkhu, dok hoda, razumije: ‘hodam’, ili dok stoji,
razumije: ’stojim’, ili dok sjedim razumije: ’sjedim’, ili dok leže on
razumije: ‘ Lezim ‘. Ili u bilo kojem položaju gdje se nalazi njegova
kaja, on to shvati u skladu s tim.
Na taj način on prebiva
promatranje kya u kyaji iznutra, ili ostaje promatrati kāju u kāji
izvana, ili prebiva promatranje kya u kāji iznutra i izvana; on boravi
promatrajući samudaju pojava u kāji, ili prebiva posmatrajući prelaske
pojava u kāji, ili prebiva promatranje samudaje i prenošenje fenomena u
kāji; ili drugo, [shvativši:] “ovo je kaja!” sati je prisutna u njemu,
samo u mjeri puke ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži
se ni za šta na svijetu. Dakle, bhikkhus, bhikkhu, prebiva promatrajući
kya u kāya.
C. Odjeljak o sampajañini
Nadalje, bhikkhus,
bhikkhu, dok se približava i dok odlazi, djeluje sa sampajaññom, dok
gleda unaprijed i dok gleda oko sebe, ponaša se sa sampajaññom, dok se
savijajući i dok se isteže, ponaša se sa sampajaññom, dok nosi ogrtače i
gornji ogrtač i dok nosi posudu, on se ponaša sa sampajañinom, dok
jede, dok pije, dok žvače, dok kuša, ponaša se sa sampajaññom, dok
učestvuje u kvaru i mokrenju, ponaša se sa sampajañinom, dok hoda, dok
stoji, dok sjedi , dok spava, dok je budan, dok govori i dok ćuti,
ponaša se sa sampajaññom.
Na taj način on prebiva promatranje kya
u kyaji iznutra, ili ostaje promatrati kāju u kāji izvana, ili prebiva
promatranje kya u kāji iznutra i izvana; on boravi promatrajući samudaju
pojava u kāji, ili prebiva posmatrajući prelaske pojava u kāji, ili
prebiva promatranje samudaje i prenošenje fenomena u kāji; ili drugo,
[shvativši:] “ovo je kaja!” sati je prisutna u njemu, samo u mjeri puke
ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži se ni za šta na
svijetu. Dakle, bhikkhus, bhikkhu, prebiva promatrajući kya u kāya.
D. Odjeljak o odbojnosti
Nadalje, bhikkhus, bhikkhu smatra to vrlo tijelom, od stopala gore i od
dlake na glavi dolje, koja je ograničena njegovom kožom i puna raznih
vrsta nečistoća: “U ovoj kaji postoje dlake glave, vlasi tijela,
noktiju, zubi, koža, meso, tetive, kosti, koštana srž, bubrezi, srce,
jetra, pleura, slezina, pluća, crijeva, mezenterija, želudac s njegovim
sadržajem, izmet, žuč, gnoj gnoj, krv, znoj, mast, suze, mast,
pljuvačka, nosna sluz, sinovijalna tekućina i mokraća. “
Baš kao
što je, bhikkhus, postojala je vreća s dva otvora i napunjena raznim
vrstama žitarica, poput patuljastih brdica, jastoga, mung graha,
kravljeg graška, sezamovih sjemenki i ljuske riže. Čovjek dobrog vida,
otvarajući ga, razmotrio bi [njegov sadržaj]: “Ovo je brdo, ovo je
jastučić; to su mung grah, oni su kravlji grašak, oni su sjeme sezama i
ovo je ljuska riža;” na isti način, bhikkhus, bhikkhu smatra ovo tijelo,
od stopala gore i od dlake na glavi dolje, koja je ograničena njegovom
kožom i puna raznih vrsta nečistoća: “U ovoj kaji, tamo su vlasi glave,
dlake na tijelu, noktiju, zubi, koža, meso, tetive, kosti, koštana srž,
bubrezi, srce, jetra, pleura, slezina, pluća, crijeva, mezenterija,
želudac sa svojim sadržajem, izmetom, žuč, gnoj, gnoj, krv, znoj,
masnoća, suze, mast, slina, sluznica nosa, sinovijalna tečnost i
mokraća. “
Na taj način on prebiva promatranje kya u kyaji
iznutra, ili ostaje promatrati kāju u kāji izvana, ili prebiva
promatranje kya u kāji iznutra i izvana; on boravi promatrajući samudaju
pojava u kāji, ili prebiva posmatrajući prelaske pojava u kāji, ili
prebiva promatranje samudaje i prenošenje fenomena u kāji; ili drugo,
[shvativši:] “ovo je kaja!” sati je prisutna u njemu, samo u mjeri puke
ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži se ni za šta na
svijetu. Dakle, bhikkhus, bhikkhu, prebiva promatrajući kya u kāya.
E. Odjeljak o elementima
Nadalje, bhikkhus, bhikkhu, odražava se na ovu samu kyaju, no ona je
postavljena, no raspoređena je kao sastojeći se od elemenata: “U ovoj
kaji se nalazi zemljani element, element vode, element vatre i element
zraka.”
Baš kao što je, bhikkhus, vješt mesar ili mesarski
pripravnik, ubivši kravu, sjeo na raskrižje i razrezao ga na komade; na
isti način, bhikkhus, bhikkhu reflektira ovu samu kāju, međutim ona je
smještena, međutim ona je raspoređena: “U ovoj kaji se nalazi zemljani
element, vodeni element, element vatre i element zraka.”
Na taj
način on prebiva promatranje kya u kyaji iznutra, ili ostaje promatrati
kāju u kāji izvana, ili prebiva promatranje kya u kāji iznutra i izvana;
on boravi promatrajući samudaju pojava u kāji, ili prebiva posmatrajući
prelaske pojava u kāji, ili prebiva promatranje samudaje i prenošenje
fenomena u kāji; ili drugo, [shvativši:] “ovo je kaja!” sati je prisutna
u njemu, samo u mjeri puke ñāṇa i pukog paṭissatija, on živi odvojeno i
ne drži se ni za šta na svijetu. Dakle, bhikkhus, bhikkhu, prebiva
promatrajući kya u kāya.
F. Odjeljenje na devet osnova šarlanske klase
(1)
Nadalje, bhikkhus, bhikkhu, baš kao da vidi mrtvo tijelo, bačeno u
zemljano tlo, jednog dana mrtvog ili dva dana mrtvog ili trodnevnog
mrtvog, natečenog, plavkastog i gnojnog, on to smatra vrlo kyaom: ” Ta
je kaja također takve naravi, postat će takva i nije oslobođena takvog
stanja. “
Na taj način on prebiva promatranje kya u kyaji
iznutra, ili ostaje promatrati kāju u kāji izvana, ili prebiva
promatranje kya u kāji iznutra i izvana; on boravi promatrajući samudaju
pojava u kāji, ili prebiva posmatrajući prelaske pojava u kāji, ili
prebiva promatranje samudaje i prenošenje fenomena u kāji; ili drugo,
[shvativši:] “ovo je kaja!” sati je prisutna u njemu, samo u mjeri puke
ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži se ni za šta na
svijetu. Dakle, bhikkhus, bhikkhu, prebiva promatrajući kya u kāya.
(2)
Nadalje, bhikkhus, bhikkhu, baš kao da vidi mrtvo tijelo, bačeno u
zemljano tlo, pojede ga vrane, jedu jastrebovi, jedu jastrebi, jedu
čaplje, psi ih pojedu, jedu tigrovi, jedu pantere, jedu ih razne vrste
bića, on smatra ovo vrlo kyaom: “Ova je kaja također takve prirode,
postati će takva i nije oslobođena takvog stanja. “
Na taj način
on prebiva promatranje kya u kyaji iznutra, ili ostaje promatrati kāju u
kāji izvana, ili prebiva promatranje kya u kāji iznutra i izvana; on
boravi promatrajući samudaju pojava u kāji, ili prebiva posmatrajući
prelaske pojava u kāji, ili prebiva promatranje samudaje i prenošenje
fenomena u kāji; ili drugo, [shvativši:] “ovo je kaja!” sati je prisutna
u njemu, samo u mjeri puke ñāṇa i pukog paṭissatija, on živi odvojeno i
ne drži se ni za šta na svijetu. Dakle, bhikkhus, bhikkhu, prebiva
promatrajući kya u kāya.
(3)
Nadalje, bhikkhus, bhikkhu, baš
kao da vidi mrtvo tijelo, bačeno u zemljano tlo, šljokicu s mesom i
krvlju, držanu zajedno sa tetivama, smatra da je to vrlo kāya: “Ova kaja
je također takva priroda, ona će postati takva i nije oslobođena takvog
stanja. “
Na taj način on prebiva promatranje kya u kyaji
iznutra, ili ostaje promatrati kāju u kāji izvana, ili prebiva
promatranje kya u kāji iznutra i izvana; on boravi promatrajući samudaju
pojava u kāji, ili prebiva posmatrajući prelaske pojava u kāji, ili
prebiva promatranje samudaje i prenošenje fenomena u kāji; ili drugo,
[shvativši:] “ovo je kaja!” sati je prisutna u njemu, samo u mjeri puke
ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži se ni za šta na
svijetu. Dakle, bhikkhus, bhikkhu, prebiva promatrajući kya u kāya.
(4)
Nadalje, bhikkhus, bhikkhu, baš kao da vidi mrtvo tijelo, bačeno u
zemljano tlo, kičasto tijelo bez mesa i natopljeno krvlju, koje drže
zajedno tetive, smatra ovo vrlo kyaom: “Ova kaya također je od takva će
priroda postati takva i nije oslobođena takvog stanja. “
Na taj
način on prebiva promatranje kya u kyaji iznutra, ili ostaje promatrati
kāju u kāji izvana, ili prebiva promatranje kya u kāji iznutra i izvana;
on boravi promatrajući samudaju pojava u kāji, ili prebiva posmatrajući
prelaske pojava u kāji, ili prebiva promatranje samudaje i prenošenje
fenomena u kāji; ili drugo, [shvativši:] “ovo je kaja!” sati je prisutna
u njemu, samo u mjeri puke ñāṇa i pukog paṭissatija, on živi odvojeno i
ne drži se ni za šta na svijetu. Dakle, bhikkhus, bhikkhu, prebiva
promatrajući kya u kāya.
(5)
Nadalje, bhikkhus, bhikkhu, baš
kao da vidi mrtvo tijelo, bačeno u zemljano tlo, šljokicu bez mesa i
krvi, držanu zajedno od strane tetiva, smatra da je to vrlo kāya: “Ova
kaja je također takva priroda, ona će postati takva i nije oslobođena
takvog stanja. “
Na taj način on prebiva promatranje kya u kyaji
iznutra, ili ostaje promatrati kāju u kāji izvana, ili prebiva
promatranje kya u kāji iznutra i izvana; on boravi promatrajući samudaju
pojava u kāji, ili prebiva posmatrajući prelaske pojava u kāji, ili
prebiva promatranje samudaje i prenošenje fenomena u kāji; ili drugo,
[shvativši:] “ovo je kaja!” sati je prisutna u njemu, samo u mjeri puke
ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži se ni za šta na
svijetu. Dakle, bhikkhus, bhikkhu, prebiva promatrajući kya u kāya.
(6)
Nadalje, bhikkhus, bhikkhu, baš kao da vidi mrtvo tijelo, bačeno u
zemljano tlo, odspojene kosti razbacane tu i tamo, ovdje ručna kost,
tamo kost stopala, ovdje kost gležnja, tamo kost potkoljenice , ovdje
bedrena kost, tamo kost kuka, ovdje rebro, tamo leđa, ovdje kralježnica,
vratna kost, ovdje vilica, zubna kost ili lubanja, on to smatra vrlo
kāya : “Ova je kaja takođe takve prirode, postaće takva i nije
oslobođena takvog stanja.”
Na taj način on prebiva promatranje
kya u kyaji iznutra, ili ostaje promatrati kāju u kāji izvana, ili
prebiva promatranje kya u kāji iznutra i izvana; on boravi promatrajući
samudaju pojava u kāji, ili prebiva posmatrajući prelaske pojava u kāji,
ili prebiva promatranje samudaje i prenošenje fenomena u kāji; ili
drugo, [shvativši:] “ovo je kaja!” sati je prisutna u njemu, samo u
mjeri puke ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži se ni za
šta na svijetu. Dakle, bhikkhus, bhikkhu, prebiva promatrajući kya u
kāya.
(7)
Nadalje, bhikkhus, bhikkhu, baš kao da vidi mrtvo
tijelo, bačeno u zemljano tlo, a kosti su pocrvenjele poput školjke, i
to smatra vrlo kyaom: “Ova kaja je također takve prirode, ona ide
postati takav, i nije oslobođen takvog stanja. “
Na taj način on
prebiva promatranje kya u kyaji iznutra, ili ostaje promatrati kāju u
kāji izvana, ili prebiva promatranje kya u kāji iznutra i izvana; on
boravi promatrajući samudaju pojava u kāji, ili prebiva posmatrajući
prelaske pojava u kāji, ili prebiva promatranje samudaje i prenošenje
fenomena u kāji; ili drugo, [shvativši:] “ovo je kaja!” sati je prisutna
u njemu, samo u mjeri puke ñāṇa i pukog paṭissatija, on živi odvojeno i
ne drži se ni za šta na svijetu. Dakle, bhikkhus, bhikkhu, prebiva
promatrajući kya u kāya.
(8)
Nadalje, bhikkhus, bhikkhu, baš
kao da vidi mrtvo tijelo, bačeno u zemljano tlo, nagomilano kosti
starije od godinu dana, to smatra veoma kyajom: “Ova kaja je također
takve prirode. postati takav, i nije oslobođen takvog stanja. “
Na taj način on prebiva promatranje kya u kyaji iznutra, ili ostaje
promatrati kāju u kāji izvana, ili prebiva promatranje kya u kāji
iznutra i izvana; on boravi promatrajući samudaju pojava u kāji, ili
prebiva posmatrajući prelaske pojava u kāji, ili prebiva promatranje
samudaje i prenošenje fenomena u kāji; ili drugo, [shvativši:] “ovo je
kaja!” sati je prisutna u njemu, samo u mjeri puke ñāṇa i pukog
paṭissatija, on živi odvojeno i ne drži se ni za šta na svijetu. Dakle,
bhikkhus, bhikkhu, prebiva promatrajući kya u kāya.
(9
Nadalje, bhikkhus, bhikkhu, baš kao da vidi mrtvo tijelo, bačeno u
zemljano tlo, trule kosti spuštene u prah, smatra ovo vrlo kyajom: “Ova
kaja je također takve prirode. postaju takvi i nisu oslobođeni takvog
stanja. “
Na taj način on prebiva promatranje kya u kyaji
iznutra, ili ostaje promatrati kāju u kāji izvana, ili prebiva
promatranje kya u kāji iznutra i izvana; on boravi promatrajući samudaju
pojava u kāji, ili prebiva posmatrajući prelaske pojava u kāji, ili
prebiva promatranje samudaje i prenošenje fenomena u kāji; ili drugo,
[shvativši:] “ovo je kaja!” sati je prisutna u njemu, samo u mjeri puke
ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži se ni za šta na
svijetu. Dakle, bhikkhus, bhikkhu, prebiva promatrajući kya u kāya.
II. Posmatranje Vedanā
I nadalje, bhikkhus, kako jedan bhikkhu živi promatrajući vedana u vedanu?
Ovdje, bhikkhus, bhikkhu, doživljava sukha vedana, podvlači: “Ja
doživljavam sukha vedana”; doživljava dukkha vedanā, potcrtava: “Ja
doživljavam dukkha vedanā”; doživljava adukkham-asukhā vedanā, podvlači:
„Ja doživljavam adukkham-asukhā vedanā“; doživljavam sukha vedanā
sāmisa, podvlači: „Ja doživljavam sukha vedanā sāmisa“; doživljavam
sukha vedanā nirāmisa, podvlači: „Ja doživljavam sukha vedanā nirāmisa“;
doživljava dukkha vedanā sāmisa, podvlači: „Ja doživljavam dukkha
vedanā sāmisa“; doživljavam dukkha vedanā nirāmisa, podvlači: „Ja
doživljavam dukkha vedanā nirāmisa“; doživljava adukkham-asukhā vedanā
sāmisa, podvlači: „Ja doživljavam adukkham-asukhā vedanā sāmisa“;
doživljavajući adukkham-asukhā vedanā nirāmisa, podvlači: „Ja
doživljavam adukkham-asukhā vedanā nirāmisa“.
Tako boravi
promatrajući vedanu u vedani iznutra, ili prebiva promatranje vedana u
vedanu izvana, ili prebiva promatranje vedana u vedani iznutra ili
izvana; on boravi promatrajući samudaju pojava u vedani, ili prebiva
posmatrajući prelazeće pojave u vedani, ili prebiva promatranje samudaje
i prenošenje fenomena u vedani; ili drugo, [shvativši:] “ovo je
vedana”! sati je prisutna u njemu, samo u mjeri puke ñāṇa i pukog
paṭissatija, on živi odvojeno i ne drži se ni za šta na svijetu. Tako
bhikkhus, bhikkhu, živi posmatrajući vedana u vedanu.
III. Posmatranje Citte
I nadalje, bhikkhus, kako jedan bhikkhu živi promatrajući citru u cititi?
Ovdje, bhikkhus, bhikkhu razumije cittu s rāgaom kao „citta with rāga“,
ili razumije cittu bez rāga kao „citta bez rāga“, ili cittu s dosom
shvaća kao „citta with dosa“, ili on razumije cittu bez dose kao “citta
bez dose”, ili on citta sa moha shvaća kao “citta sa moha”, ili citta
bez moha shvaća kao “citta bez moha”, ili sakupljenu citru razumije kao
“sakupljena citta”, ili razumije raštrkanu cittu) citta kao “raspršena
citta”, ili on proširivu cittu shvaća kao “proširenu cittu”, ili
neproširenu cittu shvaća kao “neproširenu citru”, ili on nadmašivu cittu
shvata kao “nadmoćnu cittu”, ili je on razumije nezamjenjiva citta kao
“nenadmašna citta”, ili on nastanjenu citatu shvaća kao “naseljavana
citta”, ili on neslužbenu cittu shvaća kao “neuređenu citru”, ili on
oslobođenu citru shvaća kao “oslobođenu citru”, ili on neobilježenu
cittu razumije kao “neosveštenu citatu”.
Na taj način prebiva
promatranje citre u citti iznutra, ili ostaje promatrati citru u cittani
izvana, ili ostaje promatrati citru u cittani izvana ili iznutra; on
boravi promatrajući samudaju pojava u cititi, ili prebiva posmatrajući
prenošenje pojava u cititi, ili prebiva promatranje samudaje i
prenošenje pojava u cititi; ili drugo, [shvativši:] “ovo je citta!” sati
je prisutna u njemu, samo u mjeri puke ñāṇa i pukog paṭissatija, on
živi odvojeno i ne drži se ni za šta na svijetu. Tako bhikkhus, bhikkhu,
živi posmatrajući citru u citta.
IV. Posmatranje Dhammi
SVEDOK ŠEŠELJ - ODGOVOR: Odeljak o Nīvaraṇasima
I nadalje, bhikkhus, kako jedan bhikkhu živi promatrajući dhamme u
dhammi? Ovdje, bhikkhus, bhikkhu živi promatrajući dhamme u dhammama u
odnosu na pet nīvaraṇas. I nadalje, bhikkhus, kako jedan bhikkhu živi
promatrajući dhamme u dhammama u odnosu na pet nīvaraṇas?
Ovdje,
bhikkhus, bhikkhu, koji je u njemu prisutan kāmacchanda, razumije:
„postoji kāmacchanda u meni“; tamo gde u njemu nije prisutna
kāmacchanda, on razume: „unutar mene nema kāmacchanda“; razumije kako
nastaje nepozvana kāmacchanda; on razumije kako je napuštena nastala
kāmacchanda; i razumije kako napuštena kāmacchanda u budućnosti ne
nastaje.
Ovdje, bhikkhus, bhikkhu, koji je u njemu prisutan
byāpāda, razumije: „unutar mene je bypāda“; tamo unutar koje nije
prisutan bāpāda, on razumije: „unutar mene nema beāpāde“; on razumije
kako nastaje nepozvani Byāpāda; on razumije kako je napuštena bāpāda
napuštena; i on razumije kako napuštena bāpāda ne nastaje u budućnosti.
Ovde, bhikkhus, bhikkhu, koji je u njemu prisutanīnamiddhā, razumije:
“unutar mene je thīnamiddhā”; tamo gde u njemu nije prisutan tinamidhā,
on razume: “unutar mene nema thīnamiddhā”; razumije kako nastaje
nepozvani tīnamiddhā; on razumije kako je napuštena tinamidha napuštena;
i on razumije kako napuštena tīnamiddha ne dolazi u budućnosti.
Ovdje, bhikkhus, bhikkhu, koji je unutar njega prisutan
uddhacca-kukkucca, razumije: “unutar mene je uddhacca-kukkucca”; tamo
gde u njemu nije prisutan uddhacca-kukkucca, on razumije: “unutar mene
nema uddhacca-kukkucca”; razumije kako nastaje nepozvani
uddhacca-kukkucca; razumije kako se napušta nastala uddhacca-kukkucca; i
razumije kako napušteni uddhacca-kukkucca u budućnosti ne nastaje.
Ovde, bhikkhus, bhikkhu, koji je unutar njega prisutan vicikicchā,
razumije: “unutar mene je vicikicchā”; tamo gdje nije prisutan
vicikicchā, on razumije: “unutar mene nema vicikiccha”; razumije kako
nastaje nepozvani vicikicchā; razumije kako se napuštena vicikiccha
napušta; i on razumije kako napušteni vicikicchā ne nastaje u
budućnosti.
Tako on prebiva promatranje dhammi u dhammi iznutra,
ili ostaje promatrati dhamme u dhammama izvana, ili ostaje promatrati
dhamme u dhammama iznutra i izvana; on prebiva promatranje samudaje
pojava u dhammama, ili prebiva promatranje prošlosti pojava u dhammama,
ili prebiva promatranje samudaje i prenošenje pojava u dhammama; ili
drugo, [shvativši:] “ovo su dhamme!” sati je prisutna u njemu, samo u
mjeri puke ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži se ni za
šta na svijetu. Dakle, bhikkhus, bhikkhu, živi promatrajući dhamme u
dhammama, pozivajući se na pet nīvaraṇas.
B. Odjeljak o Khandhasima
I nadalje, bhikkhus, bhikkhu, prebiva promatranje dhammi u dhammama u
odnosu na pet kahada. I nadalje, bhikkhus, kako jedan bhikkhu živi
promatrajući dhamme u dhammama u odnosu na pet kahada?
Evo,
bhikkhus, bhikkhu [razaznaje]: “takav je rūpa, takav je samudaja od
rupe, takav je prolazak rupe; takav je vedana, takav je samudaja vedana,
takav je odlazak vedana”; je saññā, takav je i samudaja saññā, takav je
i odlazak saññā; takav je saṅkhāra, takav je i samudaja saṅkhāra, takav
je odlazak saṅkhāra; takav je viññāṇa, takav je samudaja viññāṇa, takav
je preminuće viññāṇa “.
Tako on prebiva promatranje dhammi u
dhammi iznutra, ili ostaje promatrati dhamme u dhammama izvana, ili
ostaje promatrati dhamme u dhammama iznutra i izvana; on prebiva
promatranje samudaje pojava u dhammama, ili prebiva promatranje
prošlosti pojava u dhammama, ili prebiva promatranje samudaje i
prenošenje pojava u dhammama; ili drugo, [shvativši:] “ovo su dhamme!”
sati je prisutna u njemu, samo u mjeri puke ñāṇa i pukog paṭissatija, on
živi odvojeno i ne drži se ni za šta na svijetu. Dakle, bhikkhus,
bhikkhu, prebiva promatranje dhammi u dhammama, u odnosu na pet kahada.
C. Odjeljak o osjetilnim sferama
I nadalje, bhikkhus, bhikkhu, prebiva promatranje dhammi u dhammama u
odnosu na šest unutarnjih i vanjskih ayatanana. I nadalje, bhikkhus,
kako jedan bhikkhu živi promatrajući dhamme u dhammama u odnosu na šest
unutarnjih i vanjskih ayatanana?
Ovdje, bhikkhus, bhikkhu
razumije cakhu, on razumije rūpu, razumije saṃyojanu koja nastaje
zahvaljujući ovo dvoje, razumije kako nastaje neispitana saṃyojana,
razumije kako je napuštena saṃyojana napuštena, i on razumije kako
napuštena saṃyojana ne nastaje u budućnosti.
Razumije sotu,
razumije sadu, razumije saṃyojanu koja nastaje zahvaljujući ovo dvoje,
razumije kako nastaje nepozvana saṃyojana, razumije kako je napuštena
saṃyojana napuštena, i razumije kako napuštena saṃyojana ne nastaje u
budućnosti.
Razumije ghanu, razumije gandhu, razumije saṃyojanu
koja nastaje zahvaljujući ovo dvoje, razumije kako nastaje nepozvana
saṃyojana, razumije kako je napuštena saṃyojana napuštena, i razumije
kako napuštena saṃyojana ne nastaje u budućnosti.
Razumijeva
jivhu, razumije rasu, razumije saṃyojanu koja nastaje zahvaljujući ovo
dvoje, razumije kako nastaje nepozvana saṃyojana, razumije kako je
napuštena saṃyojana napuštena, i razumije kako napuštena saṃyojana ne
nastaje u budućnosti.
Razumije kāju, razumije foṭṭhabbu, razumije
saṃyojanu koja nastaje zbog ove dvojice, razumije kako nastaje
nepozvana saṃyojana, razumije kako je napuštena saṃyojana napuštena, i
razumije kako napuštena saṃyojana ne nastaje u budućnosti.
Razumije mana, razumije dhamme, razumije saṃyojanu koja nastaje
zahvaljujući ovo dvoje, razumije kako nastaje nepozvana saṃyojana,
razumije kako se napuštena saṃyojana napušta, i razumije kako napuštena
saṃyojana ne nastaje u budućnosti.
Tako on prebiva promatranje
dhammi u dhammi iznutra, ili ostaje promatrati dhamme u dhammama izvana,
ili ostaje promatrati dhamme u dhammama iznutra i izvana; on prebiva
promatranje samudaje pojava u dhammama, ili prebiva promatranje
prošlosti pojava u dhammama, ili prebiva promatranje samudaje i
prenošenje pojava u dhammama; ili drugo, [shvativši:] “ovo su dhamme!”
sati je prisutna u njemu, samo u mjeri puke ñāṇa i pukog paṭissatija, on
živi odvojeno i ne drži se ni za šta na svijetu. Dakle, bhikkhus,
bhikkhu, prebiva promatranje dhammi u dhammama, u odnosu na šest
unutarnjih i vanjskih ayatanana.
D. Odjeljak o Bojjhaṅgasu
I nadalje, bhikkhus, bhikkhu, prebiva promatranje dhammi u dhammama u
vezi sa sedam bojjahaga. I nadalje, bhikkhus, kako jedan bhikkhu živi
promatrajući dhamme u dhammama u odnosu na sedam bojjahaga?
Ovde,
bhikkhus, bhikkhu, koji je unutar njega prisutan sati sambojjhaṅga,
razumije: “u meni je sati sambojjhaga”; tamo u kome nije prisutna sati
sambojjhaga, on razume: “u meni nema sati sambojjhaga”; on razumije kako
nastaje nepozvani sat sambojjhaṅga; on razumije kako se nastali sat
sambojjhaṅga razvija do savršenstva.
Budući da je dhammavicaya
sambojjhaṅga prisutna u sebi, on razume: “unutar mene je dhammavicaya
sambojjhaga”; tamo unutar koje nije prisutna dhammavicaya sambojjhaga,
on razumije: “unutar mene nema dhammavicaya sambojjhaga”; on razumije
kako nastaje nepozvani dhammavicaya sambojjhaṅga; on razumije kako se
nastala dhammavicaya sambojjhaṅga razvija do savršenstva.
Budući
da je unutar njega prisutna vīrija sambojjhaga, on razumije: „unutar
mene je vīriya sambojjhaga“; tamo u kojoj nije prisutan vīriya
sambojjhaga, on razumije: “unutar mene nema vīriya sambojjhaga”; on
razumije kako nastaje nepozvani vīriya sambojjhaga; on razumije kako se
nastala vīrija sambojjhaṅga razvija do savršenstva.
Budući da je u
njemu prisutan pīti sambojjhaga, on razume: “unutar mene je pīti
sambojjhaga”; tamo gde u njemu nije prisutan pīti sambojjhaga, on
razume: “unutar mene nema pīti sambojjhaga”; razumije kako nastaje
nepozvani pīti sambojjhaṅga; on razumije kako se nastali pīti
sambojjhaṅga razvija do savršenstva.
U njemu je prisutan pasaddhi
sambojjhaga, on razume: “unutar mene je pasaddhi sambojjhaga”; tamo u
kome nije prisutan pasaddhi sambojjhaga, on razumije: “nema pasaddhi
sambojjhage u meni”; razumije kako nastaje nepozvani pasaddhi
sambojjhaga; on razumije kako se nastali passaddhi sambojjhaṅga razvija
do savršenstva.
Budući da je unutar njega prisutan samādhi
sambojjha hega, on razume: „unutar mene je samādhi sambojjhaga“; tamo u
kome nije prisutan samādhi sambojjhaga, on razume: “u meni nema samādhi
sambojjhaga”; on razumije kako nastaje nepozvani samādhi sambojjhaṅga;
on razumije kako se nastali samādhi sambojjhaṅga razvija do savršenstva.
Budući da je unutar njega prisutna upekkhā sambojjhaṅga, on razume:
„unutar mene je upekhā sambojjhaga“; tamo u kojoj nije prisutan upekkhā
sambojjhaga, on razumije: “unutar mene nema upekkhā sambojjhaga”;
razumije kako nastaje nepozvani upekkhā sambojjhaṅga; on razumije kako
se nastali upekkhā sambojjhaṅga razvija do savršenstva.
Tako on
prebiva promatranje dhammi u dhammi iznutra, ili ostaje promatrati
dhamme u dhammama izvana, ili ostaje promatrati dhamme u dhammama
iznutra i izvana; on prebiva promatranje samudaje pojava u dhammama, ili
prebiva promatranje prošlosti pojava u dhammama, ili prebiva
promatranje samudaje i prenošenje pojava u dhammama; ili drugo,
[shvativši:] “ovo su dhamme!” sati je prisutna u njemu, samo u mjeri
puke ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži se ni za šta
na svijetu. Dakle, bhikkhus, bhikkhu, prebiva promatranje dhammi u
dhammama, govoreći o sedam bojjahaga.
E. Odjeljak o istinama
I nadalje, bhikkhus, bhikkhu, prebiva promatranje dhammi u dhammama u
odnosu na četiri arije · sake. I nadalje, bhikkhus, kako jedan bhikkhu
živi promatrajući dhamme u dhammama u odnosu na četiri arije · sake?
E1. Izložba Dukkhasacca
A šta je, bhikkhus, dukkha ariyasacca? Jāti je dukkha, starenje je
dukkha (bolest je dukkha) je dukkha; ukratko, pet upādāna · k · khandhas
su dukkha.
A šta je, bhikkhus, jāti? Za različita bića u
različitim klasama bića, jāti, rođenje, silazak [u utrobu], nastajanje
[u svijetu], pojava, prikazivanje kahada, sticanje ajatanasa. Ovo,
bhikkhus, naziva se jāti.
A šta je, bhikkhus, jarā? Za različita
bića iz različitih klasa bića, jarā, stanje propadanja, puknuće [zuba],
sijedu kosu, gubitak kose, pad vitalnosti, propadanje indrija: ovo,
bhikkhus, se zove jarā.
A šta je, bhikkhus, maraha? Za različita
bića u raznim klasama bića, pokoj, stanje pomicanja [izvan postojanja],
raspad, nestanak, smrt, mareža, odlazak, raspad khandha, polaganje leša:
ovo, bhikkhus, naziva se maraṇa.
A šta je, bhikkhus, tuga? U
jednom, bhikkhus, povezan s raznim vrstama nesreće, dotaknut različitim
vrstama dukkha dhamme, tuge, žalosti, stanja tuge, unutarnje tuge,
unutrašnje velike tuge: ovo, bhikkhus, nazivamo tugom.
I šta,
bhikkhus, lamentacija? U jednom, bhikkhus, povezan s raznim vrstama
nesreće, dotaknut raznim vrstama dukkha dhamme, povike, jadikovanja,
plač, plač, stanje plača, stanje jaukanja: ovo se, bhikkhus, naziva
žalanjem.
A šta je, bhikkhus, dukkha? Što god, bhikkhus, tjelesna
dukkha, tjelesna neprijatnost, dukkha nastala tjelesnim kontaktom,
neugodni vedayitas: ovo se, bhikkhus, naziva dukkha.
A šta je,
bhikkhus, domanassa? Što god, bhikkhus, mentalna dukkha, mentalna
neugodnost, dukkha nastala mentalnim kontaktom, neugodni vedayitas: ovo
se, bhikkhus, naziva domanassa.
A šta je, bhikkhus, očaj? U
jednom, bhikkhus, povezan s raznim vrstama nesreće, dotaknut različitim
vrstama dukkha dhamme, nevolje, očaja, stanja u nevolji, stanja u očaju:
ovo, bhikkhus, naziva se očajem.
I šta je, bhikkhus, dukkha
povezanosti s onim što negoduje? Ovdje se, što se tiče oblika, zvukova,
ukusa, mirisa, tjelesnih pojava i mentalnih pojava, postoje nezahtjevni,
ne ugodni, neprijatni ili pak drugi koji priželjkuju nečiji nedostatak,
oni koji žele gubitak, oni koji žele nečiji nemir, oni koji žele nečije
oslobađanje od vezanosti, susretanja, povezanosti, biti zajedno,
susrećući se s njima: ovo, bhikkhus, naziva se dukkha povezanosti s onim
što negoduje.
I šta je, bhikkhus, dukkha odijeljena od onoga što
je prihvatljivo? Ovdje se, što se tiče oblika, zvukova, ukusa, mirisa,
tjelesnih pojava i mentalnih pojava, postoje koji su ugodni, ugodni,
prijatni ili pak oni koji žele prednost, oni koji žele nečiju korist,
oni koji žele nečiju utjehu, oni koji žele poželjeti se oslobađanje od
vezanosti, ne susretanja, nevezanosti, ne biti zajedno, ne susresti se s
njima: ovo, bhikkhus, naziva se dukkha odvojenosti od onoga što je
prihvatljivo.
I šta je, bhikkhus, dukkha da ne dobije ono što
želi? U bićima, bhikkhusima, koji imaju svojstvo rođenja, rađa se takva
želja: “Oh, stvarno, zar za nas ne može biti jāti, i stvarno, možda ne
bismo došli do jāti.” Ali to se ne može postići željom. Ovo je dukkha ne
dobiti ono što želi.
U bićima, bhikkhusima, koji imaju svojstvo
ostarenja, javlja se takva želja: “Oh, stvarno, možda nema jarā za nas, i
stvarno, možda ne bismo došli na jarā.” Ali to se ne može postići
željom. Ovo je dukkha ne dobiti ono što želi.
U bićima,
bhikkhusima, koji imaju karakteristiku da se razbole, rađa se takva
želja: “Oh stvarno, možda nas nema bolesti i stvarno, možda ne dođemo do
bolesti.” Ali to se ne može postići željom. Ovo je dukkha ne dobiti ono
što želi.
U bićima, bhikkhus-u, koji imaju svojstvo ostarenja,
javlja se takva želja: “Ma, stvarno, možda neće biti marake za nas, i
stvarno, možda ne bismo došli na maraku.” Ali to se ne može postići
željom. Ovo je dukkha ne dobiti ono što želi.
Kod bića, bhikkhusa,
koji imaju karakteristike tuge, jadikovanja, dukkha, domanassa i
nevolje, rađa se takva želja: “oh, stvarno, zar za nas neće biti tuge,
jadikovanja, dukkha, domanassa i nevolje, i stvarno, zar ne doći u tugu,
jad, dukkhu, domanasu i nevolju. ” Ali to se ne može postići željom.
Ovo je dukkha ne dobiti ono što želi.
A šta su, bhikkhus, ukratko
pet upādānakkhandhas? To su: rūpa upādānakkhandha, vedanaā
upādānakkhandha, saññā upādānakkhandha, saṅkhāra upādānakkhandha,
viññāṇa upādānakkhandha. Nazivaju se ukratko, bhikkhusom, pet
upādānakkhandhasa.
To se naziva, bhikkhus, dukkha ariyasacca
E2. Izložba Samudayasacca
A šta je, bhikkhus, dukkha-samudaya ariyasacca? To tahha vodi do
ponovnog rođenja, povezano sa željom i uživanjem, pronalaženjem radosti
tu ili tamo, to jest: kāma-taṇhā, bhava-taṇhā i vibhava-taṇhā. Ali ovaj
taṇhā, bhikkhus, kad se pojavljuje, gdje nastaje i kada se nastanjuje,
gdje se naseljava? U onom svijetu koji se čini ugodnim i ugodnim, tu se
pojavljuje taṇhā, kad se pojavljuje, gdje se nastanjuje, naseljava.
A šta je u svijetu ugodno i ugodno? Oko u svijetu je ugodno i prijatno,
postoji taṇhā, kad se pojavi, nastane, tamo se, kad se nastani,
naseljava. Uho u svijetu je ugodno i ugodno, postoji taṇhā, kad se
pojavi, nastane, tamo se, kad se nastani, naseljava. Nos u svijetu je
ugodan i ugodan, postoji taṇhā, kad se pojavi, nastane, tamo se nastani,
naseljava. Jezik na svijetu je ugodan i ugodan, postoji taṇhā, kad se
pojavi, tamo se nastani, naseljava. Kāya je u svijetu ugodna i
susretljiva, postoji taṇhā, kad se pojavi, nastane, tamo se nastani,
naseljava. Mana u svijetu je ugodna i susretljiva, postoji taṇhā, kad se
pojavi, nastane, tamo se nastani, naseljava.
Vidljivi oblici u
svijetu su ugodni i prijatni; postoji taṇhā, kad se pojavi, nastane,
tamo se, kad se nastani, naseljava. Zvuci u svijetu su ugodni i
prijatni; postoji taṇhā, kad se pojavi, nastane, tamo se nastani,
naseljava. Mirisi na svijetu su ugodni i ugodni, postoji taṇhā, kad se
pojavi, nastane, tamo se, kad se nastani, nastani. Ukusi u svijetu su
ugodni i ugodni, postoji taṇhā, kad se pojavi, nastane, tamo se nastani,
naseljava. Tjelesne pojave u svijetu su ugodne i ugodne, postoji taṇhā,
kad se pojavi, nastane, tamo se nastani, naseljava. Dhamme u svijetu su
ugodne i ugodne, postoji taṇhā, kad se pojavi, nastane, tamo se
nastani, naseljava.
Oko-viññāṇa u svijetu je ugodno i ugodno,
tamo taṇhā, kad se pojavi, nastane, tamo se, kad se nastani, naseljava.
Uho-viññāṇa na svijetu je ugodno i ugodno, tamo taṇhā, kad se pojavi,
nastane, tamo se, kad se nastani, naseljava. Nos-viññāṇa u svijetu je
ugodan i ugodan, postoji taṇhā, kad se pojavi, nastane, tamo se
naseljava, naseljava. Jezik-viññāṇa u svijetu je ugodan i susretljiv,
postoji taṇhā, kad se pojavi, tamo se nastani, naseljava. Kāya-viññāṇa u
svijetu je ugodna i susretljiva, postoji taṇhā, kad se pojavi, nastane,
tamo se naseljava, naseljava. Mana-viññāṇa u svijetu je ugodna i
susretljiva, postoji taṇhā, kad se pojavi, nastane, tamo se nastani,
naseljava.
Samfaza oka u svijetu je ugodna i susretljiva, postoji
taṇhā, kad se pojavi, nastane, tamo se naseljava, naseljava. Samfaza
ušiju u svijetu je ugodna i ugodna, postoji taāhā, kad se pojavi,
nastane, tamo se naseljava, naseljava. Samfaza nosa u svijetu ugodna je i
ugodna, postoji taṇhā, kad se pojavi, nastane, tamo se nastani,
naseljava. Samfaza jezika u svijetu je ugodna i susretljiva, postoji
taṇhā, kad se pojavi, tamo se nastani, naseljava. Kāya-samphassa je u
svijetu ugodna i susretljiva, postoji taṇhā, kad se pojavi, nastane,
tamo se nastani, naseljava. Mana-samphassa u svijetu je ugodna i ugodna,
postoji taṇhā, kad se pojavi, nastane, tamo se nastani, naseljava.
Vedana koja je rođena iz samfase oka u svijetu je ugodna i susretljiva,
postoji taṇhā, kad se pojavi, nastane, tamo se naseljava, naseljava.
Vedana koja je rođena od samfase ušiju u svijetu je ugodna i
susretljiva, postoji taṇhā, kad se pojavi, nastane, tamo se nastani,
naseljava. Vedana koja je rođena od samfase iz nosa u svijetu je ugodna i
susretljiva, postoji taṇhā, kad se pojavi, nastane, tamo se nastani,
naseljava. Vedana koja je rođena od jezika samfase u svijetu je ugodna i
susretljiva, postoji taṇhā, kad se pojavi, tamo se nastani, naseljava.
Vedanaā koja je rođena od kāya-samphassa u svijetu je ugodna i
susretljiva, postoji taṇhā, kad se pojavi, nastane, tamo se nastani,
naseljava. Vedanaā rođena od mana-samphassa u svijetu je ugodna i
susretljiva, postoji taṇhā, kad se pojavi, nastane, tamo se nastani,
naseljava.
Saññā vidljivih oblika na svijetu je ugodan i ugodan,
postoji taṇhā, kad se pojavi, nastane, tamo se naseljava, naseljava.
Saññā zvukova u svijetu je ugodna i ugodna, postoji taṇhā, kad se
pojavi, nastane, tamo se naseljava, naseljava. Saññā mirisa u svijetu je
ugodna i ugodna, tamo taṇhā, kad se pojavi, nastaje, tamo se naseljava,
naseljava. Saññā ukusa u svijetu je ugodna i ugodna, tamo taṇhā, kad se
pojavi, nastane, tamo se nastani, naseljava. Saññā tjelesnih pojava u
svijetu je ugodna i ugodna, tamo taṇhā, kad se pojavi, nastaje, tamo se
naseljava, naseljava. Saññā Dhammas u svijetu je ugodna i ugodna,
postoji taṇhā, kad se pojavi, nastane, tamo se nastani, naseljava.
Namjera [povezana s] vidljivim oblicima u svijetu ugodna je i ugodna,
postoji taṇhā, kad se pojavi, nastane, tamo se naseljava, naseljava.
Namjera [vezana za] zvukove u svijetu je ugodna i ugodna; postoji taṇhā,
kad se pojavi, nastane, tamo se nastani, naseljava. Namjera [vezana za]
mirise u svijetu ugodna je i ugodna, postoji taṇhā, kad se pojavi,
nastane, tamo se nastani, naseljava. Namjera [vezana za] ukuse u svijetu
je ugodna i ugodna; postoji taṇhā, kad se pojavi, tamo se nastani,
nastani. Namjera [vezana za] tjelesne pojave u svijetu je ugodna i
prijatna; postoji taṇhā, kad se pojavi, nastane, tamo se naseljavaju,
naseljavaju se. Namjera [vezana za] dhamme u svijetu ugodna je i ugodna,
postoji taṇhā, kad se pojavi, nastane, tamo se nastani, naseljava.
Taṇhā za vidljive forme u svijetu je ugodna i prijatna, tamo taṇhā kad
se pojavi, nastane, tamo se naseljava, naseljava. Taṇhā za zvukove u
svijetu je ugodna i prijatna, tamo taṇhā kad se pojavi, nastane, tamo
se, dok se naseljavaju, naseljava. Taṇhā za mirise u svijetu je ugodna i
ugodna, tamo taṇhā, kad se pojavi, nastane, tamo se naseljava,
naseljava. Taṇhā za ukus u svijetu je ugodna i ugodna, tamo taṇhā, kad
se pojavi, nastane, tamo se nastani, naseljava. Taṇhā za tjelesne pojave
u svijetu je ugodna i prijatna, tamo taṇhā kad se pojavi, nastane, tamo
se naseljava, naseljava. Taṇhā za dhamme u svijetu je ugodna i ugodna,
tamo taṇhā, kad se pojavi, nastane, tamo se naseljava, naseljava.
Vitakka vidljivih oblika u svijetu je ugodna i ugodna, postoji taṇhā,
kad se pojavi, nastane, tamo se naseljava, naseljava. Vitakka zvukova u
svijetu ugodna je i ugodna, postoji taṇhā, kad se pojavi, nastane, tamo
se smiri, nastani. Vitakka mirisa u svijetu je ugodna i ugodna, postoji
taṇhā, kad se pojavi, nastane, tamo se nastani, naseljava. Vitakka okusa
u svijetu je ugodna i ugodna, postoji taṇhā, kad se pojavi, nastane,
tamo se nastani, naseljava. Vitakka tjelesnih pojava u svijetu je ugodna
i ugodna, postoji taṇhā, kad se pojavi, nastane, tamo se nastani,
naseljava. Vitakka dhammi u svijetu ugodna je i ugodna, postoji taṇhā,
kad se pojavi, nastane, tamo se nastani, naseljava.
Vikara
vidljivih oblika u svijetu je ugodna i susretljiva, postoji taṇhā, kad
se pojavi, nastane, tamo se naseljava, naseljava. Vikara zvukova u
svijetu ugodna je i ugodna, postoji taṇhā, kad se pojavi, nastane, tamo
se naseljava, naseljava. Vikara mirisa u svijetu ugodna je i ugodna,
postoji taṇhā, kad se pojavi, nastane, tamo se naseljava, naseljava.
Vikara ukusa u svijetu je ugodna i ugodna, postoji taṇhā, kad se pojavi,
nastane, tamo se nastani, naseljava. Vikara tjelesnih pojava u svijetu
je ugodna i ugodna, postoji taṇhā, kad se pojavi, nastane, tamo se
naseljava, naseljava. Vikara dhammi u svijetu je ugodna i ugodna,
postoji taṇhā, kad se pojavi, nastane, tamo se nastani, naseljava. To se
naziva bhikkhus, dukkha · samudaya ariyasacca.
E3. Izložba Nirodhasake
A šta je, bhikkhus, dukkha-samudaya ariyasacca? To tahha vodi do
ponovnog rođenja, povezano sa željom i uživanjem, pronalaženjem radosti
tu ili tamo, to jest: kāma-taṇhā, bhava-taṇhā i vibhava-taṇhā. Ali ovaj
taṇhā, bhikkhus, kada je napušten, gdje je napušten, a kad prestaje,
gdje prestaje? U onom svijetu koji se čini ugodnim i ugodnim, to je
mjesto gdje je taṇhā, kad je napušten, napušten, gdje prestaje,
prestaje.
A šta je u svijetu ugodno i ugodno? Oko u svijetu je
ugodno i ugodno, tamo je Taṇhā, kad je napušteno, napušteno, tamo kad
prestane, prestaje. Uho u svijetu je ugodno i ugodno, tamo je Taṇhā, kad
je napušteno, napušteno, tamo kad prestane, prestaje. Nos u svijetu je
ugodan i ugodan, tamo je Taṇhā, kad je napušten, napušten, tamo kad
prestane, prestaje. Jezik u svijetu je ugodan i ugodan, tamo je Taṇhā,
kad je napušten, napušten, tamo kad prestane, prestaje. Kāya je u
svijetu ugodna i susretljiva, tamo je Taṇhā, kad je napuštena,
napuštena, tamo kad prestane, prestaje. Mana na svijetu je ugodna i
ugodna, tamo je Taṇhā, kad je napuštena, napuštena, tamo kad prestane,
prestaje.
Vidljivi oblici na svijetu su ugodni i prijatni; tamo
je Taṇhā, kad je napušten, napušten, tamo kad prestane, prestaje. Zvuci u
svijetu su ugodni i prijatni; tamo je Taṇhā, kad je napušten, napušten,
tamo kad prestane, prestaje. Mirisi na svijetu su ugodni i ugodni, tamo
je Taṇhā, kad je napušten, napušten, tamo kad prestane, prestaje. Ukusi
u svijetu ugodni su i ugodni, tamo je Taṇhā, kad je napušten, napušten,
tamo kad prestane, prestane. Tjelesne pojave u svijetu su ugodne i
ugodne, tamo je Taṇhā, kad je napušten, napušten, tamo kad prestane,
prestaje. Dhamme u svijetu su ugodne i ugodne, tamo je Taṇhā, kad je
napuštena, napuštena, tamo kad prestane, prestaje.
Oko-viññāṇa na
svijetu je ugodno i ugodno, tamo je Taṇhā, kad je napušteno, napušteno,
tamo kad prestane, prestaje. Uho-viññāṇa u svijetu je ugodno i ugodno,
tamo je Taṇhā, kad je napušteno, napušteno, tamo kad prestane, prestaje.
Nos-viññāṇa u svijetu je ugodan i ugodan, tamo je Taṇhā, kad je
napušten, napušten, tamo kad prestane, prestaje. Jezik-viññāṇa u svijetu
je ugodan i ugodan, tamo je Taṇhā, kad je napušten, napušten, tamo kad
prestane, prestaje. Kāya-viññāṇa u svijetu je ugodna i ugodna, tamo je
Taṇhā, kad je napuštena, napuštena, tamo kad prestane, prestaje.
Mana-viññāṇa na svijetu je ugodna i susretljiva, tamo je Taṇhā, kad je
napuštena, napuštena, tamo kad prestane, prestaje.
Samfaza oka u
svijetu je ugodna i ugodna, tamo je Taṇhā, kad je napušteno, napušteno,
tamo kad prestane, prestaje. Samfaza uha u svijetu ugodna je i ugodna,
tamo je Taṇhā, kad je napuštena, napuštena, tamo kad prestane, prestaje.
Samfaza nosa u svijetu ugodna je i ugodna, tamo je Taṇhā, kad je
napuštena, napuštena, tamo kad prestane, prestaje. Samfaza jezika u
svijetu je ugodna i ugodna, tamo je Taṇhā, kad je napušten, napušten,
tamo kad prestane, prestaje. Kāya-samphassa je u svijetu ugodna i
susretljiva, tamo je Taṇhā, kad je napuštena, napuštena, tamo kad
prestane, prestaje. Mana-samphassa u svijetu je ugodna i ugodna, tamo je
Taṇhā, kad je napuštena, napuštena, tamo kad prestane, prestaje.
Vedana koja je rođena iz samfase oka u svijetu je ugodna i susretljiva,
tamo je Taṇhā, kad je napuštena, napuštena, tamo kad prestane,
prestaje. Vedana u svijetu rođena od samfase ušiju ugodna je i ugodna,
tamo je Taṇhā, kad je napuštena, napuštena, tamo kad prestane, prestaje.
Vedana koja je rođena od samfase iz nosa u svijetu je ugodna i
susretljiva, tamo je Taṇhā, kad je napuštena, napuštena, tamo kad
prestane, prestaje. Vedana koja je rođena od jezika samfase u svijetu je
ugodna i susretljiva, tamo je Taṇhā, kad je napuštena, napuštena, tamo
kad prestane, prestaje. Vedana koja je rođena od kāya-samphassa u
svijetu je ugodna i ugodna, tamo je Taṇhā, kad je napuštena, napuštena,
tamo kad prestane, prestaje. Vedana koja je rođena od mana-samfase u
svijetu je ugodna i susretljiva, tamo je Taṇhā, kad je napuštena,
napuštena, tamo kad prestane, prestaje.
Saññā vidljivih oblika na
svijetu je ugodan i ugodan, tamo je Taṇhā, kad je napušten, napušten,
tamo kad prestane, prestaje. Saññā zvukova u svijetu je ugodna i ugodna,
tamo je Taṇhā, kad je napušten, napušten, tamo kad prestane, prestaje.
Saññā mirisa u svijetu je ugodna i ugodna, tamo je Taṇhā, kad je
napuštena, napuštena, tamo kad prestane, prestaje. Saññā ukusa u svijetu
je ugodna i ugodna, tamo je Taṇhā, kad je napušten, napušten, tamo kad
prestane, prestaje. Saññā tjelesnih pojava u svijetu je ugodno i ugodno,
tamo je Taṇhā, kad je napušten, napušten, tamo kad prestane, prestaje.
Saññā Dhammas u svijetu je ugodna i ugodna, tamo je Taṇhā, kad je
napuštena, napuštena, tamo kad prestane, prestaje.
Namjera
[povezana s] vidljivim oblicima u svijetu ugodna je i ugodna; tamo je
Taṇhā, kad je napuštena, napuštena, tamo kad prestane, prestaje. Namjera
[povezana s] zvucima u svijetu je ugodna i ugodna, tamo je Taṇhā, kad
je napuštena, napuštena, tamo kad prestane, prestaje. Namjera [vezana
za] mirise u svijetu ugodna je i ugodna, tamo je Taṇhā, kad je
napuštena, napuštena, tamo kad prestane, prestaje. Namjera [vezana za]
ukuse u svijetu je ugodna i ugodna, tamo je Taṇhā, kad je napuštena,
napuštena, tamo kad prestane, prestaje. Namjera [povezana s] tjelesnim
pojavama u svijetu ugodna je i ugodna, tamo je Taṇhā, kad je napuštena,
napuštena, tamo kad prestane, prestaje. Namjera [vezana za] dhamme u
svijetu ugodna je i ugodna, tamo je Taṇhā, kad je napuštena, napuštena,
tamo kad prestane, prestaje.
Taṇhā za vidljive forme u svijetu je
ugodna i ugodna, tamo je taṇhā, kad je napuštena, napuštena, tamo kad
prestane, prestaje. Taṇhā za zvukove u svijetu je ugodna i ugodna, tamo
je taṇhā, kad je napuštena, napuštena, tamo kad prestane, prestaje.
Taṇhā za mirise u svijetu je ugodna i ugodna, tamo je taṇhā, kad je
napuštena, napuštena, tamo kad prestane, prestaje. Taṇhā za ukus u
svijetu je ugodna i ugodna, tamo je taṇhā, kad je napuštena, napuštena,
tamo kad prestane, prestaje. Taṇhā za tjelesne pojave u svijetu je
ugodna i ugodna, tamo je taṇhā, kad je napuštena, napuštena, tamo kad
prestane, prestaje. Taṇhā za dhamme u svijetu je ugodna i ugodna, tamo
je taṇhā, kad je napuštena, napuštena, tamo kad prestane, prestaje.
Vitakka vidljivih oblika na svijetu je ugodna i ugodna, tamo je Taṇhā,
kad se napusti, napušti, tamo kad prestane, prestane. Vitakka zvukova u
svijetu ugodna je i ugodna, tamo je Taṇhā, kad su napušteni, napušteni,
tamo kad prestane, prestaje. Vitakka mirisa u svijetu je ugodna i
ugodna, tamo je Taṇhā, kad se napusti, napušti, tamo kad prestane,
prestane. Vitakka okusa u svijetu je ugodna i ugodna, tamo je Taṇhā, kad
je napuštena, napuštena, tamo kad prestane, prestaje. Vitakka tjelesnih
pojava u svijetu je ugodna i ugodna, tamo je Taṇhā, kad je napuštena,
napuštena, tamo kad prestane, prestaje. Vitakka dhammi u svijetu ugodna
je i ugodna, tamo je Taṇhā, kad se to napušti, napušti, tamo kad
prestane, prestane.
Vikara vidljivih oblika u svijetu je ugodna i
ugodna, tamo je Taṇhā, kad je napuštena, napuštena, tamo kad prestane,
prestaje. Vikara zvukova u svijetu ugodna je i ugodna, tamo je Taṇhā,
kad je napušten, napušten, tamo kad prestane, prestaje. Vikara mirisa u
svijetu ugodna je i ugodna, tamo je Taṇhā, kad je napuštena, napuštena,
tamo kad prestane, prestaje. Vikara ukusa u svijetu je ugodna i ugodna,
tamo je Taṇhā, kad je napuštena, napuštena, tamo kad prestane, prestaje.
Vikara tjelesnih pojava u svijetu je ugodna i ugodna, tamo je Taṇhā,
kad je napuštena, napuštena, tamo kad prestane, prestaje. Vikarija
dhammi u svijetu je ugodna i ugodna, tamo je Taṇhā, kad je napuštena,
napuštena, tamo kad prestane, prestaje. To se naziva, bhikkhus, dukkha ·
nirodha ariyasacca.
E4. Izložba Maggasacca
A šta je,
bhikkhus, dukkha · nirodha · gāminī paṭipadā ariyasacca? Upravo je ova
arija aṭṭhaṭṭgika magga, to jest sammādiṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati i sammāsamādhi.
A šta je, bhikkhus, sammādiṭṭhi? To, bhikkhus, što je ñāṇa dukkha, ñāṇa
dukkha-samudaja, ñāṇa dukkha-nirodha i ñāṇa dukkha-nirodha-gāmini
paṭipada, koje se naziva, bhikkhus, sammādiṭṭhi.
A šta su,
bhikkhus, sammāsaṅkappas? Oni, bhikkhusi, koji su sakapasi nekkhamme,
saṅkappas od abyāpāda, saṅkappas od avihiṃsā, oni se nazivaju, bhikkhus,
sammāsaṅkappas.
A šta je, bhikkhus, sammavaca? To, bhikkhus,
koji se suzdržava od musāvādā, suzdržava se od pisuṇa vācā, suzdržava se
od pharusa vācā i apstinira od samphappalāpa, što se naziva, bhikkhus,
sammāvācā.
A šta je, bhikkhus, samma-kammanta? To, bhikkhus, koji
se suzdržava od pāṇātipāta, apstiniraće se od adinnādāna, apstiniraće
se od abrahmacariya, što se naziva, bhikkhus, sammā-kammanta.
A
šta je, bhikkhus, samma-ajiva? Ovdje, bhikkhus, plemeniti učenik,
odustajući od pogrešnog preživljavanja, podržava svoj život ispravnim
sredstvima za život, tj. Bhikkhus, sammā-ājīva.
A šta je,
bhikkhus, sammāvāyāma? Ovdje, bhikkhus, bhikkhu stvara svoju šansu za
ne-nastajanje neiscrpne pāpake i akusala dhamme, on se iscrpljuje, ruži
svoju viriju, snažno primjenjuje svoju cittu i teži; on stvara svoju
šansu za forsiranje nastalih papaka i akusala dhammi, on se isijava,
ruži svoju viriju, snažno primjenjuje svoju cittu i stremi; on generira
svoju šansu za nastajanje nepouzdanog kusala dhamme, on se isijava, ruži
svoju viriju, snažno primjenjuje svoju cittu i teži; on stvara svoju
šansu za postojanost nastalih kusala dhammi, za njihovo nepostojanje
zbunjenosti, za njihov porast, razvoj, kultivaciju i njihovo dovršenje,
on se trudi, ruži svoju viriju, snažno primjenjuje svoju cittu i trudi
se. To se naziva bhikkhus, sammāvāyāma.
Šta je, bhikkhus,
sammasati? Ovde, bhikkhus, bhikkhu živi promatrajući kya u kāya, ātāpī
sampajāno, satimā, odustajući od abhijjhā-domanassa prema svijetu. On
boravi promatrajući vedanu u vedani, ātāpī sampajāno, satima, odustajući
od abhijjh-domanassa prema svijetu. On boravi promatrajući citre u
citta, ātāpī sampajāno, satimā, odrekao se abhijjhā-domanassa prema
svijetu. On boravi posmatrajući dhammu · s u dhammi · s, ātāpī
sampajāno, satima, odustajući od abhijjhā-domanassa prema svijetu. To se
naziva bhikkhus, sammasati.
A šta je, bhikkhus, sammāsamādhi?
Ovdje je bhikkhus, bhikkhu, odvojio se od kāme, odvojio se od akusala
dhamme, ušavši u prvu jhanu, tamo boravi, s vitakkom i vicārom, s pīti i
sukha rođenim iz odreda. S mirovanjem vitakka-vicāre, ušavši u drugu
jhānu, on ostaje u njoj sa unutrašnjom tankilizacijom, objedinjavanjem
citta, bez vitakka ili vicāra, s pītijem i sukhom rođenom od samādhija. I
s ravnodušnošću prema pītiju, on boravi upekha, sato i sampajāno,
doživljava u kāya sukhi koju arije opisuju: ‘onaj koji je ravnodušan i
uman prebiva u [ovoj] sukhi’, ušavši u treću jhanu, on ostaje u njemu.
Napuštajući suhu i napuštajući dukku, somanasu i domanasu, koji su
prethodno nestali, bez sukha i dukkha, čistoćom upekkha i sati, ušavši u
četvrtu jhanu, on se u njoj i zadržava. To se naziva bhikkhus,
sammāsamādhi.
To se naziva bhikkhus, dukkha · nirodha · gāminī paṭipadā ariyasacca.
Tako on prebiva promatranje dhammi u dhammi iznutra, ili ostaje
promatrati dhamme u dhammama izvana, ili ostaje promatrati dhamme u
dhammama iznutra i izvana; on prebiva promatranje samudaje pojava u
dhammama, ili prebiva promatranje prošlosti pojava u dhammama, ili
prebiva promatranje samudaje i prenošenje pojava u dhammama; ili drugo,
[shvativši:] “ovo su dhamme!” sati je prisutna u njemu, samo u mjeri
puke ñāṇa i pukog paṭissatija, on živi odvojeno i ne drži se ni za šta
na svijetu. Dakle, bhikkhus, bhikkhu, živi promatrajući dhamme u
dhammama, u odnosu na četiri arije · sake.
Prednosti praktikovanja Satipaṭṭhānas
Za onoga tko bi, bhikkhus, vježbao ove četiri satapahane na ovaj način
tokom sedam godina, može se očekivati jedan od dva rezultata: ili
[savršeno] znanje o vidljivim pojavama, ili ako je ostalo lijepljenje,
anāgāmita.
A kamoli sedam godina, bhikkhus. Za onoga tko bi,
bhikkhus, na ovaj način praktikovao ove četiri satipaṭṭāne tokom šest
godina, može se očekivati jedan od dva rezultata: ili [savršeno]
znanje o vidljivim pojavama, ili ako je ostalo lijepljenje, anāgāmita.
A kamoli šest godina, bhikkhus. Za onoga tko bi, bhikkhus, prakticirao
ove četiri satipa satiāne na ovaj način pet godina, može se očekivati
jedan od dva rezultata: ili [savršeno] znanje o vidljivim pojavama,
ili ako je ostalo lijepljenje, anāgāmita.
A kamoli pet godina,
bhikkhus. Za onoga tko bi, bhikkhus, na ovaj način praktikovao ove
četiri satipahāne na četiri godine, može se očekivati jedan od dva
rezultata: ili [savršeno] znanje o vidljivim pojavama, ili ako je ostalo
lijepljenje, anāgāmita.
A kamoli četiri godine, bhikkhus. Za
onoga tko bi, bhikkhus, na ovaj način trenirao ove četiri satipaṭṭhane
tijekom tri godine, može se očekivati jedan od dva rezultata: ili
[savršeno] znanje o vidljivim pojavama, ili ako je ostalo lijepljenje,
anāgāmita.
A kamoli tri godine, bhikkhus. Za onoga tko bi,
bhikkhus, na ovaj način praktikovao ove četiri satipaṭṭāne na dvije
godine, može se očekivati jedan od dva rezultata: ili [savršeno]
znanje o vidljivim pojavama, ili ako je ostalo lijepljenje, anāgāmita.
A kamoli dvije godine, bhikkhus. Jer, tko bi, bhikkhus, na ovaj način
praktikovao ove četiri satipahāne tokom jedne godine, može se očekivati
jedan od dva rezultata: ili [savršeno] znanje o vidljivim pojavama,
ili ako je ostalo lijepljenje, anāgāmita.
A kamoli jednu godinu,
bhikkhus. Za onoga tko bi, bhikkhus, vježbao ove četiri satipa fourhane
na ovaj način tokom sedam mjeseci, može se očekivati jedan od dva
rezultata: ili [savršeno] znanje o vidljivim pojavama, ili ako je ostalo
lijepljenje, anāgāmita.
A kamoli sedam mjeseci, bhikkhus. Za
onoga tko bi, bhikkhus, vježbao ove četiri satipaṭṭhane na ovaj način
šest mjeseci, može se očekivati jedan od dva rezultata: ili [savršeno]
znanje o vidljivim pojavama, ili ako je ostalo ponešto prianjanje,
anāgāmita.
A kamoli šest mjeseci, bhikkhus. Jer, tko bi,
bhikkhus, praktikovao ove četiri satipaṭṭhane na ovaj način pet mjeseci,
može se očekivati jedan od dva rezultata: ili [savršeno] znanje o
vidljivim pojavama, ili ako je ostalo lijepljenje, anāgāmita.
A
kamoli pet mjeseci, bhikkhus. Za onoga tko bi, bhikkhus, na ovaj način
praktikovao ove četiri satipahāne na četiri mjeseca, može se očekivati
jedan od dva rezultata: ili [savršeno] znanje o vidljivim pojavama,
ili ako je ostalo lijepljenje, anāgāmita.
A kamoli četiri
mjeseca, bhikkhus. Za onoga tko bi, bhikkhus, na ovaj način trenirao ove
četiri satipaṭṭhane tri mjeseca, može se očekivati jedan od dva
rezultata: ili [savršeno] znanje o vidljivim pojavama, ili ako je ostalo
lijepljenje, anāgāmita.
A kamoli tri mjeseca, bhikkhus. Za onoga
tko bi, bhikkhus, dva mjeseca na ovaj način praktikovao ove četiri
satapahane, može se očekivati jedan od dva rezultata: ili [savršeno]
znanje o vidljivim pojavama, ili ako je ostalo lijepljenje, anāgāmita.
A kamoli dva mjeseca, bhikkhus. Za onoga tko bi, bhikkhus, vježbao ove
četiri satipaṭṭhane na ovaj način u toku jednog mjeseca, može se
očekivati jedan od dva rezultata: ili [savršeno] znanje o vidljivim
pojavama, ili ako je ostalo lijepljenje, anāgāmita.
A kamoli
mjesec dana, bhikkhus. Jer, tko bi, bhikkhus, praktikovao ove četiri
satipahāne na ovaj način tijekom pola mjeseca, može se očekivati jedan
od dva rezultata: ili [savršeno] znanje o vidljivim pojavama, ili ako
je ostalo lijepljenje, anāgāmita.
A kamoli pola mjeseca,
bhikkhus. Jer, tko god bi, bhikkhus, vježbao ove četiri satapahane na
ovaj način tjedan dana, može se očekivati jedan od dva rezultata: ili
[savršeno] znanje o vidljivim pojavama, ili ako je ostalo lijepljenje,
anāgāmita.
“Ovo, bhikkhus, je put koji ne vodi ničemu osim
pročišćenju bića, prevladavanju tuge i jadikovanja, nestanku
dukkha-domanassa, postizanju pravog puta, realizaciji Nibbāne, to jest
četvorici satipaṭṭhānas. ” Tako je rečeno i na osnovu svega toga je
rečeno.
Tako je govorio Bhagava. Oduševljen, bhikkhus je pozdravio riječi Bhagava.
LESSON 3252 Fri 24 Jan 2020
from
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
youtube.com/watch?v=
বুদ্ধ বন্দনা কন্ঠে শীলবংশ থেরো উপাধ্যক্ষ সুখবিলাস ভগবানপুর ধর্ম্মাংকুর বিহার রাঙ্গুনিয়া চট্রগ্রাম।
ShilaBangsa Thero
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ক্লাসিকাল বাংলায় সেরা অ্যানিমেটেড বুদ্ধের চিত্র সহ মহাসাতিপাহিনী সূতা - সচেতনতার উপস্থিতি - ক্লাসিক্যাল বাংলা
https://www.youtube.com/watch?
মহাসতিপত্তন সূতা
(9 ডি যোগী)
843 গ্রাহক
মহাসতিপাহিনী সুতার জপ,
বিভাগ
অলাভজনক ও অ্যাক্টিভিজম
লাইসেন্স
ক্রিয়েটিভ কমন্স অ্যাট্রিবিউশন লাইসেন্স (পুনরায় ব্যবহারের অনুমতি রয়েছে)
উত্স ভিডিও
গুণাবলী দেখুন
মহাসাতিপাহিনী সুত্ত - সচেতনতায় উপস্থিতি, ২৯) শাস্ত্রীয় ইংরেজি, রোমান,
এই সুতাকে ব্যাপকভাবে ধ্যান অনুশীলনের মৌলিক রেফারেন্স হিসাবে বিবেচনা করা হয়।
ভূমিকা
আই.কায়া পর্যবেক্ষণ
উ: আনপানায় বিভাগ
খ। অঙ্গভঙ্গি বিভাগ
গ। সাম্পাজায় ধারা
D. বিদ্বেষমূলক বিষয়
E. উপাদানগুলির উপর বিভাগ
নয়টি চ্যানেল ভিত্তিতে এফ বিভাগ
২। বেদনা পর্যবেক্ষণ ā
তৃতীয়। সিট্টার পর্যবেক্ষণ
চতুর্থ। ধম্মদের পর্যবেক্ষণ
উ: নবরাসের উপর ধারা
খ। খন্ডসমূহের বি
সি সংবেদন গোলক উপর বিভাগ
ডি বোজঝাগাস বিভাগে
E. সত্যের বিভাগ
ই 1। দুখসচকের প্রকাশ
E2। সমুদয়সচকের প্রকাশ
E3। নিরোধাসচকের প্রকাশ
E4। ম্যাগগ্যাসাকের প্রদর্শনী
ভূমিকা
এইভাবে আমি শুনেছি:
একসময়, ভাগব কুরসের মার্কেট শহর কম্মসধম্মায় কুরুদের মধ্যে অবস্থান করছিলেন। সেখানে তিনি ভিক্ষুকে সম্বোধন করলেন:
- ভিক্ষুস।– ভদ্দনটি ভিক্ষুদের উত্তর দিল। ভাগব বলেছেন:
- এই, ভিক্ষুস, এমন এক পথ যা প্রাণীদের শুদ্ধি, দুঃখ ও শোকের কাবু,
দুখ-দোমণাসের অন্তর্ধান, সঠিক পথের প্রাপ্তি, নিব্বনের উপলব্ধি ব্যতীত আর
কিছুই করে না four satipaṭṭhānas।
কোন চারটি? এখানে, ভিক্ষু, ভিক্ষু
কৃপায় কাযা পর্যবেক্ষণ করে থাকেন, ইত্তপ্পা সাম্পাজনো, সতীম, এবং
অভিজিৎ-দোমনাছকে পৃথিবীর দিকে ত্যাগ করেছিলেন। তিনি বেদনাতে বেদনা
পর্যবেক্ষণ করেন, তাঁর সমপজ্নো, সতীম, অভিজিৎ-দোমণাসাকে পৃথিবীর দিকে ত্যাগ
করেছিলেন। তিনি সিট্টায় সিট্টা পর্যবেক্ষণ করে থাকেন, ইম্প্প্পানো, সতীম,
অভিজিৎ-দোমণাসাকে পৃথিবীর দিকে ছেড়ে দিয়েছিলেন। তিনি পৃথিবীর দিকে
অভিজিৎ-দোমণাসা ছেড়ে দিয়ে ধম্ম, āত্প্পি সাম্পাজনো, সতীমে ধম্ম
পর্যবেক্ষণ করেন।
আই। কন্যুপানসানা
উ: আনপানায় বিভাগ
এবং কীভাবে, ভিখখুস, কোনও ভিখু কীভাবে কাযায় পর্যবেক্ষণ করে? এখানে,
ভিক্ষু, একটি ভিক্ষু, বনে গিয়ে বা গাছের গোড়ায় গিয়ে বা খালি ঘরে গিয়ে
পা দু’পাশে ভাঁজ করে বসে আছে, খাঁড়া সোজা করে এবং সতী পরীমূখ স্থাপন করে ṃ
এইভাবে সেতো থাকায় সে নিঃশ্বাস ফেলে, এইভাবে সেতো সে শ্বাস ছাড়ল।
দীর্ঘশ্বাস নেওয়া তিনি বুঝতে পারেন: ‘আমি দীর্ঘ নিঃশ্বাস নিচ্ছি’;
দীর্ঘশ্বাস ফেলে তিনি বুঝতে পারেন: ‘আমি দীর্ঘ শ্বাস নিচ্ছি’; সংক্ষেপে
শ্বাস তিনি বুঝতে পারেন: ‘আমি সংক্ষেপে শ্বাস নিচ্ছি’; শ্বাস প্রশ্বাস ছোট
তিনি বুঝতে পারেন: ‘আমি শ্বাস আউট করছি সংক্ষিপ্ত’; সে নিজেকে প্রশিক্ষণ
দেয়: ‘পুরো কায়া অনুভব করছি, আমি শ্বাস নেব’; সে নিজেকে প্রশিক্ষণ দেয়:
‘পুরো কায়া অনুভব করছি, আমি নিঃশ্বাস ফেলব’; তিনি নিজেই প্রশিক্ষণ দেন:
‘কায়া-সখীরাশকে শান্ত করে, আমি নিঃশ্বাস ফেলব’; তিনি নিজেই প্রশিক্ষণ দেন:
‘কায়া-সখীরাশকে শান্ত করে, আমি নিঃশ্বাস ফেলব’।
ঠিক যেমন, ভিখখুস,
একটি দক্ষ টার্নার বা একটি টার্নারের শিক্ষানবিস, একটি দীর্ঘ পালা তৈরি
করে বোঝে: ‘আমি একটি দীর্ঘ পালা করছি’; একটি সংক্ষিপ্ত ঘুরিয়ে, তিনি বুঝতে
পারে: ‘আমি একটি সংক্ষিপ্ত পালা করছি’; একইভাবে, ভিক্ষু, একটি ভিক্ষু,
দীর্ঘশ্বাসে শ্বাস নেয়, বুঝতে পারে: ‘আমি দীর্ঘশ্বাস নিচ্ছি’; দীর্ঘশ্বাস
ফেলে তিনি বুঝতে পারেন: ‘আমি দীর্ঘ শ্বাস নিচ্ছি’; সংক্ষেপে শ্বাস তিনি
বুঝতে পারেন: ‘আমি সংক্ষেপে শ্বাস নিচ্ছি’; শ্বাস প্রশ্বাস ছোট তিনি বুঝতে
পারেন: ‘আমি শ্বাস আউট করছি সংক্ষিপ্ত’; সে নিজেকে প্রশিক্ষণ দেয়: ‘পুরো
কায়া অনুভব করছি, আমি শ্বাস নেব’; সে নিজেকে প্রশিক্ষণ দেয়: ‘পুরো কায়া
অনুভব করছি, আমি নিঃশ্বাস ফেলব’; তিনি নিজেই প্রশিক্ষণ দেন:
‘কায়া-সখীরাশকে শান্ত করে, আমি নিঃশ্বাস ফেলব’; তিনি নিজেই প্রশিক্ষণ দেন:
‘কায়া-সখীরাশকে শান্ত করে, আমি নিঃশ্বাস ফেলব’।
সুতরাং তিনি
অভ্যন্তরীণভাবে কিয়ায় কā়া পর্যবেক্ষণ করেন, বা তিনি বাহ্যিকভাবে কā়ে
কā়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় অভ্যন্তরীণ ও বাহ্যিকভাবে
পর্যবেক্ষণ করেন; তিনি কায়ায় ঘটনার সামুদায়া পর্যবেক্ষণ করেন, বা তিনি
কায়ায় ঘটনার অস্তিত্ব পর্যবেক্ষণ করে থাকেন, বা তিনি সামুদয়কে
পর্যবেক্ষণ করে এবং কায়দায় ঘটনাকে অতিক্রান্ত করতে দেখেন; বা অন্যথায়,
[উপলব্ধি:] “এটি কিয়া!” সতী তাঁর মধ্যে উপস্থিত আছেন, কেবল মাত্র এবং নিছক
পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও কিছুর সাথে আঁকড়ে
থাকেন না। সুতরাং, ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা পালন করে।
খ। অঙ্গভঙ্গি বিভাগ
তদ্ব্যতীত, ভিক্ষু, একটি ভিক্ষু, হাঁটার সময় বুঝতে পারে: ‘আমি হাঁটছি’,
বা দাঁড়িয়ে থাকাকালীন সে বুঝতে পারে: ‘আমি দাঁড়িয়ে আছি’, বা বসে বসে
তিনি বুঝতে পারেন: ‘আমি বসে আছি’, অথবা শুয়ে থাকার সময় সে বুঝতে পারে: ‘
আমি শুয়ে আছি ‘। অথবা অন্যথায়, যে কোনও অবস্থাতেই তাঁর কায়া নিষ্পত্তি
হয়, তিনি সে অনুযায়ী এটি বুঝতে পারেন।
সুতরাং তিনি অভ্যন্তরীণভাবে
কিয়ায় কā়া পর্যবেক্ষণ করেন, বা তিনি বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ
করেন, বা তিনি কায়ায় অভ্যন্তরীণ ও বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি
কায়ায় ঘটনার সামুদায়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব
পর্যবেক্ষণ করে থাকেন, বা তিনি সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায়
ঘটনাকে অতিক্রান্ত করতে দেখেন; বা অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী
তাঁর মধ্যে উপস্থিত আছেন, কেবল মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি
বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং,
ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা পালন করে।
গ। সাম্পাজায় ধারা
তদ্ব্যতীত, ভিখখুস, ভিক্ষু যখন পৌঁছনোর সময় এবং প্রস্থান করার সময়,
সাম্পাজার সাথে কাজ করে, সামনে তাকিয়ে এবং চারপাশে তাকানোর সময়, তিনি
সাম্পাজার সাথে কাজ করেন, বাঁকানো এবং প্রসারিত করার সময়, তিনি পোশাক এবং
উপরের পোশাকটি পরিধান করার সময়, সাম্পাজের সাথে কাজ করেন এবং বাটিটি বহন
করার সময়, তিনি সাম্পাজানায় কাজ করেন, খাওয়ার সময়, পান করার সময়,
চিবিয়ে খাওয়ার সময়, তিনি সাম্পাজার সাথে কাজ করেন, মলত্যাগ এবং
প্রস্রাবের ব্যবসায়ের সাথে অংশ নেওয়ার সময়, হাঁটার সময়, দাঁড়িয়ে
থাকার সময়, তিনি সাম্পাজার সাথে কাজ করেছিলেন , ঘুমন্ত অবস্থায়, জাগ্রত
থাকাকালীন, কথা বলার সময় এবং নীরব থাকাকালীন, তিনি সাম্পাজের সাথে অভিনয়
করেন।
সুতরাং তিনি অভ্যন্তরীণভাবে কিয়ায় কā়া পর্যবেক্ষণ করেন, বা
তিনি বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় অভ্যন্তরীণ ও
বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি কায়ায় ঘটনার সামুদায়া পর্যবেক্ষণ
করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব পর্যবেক্ষণ করে থাকেন, বা তিনি
সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায় ঘটনাকে অতিক্রান্ত করতে দেখেন; বা
অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী তাঁর মধ্যে উপস্থিত আছেন, কেবল
মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও
কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং, ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা
পালন করে।
D. তীব্রতা সম্পর্কিত বিভাগ
তদুপরি, ভিক্ষু, একটি
ভিক্ষু এই দেহটিকে খুব বিবেচনা করে, পায়ের তলদেশ থেকে এবং মাথার চুল থেকে
নীচে, যা এর ত্বক দ্বারা বিসর্জনিত এবং বিভিন্ন ধরণের অমেধ্য দ্বারা
পরিপূর্ণ: “এই কায়দায় চুল রয়েছে are মাথার, দেহের চুল, নখ, দাঁত, ত্বক,
মাংস, কোমল, হাড়, অস্থি মজ্জা, কিডনি, হার্ট, লিভার, প্লিউরা, প্লীহা,
ফুসফুস, অন্ত্র, মজাদার, পেট এর বিষয়বস্তু, মল, পিত্ত, কফ , পুঁজ, রক্ত,
ঘাম, চর্বি, অশ্রু, গ্রীস, লালা, অনুনাসিক শ্লেষ্মা, সিনোভিয়াল তরল এবং
মূত্র।
ঠিক যেমন, ভিখখুস, সেখানে একটি ঝুলি ছিল যার দুটি খোলা
রয়েছে এবং বিভিন্ন ধরণের শস্য, যেমন পাহাড়-ধান, ধান, মুগ ডাল, গো-মটর,
তিল এবং ভুট্টা ভাত filled ভালো দৃষ্টিশক্তি সম্পন্ন এক ব্যক্তি, তার মুখের
উপর নজর রেখেছিলেন: “এটি পাহাড়-ধান, এটি ধান, এগুলি মুগের ডাল, এগুলি
তিলের বীজ এবং এটি তুষের ভাত;” একইভাবে, ভিখখুস, পায়ের তলদেশ থেকে এবং
মাথার চুল থেকে নীচের অংশ থেকে এই শরীরকে বিবেচনা করে, যা এর ত্বক দ্বারা
বিসর্জনিত এবং বিভিন্ন ধরণের অমেধ্য দ্বারা পূর্ণ: “এই কায়ায়, সেখানে
মাথার চুলের চুল, দেহের চুল, নখ, দাঁত, ত্বক, মাংস, টেন্ডস, হাড়, অস্থি
মজ্জা, কিডনি, হার্ট, লিভার, প্লিওরা, প্লীহা, ফুসফুস, অন্ত্র, মেশিনারি,
পেট এর উপাদানগুলি সহ মল, পিত্ত, কফ, পুঁজ, রক্ত, ঘাম, চর্বি, অশ্রু,
গ্রীস, লালা, অনুনাসিক শ্লেষ্মা, সাইনোভিয়াল তরল এবং মূত্র “
সুতরাং তিনি অভ্যন্তরীণভাবে কিয়ায় কā়া পর্যবেক্ষণ করেন, বা তিনি
বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় অভ্যন্তরীণ ও
বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি কায়ায় ঘটনার সামুদায়া পর্যবেক্ষণ
করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব পর্যবেক্ষণ করে থাকেন, বা তিনি
সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায় ঘটনাকে অতিক্রান্ত করতে দেখেন; বা
অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী তাঁর মধ্যে উপস্থিত আছেন, কেবল
মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও
কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং, ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা
পালন করে।
E. উপাদানগুলির উপর বিভাগ
তদ্ব্যতীত, ভিক্ষু,
একটি ভিক্ষু এই খুব কায়ার প্রতিফলন করে, যদিও এটি স্থাপন করা হয়, তবে এটি
উপাদানগুলির সমন্বয়ে নিষ্পত্তি করা হয়: “এই কায়দায় পৃথিবীর উপাদান,
জলের উপাদান, অগ্নি উপাদান এবং বায়ু উপাদান রয়েছে।”
ঠিক যেমন,
ভিখখুস, একজন দক্ষ কসাই বা কসাইয়ের শিক্ষানবিস, একটি গরুকে মেরে ফেলেছিল
এবং এটিকে টুকরো টুকরো করে একটি চৌরাস্তাতে বসত; একইভাবে, ভিক্ষু, একটি
ভিক্ষু এই খুব কায়ার প্রতিফলন করে, তবে এটি স্থাপন করা হয়, তবে তা
নিষ্পত্তি করা হয়: “এই কায়দায় পৃথিবীর উপাদান, জলের উপাদান, অগ্নি
উপাদান এবং বায়ু উপাদান রয়েছে।”
সুতরাং তিনি অভ্যন্তরীণভাবে কিয়ায়
কā়া পর্যবেক্ষণ করেন, বা তিনি বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ করেন, বা
তিনি কায়ায় অভ্যন্তরীণ ও বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি কায়ায়
ঘটনার সামুদায়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব
পর্যবেক্ষণ করে থাকেন, বা তিনি সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায়
ঘটনাকে অতিক্রান্ত করতে দেখেন; বা অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী
তাঁর মধ্যে উপস্থিত আছেন, কেবল মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি
বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং,
ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা পালন করে।
নয়টি চ্যানেল ভিত্তিতে এফ বিভাগ
(1)
অধিকন্তু, ভিখখুস, একটি ভিক্ষু যেমন একটি মৃতদেহ দেখছেন, তাকে একটি
শৃঙ্খলার মাটিতে ফেলে দেওয়া হয়েছে, একদিন মৃত, বা দু’দিন মৃত বা তিন দিন
মৃত, ফোলা, নীল ও উত্সাহী, তিনি এটিকে অত্যন্ত কন্যা হিসাবে বিবেচনা
করেছেন: ” এই কায়াও এ জাতীয় প্রকৃতির, এটি এ জাতীয় হয়ে উঠতে চলেছে, এবং
এ জাতীয় অবস্থা থেকে মুক্ত নয়।
সুতরাং তিনি অভ্যন্তরীণভাবে
কিয়ায় কā়া পর্যবেক্ষণ করেন, বা তিনি বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ
করেন, বা তিনি কায়ায় অভ্যন্তরীণ ও বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি
কায়ায় ঘটনার সামুদায়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব
পর্যবেক্ষণ করে থাকেন, বা তিনি সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায়
ঘটনাকে অতিক্রান্ত করতে দেখেন; বা অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী
তাঁর মধ্যে উপস্থিত আছেন, কেবল মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি
বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং,
ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা পালন করে।
(2)
অধিকন্তু,
ভিখখুস, ভিক্ষু যেমন ঠিক সে একটি মৃতদেহ দেখছে, একটি শৃঙ্গভূমিতে ফেলে
দেওয়া হচ্ছে, কাক দ্বারা খাওয়া হচ্ছে, বাজপাখি দ্বারা খাওয়া হচ্ছে,
শকুনদের দ্বারা খাওয়া হচ্ছে, কুকুর দ্বারা খাওয়া হচ্ছে, হচ্ছে বাঘের
দ্বারা খাওয়া, প্যান্টারদের দ্বারা খাওয়া, বিভিন্ন ধরণের প্রাণীর দ্বারা
খাওয়া, তিনি এটিকে অত্যন্ত কন্যা হিসাবে বিবেচনা করেন: “এই কৃয়াও এমন
প্রকৃতির, এটি এ জাতীয় হয়ে উঠছে, এবং এইরকম অবস্থা থেকে মুক্ত নয়। “
সুতরাং তিনি অভ্যন্তরীণভাবে কিয়ায় কā়া পর্যবেক্ষণ করেন, বা তিনি
বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় অভ্যন্তরীণ ও
বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি কায়ায় ঘটনার সামুদায়া পর্যবেক্ষণ
করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব পর্যবেক্ষণ করে থাকেন, বা তিনি
সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায় ঘটনাকে অতিক্রান্ত করতে দেখেন; বা
অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী তাঁর মধ্যে উপস্থিত আছেন, কেবল
মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও
কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং, ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা
পালন করে।
(3)
অধিকন্তু, ভিখখুস, একটি ভিক্ষু, যেমন তিনি একটি
মৃতদেহ দেখতে পেয়েছিলেন, তাকে টেনেল দ্বারা একসাথে রাখা, মাংস ও রক্তযুক্ত
একটি কঙ্কাল মাটিতে ফেলে দেওয়া হয়েছে, তিনি এটিকে অত্যন্ত কন্যা হিসাবে
বিবেচনা করেছেন: “এই কায়াও এইরকম একটি প্রকৃতি, এটি এ জাতীয় হয়ে উঠবে,
এবং এ জাতীয় অবস্থা থেকে মুক্ত নয়। “
সুতরাং তিনি অভ্যন্তরীণভাবে
কিয়ায় কā়া পর্যবেক্ষণ করেন, বা তিনি বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ
করেন, বা তিনি কায়ায় অভ্যন্তরীণ ও বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি
কায়ায় ঘটনার সামুদায়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব
পর্যবেক্ষণ করে থাকেন, বা তিনি সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায়
ঘটনাকে অতিক্রান্ত করতে দেখেন; বা অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী
তাঁর মধ্যে উপস্থিত আছেন, কেবল মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি
বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং,
ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা পালন করে।
(4)
অধিকন্তু,
ভিখখুস, একটি ভিক্ষু, যেমন তিনি একটি মৃতদেহ দেখতে পেয়েছিলেন, তাকে একটি
চারিদিকের মাটিতে ফেলে রেখেছিলেন, মাংসহীন একটি কঙ্কাল এবং রক্তে
গন্ধযুক্ত, টেন্ডস দ্বারা একত্রিত হয়ে, তিনি এটিকে অত্যন্ত কন্যা হিসাবে
বিবেচনা করেছেন: “এই কৃয়াও যেমন একটি প্রকৃতি, এটি এর মতো হয়ে উঠবে, এবং
এইরকম অবস্থা থেকে মুক্ত নয় “”
সুতরাং তিনি অভ্যন্তরীণভাবে কিয়ায়
কā়া পর্যবেক্ষণ করেন, বা তিনি বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ করেন, বা
তিনি কায়ায় অভ্যন্তরীণ ও বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি কায়ায়
ঘটনার সামুদায়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব
পর্যবেক্ষণ করে থাকেন, বা তিনি সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায়
ঘটনাকে অতিক্রান্ত করতে দেখেন; বা অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী
তাঁর মধ্যে উপস্থিত আছেন, কেবল মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি
বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং,
ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা পালন করে।
(5)
অধিকন্তু,
ভিখখুস, একটি ভিক্ষু, যেমন তিনি একটি মৃতদেহ দেখতে পেয়েছেন, তাকে শরত্কাল
মাটিতে ফেলে রেখেছেন, মাংস বা রক্ত ছাড়াই একটি কঙ্কাল, যাকে টেন্ডার
দ্বারা একসাথে রাখা হয়েছে, তিনি এটিকে অত্যন্ত কন্যা হিসাবে বিবেচনা
করেছেন: “এই কৃয়াও এইরকম একটি প্রকৃতি, এটি এ জাতীয় হয়ে উঠবে, এবং এ
জাতীয় অবস্থা থেকে মুক্ত নয়। “
সুতরাং তিনি অভ্যন্তরীণভাবে কিয়ায়
কā়া পর্যবেক্ষণ করেন, বা তিনি বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ করেন, বা
তিনি কায়ায় অভ্যন্তরীণ ও বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি কায়ায়
ঘটনার সামুদায়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব
পর্যবেক্ষণ করে থাকেন, বা তিনি সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায়
ঘটনাকে অতিক্রান্ত করতে দেখেন; বা অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী
তাঁর মধ্যে উপস্থিত আছেন, কেবল মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি
বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং,
ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা পালন করে।
(6)
অধিকন্তু,
ভিখখুস, একটি ভিখখু, ঠিক যেন সে একটি মৃতদেহ দেখতে পেয়েছিল, একটি
চারিদিকের মাটিতে ফেলে দেওয়া হয়েছিল, এখানে সংযোগ বিচ্ছিন্ন হাড়গুলি
এখানে এবং সেখানে, এখানে একটি হাতের হাড়, এখানে একটি পায়ের হাড়, এখানে
একটি পায়ের গোড়ালির হাড় , এখানে একটি উরুর হাড়, এখানে একটি হিপ হাড়,
এখানে একটি পাঁজর, সেখানে একটি পিছনের হাড়, এখানে একটি ঘাড়ের হাড়, এখানে
একটি চোয়ালের হাড়, একটি দাঁতের হাড়, বা সেখানে খুলি, তিনি এটিকে খুব
kāya বলে মনে করেন : “এই কায়াও এ জাতীয় প্রকৃতির, এটি এ জাতীয় হয়ে উঠতে
চলেছে, এবং এ জাতীয় অবস্থা থেকে মুক্ত নয়।”
সুতরাং তিনি
অভ্যন্তরীণভাবে কিয়ায় কā়া পর্যবেক্ষণ করেন, বা তিনি বাহ্যিকভাবে কā়ে
কā়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় অভ্যন্তরীণ ও বাহ্যিকভাবে
পর্যবেক্ষণ করেন; তিনি কায়ায় ঘটনার সামুদায়া পর্যবেক্ষণ করেন, বা তিনি
কায়ায় ঘটনার অস্তিত্ব পর্যবেক্ষণ করে থাকেন, বা তিনি সামুদয়কে
পর্যবেক্ষণ করে এবং কায়দায় ঘটনাকে অতিক্রান্ত করতে দেখেন; বা অন্যথায়,
[উপলব্ধি:] “এটি কিয়া!” সতী তাঁর মধ্যে উপস্থিত আছেন, কেবল মাত্র এবং নিছক
পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও কিছুর সাথে আঁকড়ে
থাকেন না। সুতরাং, ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা পালন করে।
(7)
অধিকন্তু, ভিক্ষু, একটি ভিক্ষু, যেমন তিনি একটি মৃতদেহ দেখছেন, একটি
চারিদিকের জমিতে ফেলে দেওয়া হয়েছে, হাড়গুলি একটি সেশেলের মতো সাদা করা
হয়েছে, তিনি এটিকে অত্যন্ত কন্যা হিসাবে বিবেচনা করেছেন: “এই কৃয়াও এমন
প্রকৃতির, এটি চলছে এটি হয়ে ওঠার জন্য এবং এ জাতীয় অবস্থা থেকে মুক্ত নয়
“”
সুতরাং তিনি অভ্যন্তরীণভাবে কিয়ায় কā়া পর্যবেক্ষণ করেন, বা
তিনি বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় অভ্যন্তরীণ ও
বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি কায়ায় ঘটনার সামুদায়া পর্যবেক্ষণ
করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব পর্যবেক্ষণ করে থাকেন, বা তিনি
সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায় ঘটনাকে অতিক্রান্ত করতে দেখেন; বা
অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী তাঁর মধ্যে উপস্থিত আছেন, কেবল
মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও
কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং, ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা
পালন করে।
(8)
অধিকন্তু, ভিখখুস, ভিক্ষু, যেমন তিনি একটি মৃতদেহ
দেখতে পেয়েছিলেন, একটি চারিদিকের মাটিতে ফেলে রেখেছিলেন, এক বছরেরও বেশি
বয়সী হাড়গুলি ,েকে রেখেছিলেন, তিনি এটিকে অত্যন্ত কন্যা হিসাবে বিবেচনা
করেছেন: “এই কৃয়াও এমনই একটি প্রকৃতির, এটি এ জাতীয় হয়ে উঠছে, এবং এ
জাতীয় অবস্থা থেকে মুক্ত নয় “
সুতরাং তিনি অভ্যন্তরীণভাবে কিয়ায়
কā়া পর্যবেক্ষণ করেন, বা তিনি বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ করেন, বা
তিনি কায়ায় অভ্যন্তরীণ ও বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি কায়ায়
ঘটনার সামুদায়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব
পর্যবেক্ষণ করে থাকেন, বা তিনি সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায়
ঘটনাকে অতিক্রান্ত করতে দেখেন; বা অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী
তাঁর মধ্যে উপস্থিত আছেন, কেবল মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি
বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং,
ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা পালন করে।
(9
অধিকন্তু,
ভিখখুস, একটি ভিক্ষু, যেমন তিনি একটি মৃতদেহ দেখতে পাচ্ছেন, তাকে একটি
চারিদিকের জমিতে ফেলে দেওয়া হয়েছে, পচা হাড়গুলি গুঁড়ো হয়ে গেছে, তিনি
এটিকে অত্যন্ত কন্যা হিসাবে বিবেচনা করেছেন: “এই কৃয়াও এমন প্রকৃতির, এটি
যাচ্ছে এইরকম হয়ে উঠুন এবং এ জাতীয় অবস্থা থেকে মুক্ত নয় “”
সুতরাং তিনি অভ্যন্তরীণভাবে কিয়ায় কā়া পর্যবেক্ষণ করেন, বা তিনি
বাহ্যিকভাবে কā়ে কā়া পর্যবেক্ষণ করেন, বা তিনি কায়ায় অভ্যন্তরীণ ও
বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি কায়ায় ঘটনার সামুদায়া পর্যবেক্ষণ
করেন, বা তিনি কায়ায় ঘটনার অস্তিত্ব পর্যবেক্ষণ করে থাকেন, বা তিনি
সামুদয়কে পর্যবেক্ষণ করে এবং কায়দায় ঘটনাকে অতিক্রান্ত করতে দেখেন; বা
অন্যথায়, [উপলব্ধি:] “এটি কিয়া!” সতী তাঁর মধ্যে উপস্থিত আছেন, কেবল
মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও
কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং, ভিক্ষু, একটি ভিক্ষু কায়ায় কাযা
পালন করে।
২। বেদনা পর্যবেক্ষণ ā
এবং তদুপরি, ভিক্ষু, কীভাবে বেদখু বেদনাতে বেদনা পালন করে?
এখানে, ভিক্ষু, একটি ভিক্ষু, একটি সুখ বেদানীর অভিজ্ঞতা অর্জন করে: “আমি
সুখের বেদনা অনুভব করছি”; দুখদা বেদনা experien অনুভব করে, নিম্নরূপ: “আমি
দুখদ্বা বেদনা অনুভব করছি”; আদুকখাম-অসুখী বেদনা experienর অভিজ্ঞতা
অনুধাবন করে: “আমি একটি আদুকম-অসুখ বেদনাāর অভিজ্ঞতা নিচ্ছি”; একটি সুখ
বেদনা সমীসা অনুভব করে, নিম্নরূপ: “আমি একটি সুখ বেদনা সামিসা অনুভব করছি”;
একটি সুখ বেদনা নির্মিসা অনুভব করে, নিম্নরূপ: “আমি একটি সুখ বেদনা
নির্মিসি অনুভব করছি”; দুখদ্বী বেদনা সমীসা অনুভব করে, নিম্নরূপ: “আমি
দুখদ্বা বেদনা সামিসা অনুভব করছি”; দুখদ্বী বেদনা নির্মিসা অনুভব করে,
নিম্নরূপ: “আমি দুখদা বেদনা নির্মিসা অনুভব করছি”; আদ্দূখাম-অসুখ বেদনা
সমীসাকে অনুভব করে, নিম্নরূপ: “আমি একটি আদুকম-অসুখ বেদনা সমীসা অনুভব
করছি”; আদুকম-অসুখ বেদনা নির্মিসা অনুভব করে, নীচে লিখেছেন: “আমি একটি
আদুকম-অসুখ বেদনা নির্মিসি অনুভব করছি”।
এইভাবে তিনি বেদানে
অভ্যন্তরীণভাবে বেদনা পর্যবেক্ষণ করে থাকেন, বা তিনি বেদানে বাহ্যিকভাবে
বেদনা পর্যবেক্ষণ করেন, বা তিনি বেদনে অভ্যন্তরীণ ও বাহ্যিকভাবে পর্যবেক্ষণ
করেন; তিনি বেদনাতে ঘটনাগুলির সামুদায়া পর্যবেক্ষণ করে থাকেন, বা তিনি
বেদনাতে ঘটনাটি ঘটে যাওয়া পর্যবেক্ষণে বাস করেন, বা তিনি সামুদায়
পর্যবেক্ষণ করে বেদনাতে ঘটনাকে অতিক্রান্ত করতে গিয়ে বাস করেন; অন্যথায়,
[উপলব্ধি:] “এটি বেদানাā!” সতী তাঁর মধ্যে উপস্থিত আছেন, কেবল মাত্র এবং
নিছক পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও কিছুর সাথে
আঁকড়ে থাকেন না। সুতরাং, ভিক্ষু, একটি ভিক্ষু বেদগুলিতে বেদনা পালন করে ā
তৃতীয়। সিট্টার পর্যবেক্ষণ
এবং তদুপরি, ভিক্ষু, কীভাবে ভিখু সিট্টায় সিট্টা পর্যবেক্ষণ করে?
এখানে, ভিখখুস রাগের সাথে সিট্টাকে “রাগের সাথে সিট্টা” বলে বোঝেন, বা
তিনি রাগ ছাড়াই সিট্টাকে “রাগ বিহীন সিট্টা” হিসাবে বোঝেন, বা তিনি দোসের
সাথে সিট্টাকে “দোসের সাথে সিট্টা” হিসাবে বোঝেন, বা তিনি দোসায় ছাড়া
সিট্টাকে বোঝেন “দোসা ছাড়াই সিট্টা”, বা তিনি মোহার সাথে সিট্টাটিকে
“মোহার সাথে সিট্টা” হিসাবে বোঝেন, বা তিনি মোহাকে ছাড়াই সিট্টাকে “মোটা
বিহীন সিট্টা” হিসাবে বোঝেন, বা তিনি একটি সংগৃহীত সিট্টাটিকে “সংগৃহীত
সিট্টা” হিসাবে বুঝতে পারেন, বা তিনি ছড়িয়ে ছিটিয়ে থাকা বুঝতে পারেন
সিটটা “বিক্ষিপ্ত সিট্টা” হিসাবে বা তিনি একটি বর্ধিত সিট্টাটিকে “একটি
বর্ধিত সিট্টা” হিসাবে বুঝতে পারেন, বা তিনি একটি অপ্রস্তুত সিট্টাটিকে
“একটি অপ্রস্তুত সিট্টা” হিসাবে বুঝতে পারেন, বা তিনি একটি ছাড়িয়ে যাওয়া
সিট্টাটিকে “একটি ছাড়িয়ে যাওয়া সিট্টা” হিসাবে বুঝতে পারেন, বা তিনি
বুঝতে পেরেছেন একটি অসমর্থিত সিট্টা “একটি অসমর্থিত সিট্টা” হিসাবে, বা
তিনি একটি স্থিত চিত্তকে “স্থিত সিট্টা” হিসাবে বুঝতে পারেন, বা তিনি একটি
অচলিত সিট্টাটিকে “একটি নিরবচ্ছিন্ন সিট্টা” হিসাবে বুঝতে পারেন, বা তিনি
একটি মুক্ত সিট্টা “একটি মুক্ত সিটি” হিসাবে বুঝতে পারেন, বা তিনি একটি
অপ্রচলিত সিট্টাটিকে “একটি অপ্রচলিত সিট্টা” হিসাবে বোঝেন।
এইভাবে
তিনি সিট্টায় অভ্যন্তরীণভাবে সিট্টা পর্যবেক্ষণ করে থাকেন, বা তিনি
সিট্টায় বাহ্যিকভাবে সিট্টায় পর্যবেক্ষণ করেন, বা তিনি সিট্টায়
অভ্যন্তরীণ বা বাহ্যিকভাবে পর্যবেক্ষণ করেন; তিনি সিট্টায় ঘটনার সামুদায়া
অবলম্বন করেন, বা তিনি সিট্টায় ঘটে যাওয়া ঘটনাগুলি পর্যবেক্ষণ করেন, বা
তিনি সমুদয়কে পর্যবেক্ষণ করে এবং সিট্টায় ঘটনাকে পাশ কাটিয়ে চলেছেন;
অন্যথায়, [উপলব্ধি:] “এটি সিট্টা!” সতী তাঁর মধ্যে উপস্থিত আছেন, কেবল
মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও
কিছুর সাথে আঁকড়ে থাকেন না। এইভাবে, ভিক্ষু, একটি ভিক্ষু সিট্টায় সিট্টা
পর্যবেক্ষণ করে।
চতুর্থ। ধম্মদের পর্যবেক্ষণ
উ: নবরাসের উপর ধারা
এবং তদুপরি, ভিখখুস, কীভাবে একটি ভিক্ষু ধম্মে ধম্ম পালন করে থাকে? এখানে
ভিক্ষু, ভিক্ষু পাঁচ ধর্মাবলম্বীদের উল্লেখ করে ধম্মে ধম্ম পালন করেন। এবং
তদুপরি, ভিক্ষু, কীভাবে ভিক্ষু পাঁচ ধর্মাবলম্বীদের উল্লেখ করে ধম্মে ধম্ম
পালন করে?
এখানে ভিক্ষু, একটি ভিক্ষু, সেখানে কমচাঁদা উপস্থিত
রয়েছে, বুঝতে পেরেছেন: “আমার মধ্যে কামচঞ্চা আছে”; সেখানে কামচাঁদা
উপস্থিত নেই, তিনি বুঝতে পারেন: “আমার মধ্যে কোনও কামচাঁদা নেই”; তিনি
বুঝতে পারেন কীভাবে নিখরচায় কামচাঁদা উঠে আসে; তিনি বুঝতে পারেন কীভাবে
উত্থিত কামচাঁদা পরিত্যাজ্য; এবং তিনি বুঝতে পারেন কীভাবে পরিত্যক্ত
কামচাঁদা ভবিষ্যতে উত্থাপিত হয় না।
এখানে, ভিখখুস, একটি ভিক্ষু,
এখানে বাইপদ উপস্থিত রয়েছে, বুঝতে পেরেছেন: “আমার মধ্যে বাইপাডা আছে”;
সেখানে বাইপদ উপস্থিত না থাকায় তিনি বুঝতে পারেন: “আমার মধ্যে কোনও বাইপডা
নেই”; তিনি বুঝতে পারেন কীভাবে অদৃশ্য বাইপাদ উত্থিত হয়; তিনি বুঝতে
পারেন কীভাবে উত্থিত বাইপডা পরিত্যক্ত হয়; এবং তিনি বুঝতে পারেন যে
পরিত্যক্ত বাইপড ভবিষ্যতে কীভাবে উত্থাপিত হয় না।
এখানে, ভিক্ষু,
একটি ভিক্ষু, সেখানে থানমিনিধে উপস্থিত রয়েছে, বুঝতে পেরেছেন: “আমার মধ্যে
থানমিনিধ আছে”; সেখানে থানামিদ্ধের উপস্থিতি নেই, তিনি বুঝতে পেরেছেন:
“আমার মধ্যে কোনও থানিমদ্ধি নেই”; তিনি বুঝতে পারেন কীভাবে অদৃশ্য
থ্যানিমিডে উত্থিত হয়; তিনি বুঝতে পারেন কীভাবে উত্থিত থানিমদ্ধি
পরিত্যাজ্য; এবং তিনি বুঝতে পারেন যে কীভাবে পরিত্যক্ত থানামিডে ভবিষ্যতে
উত্থাপিত হয় না।
এখানে ভিক্ষু, একটি ভিক্ষু, সেখানে উদোধক-কুক্কুচ্চা
উপস্থিত রয়েছে, বুঝতে পারে: “আমার ভিতরে dদ্ধচূ-কুক্কুচ্চা আছে”; সেখানে
উদোধক-কুক্কুচ্চা উপস্থিত না থাকায় তিনি বুঝতে পারেন: “আমার মধ্যে
dদ্ধা-কুক্কুচ্চা নেই”; তিনি বুঝতে পারেন কীভাবে অদৃশ্য উদ্বোধক-কুক্কুচ্চা
উঠে আসে; তিনি বুঝতে পারেন কীভাবে উত্থিত-কুক্কুচ্চা পরিত্যক্ত হয়; এবং
তিনি বুঝতে পারেন কীভাবে পরিত্যক্ত উদধাক্কা-কুক্কুচ্চা ভবিষ্যতে উদয় হয়
না।
এখানে, ভিখখুস, একটি ভিক্ষু, সেখানে ভিসিকিচ উপস্থিত রয়েছে,
বুঝতে পেরেছেন: “আমার মধ্যে ভিসিকিচ আছে”; সেখানে ভিসিকিচ উপস্থিত নেই,
তিনি বুঝতে পারেন: “আমার মধ্যে কোনও ভিসিকিচ নেই”; তিনি বুঝতে পারেন কীভাবে
অদৃশ্য ভিকিক্যচে উঠে আসে; তিনি বুঝতে পারেন কীভাবে উত্থিত ভিক্সিকচকে
পরিত্যক্ত করা হয়; এবং তিনি বুঝতে পারেন কীভাবে পরিত্যক্ত ভিক্সিকচ
ভবিষ্যতে উত্থাপিত হয় না।
এইভাবে তিনি ধাম্মদেহে অভ্যন্তরীণভাবে
ধম্ম পর্যবেক্ষণ করে থাকেন, বা তিনি বাহ্যিকভাবে ধম্মগুলিতে ধম্ম
পর্যবেক্ষণ করে থাকেন, বা তিনি অভ্যন্তরীণ ও বাহ্যিকভাবে ধম্মদেহে ধম্ম
পালন করে থাকেন; তিনি ধামাসে ঘটনাগুলির সামুদায়া অবলম্বন করে থাকেন, বা
তিনি ধম্মে ঘটনাবলির অস্তিত্ব পর্যবেক্ষণ করতে থাকেন, বা তিনি সামুদয়কে
পর্যবেক্ষণ করছেন এবং ধম্মাসে ঘটনাটি কেটে যাচ্ছেন; অন্যথায়, [উপলব্ধি:]
“এগুলি ধম্ম! সতী তাঁর মধ্যে উপস্থিত আছেন, কেবল মাত্র এবং নিছক পৈসতীর
সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও কিছুর সাথে আঁকড়ে থাকেন
না। এইভাবে, ভিক্ষু, একটি ভিক্ষু ধম্মে ধম্ম পর্যবেক্ষণ করেন, পাঁচটি
নবারের উল্লেখ করে।
খ। খন্ডসমূহের বি
এবং তদুপরি, ভিক্ষু,
পাঁচখন্ডের উল্লেখে ধম্মে ধম্ম পর্যবেক্ষণ করেন ভিক্ষু। এবং তদুপরি,
ভিখখুস, কীভাবে পাঁচখন্ডের প্রসঙ্গে ভিক্ষু ধম্মে ধম্ম পালন করে থাকেন?
এখানে, ভিক্ষু, একটি ভিক্ষু [বিদ্বান]: “এগুলি হ’ল রাপা, এগুলি হ’ল রাপের
সমুদয়, এগুলি রাপা মারা যায়; এগুলি বেদান, এগুলি বেদনের সামুদায়া, এগুলি
বেদনের অতীত is সññā হ’ল, এটি হ’ল সা’র সমুদয়, এটাই হ’ল সা’র সমাপ্তি;
এগুলি সখরার, এটাই সখরার সামুদায়া, এটাই সখরার প্রয়াণ; এ জাতীয় ভাইয়া,
এটাই হ’ল ভাইয়ের সমুদয় such viññāṇa এর দূরে চলে যাওয়া “।
এইভাবে
তিনি ধাম্মদেহে অভ্যন্তরীণভাবে ধম্ম পর্যবেক্ষণ করে থাকেন, বা তিনি
বাহ্যিকভাবে ধম্মগুলিতে ধম্ম পর্যবেক্ষণ করে থাকেন, বা তিনি অভ্যন্তরীণ ও
বাহ্যিকভাবে ধম্মদেহে ধম্ম পালন করে থাকেন; তিনি ধামাসে ঘটনাগুলির
সামুদায়া অবলম্বন করে থাকেন, বা তিনি ধম্মে ঘটনাবলির অস্তিত্ব পর্যবেক্ষণ
করতে থাকেন, বা তিনি সামুদয়কে পর্যবেক্ষণ করছেন এবং ধম্মাসে ঘটনাটি কেটে
যাচ্ছেন; অন্যথায়, [উপলব্ধি:] “এগুলি ধম্ম! সতী তাঁর মধ্যে উপস্থিত আছেন,
কেবল মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও
কিছুর সাথে আঁকড়ে থাকেন না। এইভাবে, ভিক্ষু, একটি ভিক্ষু পাঁচটি খান্ডার
উল্লেখ সহ ধম্মগুলিতে ধম্ম পালন করে।
সি সংবেদন গোলক উপর বিভাগ
এবং তদুপরি, ভিক্ষু, ছয়টি আভ্যন্তরীণ ও বাহ্যিক আয়াতনের প্রসঙ্গে
ধীক্ষায় ধম্ম পালন করে ভিক্ষু। এবং তদুপরি, ভিখখুস, ছয়টি অভ্যন্তরীণ ও
বাহ্যিক āতত্তনের প্রসঙ্গে ভিক্ষু কীভাবে ধম্মে ধম্ম পালন করে?
এখানে, ভিক্ষু, একটি ভিক্ষু কাকখুকে বোঝে, তিনি রাপকে বোঝেন, তিনি এই
দু’জনের কারণে উত্সাহিত সৃজন বুঝতে পেরেছিলেন, তিনি বুঝতে পারেন কীভাবে
অদৃশ্য সৌজয়ণ উত্থিত হয়, তিনি বুঝতে পারেন কীভাবে উত্সাহিত সত্যযোজন
পরিত্যাজ্য, এবং তিনি বুঝতে পারেন কীভাবে পরিত্যক্ত সযোজোজনা রয়েছে oned
ভবিষ্যতে উত্থান আসে না।
তিনি সোটা বোঝেন, তিনি সদ্দা বোঝেন, তিনি
এই দু’জনের কারণে উত্সাহিত সৃজন বুঝতে পেরেছেন, তিনি বোঝেন যে কীভাবে
অদৃশ্য সৃজনা উত্থিত হয়, তিনি বুঝতে পারেন কীভাবে উত্সাহিত সত্যযোজন
পরিত্যাজ্য হয়, এবং তিনি বুঝতে পারেন যে কীভাবে পরিত্যক্ত সযোজন উদয় হয়
না does ভবিষ্যতে
তিনি ঘানকে বোঝেন, তিনি গান্ধকে বোঝেন, তিনি এই
দুজনের কারণে উত্থিত সৃজন বুঝতে পেরেছেন, তিনি বোঝেন যে কীভাবে অদৃশ্য
সৃজনা উত্থিত হয়, তিনি বুঝতে পারেন কীভাবে উত্সাহিত সত্যযোজন পরিত্যাজ্য
হয়, এবং তিনি বুঝতে পারেন যে কীভাবে পরিত্যক্ত সযোজন উদয় হয় না does
ভবিষ্যতে
তিনি জিব বুঝতে পারেন, তিনি রসকে বোঝেন, তিনি এই দু’জনের
কারণে যে সৃজনোজন উত্থিত হয়েছিল তা তিনি বুঝতে পারেন, কীভাবে অদৃশ্য সৃজনা
উত্থিত হয়, তিনি বুঝতে পারেন কীভাবে উত্সাহিত হওয়া সযোজোজন পরিত্যাগ করা
হয়, এবং তিনি বুঝতে পারেন যে কীভাবে পরিত্যক্ত সযোজন উদয় হয় না does
ভবিষ্যতে
তিনি কায়া বোঝেন, তিনি ফোহব্বা বোঝেন, তিনি এই দু’জনের
কারণে যে সৃজনোজন উত্থিত হয়েছিল তা তিনি বুঝতে পারেন, কীভাবে অদৃশ্য সৃজনা
উত্থিত হয়, তিনি বুঝতে পারেন কীভাবে উত্সাহিত সত্যযোজন পরিত্যাগ করা হয়,
এবং তিনি বুঝতে পারেন যে কীভাবে পরিত্যক্ত সযোজন উদয় হয় না does
ভবিষ্যতে
তিনি মনকে বোঝেন, তিনি ধম্মগুলি বোঝেন, তিনি এই দুজনের কারণে
উত্থিত সৃজন বুঝতে পেরেছেন, তিনি বোঝেন যে কীভাবে অদৃশ্য সৃজনা উত্থিত হয়,
তিনি বুঝতে পারেন কীভাবে উত্সাহিত সত্যযোজন পরিত্যাজ্য হয় এবং তিনি বুঝতে
পারেন যে কীভাবে পরিত্যক্ত সযোজন উদয় হয় না does ভবিষ্যতে
এইভাবে
তিনি ধাম্মদেহে অভ্যন্তরীণভাবে ধম্ম পর্যবেক্ষণ করে থাকেন, বা তিনি
বাহ্যিকভাবে ধম্মগুলিতে ধম্ম পর্যবেক্ষণ করে থাকেন, বা তিনি অভ্যন্তরীণ ও
বাহ্যিকভাবে ধম্মদেহে ধম্ম পালন করে থাকেন; তিনি ধামাসে ঘটনাগুলির
সামুদায়া অবলম্বন করে থাকেন, বা তিনি ধম্মে ঘটনাবলির অস্তিত্ব পর্যবেক্ষণ
করতে থাকেন, বা তিনি সামুদয়কে পর্যবেক্ষণ করছেন এবং ধম্মাসে ঘটনাটি কেটে
যাচ্ছেন; অন্যথায়, [উপলব্ধি:] “এগুলি ধম্ম! সতী তাঁর মধ্যে উপস্থিত আছেন,
কেবল মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও
কিছুর সাথে আঁকড়ে থাকেন না। এইভাবে, ভিখখুস, ছয়টি অভ্যন্তরীণ এবং
বাহ্যিক আয়াতনের উল্লেখ সহ একটি ভিক্ষু ধম্মে ধম্ম পালন করে থাকেন।
ডি বোজঝাগাস বিভাগে
এবং তদ্ব্যতীত, ভিক্ষু, সাতটি বোজ্জাগ সম্পর্কিত উল্লেখ করে ধম্মে ধম্ম
পালন করে থাকে। এবং তদুপরি, ভিখখুস, সাতটি বোজ্জ্বগ্যাসের প্রসঙ্গে ভিক্ষু
কীভাবে ধম্মে ধম্ম পালন করে?
এখানে, ভিখখুস, একটি ভিক্ষু, সেখানে
সতী সম্বোঝাṅগা উপস্থিত রয়েছে, বুঝতে পেরেছেন: “আমার মধ্যে সতী
সম্বোজ্জ্বল রয়েছে”; সেখানে সতী সাম্বোঝাṅগা উপস্থিত না থাকায় তিনি বুঝতে
পারেন: “আমার মধ্যে কোনও সতী সম্বোজ্জjাগ নেই”; তিনি বুঝতে পারেন কীভাবে
অদৃশ্য সতী সাম্বুজঝাগ উত্থিত হয়; তিনি বুঝতে পারেন কীভাবে উত্থিত সতী
সাম্বোঝাঘা পরিপূর্ণতায় উন্নীত হয়।
সেখানে ধাম্বাভিচা সাম্বোঝাṅগা
উপস্থিত রয়েছে, তিনি বুঝতে পেরেছেন: “আমার মধ্যে ধম্মব্যচ্য
সাম্বোজ্জjাগা আছে”; সেখানে ধাম্বাভিচা সাম্বোঝাṅগা উপস্থিত না থাকায় তিনি
বুঝতে পারেন: “আমার মধ্যে ধম্মব্যচ্য সাম্বোজ্জjাগা নেই”; তিনি বুঝতে
পারেন কীভাবে অদৃশ্য ধম্মভিচায় সাম্বুজঝাগ উত্থিত হয়; তিনি বুঝতে পারেন
কীভাবে উত্সাহিত ধম্মবিদায় সাম্বোজ্জাগা পরিপূর্ণতায় উন্নীত হয়।
সেখানে ভরিয়া সাম্বোঝাṅগা উপস্থিত রয়েছে, তিনি বুঝতে পেরেছেন: “আমার
মধ্যে বৈরিয়া সাম্বোজ্জjাগা আছে”; সেখানে ভরিয়া সাম্বোঝাṅগা উপস্থিত না
থাকায় তিনি বুঝতে পেরেছেন: “আমার মধ্যে কোনও ভারিয়া সাম্বোজ্জjাগ নেই”;
তিনি বুঝতে পারেন কীভাবে অদৃশ্য ভারিয়া সাম্বোজ্জাগাটি উঠে আসে; তিনি
বুঝতে পারেন কীভাবে উত্থিত বৈরি সাম্বোজ্জাগা পরিপূর্ণতায় উন্নীত হয়।
সেখানে পতি সাম্বোঝাṅগা উপস্থিত রয়েছে, তিনি বুঝতে পেরেছেন: “আমার মধ্যে
পটি সাম্বোজ্জṅগ আছে”; সেখানে পতি সাম্বোঝাṅগা উপস্থিত না থাকায় তিনি
বুঝতে পারেন: “আমার মধ্যে কোনও পাতী সম্বোজ্জjাগ নেই”; তিনি বুঝতে পারেন
কীভাবে অদৃশ্য পটি সাম্বুজঝাগ উত্থিত হয়; তিনি বুঝতে পারেন কীভাবে উত্থিত
পাতী সাম্বুজঝাঁকে পরিপূর্ণতায় উন্নীত করা হয়।
সেখানে পাসদ্বী
সাম্বোঝাṅগা উপস্থিত থাকায় তিনি বুঝতে পারেন: “আমার মধ্যে প্যাসাদধি
সম্বোজ্জjাগা আছে”; সেখানে পাসদ্বী সাম্বোঝাṅগা উপস্থিত না থাকায় তিনি
বুঝতে পেরেছেন: “আমার মধ্যে কোনও প্যাসাদধি সম্বোধনগা নেই”; তিনি বুঝতে
পারেন কীভাবে অদৃশ্য পাসাদধি সাম্বুজঝাগ উত্থিত হয়; তিনি বুঝতে পারেন
কীভাবে উত্থিত পাসাদধি সাম্বুজঝাঁকে পরিপূর্ণতায় উন্নীত করা হয়।
সেখানে সমাদি সাম্বোঝাṅগা উপস্থিত রয়েছে, তিনি বুঝতে পেরেছেন: “আমার মধ্যে
সমাদি সাম্বোজ্জjাগা আছে”; সেখানে সমদ্বী সাম্বোঝাṅগা উপস্থিত না থাকায়
তিনি বুঝতে পারেন: “আমার মধ্যে কোনও সামোধি সাম্বুজঝাগ নেই”; তিনি বুঝতে
পারেন কীভাবে অদৃশ্য সামাদি সাম্বুজঝাঁটা উত্থিত হয়; তিনি বুঝতে পারেন
কীভাবে উত্থিত সামোধি সাম্বোজ্জাগা পরিপূর্ণতায় উন্নীত হয়।
সেখানে
উপেখি সাম্বোঝাṅগা উপস্থিত রয়েছে, তিনি বুঝতে পেরেছেন: “আমার মধ্যে উপেখি
সাম্বোজ্জjগা আছে”; সেখানে উপকেখা সাম্বোঝাṅগা উপস্থিত না থাকায় তিনি
বুঝতে পারেন: “আমার মধ্যে কোনও উপেখের সাম্বোজ্জjাগ নেই”; তিনি বুঝতে পারেন
কীভাবে অদৃশ্য আপেকখ সাম্বুজঝাগ উত্থিত হয়; তিনি বুঝতে পারেন কীভাবে
উত্থিত আপেকখ সাম্বোজ্জাগা পরিপূর্ণতায় উন্নীত হয়।
এইভাবে তিনি
ধাম্মদেহে অভ্যন্তরীণভাবে ধম্ম পর্যবেক্ষণ করে থাকেন, বা তিনি বাহ্যিকভাবে
ধম্মগুলিতে ধম্ম পর্যবেক্ষণ করে থাকেন, বা তিনি অভ্যন্তরীণ ও বাহ্যিকভাবে
ধম্মদেহে ধম্ম পালন করে থাকেন; তিনি ধামাসে ঘটনাগুলির সামুদায়া অবলম্বন
করে থাকেন, বা তিনি ধম্মে ঘটনাবলির অস্তিত্ব পর্যবেক্ষণ করতে থাকেন, বা
তিনি সামুদয়কে পর্যবেক্ষণ করছেন এবং ধম্মাসে ঘটনাটি কেটে যাচ্ছেন;
অন্যথায়, [উপলব্ধি:] “এগুলি ধম্ম! সতী তাঁর মধ্যে উপস্থিত আছেন, কেবল
মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও
কিছুর সাথে আঁকড়ে থাকেন না। সুতরাং, ভিক্ষু, একটি ভিক্ষু ধম্মে ধম্ম
পর্যবেক্ষণ করে সাতটি বোজ্জাঘাসের উল্লেখ করেছেন।
E. সত্যের বিভাগ
এবং তদ্ব্যতীত, ভিক্ষু, একটি ভিক্ষু চারটি আর্য-স্যাক্যাসের উল্লেখ সহ
ধম্মগুলিতে ধম্ম পালন করে। এবং তদুপরি, ভিক্ষু, কীভাবে একটি ভিক্ষু চারটি
আরিয়াস-বংশের প্রসঙ্গে ধম্মে ধম্ম পালন করে থাকে?
ই 1। দুখসচকের প্রকাশ
আর কী, ভিক্ষু, দুখা আরিয়াসচা? জেটি দুখকা, বয়স্কতা দুখ্খা (অসুস্থতা
দুখখা) মারণা হ’ল দুখ, দুঃখ, বিলাপ, দুখ, দোমনাসা ও দুর্দশা দুখখা,
অপছন্দের সাথে মেলামেশা হ’ল দুখখা, যা পছন্দ হয় তা থেকে বিরতি দুখ্কা, যা
চান তা পাওয়ার জন্য নয় দুখা; সংক্ষেপে, পাঁচটি upādāna · k · khanhas
দুখখা হয়।
আর কী, ভিখখুস, জেটি কি? বিভিন্ন শ্রেণীর প্রাণীর জন্য
বিভিন্ন জাতীর জন্য, যতি, জন্ম, বংশ [গর্ভে], উত্থিত [সংসারে], উপস্থিতি,
খাঁদের আধিক্য, আয়তনের অধিগ্রহণ একে, ভখখুসকে যতি বলা হয়।
আর কী,
ভিক্ষু, জারি কি? বিভিন্ন শ্রেণীর প্রাণীর বিভিন্ন প্রাণীর জন্য জারি,
ক্ষয়ে যাওয়ার অবস্থা, দাঁত ভেঙে যাওয়া, ধূসর চুল হওয়া, কুঁচকে যাওয়া,
প্রাণশক্তি হ্রাস, ইন্দ্রিয়দের ক্ষয়: এই, ভিখখুস, যারে বলা হয়।
আর কী, ভিক্ষু, মারারা? বিভিন্ন শ্রেণীর প্রাণীর বিভিন্ন প্রাণীর জন্য
প্রতারণা, স্থানান্তরিত হওয়ার অবস্থা [অস্তিত্বের বাইরে], ব্রেকআপ,
অন্তর্ধান, মৃত্যু, মারাঠা, ইন্তেকাল, খাঁদের বিচ্ছেদ, শুয়ে থাকা
মৃতদেহের: এটিকে, ভখখুসকে মারিয়ানা বলা হয়।
আর কী, ভিক্ষু, দুঃখ
কি? একতে, বিভিন্ন ধরণের দুর্ভাগ্যের সাথে জড়িত ভিক্ষুসকে, বিভিন্ন ধরণের
দুখ্মার ধম্মাস দ্বারা স্পর্শ করা, শোক, শোক, শোকের অবস্থা, অন্তঃস্থ দুঃখ,
অন্তর্নিহিত মহা দুঃখ: এটিকে ভিখখুস বলা হয় দুঃখকে।
আর কী,
ভিক্ষু, হাহাকার? একের মধ্যে, বিভিন্ন ধরণের দুর্ভাগ্যের সাথে ছড়িয়ে থাকা
ভিক্ষুসকে বিভিন্ন ধরণের দুখ ধম্ম দ্বারা স্পর্শ করা হয়েছে, ক্রন্দন,
বিলাপ, কান্নাকাটি, হাহাকার, কান্নার অবস্থা, বিলাপের রাষ্ট্র: এটি,
ভিক্ষুসকে বিলাপ বলা হয়।
আর কী, ভিক্ষু, দুখখা? যাইহোক, ভিক্ষুস,
শারীরিক দুখখা, শারীরিকভাবে অপ্রীতিকরতা, শারীরিক সংস্পর্শে দুখখা জাঁকজমক,
অপ্রীতিকর ভেদীতাস: এটি, ভিক্ষুসকে বলা হয় দুখখা kha
আর কী,
ভিক্ষু, দোমনাস? যা-ই হোক, ভিক্ষু, মানসিক দুখ, মানসিক অপ্রীতিকরতা, দুখা
মানসিক সংস্পর্শে জাগ্রত, অপ্রীতিকর ভেদীতাস: এটিকে, ভিক্ষুসকে ডোমনাস বলা
হয়।
আর কী, ভিক্ষু, হতাশাই? একতে, বিভিন্ন ধরণের দুর্ভাগ্যের সাথে
জড়িত ভিখখুসকে বিভিন্ন ধরণের দুখ ধম্ম দ্বারা স্পর্শ করা, ঝামেলা, হতাশা,
সমস্যায় পড়ার অবস্থা, হতাশার অবস্থা: এটিকে ভিক্ষুস বলে হতাশাকে।
আর কী, ভিক্ষু, দ্বিধা কি দ্বিধাবিহীন তার সাথে যুক্ত হওয়ার? এখানে রূপ,
শব্দ, স্বাদ, গন্ধ, শারীরিক ঘটনা এবং মানসিক ঘটনাগুলি রয়েছে যা অপ্রীতিকর,
উপভোগযোগ্য, অপ্রীতিকর নয়, বা যারা নিজের অসুবিধা কামনা করেন, যারা নিজের
ক্ষতি কামনা করেন, যারা নিজের অস্বস্তি কামনা করেন তারা যে কারো সংযুক্তি,
মিলন, যোগসূত্র, একত্রিত হওয়া, তাদের মুখোমুখি হওয়া থেকে মুক্ত হওয়া
কামনা করে: এই, ভিক্ষুসকে দ্বিমত যা দ্বিধাবিভক্ত নয় তার সাথে যুক্ত
হওয়ার দুখকা বলে।
এবং কী, ভিখখুস, রাজি হওয়া থেকে দূরে থাকার
দুকখা কি? এখানে রূপ, শব্দ, স্বাদ, গন্ধ, শারীরিক ঘটনা এবং মানসিক ঘটনাগুলি
রয়েছে যা খুশী, উপভোগ্য, আনন্দদায়ক বা অন্যথায় যারা নিজের সুবিধার্থে
আকাঙ্ক্ষা করে, যারা নিজের সুবিধার জন্য আকাঙ্ক্ষা করে, যারা স্বাচ্ছন্দ্য
কামনা করে তারা সংযুক্তি থেকে মুক্তি, সাক্ষাত না হওয়া, সংযুক্ত না হওয়া,
একত্রিত হওয়া, তাদের মুখোমুখি না হওয়া থেকে মুক্তি কামনা করে: এই,
ভিক্ষুস, যাকে সম্মতিযুক্ত তা থেকে পৃথকীকরণের দুখখা বলে।
আর কী,
ভিক্ষু, কী চায় না পাওয়ার দুক্কায়? জীবজন্তুতে ভিক্ষুসের জন্মের
বৈশিষ্ট্য রয়েছে, যেমন একটি আকাঙ্ক্ষা দেখা দেয়: “হায় সত্যই, আমাদের
জন্য জাতির নাও হতে পারে এবং সত্যই আমরা জাতে না আসতে পারি।” তবে এটি ইচ্ছা
করে অর্জন করা যায় না। এটি যা চায় তা না পাওয়ার দুক্কা।
প্রাণীদের মধ্যে, ভিখখুস, বৃদ্ধ হওয়ার বৈশিষ্ট্যযুক্ত, এমন একটি ইচ্ছা
জাগে: “ওহ, সত্যিই আমাদের জন্য জারি নাও হতে পারে, এবং সত্যই, আমরা জারে না
আসি ā” তবে এটি ইচ্ছা করে অর্জন করা যায় না। এটি যা চায় তা না পাওয়ার
দুক্কা।
জীবজন্তুতে, ভিক্ষুসের, অসুস্থ হওয়ার বৈশিষ্ট্য রয়েছে,
যেমন একটি আকাঙ্ক্ষা দেখা দেয়: “হায় সত্যই, আমাদের জন্য কোনও অসুস্থতা না
ঘটে এবং সত্যই, আমরা অসুস্থ না হয়ে যাই।” তবে এটি ইচ্ছা করে অর্জন করা
যায় না। এটি যা চায় তা না পাওয়ার দুক্কা।
জীবজন্তুতে, ভিক্ষুসের,
বৃদ্ধ হওয়ার বৈশিষ্ট্য রয়েছে, যেমন একটি আকাঙ্ক্ষা দেখা দেয়: “ওহ
সত্যই, আমাদের জন্য ম্যারাডা নাও থাকতে পারে, এবং সত্যই, আমরা মারারাতে না
আসি।” তবে এটি ইচ্ছা করে অর্জন করা যায় না। এটি যা চায় তা না পাওয়ার
দুক্কা।
প্রাণীদের মধ্যে, ভিক্ষু, দুঃখ, বিলাপ, দুখ, দোমনাসা ও
দুর্দশার বৈশিষ্ট্যযুক্ত, এমন একটি ইচ্ছা জাগে: “ওহ, সত্যই আমাদের জন্য
দুঃখ, বিলাপ, দুখ, দোমনাসা ও দুর্দশা নাও থাকতে পারে এবং সত্যই আমরা না
পারি দুঃখ, বিলাপ, দুখ, ডোমনাসা ও সঙ্কটে আসুন। তবে এটি ইচ্ছা করে অর্জন
করা যায় না। এটি যা চায় তা না পাওয়ার দুক্কা।
আর, ভিক্ষু,
সংক্ষেপে পাঁচটি উপকণ্ঠ কী? সেগুলি হ’ল: উপপাদিনীকান্ধা, বেদনা উপকণ্ঠ,
সন্ধি উপকণ্ঠ, সখর উপাধনাখণ্ড, ভাইয়া উপাধিখণ্ড। এগুলিকে সংক্ষেপে বলা
হয়, ভিক্ষুশ, পাঁচটি উপকণ্ঠে।
একে বলা হয়, ভিক্ষু, দুখ আরিয়াসচা
E2। সমুদয়সচকের প্রকাশ
আর কী, ভিক্ষু, দুখ-সামুদায় আরিয়াসচা? এই তাহাṇই পুনর্জন্মের দিকে
পরিচালিত করে, আকাঙ্ক্ষা এবং উপভোগের সাথে যুক্ত, এখানে বা সেখানে আনন্দ
খুঁজে পায়, যা বলা হয়: কাম-তহহি, ভাব-তাহি এবং বিভাবা-তাহাṇ ā কিন্তু এই
তাহিখ, ভিখখুস, যখন উদয় হয়, কোথায় তা উত্থিত হয় এবং যখন নিজেকে স্থির
করে তোলা হয়, কোথায় তা স্থির হয়? বিশ্বে যেটি আনন্দদায়ক এবং সম্মত বলে
মনে হয়, সেখানেই তাহি, যখন উত্থাপিত হয়, উত্থাপিত হয়, যেখানে স্থির
হওয়ার পরে এটি স্থির হয়।
এবং বিশ্বের কি আনন্দদায়ক এবং সম্মত
হয়? বিশ্বের চোখটি মনোরম এবং সম্মত, সেখানে তাইহ, যখন উত্থিত হয়,
উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে, এটি স্থির হয়। বিশ্বের কানটি
মনোরম এবং সম্মত, সেখানে তাইহ, যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির
হওয়ার পরে, এটি স্থির হয়। বিশ্বের নাকটি সুখকর এবং সম্মত, সেখানে তাইহ,
যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে, এটি স্থির হয়।
বিশ্বের জিহ্বা মনোরম এবং সম্মত, সেখানে তাইহ, যখন উত্থাপিত হয়, উত্থাপিত
হয়, সেখানে স্থির হওয়ার পরে, এটি স্থির হয়। পৃথিবীতে কৈয়া সুখকর এবং
সম্মত, সেখানে তাইহ, যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার
পরে এটি স্থির হয়। বিশ্বের মন মনোরম এবং সম্মত হয়, সেখানে তাইহ, যখন
উত্থাপিত হয়, উত্থাপিত হয়, নিষ্পত্তি করার সময় সেখানে স্থির হয়।
বিশ্বের দৃশ্যমান ফর্মগুলি মনোরম এবং সম্মত হয়, সেখানে যখন উত্থাপিত হয়,
উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে এটি স্থির হয়। বিশ্বের শব্দগুলি
মনোরম এবং সম্মত হয়, সেখানে তাইহ, যখন উত্থাপিত হয়, উত্থাপিত হয়,
নিষ্পত্তি করার সময় সেখানে স্থির হয়। বিশ্বের গন্ধগুলি মনোরম এবং সম্মত
হয়, সেখানে তাইহ, যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে
এটি স্থির হয়। বিশ্বের স্বাদগুলি মনোরম এবং সম্মত হয়, সেখানে তাইহ, যখন
উত্থাপিত হয়, উত্থাপিত হয়, নিষ্পত্তি করার সময় সেখানে স্থির হয়।
বিশ্বের শারীরিক ঘটনাগুলি মনোরম এবং সম্মত হয়, সেখানে যখন উত্থিত হয়,
উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে এটি স্থির হয়। বিশ্বের ধম্মাস
মনোরম এবং সম্মত হয়, সেখানে যখন উত্থাপিত হয়, উত্থাপিত হয়, সেখানে স্থির
হওয়ার পরে এটি স্থির হয়।
পৃথিবীতে চোখের দৃষ্টি আকর্ষণীয় এবং
সম্মতিযুক্ত, সেখানে যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার
পরে এটি স্থির হয়। বিশ্বের কান-ভাইয়া সুখকর এবং সম্মত হয়, সেখানে
তাহাদি, যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে, এটি স্থির
হয়। পৃথিবীতে নাক-ভাইয়া সুখকর এবং সম্মতিযুক্ত, সেখানে তাহাদি, যখন
উত্থিত হয়, উত্থিত হয়, সেখানে স্থির হওয়ার পরে, এটি স্থির হয়। পৃথিবীতে
জিহ্বা-ভাইয়া সুখকর এবং সম্মতিযুক্ত, সেখানে তাহাদি, যখন উত্থিত হয়,
উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে, এটি স্থির হয়। পৃথিবীতে
কায়া-ভাইয়া আনন্দদায়ক এবং সম্মত, সেখানে তাহাদি, যখন উত্থাপিত হয়,
উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে, এটি স্থির হয়। পৃথিবীতে
মান-ভাইয়া সুখকর এবং সম্মত, সেখানেই যখন উত্থিত হয়, সেখানে উত্থাপিত হয়,
স্থির হওয়ার পরে সেখানে স্থির হয়।
বিশ্বের চক্ষু-সাম্পাসা মনোরম
এবং সম্মত, সেখানে তাইহ, যখন উত্থাপিত হয়, উত্থাপিত হয়, সেখানে স্থির
হওয়ার পরে, এটি স্থির হয়। বিশ্বের কান-সাম্পাসা মনোরম এবং সম্মত, সেখানে
তাইহ, যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে, এটি স্থির
হয়। বিশ্বের নাক-সংফাসাটি মনোরম এবং সম্মত, সেখানে তাইহ, যখন উত্থাপিত
হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে, এটি স্থির হয়। বিশ্বের
জিহ্বা-সাম্পাসা মনোরম এবং সম্মত, সেখানে তাইহ, যখন উত্থাপিত হয়, উত্থাপিত
হয়, সেখানে স্থির হওয়ার পরে, এটি স্থির হয়। পৃথিবীতে কন্যা সাম্পাসা
মনোরম ও সম্মত, সেখানেই যখন উত্থাপিত হয়, উত্থাপিত হয়, সেখানে স্থির
হওয়ার পরে তা স্থির হয়। পৃথিবীতে মন-সংশ্লেষটি মনোরম ও সম্মত, সেখানেই
যখন উত্থাপিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে তা স্থির হয়।
পৃথিবীতে চোখের সাম্পাসে জন্ম নেওয়া বেদানাটি মনোরম ও সম্মতিযুক্ত,
সেখানেই যখন উত্থিত হয়, উত্থাপিত হয়, স্থির হওয়ার পরে সেখানে স্থির হয়।
পৃথিবীতে কানের সংশ্লেষের জন্মের বেদনাটি মনোরম ও সম্মত, সেখানেই যখন
উত্থাপিত হয়, উত্থাপিত হয়, স্থির হওয়ার পরে সেখানে স্থির হয়। পৃথিবীতে
নাক-সাম্পাসে জন্ম নেওয়া বেদানাটি মনোরম ও সম্মত, সেখানেই যখন উত্থিত হয়,
সেখানে উত্থাপিত হয়, স্থির হওয়ার পরে সেখানে স্থির হয়। পৃথিবীতে
জিহ্বা-সংস্খাসে জন্ম নেওয়া বেদানাটি সুখকর এবং সম্মত, সেখানেই যখন উত্থিত
হয়, সেখানে উত্থাপিত হয়, স্থির হওয়ার পরে সেখানে স্থির হয়। পৃথিবীতে
কন্যা সম্পাসে জন্ম নেওয়া বেদনাটি মনোরম ও সম্মত, সেখানে তাহাদিগ যখন
উত্থিত হয়, উত্থাপিত হয়, স্থির হওয়ার পরে সেখানে স্থির হয়। পৃথিবীতে
মন-সম্পাসে জন্ম নেওয়া বেদনাটি মনোরম ও সম্মত, সেখানেই যখন উত্থাপিত হয়,
উত্থাপিত হয়, স্থির হওয়ার পরে সেখানে স্থির হয়।
বিশ্বের দৃশ্যমান
ফর্মগুলির sa pleasant সুখকর এবং সম্মত, সেখানে তাইহ, যখন উত্থাপিত হয়,
উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে, এটি স্থির হয়। বিশ্বে শোনার
শব্দগুলি মনোরম এবং সম্মত হয়, সেখানে যখন উত্থিত হয়, উত্থাপিত হয়,
সেখানে স্থির হওয়ার পরে এটি স্থির হয়। বিশ্বের গন্ধগুলির সাদাগুলি মনোরম
এবং সম্মত হয়, সেখানে যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার
পরে এটি স্থির হয়। বিশ্বের সাদাগুলি সাদাসিধে সুখকর এবং সম্মত হয়, সেখানে
যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে এটি স্থির হয়।
বিশ্বে শারীরিক ঘটনাগুলির সাদাসিধে আনন্দদায়ক এবং সম্মতিযুক্ত, সেখানে
তাইহ, যখন উত্থিত হয়, সেখানে উত্থাপিত হয়, স্থির হওয়ার পরে, এটি স্থির
হয়। বিশ্বে ধম্মাসের সাদগুলি সুখকর এবং সম্মত, সেখানেই যখন উত্থাপিত হয়,
উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে তা স্থির হয়।
বিশ্বে
দৃশ্যমান ফর্মগুলির সাথে সম্পর্কিত [সম্পর্কিত] অভিপ্রায়টি মনোজ্ঞ এবং
সম্মত হয়, সেখানে তাহা হয়, যখন উত্থাপিত হয়, উত্থাপিত হয়, স্থির হওয়ার
পরে সেখানে স্থির হয়। বিশ্বে শব্দগুলির সাথে সম্পর্কিত সম্পর্কিত
উদ্দেশ্যটি মনোজ্ঞ এবং সম্মত হয়, সেখানে যখন স্থির হয় তখন উত্থিত হয়
সেখানে স্থির হওয়ার পরে এটি স্থির হয়। বিশ্বের গন্ধ সম্পর্কিত
[সম্পর্কিত] উদ্দেশ্যটি আনন্দদায়ক এবং সম্মত হয়, সেখানে তাইহ, যখন উত্থিত
হয়, সেখানে উত্থাপিত হয়, স্থির হওয়ার পরে, এটি স্থির হয়। পৃথিবীতে
রুচির সাথে সম্পর্কিত সম্পর্কিত অভিপ্রায়টি মনোজ্ঞ এবং সম্মত হয়, সেখানে
যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে তা স্থির হয়।
বিশ্বে শারীরিক ঘটনাগুলির সাথে সম্পর্কিত [সম্পর্কিত] অভিপ্রায়টি মনোজ্ঞ
এবং সম্মত হয়, সেখানে তাহা হয়, যখন উত্থাপিত হয়, উত্থাপিত হয়, সেখানে
স্থির হওয়ার পরে স্থির হয়। বিশ্বে ধম্মদের সাথে সম্পর্কিত [উদ্দেশ্য]
মনোরম এবং সম্মত, সেখানে তাইহ, যখন উত্থিত হয়, সেখানে উত্থাপিত হয়, স্থির
হওয়ার পরে, এটি স্থির হয়।
বিশ্বে দৃশ্যমান ফর্মগুলির জন্য তাহাহী
সুখকর এবং সম্মত, সেখানে তাহাদি, যখন উত্থিত হয়, উত্থাপিত হয়, স্থির
হওয়ার পরে সেখানে স্থির হয়। বিশ্বে শব্দের জন্য তাহাটি সুখকর এবং সম্মত,
সেখানে তাহাদি, যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে,
এটি স্থির হয়। পৃথিবীতে দুর্গন্ধের জন্য তাহাহী সুখকর এবং সম্মত, সেখানে
তাহাদি, যখন উত্থিত হয়, সেখানে উত্থাপিত হয়, স্থির হওয়ার পরে, এটি স্থির
হয়। বিশ্বে স্বাদ গ্রহণের জন্য তাহা সুখকর এবং সম্মত, সেখানে তাহাদি, যখন
উত্থিত হয়, সেখানে স্থির হয় যখন স্থির হয়, তখন এটি স্থির হয়। বিশ্বে
শারীরিক ঘটনাগুলির জন্য তাহাহী সুখকর এবং সম্মত, সেখানে তাহাদি, যখন উত্থিত
হয়, সেখানে উত্থাপিত হয়, স্থির হওয়ার পরে সেখানে স্থির হয়। বিশ্বে
ধম্মের জন্য তাহাহী সুখকর এবং সম্মত, সেখানে তাহাদি, যখন উত্থিত হয়,
সেখানে উত্থাপিত হয়, যখন স্থির হয়, স্থির হয়।
বিশ্বে দৃশ্যমান
রূপগুলির ভিটাক্কাটি সুখকর এবং সম্মত, সেখানেই যখন উত্থিত হয়, উত্থাপিত
হয়, সেখানে স্থির হওয়ার পরে এটি স্থির হয়। বিশ্বে শব্দের ভিটকাক্কা
মনোরম ও সম্মত, সেখানেই যখন উত্থাপিত হয়, উত্থাপিত হয়, সেখানে স্থির
হওয়ার পরে এটি স্থির হয়। বিশ্বের গন্ধগুলির ভিটাক্কা সুখকর এবং সম্মত
হয়, সেখানে যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে এটি
স্থির হয়। বিশ্বে স্বাদের ভিটাক্কা সুখকর এবং সম্মত, সেখানেই যখন উত্থিত
হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে এটি স্থির হয়। বিশ্বে শারীরিক
ঘটনার ভিটকাকাকে মনোরম ও সম্মতিযুক্ত, সেখানে বলা হয়, যখন উত্থিত হয়,
সেখানে উত্থাপিত হয়, যখন স্থির হয়, এটি স্থির হয়। বিশ্বে ধম্মের
বিটকাক্কা সুখকর এবং সম্মত, সেখানেই যখন উত্থিত হয়, সেখানে স্থির হওয়ার
পরে সেখানে স্থির হয়।
পৃথিবীতে দৃশ্যমান রূপগুলির ভাস্করাসটি মনোরম
এবং সম্মত, সেখানে তাহাদিগ যখন উত্থাপিত হয়, উত্থাপিত হয়, স্থির হওয়ার
পরে সেখানে স্থির হয়। বিশ্বে শব্দের ভিসার সুখকর এবং সম্মত হয়, সেখানে
যখন উত্থিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে এটি স্থির হয়।
পৃথিবীতে দুর্গন্ধের দিকগুলি সুখকর এবং সম্মত হয়, সেখানে যখন উত্থিত হয়,
উত্থাপিত হয়, স্থির হওয়ার পরে সেখানে স্থির হয়। বিশ্বে স্বাদের
ভাস্করাকে মনোরম ও সম্মত হয়, সেখানে যখন স্থির হয় তখন উত্থিত হয়, সেখানে
স্থির হওয়ার পরে তা স্থির হয়। বিশ্বে শারীরিক ঘটনাগুলির ভাসরাসটি মনোরম
এবং সম্মত, সেখানে তাইহ, যখন উত্থিত হয়, সেখানে উত্থাপিত হয়, স্থির
হওয়ার পরে, এটি স্থির হয়। পৃথিবীতে ধম্মের দিকটি সুখকর এবং সম্মত,
সেখানেই যখন উত্থাপিত হয়, উত্থাপিত হয়, সেখানে স্থির হওয়ার পরে তা স্থির
হয়। একে বলা হয়, ভিক্ষুশ, দুখখ am সামুদায় আরিয়াসচা।
E4। ম্যাগগ্যাসাকের প্রদর্শনী
আর কী, ভিক্ষু, দুখখানা ir নিরোদ্ধ ā গেমিনে পইপাদে আরিয়াসচা? এটি কেবল
এই আর্যআহাগিক ম্যাগা, এটি সামাদিদি, সম্মাসিকাপ্পো, সাম্বাচিক,
সম্মকাম্মন্তো, সম-জাজাভো, সমব্যবায়োমো, সমাস্তি ও সমসামাদি to
এবং
কী, ভিক্ষু, সমাদিহি? সেই, ভিক্ষু, যা দুখার ñāṇa, দুখ-সামুদয়ের ,a,
দুখখা-নির্োধের ñāṇa এবং দুখখা-নির্রোধ-গামিনী পাপীপদ, যাকে বলা হয়,
ভিক্ষুস, সামাদিāহি।
এবং কি, ভিক্ষু, সাম্মাসকাপ্পস? এগুলি, ভিক্ষু,
যা নক্ষ্ম্মের সাকাপ্পস, অব্যক্তের সাকাপ্পস, অবধিদের সাকাপ্পস, এগুলিকে
বলা হয়, ভিক্ষুস, সংমাসকাপ্পস।
এবং কি, ভিক্ষু, সাম্মাভিক? যে,
ভিক্ষু, যা মুসদীবাদ থেকে বিরত থাকে, পিসুয়া ভ্যাক থেকে বিরত থাকে, ফারুশ
ভ্যাক থেকে বিরত থাকে এবং সংফালপ্প থেকে বিরত থাকে, যাকে বলা হয়, ভিক্ষুস,
সমব্যাকসি।
আর কী, ভিক্ষু, সম্ম-কমন্ত? যে, ভিক্ষু, যা পাতিপাত
থেকে বিরত থাকে, আদিনিদানা থেকে বিরত থাকে, আব্রাহ্মকারিয়া থেকে বিরত
থাকে, যাকে বলা হয়, ভিক্ষুশ, সাম্মা-কমন্ত।
এবং, ভিক্ষুস,
সাম্ব-যজ্ঞ? এখানে ভিক্ষুৎ নামে এক মহৎ শিষ্য ভুল জীবিকা ত্যাগ করে জীবিকা
নির্বাহের সঠিক উপায়ে তাঁর জীবনযাপন করেন, যাকে বলা হয় ভিক্ষুস,
সামাজ-যজভা।
এবং কী, ভিক্ষু, সাম্যব্যায়াম? এখানে, ভিক্ষু, একটি
ভিক্ষু অদৃশ্য পাইপক এবং আকসাল ধম্ম না জন্মগ্রহণের জন্য তাঁর চন্ড তৈরি
করে, তিনি নিজেকে পরিশ্রম করেন, তাঁর ভাইরিয়াকে উত্সাহিত করেন, দৃ c়তার
সাথে তাঁর সিট্টা প্রয়োগ করেন এবং চেষ্টা করেন; তিনি উত্থিত পাপাকা ও
আকসাল ধম্ম ত্যাগের জন্য তাঁর চন্ড উত্পন্ন করেন, তিনি নিজেকে পরিশ্রম
করেন, ভাইরিয়াকে উত্সাহিত করেন, তাঁর সিট্টাটি দৃ c়তার সাথে প্রয়োগ করেন
এবং চেষ্টা করেন; তিনি নিখরচায় কুশল ধম্মাস উত্থানের জন্য তাঁর চন্ড তৈরি
করেন, তিনি নিজেকে পরিশ্রুত করেন, তাঁর ভাইরিয়া উত্সাহিত করেন, তাঁর
সিট্টাটি দৃig়তার সাথে প্রয়োগ করেন এবং চেষ্টা করেন; তিনি উত্থিত কুশল
ধম্মের অবিচলতার জন্য, তাদের বৃদ্ধি, তাদের বিকাশ, চাষ এবং তাদের সমাপ্তির
জন্য তিনি তাঁর চন্দ উত্পন্ন করেন, তিনি নিজেকে পরিশ্রম করেন, তাঁর
ভাইরিয়াকে উত্সাহিত করেন, দৃ c়তার সাথে তাঁর সিটি প্রয়োগ করেন এবং
চেষ্টা করেন। একে বলা হয়, ভিক্ষুস, সামভ্যব্যুম।
কী, ভিক্ষু,
সামসতী? এখানে, ভিক্ষু, ভিক্ষু কৃপায় কাযা পর্যবেক্ষণ করে থাকেন, ইত্তপ্পা
সাম্পাজনো, সতীম, এবং অভিজিৎ-দোমনাছকে পৃথিবীর দিকে ত্যাগ করেছিলেন। তিনি
বেদনাতে বেদনা পর্যবেক্ষণ করেন, তাঁর সমপজ্নো, সতীম, অভিজিৎ-দোমণাসাকে
পৃথিবীর দিকে ত্যাগ করেছিলেন। তিনি সিট্টায় সিট্টা পর্যবেক্ষণ করে থাকেন,
ইম্প্প্পানো, সতীম, অভিজিৎ-দোমণাসাকে পৃথিবীর দিকে ছেড়ে দিয়েছিলেন। তিনি
পৃথিবীর দিকে অভিজিৎ-দোমণাসা ছেড়ে দিয়ে ধম্ম, āত্প্পি সাম্পাজনো, সতীমে
ধম্ম পর্যবেক্ষণ করেন। এটাকে বলা হয়, ভিক্ষু, সমসতী।
আর কী,
ভিক্ষু, সাম্মসমাধি? এখানে, ভিক্ষু, ভিক্ষু, কাম থেকে বিচ্ছিন্ন, একুশাল
ধম্ম থেকে বিচ্ছিন্ন, প্রথম ঝর্ণায় প্রবেশ করে, সেখানে বিটাক্কা এবং ভিসার
সহ, সেখানে বিচ্ছিন্ন হয়ে জন্মগ্রহণ করেছিলেন পতি ও সুখ।
বিটাক্কা-ভিসারের স্থিরতার পরে, দ্বিতীয় ঝর্ণায় প্রবেশের পরে, তিনি
সেখানে অভ্যন্তরীণ প্রশান্তি, সিদ্ধের একীকরণ, বিটকাক বা ভিসার ছাড়া,
সমষ্টি থেকে জন্মগ্রহণ করেছিলেন পতি ও সুখের সাথে ides এবং পতির প্রতি
উদাসীনতার সাথে সাথে তিনি উপেখা, সাতো ও সাম্পাজানোয় থাকেন, তিনি
আরিয়াদের বর্ণিত কায়া সুখে অনুভব করেন: ‘যিনি সমান ও মনের মানুষ তিনি
[এই] সুখায় বাস করেন’ তৃতীয় ঝর্ণায় প্রবেশ করে তিনি থাকেন গণনা কর। সুখ
ত্যাগ করে দুখখা, সোমানাস ও দোমণাসা পূর্বে সুখ ও দুখখা ব্যতীত অদৃশ্য হয়ে
যায় এবং উপেখা ও সতীর বিশুদ্ধতার সাথে চতুর্থ ঝর্ণায় প্রবেশ করে সেখানে
প্রবেশ করে। এটাকে বলা হয়, ভিক্ষু, সমসামাদি।
একে বলা হয়, ভিক্ষুশ, দুখখা ir নিরোদ্ধ · গেমিনি পৈপাদি আরিয়াসচা ca
এইভাবে তিনি ধাম্মদেহে অভ্যন্তরীণভাবে ধম্ম পর্যবেক্ষণ করে থাকেন, বা তিনি
বাহ্যিকভাবে ধম্মগুলিতে ধম্ম পর্যবেক্ষণ করে থাকেন, বা তিনি অভ্যন্তরীণ ও
বাহ্যিকভাবে ধম্মদেহে ধম্ম পালন করে থাকেন; তিনি ধামাসে ঘটনাগুলির
সামুদায়া অবলম্বন করে থাকেন, বা তিনি ধম্মে ঘটনাবলির অস্তিত্ব পর্যবেক্ষণ
করতে থাকেন, বা তিনি সামুদয়কে পর্যবেক্ষণ করছেন এবং ধম্মাসে ঘটনাটি কেটে
যাচ্ছেন; অন্যথায়, [উপলব্ধি:] “এগুলি ধম্ম! সতী তাঁর মধ্যে উপস্থিত আছেন,
কেবল মাত্র এবং নিছক পৈসতীর সীমাতেই তিনি বিচ্ছিন্ন থাকেন এবং বিশ্বের কোনও
কিছুর সাথে আঁকড়ে থাকেন না। এইভাবে, ভিক্ষু, একটি ভিক্ষু ধম্মে ধম্ম পালন
করে থাকেন এবং চারটি আরিয়-বংশের উল্লেখ রয়েছে।
সতীপাহ্নদের অনুশীলন করার সুবিধা
যেহেতু, ভিক্ষু, এই চারটি সতীপজ্ঞান এইভাবে সাত বছর ধরে অনুশীলন করবে, তার
দুটি ফলাফলের একটির প্রত্যাশা করা যেতে পারে: হয় [নিখুঁত] দৃশ্যমান
ঘটনায় জ্ঞান, বা যদি কিছু আঁকড়ে থাকে তবে, অ্যানজিস্টিটা।
সাত বছর
একা থাকি, ভখখুস। যেহেতু, ভিক্ষু, এই চারটি সতীপজ্ঞান এইভাবে ছয় বছর ধরে
অনুশীলন করবে, তার দুটি ফলাফলের মধ্যে একটির প্রত্যাশা করা যেতে পারে: হয়
[নিখুঁত] দৃশ্যমান ঘটনায় জ্ঞান, বা যদি কিছু আঁকড়ে থাকে তবে,
অ্যানজিস্টিটা।
ছয় বছর একা থাকি, ভখখুস। যেহেতু, ভিক্ষূস, এই চারটি
সতীপজ্ঞানকে পাঁচ বছরের জন্য অনুশীলন করবেন, তার মধ্যে দুটি ফলাফলের একটির
প্রত্যাশা করা যেতে পারে: হয় [নিখুঁত] দৃশ্যমান ঘটনায় জ্ঞান, বা যদি
কিছু আঁকড়ে থাকে তবে, অ্যানজিস্টিটা।
পাঁচ বছর একা থাকি, ভখখুস।
যেহেতু, ভিক্ষুস, এই চারটি সতীপজ্ঞানকে এইভাবে চার বছর ধরে অনুশীলন করবে,
তার দুটি ফলাফলের মধ্যে একটির প্রত্যাশা করা যেতে পারে: হয় [নিখুঁত]
দৃশ্যমান ঘটনায় জ্ঞান, অথবা যদি কিছু আঁকড়ে থাকে তবে, অ্যানজিস্টিটা।
চার বছর একা থাকি, ভখখুস। যেহেতু, ভিক্ষুস, এই চারটি সতীপজ্ঞান তিন বছরের
জন্য অনুশীলন করবে, তার দুটি ফলাফলের মধ্যে একটির প্রত্যাশা করা যেতে পারে:
হয় [নিখুঁত] দৃশ্যমান ঘটনায় জ্ঞান, বা যদি কিছু আঁকড়ে থাকে তবে,
অ্যানগ্যাসিটা।
তিন বছর একা থাকি, ভখখুস। যেহেতু, ভিক্ষুস, এই চারটি
সতীপজ্ঞানকে এইভাবে দু’বছর অনুশীলন করবে, তার জন্য দুটি ফলাফলের একটির
প্রত্যাশা করা যেতে পারে: হয় [নিখুঁত] দৃশ্যমান ঘটনায় জ্ঞান, বা যদি কিছু
আঁকড়ে থাকে তবে, অ্যানজিস্টিটা।
একা দু’বছর, ভিকখুস। যেহেতু,
ভিক্ষুস, এক বছরের জন্য এই চারটি সতীপজ্ঞান অনুশীলন করবে, তার দুটি ফলাফলের
মধ্যে একটির প্রত্যাশা করা যেতে পারে: হয় [নিখুঁত] দৃশ্যমান ঘটনায়
জ্ঞান, বা যদি কিছু আঁকড়ে থাকে তবে, অ্যানজিস্টিটা।
এক বছরের একা
থাকি, ভখখুস। যেহেতু, ভিক্ষুস সাত মাস ধরে এই চারটি সতীপজ্ঞান অনুশীলন
করবে, তার দুটি ফলাফলের মধ্যে একটির প্রত্যাশা করা যেতে পারে: হয় [নিখুঁত]
দৃশ্যমান ঘটনায় জ্ঞান, বা যদি কিছু আঁকড়ে থাকে তবে, অ্যানগ্যাসিটা।
সাত মাস একা থাকি, ভখখুস। যেহেতু, ভিক্ষুস, এই চারটি সতীপজ্ঞানকে এইভাবে
ছয় মাস ধরে অনুশীলন করবে, তার দুটি ফলাফলের একটির প্রত্যাশা করা যেতে
পারে: হয় [নিখুঁত] দৃশ্যমান ঘটনায় জ্ঞান, বা যদি কিছু আঁকড়ে থাকে তবে,
অ্যানজিস্টিটা।
ছয় মাস একা থাকি, ভখখুস। যেহেতু, ভিক্ষুস, এই চারটি
সতীপজ্ঞানকে এইভাবে পাঁচ মাস ধরে অনুশীলন করবেন, তার মধ্যে দুটি ফলাফলের
একটির প্রত্যাশা করা যেতে পারে: হয় [নিখুঁত] দৃশ্যমান ঘটনায় জ্ঞান, বা
যদি কিছু আঁকড়ে থাকে তবে, অ্যানগ্যাসিটা।
পাঁচ মাস একা থাকি,
ভখখুস। যেহেতু, ভিক্ষুস এই চারটি সতীপজ্ঞান চার মাস ধরে অনুশীলন করবে, তার
দুটি ফলাফলের মধ্যে একটির প্রত্যাশা করা যেতে পারে: হয় [নিখুঁত] দৃশ্যমান
ঘটনায় জ্ঞান, বা যদি কিছু আঁকড়ে থাকে তবে, অ্যানজিস্টিটা।
চার মাস
একা থাকি, ভখখুস। যেহেতু, ভিক্ষুস, এই চারটি সতীপজ্ঞান তিন মাস ধরে
অনুশীলন করবেন, তার দুটি ফলাফলের মধ্যে একটির প্রত্যাশা করা যেতে পারে: হয়
[নিখুঁত] দৃশ্যমান ঘটনায় জ্ঞান, বা যদি কিছু আঁকড়ে থাকে তবে,
অ্যানজিস্টিটা।
তিন মাস একা থাকি, ভখখুস। যেহেতু, ভিক্ষুস, এই চারটি
সতীপজ্ঞানকে এইভাবে দুই মাস ধরে অনুশীলন করবেন, তার মধ্যে দুটি ফলাফলের
একটির প্রত্যাশা করা যেতে পারে: হয় [নিখুঁত] দৃশ্যমান ঘটনায় জ্ঞান, বা
যদি কিছু আঁকড়ে থাকে তবে, অ্যানজিস্টিটা।
দুই মাস একা থাকি, ভখখুস।
যেহেতু, ভিক্ষুস এক মাস ধরে এই চারটি সতীপজ্ঞান অনুশীলন করবে, তার মধ্যে
দুটি ফলাফলের একটির প্রত্যাশা করা যেতে পারে: হয় [নিখুঁত] দৃশ্যমান ঘটনায়
জ্ঞান, বা যদি কিছু আঁকড়ে থাকে তবে, অ্যানগ্যাসিটা।
এক মাস একা
থাকি, ভখখুস। যেহেতু, ভিক্ষুস, এই চারটি সতীপজ্ঞানটি অর্ধমাস ধরে অনুশীলন
করবেন, তার দুটি ফলাফলের মধ্যে একটির প্রত্যাশা করা যেতে পারে: হয়
[নিখুঁত] দৃশ্যমান ঘটনায় জ্ঞান, বা যদি কিছু আঁকড়ে থাকে তবে,
অ্যানজিস্টিটা।
আধা মাস একা থাকি, ভখখুস। যেহেতু, ভিক্ষুস এক সপ্তাহ
ধরে এই চারটি সতীপজ্ঞান অনুশীলন করবে, তার জন্য দুটি ফলাফলের একটির
প্রত্যাশা করা যেতে পারে: হয় [নিখুঁত] দৃশ্যমান ঘটনায় জ্ঞান, বা যদি কিছু
আঁকড়ে থাকে তবে, অ্যানজিস্টিটা।
“এই, ভখখুস, এমন এক পথ যা
প্রাণীদের শুদ্ধি, দুঃখ ও শোকের কাবু, দুখ-দোমণাসের অন্তর্ধান, সঠিক পথের
প্রাপ্তি, নিব্বনের উপলব্ধি ছাড়া আর কিছুই নয় say satipaṭṭhānas। ” এভাবে
বলা হয়েছে, এবং এই সমস্তের ভিত্তিতে এটি বলা হয়েছে।
এইভাবে ভাগব বক্তৃতা করলেন ā আনন্দিত, ভিক্ষুগণ ভাগবীর কথায় স্বাগত জানালেন ā
POLITICS AND BUDDHISM
BSP chief Mayawati continues to give special focus to strengthen the party.
The party is desperate to get connected with youths at ground level.
The party coordinators keep a close watch on all political developments
relating to the organization in their areas concerned,”
leaders in BSP have been tasked to attend the party’s cadre camps
in different districts of UP. At least 50 youths, who
were invited to attend cadre camps, were made aware about the party
ideology. The party leadership is not bothered
about those who join SP after leaving BSP.
cannot be isolated from politics, whether viewed historically or with
regard to current events. Buddhism is a living organism, feeding off the
political circumstances of a particular culture, time, or place. Its
history reflects the strains of adolescence, maturity, and old age, and
it has metamorphosed on occasion to accommodate changes in its environment.
perspectives.
defines political life and faith and examines to what extent Buddhists
see the two as separate spheres.
developments in religious and political power in the Buddhist tradition,
showing the sometimes complementary, sometimes competitive interaction
of the two forces.
still resonates in the Buddhist world at the beginning of the
twenty-first century.
of modernization and socioeconomic change on Buddhism’s intersection
with politics. Adapting to changing circumstances throughout history,
Buddhism has sought to both protect and develop its place in the world
to which it ministers—
of state affairs, with the state in turn defined as an organized
political community. In many cases nationalism has played a significant
role in politics; this slippery concept may be defined as a sometimes
chauvinistic devotion to an ethnic, religious, or political community,
with a concomitant impetus to advance its interests and traditions,
often at the expense of other communities. Turning to religion, it may
be ventured that Buddhism, in all its various forms, includes at least two
features: in Pali, one of its traditional classical languages these are the sāsana and doctrine dhamma. A third, more contemporary characteristic is Buddhist bauddha sanskrutiya. The aim of Buddhism is to help people find meaning in life. The religion has an institutional structure—for instance, the monastic saṅgha for monks and nuns, as well as various sects or Nikāyas—but
in essence it is a religion that teaches a state of mind, a way of
being. Its doctrine is not primarily concerned with political systems or
even social reform, which are considered to be irrelevant to salvation. But history shows us that Buddhism has nonetheless
been used to further political or sectarian goals, and some politicians
have employed it as a vehicle to promote exclusivist, ethnically based
nationalisms.
ideal that complements the soteriological teachings of the Buddha. This
soteriology rests on the central problem of painfulness dukkha,
Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growth said Buddha to which Buddhism offers a practical solution, focused on life in
the here and now. No eschatological dilemma or otherworldly goals
preoccupy the Buddha; rather, his teachings rely primarily on seeing the
facts of life as they are (yathabhuta-dassana ) and eradicating superstition and useless social practices through reason (takka ) and analysis (vibhajja
). Beyond this epistemological basis, however, there is a definite
social dimension to Buddhist teachings: The Buddha not only asks how and
what we know, but also what we should do, not only for ourselves but
for the common good.
) of greed, hatred, and delusion applies not only to the individual,
but also carries implications for the collective well-being of the
community. Aggression (patighanusaya ), indulgence (kamasukhalikanuyoga
), and other spiritual hazards regularly upset the equilibrium of
peoples, states, and the world at large. Several texts (e.g., the Sigalovada Sutta and Dīgha-nikāya 3.180) set down a layperson’s code of conduct (gihivinaya ) with regard to the society in which he or she lives. Two of the most significant sūttas dealing with what might loosely be described as political responsibility are the Cakkavattisihanada-sutta and the Aggañña Suttas (Dīgha-nikāya
3.58, 80). These texts treat the origin and development of the state
and the rights and duties of both monarch and citizen. The model society
and polity they present fosters ethical conduct and embodies a strong
social ideal, which then guides the principal objectives of the state. Dīgha-nikāya 3.62 describes the ideal world-ruler, the “Celestial Wheel–turning
king,” who uses his civil authority to promote righteousness and
security. In this and other canonical passages, the recommendations go
beyond the caste-based worldview behind Hindu statecraft and law codes (Arthaśāstra ). The Aggañña Sutta
in particular urges equal rights and opportunities for all people
simply as fellow members of humanity, irrespective of caste or race (see
also Majjihima Nikāya 2. 85, 151, Dīgha-nikāya 1.99).
both individual citizens and the polity as a whole should be allowed to
evolve and mature. This is consistent with the Buddha’s teaching that
nothing is permanent, nor should anything rest on the basis of authority
alone (Aṅguttara-nikāya 1. 189); both principles certainly apply to the state.
was not concerned with politics, the Pali Canon contains a
political philosophy of a sort, derived from the Buddha’s advice to
rulers and citizens. The ideal of harmonious coexistence between the two
and among the latter lies at the core of this philosophy, which also
emphasizes the individual’s right to pursue his or her fortune, but not
at the expense of others (Anguttara Nikāya 2.95).
(c. 250 bce), the association between religion and state shifted subtly
toward state leadership in religious affairs. “In place of the traditional policy of territorial
expansion [Aśoka] substituted conquest by Righteousness (as we here inadequately translate by the very pregnant word dhamma
)”. The monarch’s conversion to Buddhism and the
subsequent widespread propagation of its values, including respectful
veneration and oversight of the sangha, produced an important model of a Buddhist state and its relationship with Buddhist monastic orders. In due course, the sangha
sought to assume a position to grant legitimacy to the state. And much
later, a new three-fold “refuge” arose in parts of the Buddhist world to
complement the traditional refuges (śāraṅa ) of the Buddha, dhamma and saṃgha. This new, inescapably political “refuge” consisted of country, national identity, and religion—or as expressed in the state motto adopted by Cambodia’s 1993 Constitution, “nation, religion, king.”
LESSON 3251 Thu 23 Jan 2020
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Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
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Mahasatipatthana Sutta Discourse In Hindi Day 4 By SN Goenka Guruji
Shivaji Ghadge
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महासतिपना सूत्र - जागरूकता पर उपस्थिति — शास्त्रीय देवनागरी, शास्त्रीय हिंदी-देवनागरी- कक्षा हिंदी
https://www.youtube.com/watch?v=NqD1-Xi1ioA
महासतिपत्तन सुत्त
(९ डी योगी
843 ग्राहक
महासतिपना सूत्र का जप,
वर्ग
गैर-लाभकारी और सक्रियता
लाइसेंस
क्रिएटिव कॉमन्स एट्रिब्यूशन लाइसेंस (पुन: उपयोग की अनुमति)
स्रोत वीडियो
अटेंशन देखें
महासतिपना सूत्र - जागरूकता पर उपस्थिति —२, २ ९) शास्त्रीय अंग्रेजी, रोमन
इस सूत्र को व्यापक रूप से ध्यान अभ्यास के लिए एक मौलिक संदर्भ माना जाता है।
परिचय
I. काया का अवलोकन
ए āāāpāna पर धारा
ख। मुद्राओं पर धारा
सी। संपजना पर धारा
घ। प्रतिकर्षण पर धारा
ई। तत्वों पर अनुभाग
नौ चार मैदानों पर एफ। सेक्शन
द्वितीय। वेदना का अवलोकन
तृतीय। Citta का अवलोकन
चतुर्थ। धम्मों का अवलोकन
A. निवारस पर धारा
खण्डों पर बी। धारा
सी। सेंस क्षेत्रों पर धारा
डी। बज्जहागा पर धारा
ई। सत्य पर धारा
ई 1। दुक्खसक्का का एक्सपोजर
E2। समुदयसैक्का का व्यय
E3। निरोधासक की अभिव्यक्ति
ई 4। मग्गासेका की प्रदर्शनी
परिचय
इस प्रकार मैंने सुना है:
एक अवसर पर, भगवती कौरवों के बाजार कस्बे कम्मसधम्मा में कौरवों के बीच रह रही थी। वहाँ, उन्होंने भिखुओं को संबोधित किया:
- भीखसु.- भदंते ने भीखुओं का जवाब दिया। भगवान ने कहा:
- यह, भिक्खु, वह मार्ग है जिसके कारण प्राणियों की शुद्धि, दुःख और विलाप
पर काबू पाने, दुक्ख-अधिमानस का लोप हो जाता है, सही मार्ग की प्राप्ति,
निबासन की प्राप्ति, चार कहना है satipaṭṭhānas।
कौन से चार? यहाँ,
भिक्खु, एक भिक्खु लोग काया, ātāpī सम्पतजनो, सतीमा, में अभिजात-अधिमानस को
संसार की ओर देखते हुए रहते हैं। वह वेदान में वेदना, सत्पद सनाज्नो,
सतीमा का पालन करता है, जिसने दुनिया के प्रति अभिजात-अधिमान को त्याग दिया
है। वह दुनिया में अभिजात्य-अधिनायकत्व को छोड़ते हुए, सिरता, सतपद,
सत्यम, में सीता को देखता है। वह धम्म · s, धर्मा संप्रजनो, सतीमा, में
दुनिया के प्रति अभिजात-अधिमान को त्यागते हुए धम्म का पालन करता है।
आई। क्यानुपासना
ए āāāpāna पर धारा
और कैसे, भिक्खु, क्या भिक्षु काया में दर्शन करते हैं? यहाँ, भिक्खु, एक
भिक्षु, जंगल में चला गया है या एक पेड़ की जड़ में चला गया है या एक खाली
कमरे में जा रहा है, पैरों को मोड़कर नीचे बैठता है, काया को सीधा खड़ा
करता है, और सती की परिक्रमा लगाता है। इस प्रकार से सातो वह सांस लेता है,
इस प्रकार वह सातो सांस लेता है। लंबे समय तक साँस लेना वह समझता है: ‘मैं
लंबी साँस ले रहा हूँ’; लंबी सांस लेना वह समझता है: ‘मैं लंबी सांस ले
रहा हूं’; सांस लेने में वह समझता है: ‘मैं छोटी सांस ले रहा हूं’; सांस
लेने में तकलीफ वह समझता है: ‘मैं छोटी सांस ले रहा हूं’; वह खुद को
प्रशिक्षित करता है: ‘पूरे काया को महसूस कर, मैं साँस लूंगा’; वह खुद को
प्रशिक्षित करता है: ‘पूरे काया को महसूस कर, मैं सांस लूंगा’; वह खुद को
प्रशिक्षित करता है: ‘काया-सुखों को शांत करते हुए, मैं साँस लूंगा’; वह
खुद को प्रशिक्षित करता है: ‘काया-साक्षरों को शांत कर, मैं सांस लूंगा’।
जैसे, भीखुश, एक कुशल टर्नर या एक टर्नर की प्रशिक्षु, एक लंबी बारी, यह
समझता है: ‘मैं एक लंबा मोड़ बना रहा हूं’; एक छोटा मोड़ बनाने के बाद, वह
समझता है: ‘मैं एक छोटा मोड़ बना रहा हूँ’; इसी तरह, भिक्खु, एक भिक्षु,
लंबी सांस ले रहा है, समझता है: ‘मैं लंबी सांस ले रहा हूं’ लंबी सांस लेना
वह समझता है: ‘मैं लंबी सांस ले रहा हूं’; सांस लेने में वह समझता है:
‘मैं छोटी सांस ले रहा हूं’; सांस लेने में तकलीफ वह समझता है: ‘मैं छोटी
सांस ले रहा हूं’; वह खुद को प्रशिक्षित करता है: ‘पूरे काया को महसूस कर,
मैं साँस लूंगा’; वह खुद को प्रशिक्षित करता है: ‘पूरे काया को महसूस कर,
मैं सांस लूंगा’; वह खुद को प्रशिक्षित करता है: ‘काया-सुखों को शांत करते
हुए, मैं साँस लूंगा’; वह खुद को प्रशिक्षित करता है: ‘काया-साक्षरों को
शांत कर, मैं सांस लूंगा’।
इस प्रकार वह काया में आंतरिक रूप से देख
रहा है, या वह काया में बाह्य रूप से देख रहा है, या वह काया में आंतरिक
और बाह्य रूप से देख रहा है; वह काया में अनुभूतियों के समुदय का अवलोकन
करता है, या वह काया में घटना के निधन का निरीक्षण करता है, या वह साम्य का
अवलोकन करता है और काया में अनुभूतियों से गुजरता है; वरना, [साकार:] “यह
क्या है!” सती उसके पास मौजूद है, केवल ñā anda और मात्र pa himissati की
सीमा तक, वह अलग रहता है, और दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस
प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
ख। मुद्राओं पर धारा
इसके अलावा, भिक्खु, एक भिक्खु, चलते समय, समझता है: ‘मैं चल रहा हूँ’, या
खड़े रहते हुए वह समझता है: ‘मैं खड़ा हूँ’, या बैठे हुए वह समझता है:
‘मैं बैठा हूँ’, या झूठ बोलते समय वह समझता है: ‘ मैं लेट हो रहा हूं ’।
वरना, जिस भी स्थिति में उसका काया निपट जाता है, वह उसी के अनुसार उसे
समझने लगता है।
इस प्रकार वह काया में आंतरिक रूप से देख रहा है, या वह
काया में बाह्य रूप से देख रहा है, या वह काया में आंतरिक और बाह्य रूप से
देख रहा है; वह काया में अनुभूतियों के समुदय का अवलोकन करता है, या वह
काया में घटना के निधन का निरीक्षण करता है, या वह साम्य का अवलोकन करता है
और काया में अनुभूतियों से गुजरता है; वरना, [साकार:] “यह क्या है!” सती
उसके पास मौजूद है, केवल ñā anda और मात्र pa himissati की सीमा तक, वह अलग
रहता है, और दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस प्रकार,
भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
सी। संपजना पर धारा
इसके अलावा, भीखुश, एक भिक्षु, जो पास आते और जाते समय, संपेजना के साथ
काम करता है, जबकि आगे देखता है और चारों ओर देखता है, वह sampajañña के
साथ काम करता है, झुकते समय और खींचते समय, वह sampajaña के साथ काम करता
है, जबकि वह डकैती और ऊपरी बागे पहने हुए है। कटोरा ले जाने के दौरान, वह
खाना खाने के दौरान, भोजन करते समय, चबाने के दौरान, चबाने के दौरान, वह
संपजना के साथ काम करता है, शौच और पेशाब के व्यवसाय में भाग लेने के
दौरान, वह बैठते समय, खड़े होकर, चलते हुए, संपजना के साथ काम करता है। ,
सोते समय, जागते हुए, बात करते समय और चुप रहने के दौरान, वह सम्पन्न होकर
कार्य करता है।
इस प्रकार वह काया में आंतरिक रूप से देख रहा है, या
वह काया में बाह्य रूप से देख रहा है, या वह काया में आंतरिक और बाह्य रूप
से देख रहा है; वह काया में अनुभूतियों के समुदय का अवलोकन करता है, या वह
काया में घटना के निधन का निरीक्षण करता है, या वह साम्य का अवलोकन करता
है और काया में अनुभूतियों से गुजरता है; वरना, [साकार:] “यह क्या है!” सती
उसके पास मौजूद है, केवल ñā anda और मात्र pa himissati की सीमा तक, वह
अलग रहता है, और दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस प्रकार,
भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
D. प्रतिकर्षण पर धारा
इसके अलावा, भिक्खु, एक भिक्खु इस शरीर को मानता है, पैरों के तलवों से और
सिर के नीचे के बालों से, जो इसकी त्वचा द्वारा सीमांकित होता है और
विभिन्न प्रकार की अशुद्धियों से भरा होता है: “इस केश में, बाल होते हैं
सिर, शरीर के बाल, नाखून, दांत, त्वचा, मांस, कण्डरा, हड्डियां, अस्थि
मज्जा, गुर्दे, हृदय, यकृत, फुस्फुस का आवरण, फुफ्फुस, फेफड़े, आंत,
मेसेंटरी, इन सामग्रियों के साथ पेट, मल, पित्त, कफ , मवाद, खून, पसीना,
वसा, आँसू, तेल, लार, नाक का बलगम, श्लेष और मूत्र।
ठीक वैसे ही,
जैसे कि भिक्खु, एक थैला था जिसमें दो खुले हुए थे और विभिन्न प्रकार के
अनाज से भरे हुए थे, जैसे पहाड़ी-धान, धान, मूंग, गाय-मटर, तिल और चावल।
अच्छी दृष्टि वाले एक व्यक्ति, जो इसे बेअसर है, पर विचार करेगा [इसकी
सामग्री]: “यह पहाड़ी-धान है, यह धान है, ये मूँग की फलियाँ हैं, ये
गाय-मटर हैं, ये तिल के बीज हैं और यह धान का चावल है;” इसी तरह से,
भिक्खु, एक भिक्खु इस शरीर को मानता है, पैरों के तलवों से और सिर के नीचे
के बालों से, जिसे इसकी त्वचा द्वारा सीमांकित किया जाता है और विभिन्न
प्रकार की अशुद्धियों से भरा होता है: इस काया में, वहाँ सिर के बाल हैं,
शरीर के बाल, नाखून, दांत, त्वचा, मांस, कण्डरा, हड्डियां, अस्थि मज्जा,
गुर्दे, हृदय, यकृत, फुस्फुस का आवरण, तिल्ली, फेफड़े, आंतें, मेसेंटरी,
इसकी सामग्री के साथ पेट, मल पित्त, कफ, मवाद, रक्त, पसीना, वसा, आँसू,
ग्रीस, लार, नाक का बलगम, श्लेष तरल पदार्थ और मूत्र। “
इस प्रकार
वह काया में आंतरिक रूप से देख रहा है, या वह काया में बाह्य रूप से देख
रहा है, या वह काया में आंतरिक और बाह्य रूप से देख रहा है; वह काया में
अनुभूतियों के समुदय का अवलोकन करता है, या वह काया में घटना के निधन का
निरीक्षण करता है, या वह साम्य का अवलोकन करता है और काया में अनुभूतियों
से गुजरता है; वरना, [साकार:] “यह क्या है!” सती उसके पास मौजूद है, केवल
ñā anda और मात्र pa himissati की सीमा तक, वह अलग रहता है, और दुनिया की
किसी भी चीज़ से नहीं चिपकता है। इस प्रकार, भिक्खु, एक भिक्षु काया में
काया का निरीक्षण करते हैं।
ई। तत्वों पर अनुभाग
इसके
अलावा, भीखू, एक भिक्खु इस काया पर प्रतिबिंबित करता है, हालांकि इसे रखा
जाता है, हालांकि इसे तत्वों से मिलकर निपटाया जाता है: “इस काया में
पृथ्वी तत्व, जल तत्व, अग्नि तत्व और वायु तत्व होता है।”
जैसे,
भिखमख, एक कुशल कसाई या कसाई का प्रशिक्षु, गाय को मारकर, उसे टुकड़ों में
काटकर एक चौराहे पर बैठ जाता; इसी तरह से, भीखू, एक भिक्खु इस काया पर
प्रतिबिंबित करता है, हालांकि इसे रखा गया है, हालांकि यह निपटाया गया है:
“इस काया में पृथ्वी तत्व, जल तत्व, अग्नि तत्व और वायु तत्व है।”
इस
प्रकार वह काया में आंतरिक रूप से देख रहा है, या वह काया में बाह्य रूप से
देख रहा है, या वह काया में आंतरिक और बाह्य रूप से देख रहा है; वह काया
में अनुभूतियों के समुदय का अवलोकन करता है, या वह काया में घटना के निधन
का निरीक्षण करता है, या वह साम्य का अवलोकन करता है और काया में
अनुभूतियों से गुजरता है; वरना, [साकार:] “यह क्या है!” सती उसके पास मौजूद
है, केवल ñā anda और मात्र pa himissati की सीमा तक, वह अलग रहता है, और
दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस प्रकार, भिक्खु, एक भिक्षु
काया में काया का निरीक्षण करते हैं।
नौ चार मैदानों पर एफ। सेक्शन
(1)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे कि वह एक मृत शरीर को देख रहा था, एक
चार्ली जमीन में गिरा, एक दिन मृत, या दो दिन मृत या तीन दिन मृत, सूजा
हुआ, नीला और उत्सव में, वह इस काया को मानता है: ” यह काया भी ऐसी ही
प्रकृति का है, यह इस तरह बनने जा रहा है, और ऐसी स्थिति से मुक्त नहीं है।
“
इस प्रकार वह काया में आंतरिक रूप से देख रहा है, या वह काया में
बाह्य रूप से देख रहा है, या वह काया में आंतरिक और बाह्य रूप से देख रहा
है; वह काया में अनुभूतियों के समुदय का अवलोकन करता है, या वह काया में
घटना के निधन का निरीक्षण करता है, या वह साम्य का अवलोकन करता है और काया
में अनुभूतियों से गुजरता है; वरना, [साकार:] “यह क्या है!” सती उसके पास
मौजूद है, केवल ñā anda और मात्र pa himissati की सीमा तक, वह अलग रहता है,
और दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस प्रकार, भिक्खु, एक
भिक्षु काया में काया का निरीक्षण करते हैं।
(2)
इसके अलावा,
भिक्खु, एक भिक्षु, जैसे कि वह एक मृत शरीर को देख रहा था, एक चार्ल मैदान
में फेंक दिया गया था, कौवे द्वारा खाए जा रहे थे, बाज द्वारा खाए जा रहे
थे, गिद्धों द्वारा खाए जा रहे थे, बगुलों द्वारा खाए जा रहे थे, कुत्तों
द्वारा खाए जा रहे थे। बाघों द्वारा खाया, पैंथरों द्वारा खाया जा रहा है,
विभिन्न प्रकार के प्राणियों द्वारा खाया जा रहा है, वह इस बात को मानते
हैं: “यह काया भी एक ऐसी प्रकृति की है, यह इस तरह की बनने जा रही है, और
ऐसी स्थिति से मुक्त नहीं है। “
इस प्रकार वह काया में आंतरिक रूप
से देख रहा है, या वह काया में बाह्य रूप से देख रहा है, या वह काया में
आंतरिक और बाह्य रूप से देख रहा है; वह काया में अनुभूतियों के समुदय का
अवलोकन करता है, या वह काया में घटना के निधन का निरीक्षण करता है, या वह
साम्य का अवलोकन करता है और काया में अनुभूतियों से गुजरता है; वरना,
[साकार:] “यह क्या है!” सती उसके पास मौजूद है, केवल ñā anda और मात्र pa
himissati की सीमा तक, वह अलग रहता है, और दुनिया की किसी भी चीज़ से नहीं
चिपकता है। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते
हैं।
(3)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे कि वह एक मृत
शरीर को देख रहा था, एक चार्लन मैदान में फेंक दिया गया, मांस और रक्त के
साथ एक कंकाल, टेंडन द्वारा एक साथ रखा गया था, वह इस बहुत काया को मानता
है: “यह काया भी ऐसी ही है प्रकृति, यह इस तरह बनने जा रही है, और ऐसी
स्थिति से मुक्त नहीं है। “
इस प्रकार वह काया में आंतरिक रूप से
देख रहा है, या वह काया में बाह्य रूप से देख रहा है, या वह काया में
आंतरिक और बाह्य रूप से देख रहा है; वह काया में अनुभूतियों के समुदय का
अवलोकन करता है, या वह काया में घटना के निधन का निरीक्षण करता है, या वह
साम्य का अवलोकन करता है और काया में अनुभूतियों से गुजरता है; वरना,
[साकार:] “यह क्या है!” सती उसके पास मौजूद है, केवल ñā anda और मात्र pa
himissati की सीमा तक, वह अलग रहता है, और दुनिया की किसी भी चीज़ से नहीं
चिपकता है। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते
हैं।
(4)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे कि वह एक मृत
शरीर को देख रहा था, एक चारल मैदान में फेंक दिया गया, एक मांस के बिना एक
कंकाल और खून से सना हुआ, टेंडन द्वारा एक साथ आयोजित किया गया, वह बहुत
काया समझता है: “यह काया भी है ऐसी प्रकृति, यह ऐसा बनने जा रहा है, और ऐसी
स्थिति से मुक्त नहीं है। “
इस प्रकार वह काया में आंतरिक रूप से
देख रहा है, या वह काया में बाह्य रूप से देख रहा है, या वह काया में
आंतरिक और बाह्य रूप से देख रहा है; वह काया में अनुभूतियों के समुदय का
अवलोकन करता है, या वह काया में घटना के निधन का निरीक्षण करता है, या वह
साम्य का अवलोकन करता है और काया में अनुभूतियों से गुजरता है; वरना,
[साकार:] “यह क्या है!” सती उसके पास मौजूद है, केवल ñā anda और मात्र pa
himissati की सीमा तक, वह अलग रहता है, और दुनिया की किसी भी चीज़ से नहीं
चिपकता है। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते
हैं।
(5)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे कि वह एक मृत
शरीर को देख रहा था, दूर एक चार्लन मैदान में, बिना मांस के एक सिक्लेट, न
ही रक्त, टेंडन द्वारा एक साथ रखा गया था, वह इसे बहुत काया मानता है: “यह
काया भी ऐसे ही है प्रकृति, यह इस तरह बनने जा रही है, और ऐसी स्थिति से
मुक्त नहीं है। “
इस प्रकार वह काया में आंतरिक रूप से देख रहा है,
या वह काया में बाह्य रूप से देख रहा है, या वह काया में आंतरिक और बाह्य
रूप से देख रहा है; वह काया में अनुभूतियों के समुदय का अवलोकन करता है, या
वह काया में घटना के निधन का निरीक्षण करता है, या वह साम्य का अवलोकन
करता है और काया में अनुभूतियों से गुजरता है; वरना, [साकार:] “यह क्या
है!” सती उसके पास मौजूद है, केवल ñā anda और मात्र pa himissati की सीमा
तक, वह अलग रहता है, और दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस
प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
(6)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे कि वह एक मृत शरीर को देख रहा था, एक
चारल मैदान में फेंक दिया, यहां-वहां बिखरी हुई हड्डियों को काट दिया,
यहां हाथ की हड्डी, पैर की हड्डी, यहां टखने की हड्डी, यहां पिंडली की
हड्डी , यहाँ एक जांघ की हड्डी है, वहाँ एक कूल्हे की हड्डी है, यहाँ एक
पसली है, वहाँ एक रीढ़ की हड्डी है, यहाँ एक रीढ़ की हड्डी है, यहाँ एक
गर्दन की हड्डी है, यहाँ एक जबड़े की हड्डी है, वहाँ दाँत की हड्डी है, या
वहाँ खोपड़ी है, वह इस बहुत kya समझता है : “यह काया भी ऐसी ही प्रकृति की
है, यह इस तरह बनने जा रही है, और ऐसी स्थिति से मुक्त नहीं है।”
इस
प्रकार वह काया में आंतरिक रूप से देख रहा है, या वह काया में बाह्य रूप
से देख रहा है, या वह काया में आंतरिक और बाह्य रूप से देख रहा है; वह काया
में अनुभूतियों के समुदय का अवलोकन करता है, या वह काया में घटना के निधन
का निरीक्षण करता है, या वह साम्य का अवलोकन करता है और काया में
अनुभूतियों से गुजरता है; वरना, [साकार:] “यह क्या है!” सती उसके पास मौजूद
है, केवल ñā anda और मात्र pa himissati की सीमा तक, वह अलग रहता है, और
दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस प्रकार, भिक्खु, एक भिक्षु
काया में काया का निरीक्षण करते हैं।
(7)
इसके अलावा, भिक्खु,
एक भिक्षु, जैसे कि वह एक मृत शरीर को देख रहा था, एक दूर एक मैदान में
डाली, हड्डियों को एक सीशेल की तरह सफ़ेद किया गया, वह इसे बहुत काया मानता
है: “यह काया भी इस तरह की प्रकृति के लिए है, यह जा रहा है इस तरह बनना,
और ऐसी हालत से मुक्त नहीं है। ”
इस प्रकार वह काया में आंतरिक रूप
से देख रहा है, या वह काया में बाह्य रूप से देख रहा है, या वह काया में
आंतरिक और बाह्य रूप से देख रहा है; वह काया में अनुभूतियों के समुदय का
अवलोकन करता है, या वह काया में घटना के निधन का निरीक्षण करता है, या वह
साम्य का अवलोकन करता है और काया में अनुभूतियों से गुजरता है; वरना,
[साकार:] “यह क्या है!” सती उसके पास मौजूद है, केवल ñā anda और मात्र pa
himissati की सीमा तक, वह अलग रहता है, और दुनिया की किसी भी चीज़ से नहीं
चिपकता है। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते
हैं।
(8)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे कि वह एक मृत
शरीर को देख रहा था, एक चार्ली जमीन में डाली गई, एक साल से अधिक पुरानी
हड्डियों को ढेर कर दिया गया, वह इस बहुत काया को मानता है: “यह काया भी
ऐसी प्रकृति का है, यह है इस तरह बनने जा रहा है, और ऐसी हालत से मुक्त
नहीं है। ”
इस प्रकार वह काया में आंतरिक रूप से देख रहा है, या वह
काया में बाह्य रूप से देख रहा है, या वह काया में आंतरिक और बाह्य रूप से
देख रहा है; वह काया में अनुभूतियों के समुदय का अवलोकन करता है, या वह
काया में घटना के निधन का निरीक्षण करता है, या वह साम्य का अवलोकन करता है
और काया में अनुभूतियों से गुजरता है; वरना, [साकार:] “यह क्या है!” सती
उसके पास मौजूद है, केवल ñā anda और मात्र pa himissati की सीमा तक, वह अलग
रहता है, और दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस प्रकार,
भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
(9
इसके
अलावा, भिक्खु, एक भिक्षु, जैसे कि वह एक मृत शरीर को देख रहा था, दूर एक
चार्लीन जमीन में डाल दिया गया, सड़ी हुई हड्डियों को पाउडर के रूप में कम
कर दिया गया, वह इसे बहुत काया मानता है: “यह काया भी इस तरह की प्रकृति का
है, यह जा रहा है इस तरह बन जाओ, और ऐसी हालत से मुक्त नहीं हो। ”
इस प्रकार वह काया में आंतरिक रूप से देख रहा है, या वह काया में बाह्य रूप
से देख रहा है, या वह काया में आंतरिक और बाह्य रूप से देख रहा है; वह
काया में अनुभूतियों के समुदय का अवलोकन करता है, या वह काया में घटना के
निधन का निरीक्षण करता है, या वह साम्य का अवलोकन करता है और काया में
अनुभूतियों से गुजरता है; वरना, [साकार:] “यह क्या है!” सती उसके पास मौजूद
है, केवल ñā anda और मात्र pa himissati की सीमा तक, वह अलग रहता है, और
दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस प्रकार, भिक्खु, एक भिक्षु
काया में काया का निरीक्षण करते हैं।
द्वितीय। वेदना का अवलोकन
और इसके अलावा, भिक्खु, कैसे एक भिक्षु वेदान में वेदान्त को देखता है?
यहाँ, भिक्खु, एक भिक्षु, एक सुख वेदना का अनुभव करता है, रेखांकित करता
है: “मैं एक सुख वेदान्त का अनुभव कर रहा हूं”; एक dukkha vedanā का अनुभव
करना, रेखांकित करता है: “मैं एक dukkha vedanā अनुभव कर रहा हूं”; एक
अदूक्खम-असुख वेदना का अनुभव करना, रेखांकित करता है: “मैं एक अदुखम-असुख
वेदना का अनुभव कर रहा हूं”; एक सुख वेदना का अनुभव करना, रेखांकित करता
है: “मैं एक सुख वेदना का अनुभव कर रहा हूँ”; एक सुख वेदना की अनुभूति
करना, रेखांकित करता है: “मैं एक सुख वेदना का अनुभव कर रहा हूँ”; dukkha
vedanā sāmisa का अनुभव करना, रेखांकित करता है: “मैं एक dukkha vedanā
sāmisa का अनुभव कर रहा हूं”; एक dukkha vedanā nirāmisa का अनुभव करना,
रेखांकित करता है: “मैं dukkha vedanā nirāmisa का अनुभव कर रहा हूं”; एक
अदुक्खम-असुख वेदना सामीसा का अनुभव करना, रेखांकित करता है: “मैं एक
अदुखम-असुख वेदना सामीसा का अनुभव कर रहा हूं”; एक अदुक्खम-असुख वेदना
नानामिसा का अनुभव करना, रेखांकित करता है: “मैं एक अदुखम-असुख वेदना
नानमिसा अनुभव कर रहा हूं”।
इस प्रकार वह आंतरिक रूप से वेदना में
वेदना का पालन करता है, या वह वेदान में वेदना को बाहरी रूप से देखता है,
या वह आंतरिक रूप से और बाह्य रूप से वेदान का निरीक्षण करता है; वह वेदान
में अनुभूतियों के समुदय का अवलोकन करता है, या वह वेदना में घटनाओं के
निधन का निरीक्षण करता है, या वह वेद में अनुभूतियों को देखने और
अनुभूतियों से गुजरने का ध्यान रखता है; वरना, [साकार:] “यह वेदना है!” सती
उसके पास मौजूद है, केवल ñā anda और मात्र pa himissati की सीमा तक, वह
अलग रहता है, और दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस प्रकार,
भिक्खु, एक भिक्खु वेदान में वेद का पालन करता है।
तृतीय। Citta का अवलोकन
और इसके अलावा, भिक्खु, एक भिक्षु किस तरह से सिरता में सिरता को देखता है?
यहाँ, भिक्खु, एक भिक्षु, ऋग्वेद के साथ ऋत को “ऋग से ऋत” के रूप में
समझता है, या वह ऋत को ऋत को “ऋत के बिना सिट्टा” के रूप में समझता है, या
वह दत्त के साथ सिट्टा को “डोसा के साथ सिट्टा” समझता है, या वह सिता को
बिना डोज़ के समझता है। “बिना डोसा के citta”, या वह moha के साथ citta को
“moha के साथ citta” के रूप में समझता है, या वह moha के बिना citta को
“moha के बिना citta” के रूप में समझता है, या वह एक एकत्रित citta के रूप
में “एक एकत्रित citta” को समझता है, या वह एक बिखरे हुए को समझता है citta
को “एक बिखरा हुआ citta” के रूप में, या वह एक विस्तारित citta को
“विस्तारित citta” के रूप में समझता है, या वह एक unexpanded citta को
“unexpanded citta” के रूप में समझता है, या एक असाधारण citta को “एक
असाधारण योग” के रूप में समझता है, या वह समझता है एक नायाब citta के रूप
में “एक नायाब citta”, या वह एक बसे हुए citta को “एक सुलझा हुआ citta” के
रूप में समझता है, या वह एक unittled citta को “एक unsittledittitta” के
रूप में समझता है, या वह एक मुक्त citta को “एक मुक्त citta” के रूप में
समझता है, या। वह एक unliberated citta को “एक unliberated citta” के रूप
में समझता है।
इस प्रकार वह सिरता को आंतरिक रूप से सिरता में देखता
है, या वह चित्त में बाह्य रूप से चित्त को निहारता है, या वह चित्त को
आंतरिक और बाह्य रूप से चित्त में निहारता है; वह citta में घटनाओं के
समाधि का निरीक्षण करने के लिए रहता है, या वह citta में घटनाओं के निधन का
निरीक्षण करता है, या वह samudaya का निरीक्षण करने और citta में घटनाओं
के दूर रहने का निवासी है; वरना, [साकार:] “यह citta है!” सती उसके पास
मौजूद है, केवल ñā anda और मात्र pa himissati की सीमा तक, वह अलग रहता है,
और दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस प्रकार, भिक्खु, एक
भिक्षु ने सिरता में सिरता को देखा।
चतुर्थ। धम्मों का अवलोकन
A. निवारस पर धारा
और इसके अलावा, भिक्खु, कैसे एक भिक्खु धामों में धम्मों को देखता है?
यहाँ, भिक्खु, एक भिक्खु पाँचों निवारों के संदर्भ में धम्मों में धम्मों
का पालन करते हैं। और इसके अलावा, भिक्खु, एक भिक्खु पाँचों निवारों के
संदर्भ में धम्मों में धम्मों को कैसे देखता है?
इधर, भिक्खु, एक
भिक्षु, वहाँ मौजूद कर्मचंद, समझता है: “मेरे भीतर कर्मचंद है”; कर्मचंद के
भीतर मौजूद नहीं होने के कारण, वह समझता है: “मेरे भीतर कोई कामचंद नहीं
है”; वह समझता है कि अनार्य कर्मचंद कैसे उत्पन्न होता है; वह समझता है कि
कैसे उत्पन्न हुए कर्मचंद को छोड़ दिया जाता है; और वह समझता है कि
परित्यक्त कर्मचंद भविष्य में कैसे उत्पन्न नहीं होता है।
इधर,
भीखू, एक भिक्षु, वहाँ मौजूद बापदादा समझ रहे हैं: “मेरे भीतर बापदादा है”;
वहाँ बापदादा मौजूद नहीं है, वह समझता है: “मेरे भीतर कोई बापदादा नहीं
है”; वह समझता है कि अनारदान बापदा कैसे उत्पन्न होती है; वह समझता है कि
किस तरह उदय उदय को छोड़ दिया गया है; और वह समझता है कि भविष्य में छोड़
दिया गया बापदादा कैसे उत्पन्न नहीं होता है।
इधर, भिक्खु, एक
भिक्षु, वहाँ मौजूद थिनामिध, समझता है: “मेरे भीतर थिम्निध है;” भीतर मौजूद
नहीं होने के कारण, वह समझता है: “मेरे भीतर कोई सिद्धांत नहीं है”; वह
समझता है कि अनारिसन तिर्यंच कैसे उत्पन्न होता है; वह समझता है कि कैसे
उत्पन्न हुए त्यागनाम को छोड़ दिया जाता है; और वह समझता है कि कैसे त्याग
दिया गया भविष्य में उत्पन्न नहीं होता है।
इधर, भिक्खु, एक भिक्षु,
वहां मौजूद udhacca-kukkucca, समझता है: “मेरे भीतर udhacca-kukkucca है”;
भीतर udhacca-kukkucca मौजूद नहीं है, वह समझता है: “मेरे भीतर कोई
udhacca-kukkucca नहीं है”; वह समझता है कि किस तरह से
अनारुद्दीन-कुक्कुक्का उठता है; वह समझता है कि कैसे उठे udhacca-kukkucca
को छोड़ दिया गया है; और वह समझता है कि भविष्य में छोड़ दिया गया
udhacca-kukkucca कैसे उत्पन्न नहीं होता है।
इधर, भिक्खु, एक
भिक्खु, वहाँ विचिकित्सा मौजूद है, समझता है: “मेरे भीतर विसिकिका है”;
भीतर मौजूद नहीं vicikicchā, वह समझता है: “मेरे भीतर कोई vicikicchā नहीं
है”; वह समझता है कि अनारिसिक विक्चिक कैसे उत्पन्न होता है; वह समझता है
कि कैसे उठता है vicikicchā; और वह समझता है कि भविष्य में छोड़े गए
विकीकोच कैसे नहीं आते हैं।
इस प्रकार वह धम्मों को आंतरिक रूप से
धम्मों में देखता है, या वह धम्मों को बाहरी रूप से धम्मों में देखता है,
या वह धम्मों का आंतरिक और बाह्य रूप से धम्मों का पालन करता है; वह धम्मों
में अनुभूतियों के समुदय का अवलोकन करता है, या वह धम्मों में घटनाओं के
निधन का निरीक्षण करता है, या वह समाधि का अवलोकन करता है और धम्मों में
अनुभूतियों से गुजरता है; वरना, [साकार:] “ये धम्म हैं!” सती उसके पास
मौजूद है, केवल ñā anda और मात्र pa himissati की सीमा तक, वह अलग रहता है,
और दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस प्रकार, भिक्खु, एक
भिक्खु पाँचों निवारों के संदर्भ में, धम्मों में धम्मों को देखता है।
खण्डों पर बी। धारा
और इसके अलावा, भिक्खु, एक भिक्खु पांच खांडों के संदर्भ में धम्मों में
धम्मों को देखता है। और इसके अलावा, भिक्खु, एक भिक्षु पाँच खंडों के
संदर्भ में धम्मों में धम्मों को कैसे देखता है?
यहाँ, भिक्खु, एक
भिक्षु [विवेचन]: “ऐसा है रप्पा, ऐसा है रुपा का साम्य, ऐसा है रोपा का
निधन; ऐसा है वेदान, ऐसा है वेदान का समदया, ऐसा है वेदान का निधन; साण्या
है, जैसे साण्या का समाधि है, ऐसे सायना का निधन है, जैसे सांखरा है, ऐसे
ही सौखरा का समुदय है, जैसे सांखरा का निधन, वैसा ही विनायना, ऐसा विष्णु
का समाधि है। विनाणा के निधन ”।
इस प्रकार वह धम्मों को आंतरिक रूप
से धम्मों में देखता है, या वह धम्मों को बाहरी रूप से धम्मों में देखता
है, या वह धम्मों का आंतरिक और बाह्य रूप से धम्मों का पालन करता है; वह
धम्मों में अनुभूतियों के समुदय का अवलोकन करता है, या वह धम्मों में
घटनाओं के निधन का निरीक्षण करता है, या वह समाधि का अवलोकन करता है और
धम्मों में अनुभूतियों से गुजरता है; वरना, [साकार:] “ये धम्म हैं!” सती
उसके पास मौजूद है, केवल ñā anda और मात्र pa himissati की सीमा तक, वह अलग
रहता है, और दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस प्रकार,
भिक्खु, एक भिक्खु पाँच धामों के संदर्भ में धम्मों में दर्शन करते हैं।
सी। सेंस क्षेत्रों पर धारा
और इसके अलावा, भिक्खु, एक भिक्खु धामों में छः आंतरिक और बाह्य ण्य के
संदर्भ में धम्मों का पालन करता है। और इसके अलावा, भिक्खु, कैसे एक भिक्खु
धम्मों को छः आंतरिक और बाह्य णों के संदर्भ में धम्मों का पालन करता है?
इधर, भिक्खु, एक भिक्खु कक्खू को समझता है, वह रक्पा को समझता है, वह
सौयोजन को समझता है, जो इन दोनों के कारण उत्पन्न होता है, वह समझता है कि
अनार्य सौजन्य कैसे उत्पन्न होता है, वह समझता है कि कैसे उठी सयोजाना को
छोड़ दिया गया है, और वह समझता है कि वह कैसे त्याग करता है भविष्य में
उत्पन्न होने के लिए नहीं आता है।
वह सोता को समझता है, वह सद्द को
समझता है, वह सौयोजन को समझता है, जो इन दोनों के कारण उत्पन्न होता है, वह
समझता है कि अनार्य सौजन्य कैसे उत्पन्न होता है, वह समझता है कि उठी हुई
सायोजाना को कैसे छोड़ दिया जाता है, और वह समझता है कि परित्यक्त सौजन्य
कैसे उत्पन्न नहीं होता है भविष्य में।
वह गाहना समझता है, वह गन्ध
समझता है, वह इन दोनों के कारण उत्पन्न होने वाले सौयोजन को समझता है, वह
समझता है कि अनार्य सौजन्य कैसे उत्पन्न होता है, वह समझता है कि कैसे उठी
सौजन्य का परित्याग किया जाता है, और वह समझता है कि परित्यक्त सैयोजन कैसे
उत्पन्न नहीं होती है भविष्य में।
वह जीव को समझता है, वह रस को
समझता है, वह सौयोजन को समझता है, जो इन दोनों के कारण उत्पन्न होता है, वह
समझता है कि अनार्य सौजन्य कैसे उत्पन्न होता है, वह समझता है कि कैसे उठे
सौजन्य का परित्याग होता है, और वह समझता है कि परित्यक्त सौजन्य उठता
नहीं है। भविष्य में।
वह काया को समझता है, वह फोहेबा को समझता है,
वह सौयोजन को समझता है, जो इन दोनों के कारण उत्पन्न होता है, वह समझता है
कि अलौकिक सौजन्य कैसे उत्पन्न होता है, वह समझता है कि उठी हुई सोजयना को
कैसे छोड़ दिया जाता है, और वह समझता है कि परित्यक्त सौजन्य कैसे नहीं आता
है? भविष्य में।
वह मानस को समझता है, वह धम्मों को समझता है, वह
सौयोजन को समझता है, जो इन दोनों के कारण उत्पन्न होता है, वह समझता है कि
अनार्य सौजन्य कैसे उत्पन्न होता है, वह समझता है कि कैसे उठे सौजन्य का
परित्याग किया जाता है, और वह समझता है कि परित्यक्त सौजन्य उठता नहीं है।
भविष्य में।
इस प्रकार वह धम्मों को आंतरिक रूप से धम्मों में देखता
है, या वह धम्मों को बाहरी रूप से धम्मों में देखता है, या वह धम्मों का
आंतरिक और बाह्य रूप से धम्मों का पालन करता है; वह धम्मों में अनुभूतियों
के समुदय का अवलोकन करता है, या वह धम्मों में घटनाओं के निधन का निरीक्षण
करता है, या वह समाधि का अवलोकन करता है और धम्मों में अनुभूतियों से
गुजरता है; वरना, [साकार:] “ये धम्म हैं!” सती उसके पास मौजूद है, केवल ñā
anda और मात्र pa himissati की सीमा तक, वह अलग रहता है, और दुनिया की किसी
भी चीज़ से नहीं चिपकता है। इस प्रकार, भिक्खु, एक भिक्खु, धम्मों में छह
आंतरिक और बाह्य .तनों के संदर्भ में प्रेक्षण करता है।
डी। बज्जहागा पर धारा
और इसके अलावा, भिक्खु, एक भिक्खु सात बज्जुओं के संदर्भ में धम्मों में
धम्मों का पालन करता है। और इसके अलावा, भिक्खु, कैसे एक भिक्खु सात धमाकों
के संदर्भ में धम्मों में धम्मों का पालन करता है?
इधर, भिक्खु, एक
भिक्खु, वहाँ मौजूद सती संभुजṅ्गा, समझती है: “मेरे भीतर सती समभोज है;”
सती के समबज्जु के भीतर मौजूद नहीं होने के कारण, वह समझता है: “मेरे भीतर
कोई सती समभोज नहीं है”; वह समझता है कि कैसे अनारिस सती समभोज का उद्भव
होता है; वह समझता है कि पूर्णता के लिए कैसे उठे हुए सती समभोज का विकास
किया जाता है।
भीतर मौजूद धम्मविचया सम्बोज्ञा, वह समझता है: “मेरे
भीतर धम्मवच्य समभोज है;” भीतर मौजूद धम्मविचया सम्बोजाजा नहीं है, वह
समझता है: “मेरे भीतर कोई धम्मवचैय्या नहीं है;” वह समझता है कि कैसे
अनारिसन धम्मवच्य समभोज का उद्भव होता है; वह समझता है कि कैसे उत्पन्न हुए
धम्मविचया सम्बोज्ञा को पूर्णता के लिए विकसित किया गया है।
भीतर
विद्यमान सम्यग्भू होने के नाते, वह समझता है: “मेरे भीतर वैद्य समभोज है;”
भीतर मौजूद नहीं है, वह समझती है: वह समझता है कि “मेरे भीतर कोई वीर समाज
नहीं है”; वह समझता है कि कैसे अनार्य वैर्या समभोज का उदय होता है; वह
समझता है कि पूर्णता के लिए कैसे उठता है वीर्या समबज्जुगा।
भीतर
मौजूद है, वहाँ वह समझता है: “मेरे भीतर piti sambojjhaboga है”; भीतर
मौजूद नहीं है, वह समझता है: “मेरे भीतर कोई शांति नहीं है;” वह समझता है
कि अनारिसन पीती सम्बोज्ञा कैसे उत्पन्न होती है; वह समझता है कि पूर्णता
के लिए कैसे उठता है।
भीतर मौजूद पाषाणादि सम्बोज् य होने के नाते,
वह समझता है: “मेरे भीतर पासाधि समभोज है;” भीतर मौजूद समाधि समाभोज नहीं
होने के कारण, वह समझता है: “मेरे भीतर कोई समाधि समाधि नहीं है”; वह समझता
है कि कैसे अनारसेन पासादि समभोज का उदय होता है; वह समझता है कि पूर्णता
के लिए कैसे उत्पन्न होने वाली पद्मधी समबज्जुगा विकसित होती है।
भीतर समाधि समाधिजगत होने के नाते, वह समझता है: “मेरे भीतर समाधि समाधि
है;” भीतर समाधि समाधि नहीं होने के कारण, वह समझता है: “मेरे भीतर कोई
समाधि समाधि नहीं है”; वह समझता है कि अनारसेन समाधि समभोज कैसे उत्पन्न
होती है; वह समझता है कि पूर्णता के लिए कैसे उठे समाधि समुज्ज्वलगा।
भीतर मौजूद upekkhā sambojjha presentga, वह समझता है: “मेरे भीतर upekkhā
sambojjhaboga है”; भीतर मौजूद उपक्खा समभोज नहीं होने के कारण, वह समझता
है: “मेरे भीतर कोई उपमा नहीं है;” वह समझता है कि कैसे अनारिसन upekkhā
sambojjha comesga उत्पन्न होता है; वह समझता है कि कैसे उठता है upekkhā
sambojjha isga पूर्णता के लिए विकसित किया गया है।
इस प्रकार वह
धम्मों को आंतरिक रूप से धम्मों में देखता है, या वह धम्मों को बाहरी रूप
से धम्मों में देखता है, या वह धम्मों का आंतरिक और बाह्य रूप से धम्मों का
पालन करता है; वह धम्मों में अनुभूतियों के समुदय का अवलोकन करता है, या
वह धम्मों में घटनाओं के निधन का निरीक्षण करता है, या वह समाधि का अवलोकन
करता है और धम्मों में अनुभूतियों से गुजरता है; वरना, [साकार:] “ये धम्म
हैं!” सती उसके पास मौजूद है, केवल ñā anda और मात्र pa himissati की सीमा
तक, वह अलग रहता है, और दुनिया की किसी भी चीज़ से नहीं चिपकता है। इस
प्रकार, भिक्खु, एक भिक्खु सात बज्जुओं के संदर्भ में, धम्मों में धम्मों
का पालन करता है।
ई। सत्य पर धारा
और इसके अलावा, भिक्खु, एक
भिक्षु चार अरिया · संस्कार के संदर्भ में धम्मों में धम्मों को देखता है।
और इसके अलावा, भिक्खु, एक भिक्खु चार धामियों के संदर्भ में धम्मों के
दर्शन कैसे करते हैं?
ई 1। दुक्खसक्का का एक्सपोजर
और क्या,
भिक्खु, दुक्ख अरिसाका है? जती दुक्खा है, बुढ़ापा दुक्खा है (बीमारी
दुक्खा है) मर्यादा दुक्खा है, दुःख है, विलाप है, दुक्ख है, दमन है और
क्लेश है दुक्खा है, जो चीज नापसंद है उसके साथ जुड़ना है दुक्खा, जो पसंद
किया जाता है उससे विमुख होना दुक्खा नहीं है। dukkha है; संक्षेप में,
पाँचों उर्ध्व · खंड खंड हैं।
और क्या, भीखू, जती है? प्राणियों के
विभिन्न वर्गों में विभिन्न प्राणियों के लिए, जाति, जन्म, वंश [गर्भ में],
उत्पन्न [संसार में], रूप, खंडों का आभास, अयनांशों का अर्जन। इसे,
भिक्खु, जाटी कहा जाता है।
और क्या, भीख, क्या जार है? प्राणियों के
विभिन्न वर्गों में विभिन्न प्राणियों के लिए, जार, क्षय होने की स्थिति,
टूटे हुए [दांत] होने के कारण, भूरे बाल होने की, झुर्रियों की होने की,
जीवन शक्ति का पतन, इन्द्रियों का क्षय, यह, भिखम, को जार कहा जाता है।
और क्या, भिक्खु, मराह है? प्राणियों के विभिन्न वर्गों में विभिन्न
प्राणियों के लिए, मृत्युलोक, अस्त होने की अवस्था [अस्तित्व से बाहर],
विखंडन, मृत्यु, मर्यादा, गुज़रना, खंडों का टूटना, बिछड़ना लाश का: यह,
bikikus, marapa कहा जाता है।
और क्या, भीख, दुःख है? एक में,
भिक्खु, विभिन्न प्रकार के दुर्भाग्य से जुड़े हुए, विभिन्न प्रकार के
दुग्ध धम्मों से स्पर्श करने वाले, शोक, शोक, शोक की स्थिति, आंतरिक दुःख,
आंतरिक बड़े दुःख: यह, भीख, दुःख कहलाते हैं।
और क्या, भिक्खु,
विलाप है? एक में, भिक्खु, जो विभिन्न प्रकार के दुर्भाग्य से जुड़े हुए
हैं, विभिन्न प्रकार के दुग्ध धम्मों से स्पर्श करते हैं, रोते हैं, विलाप
करते हैं, रोते हैं, रोते हैं, रोते हैं, विलाप करने की स्थिति में होते
हैं: यह, भिकखस, विलाप कहलाता है।
और क्या, भिक्खु, दुक्ख है? जो भी
हो, भिक्खु, शारीरिक दुक्ख, शारीरिक अप्रियता, शारीरिक संपर्क से घिरे
दुक्ख, अप्रिय वेदैत्य: यह, भिक्खु, दुक्ख कहलाता है।
और क्या,
भिक्खु, डोमनसा है? जो भी हो, भिक्खु, मानसिक दुक्ख, मानसिक अस्वस्थता,
मानसिक संपर्क से गुत्थमगुत्था, अप्रिय वेदायिता: यह, भिक्खु, को अधिमास
कहा जाता है।
और क्या, भिक्खु, निराशा है? एक में, भिक्खु, विभिन्न
प्रकार के दुर्भाग्य से जुड़े हुए, विभिन्न प्रकार के दुग्ध धम्मों द्वारा
छुआ गया, परेशानी, निराशा, परेशानी में होने की स्थिति, निराशा में होने की
स्थिति: यह, भिखम, निराशा कहा जाता है।
और क्या, भिक्खु, क्या
असहमति से जुड़े होने का दुक्ख है? यहाँ, रूपों, ध्वनियों, स्वादों, गंधों,
शारीरिक घटनाओं और मानसिक घटनाओं के अनुसार जो अनियंत्रित हैं, सुखद,
अप्रिय नहीं हैं, या जो किसी के नुकसान की इच्छा रखते हैं, जो किसी के
नुकसान की इच्छा रखते हैं, जो किसी की असुविधा की इच्छा रखते हैं, वे जो
आसक्ति, मिलना, जुड़े रहना, एक साथ रहना, उनका सामना करना चाहते हैं, से
मुक्ति की कामना करते हैं: यह, भिक्खु, असहनीय होने के साथ जुड़े रहने का
दुक्ख कहलाता है।
और क्या, भिक्खु, क्या सहमत होने से अलग होने का
दुक्ख है? यहाँ, रूपों, ध्वनियों, स्वादों, गंधों, शारीरिक घटनाओं और
मानसिक घटनाओं के रूप में, जो मनभावन, आनंददायक, सुखद हैं, या जो किसी के
लाभ की इच्छा रखते हैं, वे जो किसी के लाभ की इच्छा रखते हैं, जो किसी के
आराम की इच्छा रखते हैं, वे आसक्ति से मुक्ति की इच्छा, मिलना, जुड़ा न
होना, साथ न होना, उनका सामना न करना: यह, भिक्खु, सहमत होने से अलग होने
का दुक्ख कहलाता है।
और क्या, भिक्खु, क्या न मिलने का दुक्ख है?
प्राणियों में, भिक्खु, पैदा होने की विशेषता होने के कारण, ऐसी इच्छा
उत्पन्न होती है: “ओह वास्तव में, हमारे लिए कोई जाट नहीं हो सकता है, और
वास्तव में, हम जाटी में नहीं आ सकते हैं।” लेकिन यह कामना करके हासिल नहीं
किया जाना है। यह वही है जो किसी को नहीं मिलना है।
प्राणियों में,
भिक्षु, बूढ़े होने की विशेषता रखते हुए, ऐसी इच्छा उत्पन्न होती है: “ओह
वास्तव में, हमारे लिए जार नहीं हो सकता है, और वास्तव में, हम जार में
नहीं आ सकते हैं।” लेकिन यह कामना करके हासिल नहीं किया जाना है। यह वही है
जो किसी को नहीं मिलना है।
प्राणियों में, भिक्खु, बीमार होने की
विशेषता है, ऐसी इच्छा उत्पन्न होती है: “ओह वास्तव में, हमारे लिए बीमारी
नहीं हो सकती है, और वास्तव में, हम बीमारी में नहीं आ सकते हैं।” लेकिन यह
कामना करके हासिल नहीं किया जाना है। यह वही है जो किसी को नहीं मिलना है।
प्राणियों में, भिक्षु, बूढ़े होने की विशेषता रखते हुए, ऐसी इच्छा
उत्पन्न होती है: “ओह वास्तव में, हमारे लिए मर्यादा नहीं हो सकती है, और
वास्तव में, हम मर्यादा में नहीं आ सकते हैं।” लेकिन यह कामना करके हासिल
नहीं किया जाना है। यह वही है जो किसी को नहीं मिलना है।
प्राणियों
में, भिक्खु, दुःख, विलाप, दोष, अधिमान और संकट की विशेषता रखते हुए, ऐसी
इच्छा उत्पन्न होती है: “ओह वास्तव में, हमारे लिए दुःख, विलाप, दुःख,
अधिमान और संकट नहीं हो सकता है, और वास्तव में, हम नहीं हो सकते हैं दुःख,
विलाप, दुःख, दमन और संकट पर आते हैं। ” लेकिन यह कामना करके हासिल नहीं
किया जाना है। यह वही है जो किसी को नहीं मिलना है।
और क्या,
भिक्खु, पाँच अपादानखण्ड हैं? वे हैं: रुपी उर्ध्वखण्ड, वेदना अपादानखण्ड,
सायण उर्ध्नखण्ड, सौख्य उर्ध्वकंठ, वणना अपादनखण्ड। इन्हें लघु, भिक्खु,
पांचों अपादानखण्ड कहा जाता है।
इसे भिक्खुस, दुक्ख अरिसाका कहा जाता है
E2। समुदयसैक्का का व्यय
और क्या, भिक्खु, दुक्ख-समुदय अरिसाका है? यह पुनर्जन्म के लिए अग्रणी है,
इच्छा और आनंद के साथ जुड़ा हुआ है, यहां या वहां खुशी पा रहा है, जो कहना
है: काम-तवाह, भाव-तन्हा और विभा-तवाह। लेकिन यह ताना, भीख, जब उठता है,
तो यह कहां से उठता है, और कब [खुद] बसता है, कहां बसता है? उस दुनिया में
जो सुखद और मिलनसार लगता है, वह वह जगह है जहां ताह, उठते समय, उठते समय,
जहां बसता है।
और दुनिया में क्या सुखद और सहमत है? दुनिया में आंख
सुखद और सहमत है, वहाँ जब उठता है, उठता है, तब बसता है, बसता है। दुनिया
में कान सुखद और सहमत है, वहाँ जब उठता है, उठता है, तब बसता है। दुनिया
में नाक सुखद और सहमत है, वहाँ तह, जब उठता है, उठता है, तब बसता है।
दुनिया में जीभ सुखद और सहमत है, वहाँ जब उठता है, उठता है, तब बसता है,
बसता है। दुनिया में काया सुखद और सहमत है, वहाँ तह, जब उठता है, उठता है,
तब बसता है। दुनिया में मन सुखद और सहमत है, वहाँ जब उठता है, उठता है, तब
बसता है, बसता है।
दुनिया में दर्शनीय रूप सुखद और सहमत हैं, वहाँ
तह, जब उठता है, उठता है, तब बसता है। दुनिया में ध्वनियां सुखद और सहमत
हैं, वहाँ तह, जब उठता है, उठता है, वहां बसता है, बसता है। दुनिया में
खुशबू सुखद और सहमत हैं, वहाँ tahah, जब उठता है, उठता है, वहाँ बसने के
बाद, यह बसता है। दुनिया में स्वाद सुखद और सहमत हैं, वहाँ तह, जब उठता है,
उठता है, तब बसता है। दुनिया में शारीरिक घटनाएं सुखद और सहमत हैं, वहाँ
जब उठता है, उठता है, तब बसता है, बसता है। दुनिया में धम्म सुखद और सहमत
हैं, वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता है।
दुनिया में
आँख-वाना सुखद और सहमत है, वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता
है। संसार में कान-वणना सुखद और सहमत है, वहाँ जब उठता है, उठता है, वहाँ
बसता है, बसता है। दुनिया में नाक-वनिआ सुखद और सहमत है, वहाँ तह, जब उठता
है, उठता है, तब बसता है। दुनिया में जीभ-वाना सुखद और सहमत है, वहाँ जब
उठता है, उठता है, वहाँ बसता है, बसता है। दुनिया में काया-विनय सुखद और
सहमत है, वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता है। संसार में
मान-विनय सुखद और सहमत है, वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता
है।
दुनिया में आंख-दुख सुखद और सहमत है, वहाँ जब उठता है, उठता है,
तब बसता है, बसता है। संसार में कान-समाश सुखद और सहमत है, वहाँ जब उठता
है, उठता है, वहाँ बसता है, बसता है। दुनिया में नाक-संपासा सुखद और सहमत
है, वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता है। दुनिया में
जीभ-संपासा सुखद और सहमत है, वहाँ जब उठता है, उठता है, तब बसता है, बसता
है। संसार में काया-संप्रदाय सुखद और सहमत है, वहाँ जब उठता है, उठता है,
वहाँ बसता है, बसता है। संसार में मन-सम्पदा सुखद और सहमत है, वहाँ जब उठता
है, उठता है, वहाँ बसता है, बसता है।
संसार में नेत्र-सम्पदा से
पैदा हुआ वेदान्त सुखद और सहमत है, वहाँ जब उठता है, उठता है, वहाँ बसता
है, बसता है। संसार में कान-संप्रदाय से पैदा हुआ वेदना सुखद और सहमत है,
वहाँ जब उठता है, उठता है, तब बसता है। दुनिया में नाक-संपासा से पैदा हुआ
वेदाना सुखद और सहमत है, वहाँ जब उठता है, उठता है, तब बसता है। संसार में
जीभ-संपासा से उत्पन्न वेदना सुखद और सहमत है, वहाँ जब उठता है, उठता है,
वहाँ बसता है। संसार में काया-संप्रदाय से उत्पन्न वेदना सुखद और सहमत है,
वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता है। संसार में मानव-संप्रदाय
से पैदा हुआ वेदान सुखद और सहमत है, वहाँ जब उठता है, उठता है, वहाँ बसता
है।
संसार में दिखाई देने वाले रूपों की सौना सुखद और सहमत है, वहाँ
जब उठता है, उठता है, वहाँ बसता है, बसता है। दुनिया में ध्वनियों का आनंद
सुखद और सहमत है, वहाँ जब उठता है, उठता है, वहां बसता है, बसता है।
दुनिया में गंधों का साग सुखद और सहमत है, वहाँ जब उठता है, उठता है, वहां
बसता है, बसता है। संसार में स्वादों का सनातन सुखद और सहमत है, वहाँ जब
उठता है, उठता है, वहाँ बसता है, बसता है। दुनिया में शारीरिक घटनाएं सुखद
और सहमत हैं, वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता है। संसार में
धम्मों की साधना सुखद और सुगम है, वहाँ आने पर, उठने पर, बसने पर, वहाँ
बसता है।
दुनिया में दिखाई देने वाले रूपों से संबंधित इरादा सुखद
और सहमत है, वहाँ जब उठता है, उठता है, तब बसता है। इरादा [से संबंधित]
दुनिया में लगता है सुखद और सहमत है, वहाँ tahah, जब उठता है, उठता है, जब
वहाँ बसता है, यह बसता है। इरादा [से संबंधित] दुनिया में odors सुखद और
सहमत है, वहाँ taāhā, जब उठता है, उठता है, वहाँ बसता है, यह बसता है।
दुनिया में स्वाद [से संबंधित] सुखद और सहमत है, वहाँ जब उठता है, उठता है,
तब बसता है, बसता है। दुनिया में इरादे [से संबंधित] शारीरिक घटना सुखद और
सहमत है, वहाँ जब उठता है, उठता है, वहां बसता है, बसता है। दुनिया में
धम्मों से संबंधित [उद्देश्य] सुखद और सहमत है, वहाँ जब उठता है, उठता है,
वहाँ बसता है, बसता है।
दुनिया में दृश्य रूपों के लिए tahah सुखद
और सहमत है, वहाँ tahah, जब उठता है, उठता है, वहाँ बसने के बाद, यह बसता
है। दुनिया में ध्वनियों के लिए ta Thehā सुखद और सहमत है, वहाँ taāhā, जब
उठता है, उठता है, वहाँ बसता है, बसता है। दुनिया में odors के लिए ta
Thehā सुखद और सहमत है, वहाँ taāhā, जब उठता है, उठता है, वहाँ बसता है,
बसता है। दुनिया में स्वाद के लिए तौह सुखद और सहमत है, वहाँ जब उठता है,
उठता है, तब बसता है, बसता है। दुनिया में शारीरिक घटनाओं के लिए tahah
सुखद और सहमत है, वहाँ tahah, जब उठता है, उठता है, वहाँ बसने के बाद, यह
बसता है। दुनिया में धम्मों के लिए तौह सुखद और सहमत है, वहाँ जब उठता है,
उठता है, तब बसता है।
दुनिया में दिखाई देने वाले रूपों का विटाका
सुखद और सहमत है, वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता है। दुनिया
में ध्वनियों का विट्ठल सुखद और सहमत है, वहाँ तह, जब उठता है, उठता है,
वहां बसता है, बसता है। दुनिया में गंधकों का विटाका सुखद और सहमत है, वहाँ
जब उठता है, उठता है, वहाँ बसता है, बसता है। दुनिया में स्वाद का विष्टा
सुखद और सहमत है, वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता है। दुनिया
में शारीरिक घटनाओं का विष्टा सुखद और सहमत है, वहाँ जब उठता है, उठता है,
वहाँ बसता है, बसता है। दुनिया में धम्मों का विट्ठल सुखद और सहमत है,
वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता है।
दुनिया में दिखाई
देने वाले रूपों का विचरण सुखद और सहमत है, वहाँ जब उठता है, उठता है,
वहाँ बसता है, बसता है। दुनिया में ध्वनियों का विचरण सुखद और सहमत है,
वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता है। दुनिया में गंधों का
विचरण सुखद और सहमत है, वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता है।
संसार में स्वाद का विग्रह सुखद और सहमत है, वहाँ जब उठता है, उठता है,
वहाँ बसता है, बसता है। दुनिया में शारीरिक घटनाओं का विचारा सुखद और सहमत
है, वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता है। संसार में धम्मों का
विग्रह सुखद और सुगम है, वहाँ जब उठता है, उठता है, वहाँ बसता है, बसता
है। इसे भिक्खु, दूक्ख · समुदय अरियास्का कहा जाता है।
E3। निरोधासक की अभिव्यक्ति
और क्या, भिक्खु, दुक्ख-समुदय अरिसाका है? यह पुनर्जन्म के लिए अग्रणी है,
इच्छा और आनंद के साथ जुड़ा हुआ है, यहां या वहां खुशी पा रहा है, जो कहना
है: काम-तवाह, भाव-तन्हा और विभा-तवाह। लेकिन यह ताने, भीख, कब छोड़े जाते
हैं, कहां छोड़ दिए जाते हैं और कब छोड़े जाते हैं, कहां नहीं रह जाता है?
उस दुनिया में जो सुखद और मिलनसार लगता है, वह वह जगह है जहाँ तहा, जब
त्याग किया जाता है, तब छोड़ दिया जाता है, जहाँ पर छोड़ना बंद हो जाता है।
और दुनिया में क्या सुखद और सहमत है? दुनिया में आंखें सुखद और सहमत हैं,
वहाँ तह, जब छोड़ दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ बंद हो जाता
है, तो यह बंद हो जाता है। दुनिया में कान सुखद और सहमत हैं, वहाँ तह, जब
छोड़ दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ बंद हो जाता है, तो यह
बंद हो जाता है। दुनिया में नाक सुखद और सहमत है, वहाँ तह, जब छोड़ दिया
जाता है, तब छोड़ दिया जाता है, जब वहाँ बंद हो जाता है, तो यह बंद हो जाता
है। दुनिया में जीभ सुखद और सहमत है, वहाँ तह, जब छोड़ दिया जाता है, तब
छोड़ दिया जाता है, जब वहाँ बंद होता है, तो यह बंद हो जाता है। दुनिया में
काया सुखद और सहमत है, वहाँ तह, जब त्याग दिया जाता है, तब छोड़ दिया जाता
है, जब वहाँ छोड़ना बंद हो जाता है। दुनिया में मन सुखद और सहमत है, वहाँ
तह, जब छोड़ दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ छोड़ना बंद हो
जाता है।
दुनिया में दिखाई देने वाले रूप सुखद और सहमत हैं, वहाँ
तह, जब छोड़ दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ छोड़ना बंद हो
जाता है। दुनिया में ध्वनियाँ सुखद और सहमत हैं, वहाँ तह, जब छोड़ दिया
जाता है, तब छोड़ दिया जाता है, जब वहाँ बंद हो जाता है, तो यह बंद हो जाता
है। दुनिया में खुशबू सुखद और सहमत हैं, वहाँ तह, जब छोड़ दिया जाता है,
तब छोड़ दिया जाता है, जब वहाँ बंद होता है, तो यह बंद हो जाता है। दुनिया
में स्वाद सुखद और सहमत हैं, वहाँ तह, जब छोड़ दिया जाता है, तब छोड़ दिया
जाता है, जब वहाँ बंद होता है, तो यह बंद हो जाता है। दुनिया में शारीरिक
घटनाएं सुखद और सहमत हैं, वहाँ तह, जब छोड़ दिया जाता है, तब छोड़ दिया
जाता है, जब वहाँ छोड़ना बंद हो जाता है। दुनिया में धम्म सुखद और सहमत
हैं, वहाँ तह, जब छोड़ दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ छोड़ना
बंद हो जाता है।
दुनिया में आँख-वनिता सुखद और सहमत है, वहाँ तह,
जब त्याग दिया जाता है, तब छोड़ दिया जाता है, वहाँ जब वह बंद हो जाता है,
तो वह बंद हो जाता है। दुनिया में कान-वनिता सुखद और सहमत है, वहाँ तह, जब
छोड़ दिया जाता है, तब छोड़ दिया जाता है, वहाँ जब विमोचन होता है, तो यह
बंद हो जाता है। दुनिया में नाक-वनिआ सुखद और सहमत है, वहाँ तह, जब छोड़
दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ बंद होता है, तो यह बंद हो
जाता है। दुनिया में जीभ-वाना सुखद और सहमत है, वहाँ तह, जब छोड़ दिया जाता
है, तब छोड़ दिया जाता है, वहाँ जब वह बंद हो जाता है, तो वह बंद हो जाता
है। दुनिया में काया-विनय सुखद और सहमत है, वहाँ जब त्याग किया जाता है, तब
त्याग दिया जाता है, वहाँ जब विमोचन होता है, तो वह बंद हो जाता है।
दुनिया में मन-वनिता सुखद और सहमत है, वहाँ तह, जब त्याग दिया जाता है, तब
छोड़ दिया जाता है, जब वहाँ छोड़ना बंद हो जाता है।
संसार में
आंख-दुख सुखद और सहमत है, वहां जब त्याग किया जाता है, तब त्याग दिया जाता
है, जब विमोचन होता है, तो यह बंद हो जाता है। संसार में कान-समाश सुखद और
सहमत है, वहाँ तह, जब त्याग दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ
बंद हो जाता है, तो यह बंद हो जाता है। दुनिया में नाक-संपासा सुखद और सहमत
है, वहाँ तह, जब छोड़ दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ छोड़ना
बंद हो जाता है। दुनिया में जीभ-संपासा सुखद और सहमत है, वहाँ तह, जब छोड़
दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ छोड़ना बंद हो जाता है।
संसार में काया-सुखसा सुखद और अगम्य है, तौह, जब त्याग किया जाता है, तब
त्याग दिया जाता है, वहाँ जब विमोचन होता है, तो वह बंद हो जाता है। संसार
में मन-सम्पदा सुखद और सहमत है, वहाँ तह, जब त्याग किया जाता है, तब छोड़
दिया जाता है, जब विमोचन होता है, तो यह बंद हो जाता है।
संसार में
नेत्र-सम्पदा से उत्पन्न वेदान्त सुखद और सुगम है, वहाँ तह, जब त्याग किया
जाता है, तब त्याग दिया जाता है, वहाँ जब विमोचन होता है, तो वह समाप्त हो
जाता है। संसार में कान-संप्रदाय से पैदा हुआ वेदना सुखद और सहमत है, वहाँ
तह, जब त्याग दिया जाता है, तब त्याग दिया जाता है, वहाँ जब वह बंद हो जाता
है। संसार में नाक-संपासा से उत्पन्न वेदना सुखद और सहमत है, त्यागने पर,
त्यागने पर, त्यागने पर वहाँ समाप्त हो जाती है। संसार में जीभ-संपासा से
उत्पन्न वेदना सुखद और अगम्य है, वहाँ पर जब त्याग किया जाता है, तब त्याग
दिया जाता है, वहाँ विमोचन करने पर वह समाप्त हो जाता है। संसार में
काया-संप्रदाय से उत्पन्न वेदना सुखद और सहमत है, जब त्याग किया जाता है,
तब त्याग दिया जाता है, जब विमोचन होता है, तब यह समाप्त हो जाता है। संसार
में मानव-संप्रदाय से उत्पन्न वेदना सुखद और सहमत है, जब त्याग किया जाता
है, तब त्याग दिया जाता है, जब विमोचन होता है, तब यह समाप्त हो जाता है।
संसार में दिखाई देने वाले रूपों की सौना सुखद और सहमत है, वहाँ तह, जब
छोड़ दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ छोड़ना बंद हो जाता है।
दुनिया में ध्वनियों का आनंद सुखद और सहमत है, वहाँ तह, जब त्याग दिया जाता
है, तब छोड़ दिया जाता है, जब विमोचन होता है, तो यह बंद हो जाता है।
संसार में गंधों का साग सुखद और अगम्य है, तौह, जब त्याग दिया जाता है, तब
त्याग दिया जाता है, वहाँ जब विमोचन होता है, तो वह बंद हो जाता है। संसार
में स्वाद का सनातन सुखद और सहमत है, वहाँ तह, जब त्याग दिया जाता है, तब
छोड़ दिया जाता है, वहाँ जब विमोचन होता है, तो यह बंद हो जाता है। दुनिया
में शारीरिक घटनाएं सुखद और सहमत हैं, वहाँ जब त्याग दिया जाता है, तब छोड़
दिया जाता है, जब वहाँ छोड़ना बंद हो जाता है। संसार में धम्मों की साधना
सुखद और सहमत है, वहाँ तह, जब त्याग किया जाता है, तब छोड़ दिया जाता है,
वहाँ जब विमोचन होता है, तो यह बंद हो जाता है।
इरादा [संबंधित]
दुनिया में दिखाई देने वाले रूप सुखद और सहमत हैं, वहाँ तह, जब छोड़ दिया
जाता है, तब छोड़ दिया जाता है, जब वहाँ बंद होता है, तो यह बंद हो जाता
है। इरादा [संबंधित] दुनिया में लगता है कि सुखद और सहमत है, वहाँ तह, जब
छोड़ दिया जाता है, छोड़ दिया जाता है, वहाँ जब विमोचन होता है, तो यह बंद
हो जाता है। इरादा [संबंधित] दुनिया में odors सुखद और सहमत है, वहाँ
taṇhā, जब त्याग दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ बंद होता है,
तो यह बंद हो जाता है। दुनिया में स्वाद [से संबंधित] सुखद और सहमत है,
वहाँ तह, जब छोड़ दिया जाता है, तब छोड़ दिया जाता है, जब वहाँ बंद होता
है, तो यह बंद हो जाता है। यह इरादा [संबंधित] दुनिया में शारीरिक घटना
सुखद और सहमत है, वहाँ तह, जब छोड़ दिया जाता है, तब छोड़ दिया जाता है, जब
वहाँ बंद हो जाता है, तो यह बंद हो जाता है। दुनिया में धम्मों से संबंधित
मंशा [सुखद] है और सहमत भी है, वहाँ जब त्याग किया जाता है, तब छोड़ दिया
जाता है, जब वहाँ छोड़ना बंद हो जाता है।
दुनिया में दिखाई देने
वाले रूपों के लिए tahah सुखद और सहमत है, वहाँ taāhā, जब त्याग दिया जाता
है, छोड़ दिया जाता है, वहाँ जब विमोचन होता है, तो यह बंद हो जाता है।
दुनिया में ध्वनियों के लिए tahah सुखद और सहमत है, वहाँ taṇāā, जब
परित्याग कर दिया जाता है, तब छोड़ दिया जाता है, जब विमोचन होता है, तो यह
बंद हो जाता है। दुनिया में odors के लिए ta Thehā सुखद और सहमत है, वहाँ
taāhā, जब त्याग दिया जाता है, तब छोड़ दिया जाता है, वहाँ जब विमोचन होता
है, तो यह बंद हो जाता है। दुनिया में स्वाद के लिए tahah सुखद और सहमत है,
वहाँ taāhā, जब त्याग दिया जाता है, छोड़ दिया जाता है, वहाँ जब विमोचन
होता है, तो यह बंद हो जाता है। दुनिया में शारीरिक घटनाओं के लिए tahah
सुखद और सहमत है, वहाँ taṇhā, जब त्याग दिया जाता है, तब छोड़ दिया जाता
है, जब वहाँ बंद हो जाता है, तो यह बंद हो जाता है। दुनिया में धम्मों के
लिए तौह सुखद और सहमत है, जब त्याग किया जाता है, तब छोड़ दिया जाता है, जब
वहाँ छोड़ना पड़ता है, तो यह बंद हो जाता है।
दुनिया में दिखाई
देने वाले रूपों का विटाका सुखद और सहमत है, वहाँ तह, जब छोड़ दिया जाता
है, तब छोड़ दिया जाता है, जब वहाँ छोड़ना बंद हो जाता है। दुनिया में
ध्वनियों का विटकता सुखद और सहमत है, वहाँ तह, जब छोड़ दिया जाता है, तब
छोड़ दिया जाता है, जब वहाँ बंद हो जाता है, तो यह बंद हो जाता है। दुनिया
में गंधकों का विटाका सुखद और सहमत है, वहाँ तह, जब छोड़ दिया जाता है, तब
छोड़ दिया जाता है, जब वहाँ छोड़ना बंद हो जाता है। दुनिया में स्वाद का
विष्टा सुखद और सहमत है, वहाँ तह, जब छोड़ दिया जाता है, तब छोड़ दिया जाता
है, जब वहाँ छोड़ना बंद हो जाता है। दुनिया में शारीरिक घटनाओं का विष्टा
सुखद और सहमत है, वहाँ तह, जब छोड़ दिया जाता है, तब छोड़ दिया जाता है, जब
वहाँ छोड़ना बंद हो जाता है। दुनिया में धम्मों का विट्ठल सुखद और सहमत
है, वहाँ तह, जब त्याग दिया जाता है, तब छोड़ दिया जाता है, वहाँ जब विमोचन
होता है, तो यह बंद हो जाता है।
दुनिया में दिखाई देने वाले रूपों
का विचरण सुखद और सहमत है, वहाँ तह, जब त्याग दिया जाता है, तब छोड़ दिया
जाता है, जब विमोचन होता है, तो यह बंद हो जाता है। दुनिया में ध्वनियों का
विचरण सुखद और सहमत है, वहाँ तह, जब परित्याग कर दिया जाता है, तब छोड़
दिया जाता है, जब विमोचन होता है, तो यह बंद हो जाता है। दुनिया में गंधों
का विचरण सुखद और सहमत है, वहाँ तह, जब छोड़ दिया जाता है, तब छोड़ दिया
जाता है, जब वहाँ बंद हो जाता है, तो यह बंद हो जाता है। संसार में स्वाद
का विग्रह सुखद और सहमत है, वहाँ तह, जब त्याग दिया जाता है, तब छोड़ दिया
जाता है, वहाँ जब विमोचन होता है, तो यह बंद हो जाता है। दुनिया में
शारीरिक घटनाओं का विचारा सुखद और सहमत है, वहाँ तह, जब परित्याग कर दिया
जाता है, वहाँ छोड़ दिया जाता है, वहाँ जब यह बंद हो जाता है। संसार में
धम्मों का विग्रह सुखद और सुगम है, वहाँ तह, जब त्याग किया जाता है, तब
त्याग दिया जाता है, वहाँ विमोचन होने पर यह बंद हो जाता है। इसे भिक्खुस,
दुक्ख · निकाह अरिआस्का कहा जाता है।
ई 4। मग्गासेका की प्रदर्शनी
और क्या, भिक्खु, दुक्ख · निकृधा · गामिनी पिपदाद अरियास्का? यह सिर्फ इस
अर्यिका अघिका मग्गा है, कि sammādiṭṭhi, sammāsa ,kappo, sammāvācā,
sammākammanto, sammā-ajīvo, sammāvāāāāma, sammāsati और sammāsamādhi
कहने के लिए है।
और क्या, भिक्खु, समादधि है? वह, भिक्खु, जो कि
दुक्ख का दाना है, दुक्ख-समुद का दाना, दुक्ख-निकाह का दाना और
दक्ख-निकाह-गामिनी पपीपा, जिसे वह भी कहा जाता है, का गुनाह है।
और
क्या, भिक्खु, समास हैं? वे, भिक्खु, जो नीक्खम्मा के सत्कपस, अभयपद के
सप्तप्स, अविभाज्य के सप्तकप हैं, उन्हें भिक्खुस, समासकसक कहा जाता है।
और क्या, भीख, क्या संस्कार है? वह, भिकखस, जो मुसवदा से परहेज़ कर रहा
है, पिस्सु वाका से परहेज़ कर रहा है, फ़राज़ वक़्त से परहेज़ कर रहा है,
और सफ़्प्प्प्प्प्पा से परहेज़ कर रहा है, जिसे भिक़्क़स, समाल्वक कहा जाता
है।
और क्या, भिक्खु, साम-कर्मन्ता है? वह, भिक्खु, जो पातिपथ से
विमुख है, आदिनन्दन से विमुख है, अब्रह्मचार्य से विमुख है, जिसे भिक्खुस,
साम-कर्मण कहा जाता है।
और क्या, भिक्खु, साम्-आजीवा है? यहाँ,
भिक्खु, एक कुलीन शिष्य, गलत आजीविका का त्याग कर, आजीविका के सही साधनों
द्वारा अपने जीवन का समर्थन करता है, जिसे भिक्खु, संमा-अजीवा कहा जाता है।
और क्या, भीखम, समवयमा है? यहाँ, भिक्खु, एक भिक्षु अनारसेन पपका और अकुसल
धम्मों के गैर-उत्पन्न होने के लिए अपना चंदा उत्पन्न करता है, वह अपने आप
को निर्वासित करता है, अपने कुँआरों को रिझाता है, जोर-जोर से अपना सिरता
और प्रयास करता है; वह उठता पपका और अकुसल धम्मों के त्याग के लिए अपना
चंदा उत्पन्न करता है, वह अपने आप को निर्वासित करता है, अपने कुँआरों को
रिझाता है, दृढ़ता से अपना सीता और प्रयास करता है; वह अनारसेन कुसला
धम्मों के उदय के लिए अपना चंदा उत्पन्न करता है, वह खुद को निर्वासित करता
है, अपने कुँआरों को रिझाता है, दृढ़ता से अपना सीता और प्रयास करता है;
वह अपने चंदा को उत्पन्न होने के लिए उत्पन्न करता है, कुसला धम्मों की
निरंतरता के लिए, भ्रम की अनुपस्थिति के लिए, उनकी वृद्धि के लिए, उनके
विकास, उनकी खेती और उनके पूरा होने के लिए, वह खुद को निर्वासित करता है,
अपनी वर्जिनिया को रिझाता है, जोरदार ढंग से अपना सीता और प्रयास करता है।
इसे भिक्षु कहा जाता है।
एक, भीख, क्या समसती है? यहाँ, भिक्खु, एक
भिक्खु लोग काया, ātāpī सम्पतजनो, सतीमा, में अभिजात-अधिमानस को संसार की
ओर देखते हुए रहते हैं। वह वेदान में वेदना, सत्पद सनाज्नो, सतीमा का पालन
करता है, जिसने दुनिया के प्रति अभिजात-अधिमान को त्याग दिया है। वह दुनिया
में अभिजात्य-अधिनायकत्व को छोड़ते हुए, सिरता, सतपद, सत्यम, में सीता को
देखता है। वह धम्म · s, धर्मा संप्रजनो, सतीमा, में दुनिया के प्रति
अभिजात-अधिमान को त्यागते हुए धम्म का पालन करता है। इसे भिक्खु, सम्मति
कहा जाता है।
और क्या, भिक्खु, समासामधि है? इधर, भीखु, एक भिक्षु,
कामा से अलग, अकुसल धम्मों से अलग, पहले झां में प्रवेश किया, उसमें
विचित्रा और विक्टरा के साथ, पिष्टी और सुक्खा के साथ टुकड़ी का जन्म हुआ।
विटाकक-विचरा की तस्वीर के साथ, दूसरे झां में प्रवेश करने के बाद, वह भीतर
की तन्मयता के साथ रहता है, सीता का एकीकरण, न कि विटकका और न ही विचरा,
समाधि से जन्मे पीती और सुक्खा के साथ। और पीटि के प्रति उदासीनता के साथ,
वह उपलेखा, सातो और संपजनो में रहता है, वह काया में अनुभव करता है, जिसे
आर्यों ने वर्णन किया है: ‘जो समभाव और मन में है, वह [इस] सुक्खा’ में,
तीसरे झन में प्रवेश करता है। उसमें। सुक्खा का त्याग करना और दुक्ख,
सोमनासा और अधिमान को त्याग देना, पहले से गायब हो जाना, सुक्खा के बिना और
दुक्ख, उत्कर्ष और सती की पवित्रता के साथ, चौथे चरण में प्रवेश करने के
बाद, वह वहाँ रहता है। इसे भिक्खु, समासामधि कहा जाता है।
इसे भिक्खुस, दुक्ख · निक्रोधा · गामिनी पिपदाद अरियास्का कहा जाता है।
इस प्रकार वह धम्मों को आंतरिक रूप से धम्मों में देखता है, या वह धम्मों
को बाहरी रूप से धम्मों में देखता है, या वह धम्मों का आंतरिक और बाह्य रूप
से धम्मों का पालन करता है; वह धम्मों में अनुभूतियों के समुदय का अवलोकन
करता है, या वह धम्मों में घटनाओं के निधन का निरीक्षण करता है, या वह
समाधि का अवलोकन करता है और धम्मों में अनुभूतियों से गुजरता है; वरना,
[साकार:] “ये धम्म हैं!” सती उसके पास मौजूद है, केवल ñā anda और मात्र pa
himissati की सीमा तक, वह अलग रहता है, और दुनिया की किसी भी चीज़ से नहीं
चिपकता है। इस प्रकार, भिक्खु, एक भिक्षु चार अरिया · संस्कार के संदर्भ
में, धम्मों में धम्मों का पालन करता है।
सप्तपदों का अभ्यास करने के लाभ
जो कोई भी, भिक्खु, इन चार सतीपनाओं का अभ्यास इस तरह से करेगा सात साल के
लिए, दो परिणामों में से एक की उम्मीद की जा सकती है: या तो दृश्य परिघटना
में [सही] ज्ञान, या यदि कोई क्लिंजिंग लेफ्ट है, तो अघमिता।
अकेले
सात साल, भिक्खुओं को। जो कोई भी, भिक्खु, इन चार सतीपनाओं का अभ्यास इस
तरह से करेगा छह साल के लिए, दो परिणामों में से एक की उम्मीद की जा सकती
है: दृश्य घटनाओं में या तो [सही] ज्ञान, या यदि कोई क्लिंगिंग लेफ्ट है,
तो अघमिता।
छह साल अकेले चलो, भिक्खु। जो कोई भी, भिक्खु, इन चार
सतीपनाओं का पांच साल तक इस तरह से अभ्यास करेगा, दो परिणामों में से एक की
उम्मीद की जा सकती है: या तो दृश्य परिघटना में [सही] ज्ञान, या यदि कोई
क्लिंजिंग लेफ्ट है, तो अघमिता।
पांच साल अकेले चलो, भिक्खु। जो कोई
भी, भिक्खु इन चार सतीपनाओं का अभ्यास इस तरह से करेगा, चार साल के लिए,
दो परिणामों में से एक की उम्मीद की जा सकती है: या तो दृश्य परिघटना में
[सही] ज्ञान, या अगर कोई क्लिंजिंग लेफ्ट है, तो अघमिता।
अकेले चार
साल, भीखू। जो कोई भी, भिक्खु, इन चार सतीपनाओं का अभ्यास तीन साल तक इस
तरह से करेगा, दो परिणामों में से एक की उम्मीद की जा सकती है: या तो दृश्य
परिघटनाओं में [सही] ज्ञान, या यदि कोई क्लिंजिंग लेफ्ट है, तो अघमिता।
अकेले तीन साल, भीखू जो कोई भी, भिक्खु के लिए, इन चार सत्पाठों का अभ्यास
दो वर्षों के लिए इस तरह से करेगा, दो परिणामों में से एक की उम्मीद की जा
सकती है: या तो दृश्य परिघटना में [सही] ज्ञान, या यदि कोई क्लिंजिंग
लेफ्ट है, तो अघमिता।
अकेले दो साल, भीखू। जो कोई भी, भिक्खु इन चार
सतीपनाओं का अभ्यास इस तरह से करेगा एक वर्ष के लिए, दो परिणामों में से
एक की उम्मीद की जा सकती है: दृश्य घटनाओं में या तो [सही] ज्ञान, या यदि
कोई क्लिंजिंग लेफ्ट है, तो अघमिता।
अकेले एक साल, bikikkhus। जो
भी, भिक्खु, इन चार सतीपनाओं का इस तरह सात महीने तक अभ्यास करेगा, दो
परिणामों में से एक की उम्मीद की जा सकती है: या तो दृश्य परिघटना में
[सही] ज्ञान, या यदि कोई क्लिंजिंग लेफ्ट है, तो अघमिता।
अकेले सात
महीने, भिक्खु। जो कोई भी, भिक्खु, इन चार सतीपनाओं का इस तरह से छह महीने
तक अभ्यास करेगा, दो परिणामों में से एक की उम्मीद की जा सकती है: या तो
दृश्य परिघटना में [सही] ज्ञान, या यदि कोई क्लिंजिंग लेफ्ट है, तो अघमिता।
छह महीने अकेले चलो, भिक्खु। जो कोई भी, भिक्खु, इन चार सत्पाठों का
अभ्यास इस तरह से करेगा पांच महीने के लिए, दो परिणामों में से एक की
उम्मीद की जा सकती है: या तो दृश्य परिघटना में [सही] ज्ञान, या यदि कोई
क्लिंजिंग बायीं ओर है, तो अघमिता।
पांच महीने अकेले चलो, भिक्खु।
जो कोई भी, भिक्खु इन चार सतीपनाओं का अभ्यास इस तरह से करेगा चार महीने के
लिए, दो परिणामों में से एक की उम्मीद की जा सकती है: या तो दृश्य परिघटना
में [सही] ज्ञान, या यदि कोई क्लिंजिंग लेफ्ट है, तो अघमिता।
अकेले
चार महीने, भिक्खु। जो कोई भी, भिक्खु, इन चार सतीपनाओं का अभ्यास इस तरह
से करेगा तीन महीने के लिए, दो परिणामों में से एक की उम्मीद की जा सकती
है: दृश्य घटनाओं में या तो [सही] ज्ञान, या यदि कोई चिपटना बाकी है, तो
अघमिता।
अकेले तीन महीने, भीखू जो भी, भिक्खु के लिए, इन चार
सत्पाठों का अभ्यास दो महीने के लिए इस तरह से करेंगे, दो परिणामों में से
एक की उम्मीद की जा सकती है: या तो दृश्य परिघटना में [सही] ज्ञान, या यदि
कोई क्लिंजिंग लेफ्ट है, तो अघमिता।
अकेले दो महीने, bikikkhus। जो
कोई भी, भिक्खु इन चार सतीपनाओं का अभ्यास इस तरह से करेगा एक महीने के
लिए, दो परिणामों में से एक की उम्मीद की जा सकती है: दृश्य घटनाओं में या
तो [संपूर्ण] ज्ञान, या यदि कोई क्लिंजिंग लेफ्ट है, तो अघमिता।
अकेले एक महीने, bhikkhus। जो कोई भी, भिक्खु, इन चार सतीपनाओं का अभ्यास
इस तरह से करेगा, आधे महीने के लिए, दो परिणामों में से एक की उम्मीद की जा
सकती है: या तो दृश्य परिघटना में [सही] ज्ञान, या यदि कोई क्लिंजिंग
लेफ्ट है, तो अघमिता।
अकेले आधा महीना, भिखमंगे जो कोई भी, भिक्खु,
इन चार सतीपनाओं को एक हफ्ते के लिए इस तरह से अभ्यास करेगा, दो परिणामों
में से एक की उम्मीद की जा सकती है: या तो दृश्य परिघटना में [सही] ज्ञान,
या यदि कोई क्लिंजिंग लेफ्ट है, तो अघमिता।
“यह, भिक्खु, वह मार्ग
है जिसके कारण प्राणियों की शुद्धि, दुःख और विलाप पर काबू पाने,
दुक्ख-अधिमानस का लोप हो जाता है, सही मार्ग की प्राप्ति, निबाण का बोध,
यही चार कहना है satipaṭṭhānas। ” इस प्रकार यह कहा गया है, और इस सब के
आधार पर यह कहा गया है।
इस प्रकार भागवत बोला। प्रसन्न होकर, भिक्षुओं ने भगव के शब्दों का स्वागत किया।
https://www.dinamalar.com/news_detail.asp?id=2464023
அமித் ஷாவின் சவாலை சந்திக்க தயார்: மாயாவதி அதிரடி
லக்னோ: ‘குடியுரிமை திருத்த சட்டம் தொடர்பாக அமித் ஷாவுடன் பொது இடத்தில் விவாதிக்க தயார்’ என மாயாவதி கூறினார்.
மத்திய அரசு கொண்டு வந்துள்ள குடியுரிமை திருத்தசட்டம் தொடர்பாக
விழிப்புணர்வு பிரசாரக்கூட்டம் உ.பி. மாநிலம் லக்னோவில் நடந்தது.
கூட்டத்தில் அமித்ஷா பேசுகையில், ‘குடியுரிமை திருத்த சட்டத்தை எதிர்க்கும்
ராகுல், மம்தா பானர்ஜி, மாயாவதி, அகிலேஷ் ஆகியார் அச்சட்டம் குறித்து
என்னுடன் பொது இடத்தில் விவாதிக்க தயாரா?’ என சவால் விடுத்தார்.
இதற்கு பதிலடியாக பகுஜன் சமாஜ்வாதி கட்சி தலைவர் மாயாவதி டுவிட்டரில்
கூறியது, மத்திய அரசின் சவாலை நான் ஏற்றுக்கொள்கிறேன். எந்த இடத்தில்
வைத்து விவாதம் நடத்த வேண்டும் அங்கு நான் வரத் தயார் என்றார்.
Comments:
Willingness to debate this issue 👍👍👍👏👏👏 Salute to you, Behenji 🖖🖖🖖
feedback@puthiyathalaimurai.com,subscriptions@newgenmedia.in,feedback@puthuyugam.tv,
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 111 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
LESSON 3250 Wed 22 Jan 2020
from
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
https://www.youtube.com/watch?
மகாசதிபட்டன சூட்டா
(9 டி யோகி
843 சந்தாதாரர்கள்
மஹாசதிப ṭṭ ன சூட்டாவின் கோஷம்,
வகை
இலாப நோக்கற்ற மற்றும் செயல்பாடுகள்
உரிமம்
கிரியேட்டிவ் காமன்ஸ் பண்புக்கூறு உரிமம் (மறுபயன்பாடு அனுமதிக்கப்படுகிறது)
மூல வீடியோக்கள்
பண்புகளைக் காண்க
மஹாசதிப ṭṭ னா சூட்டா - விழிப்புணர்வுக்கான வருகை, 29, 29) செம்மொழி ஆங்கிலம், ரோமன்,
இந்த சூட்டா தியான பயிற்சிக்கான அடிப்படைக் குறிப்பாக பரவலாகக் கருதப்படுகிறது.
அறிமுகம்
I. கயாவின் அவதானிப்பு
A. ānāpāna இல் பிரிவு
பி. தோரணைகள் பற்றிய பிரிவு
சி. சம்பஜனா பற்றிய பிரிவு
D. விரட்டல் பற்றிய பிரிவு
கூறுகள் பற்றிய பிரிவு
ஒன்பது சேனல் மைதானத்தில் எஃப் பிரிவு
இரண்டாம். வேதத்தின் அவதானிப்பு
III ஆகும். சிட்டாவின் அவதானிப்பு
நான்காம். தம்மங்களை அவதானித்தல்
A. நவராசஸ் பற்றிய பிரிவு
பி. காந்தாக்கள் பற்றிய பிரிவு
சி. சென்ஸ் கோளங்களில் பிரிவு
D. போஜ்ஜாகஸில் பிரிவு
E. சத்தியங்கள் பற்றிய பிரிவு
E1 என்பது. துக்கசாக்காவின் வெளிப்பாடு
இ 2. சமுதாயசாக்காவின் வெளிப்பாடு
E3 என்பது. நிரோதாசாக்காவின் வெளிப்பாடு
E4 யிலும். மாகசாக்காவின் வெளிப்பாடு
அறிமுகம்
நான் இவ்வாறு கேட்டிருக்கேன்:
ஒரு குறிப்பிட்டதறுவாயில், ஒரு கடைத்தெருவு நகரமான Kammāsadhamma
(கம்மாசதம்மா) வில், Kurus (பாரத்துவாசர்) இடையில் Bhagavā (பகவான்) தங்கி
இருந்தார்.
அவ்விடம், பிக்குக்களுக்கு அவர் உரை நிகழ்த்தினார்:
- பிக்குக்களுக்களா
- பிக்குக்களுக்கு Bhaddante (பந்த்தே) பதில் அளித்தார்.Bhagavā (பகவா) சொற்றார்:
-
இது, பிக்குக்களுக்களா,ஒன்றுமில்லை இனங்களை தூய்மைப்படுத்தும் பாதையில்
நடத்திச் செல்லும், துயரம் மற்றும் புலம்பலை முறியடித்து,
dukkha-domanassa(துக்கம்-து
உணர்தல்) மெய்யாகக் காண்டல்,அதுதான் நான்கு பொருள்கள் கொண்ட
satipaṭṭhānas(விழிப்பு நிலை உளதாந்தன்மை) என கூறலாம்.
எந்த நான்கு?இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு kāye kāyānupassī (உடலை
உடல் கண்காணிப்புடன்) கவனித்து வசிக்கிரார் ātāpī sampajāno satimā,வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க
ஏகாந்தமாயிருக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம் நோக்கி
எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க Vedanāsu vedanānupassī
உறுதலுணர்ச்சி கண்காணிப்புடன் வசிக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம்
நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக Citte cittānupassī viharati
ātāpī sampajāno satimā, சித்த நலம் கருதி ண்காணிப்புடன் வசிக்கிரார்.
மனத்தால் இயக்கப்படுகிற அபூர்வமான வினயா(ஒழுக்கம்) காக்க வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க
கண்காணிப்புடன் வசிக்கிரார்.
I. Kāyānupassanā
A. ānāpāna இல் பிரிவு
மற்றும் எப்படி,பிக்குக்களுக்களே,kāya in kāya (உடலில் உடலை கவனித்து வசிக்கிரார்?
இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு,காட்டுக்குச் சென்றோ அல்லது
மரத்தடிக்குச் சென்றோ அல்லது காலி அறைகுச் சென்றோ,காலை குறுக்காக
கீழ்நோக்கி மடித்துக்கொண்டு அமர்கிரார்,உடலை செங்குத்தாக
சரிசெய்துக்கொண்டு,மற்றும் sati parimukhaṃ. மூச்சு உள்ளே அல்லது வெளியே
சரிசெய்துக்கொள்கிரார். sato இவ்வாறு கவனமான மூச்சு உள்ளே அல்லது வெளியே
செலுத்துகிரார். மூச்சு நீண்டதாக உள்ளே செலுத்தும்போது: நான் நீண்டதாக
உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு நீண்டதாக வெளியே
செலுத்தும்போது: நான் நீண்டதாக வெளியே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான் குறைவாக உள்ளே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே செலுத்தும்போது:நான்
குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர் தானே
பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:முழு
kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்: kāya-saṅkhāras
உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை உள்ளே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
சம்மதம்படி,பிக்குக்களுக்களே,தி
கடைசல்காரர் அல்லது கடைசல்காரின் தொழில் பழகுநர், ஒரு நீளமான சுழற்றுதல்
உருவாக்குதல் குறிப்பறிது: ‘நான் நீளமான சுழற்றுதல் உருவாக்குகிறேன்’;ஒரு
குறைவான சுழற்றுதல் உருவாக்குதல் குறிப்பறிது: ‘நான் குறைவான சுழற்றுதல்
உருவாக்குகிறேன்’;அவ்வழி,பிக்கு
உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
kāya-saṅkhāras உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை
உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை
வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்
ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருஇந்தால், ஒரு நாள் இறந்த, அல்லது இரண்டு நாட்கள் இறந்த, அல்லது
மூன்று நாட்கள் இறந்த, வீங்கிய, சற்றே நீலமான மற்றும் புரைத்துச் சீக்கொண்ட
நிலையில், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
(2)
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம்
இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால்,காகங்களால் தின்னப்பட்டு, பருந்துகளால் தின்னப்பட்டு,
பிணந்தின்னிக் கழுகுகளால் தின்னப்பட்டு, நாரைகளால் தின்னப்பட்டு, நாய்களால்
தின்னப்பட்டு, புலிகளால் தின்னப்பட்டு, சிறுத்தைகளால் தின்னப்பட்டு,
பல்வேறு வகைப்பட்ட அசரீரிவஸ்துக்களால் தின்னப்பட்டு, அவர் இந்த
மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம்மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
(3)
மேலும், பிக்குக்களுக்களே,
ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு
நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு
மனித எலும்புக் கூடு தசை மற்றும் இரத்தத்துடன்,நரம்புகளால் ஒன்றாய்
பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
(4)
மேலும், பிக்குக்களுக்களே,
ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு
நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு
மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம் பூசப்பட்டு,
நரம்புகளால் ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya
உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை
ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது,
மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
(5)
மேலும், பிக்குக்களுக்களே,
ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு
நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு
மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம் இல்லாமல்,
நரம்புகளால் ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya
உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை
ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது,
மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம்மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
(6)
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம்
இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால், கழற்றபட்ட எலும்புகள் அங்குமிங்குமா சிதறலான, இங்கே ஒரு கை
எலும்பு, அங்கே ஒரு கால் எலும்பு, இங்கே ஒரு கணுக்கால் எலும்பு, அங்கே ஒரு
முழந்தாள் எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு இடுப்பு எலும்பு,
இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு விலா எலும்பு, இங்கே ஒரு தொடை எலும்பு,
அங்கே ஒரு முதுகு எலும்பு, இங்கே ஒரு தண்டெலும்பு, அங்கே ஒரு கழுத்து
எலும்பு, இங்கே ஒரு தாடை எலும்பு, அங்கே ஒரு பல் எலும்பு, அல்லது அங்கே ஒரு
மண்டை ஓடு என அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(7)
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால்,எலும்புகள் கடல்நுரை போல் வெண்மையாக இருந்தால், அவர் இந்த
மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம்மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
(8)
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு,
ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில்
எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால்,எலும்புகள் ஒரு
ஆண்டுக்கு மேலே பழையதாகி குவியல் போல்
இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
(9)
மேலும், பிக்குக்களுக்களே,
ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு
நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால்,சீரழிந்த
எலும்புகள் பொடியாகி இருந்தால், அவர் இந்த
மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம்மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
II. வேதனையை கூர்ந்த கவனித்தல்
மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம் செய்கிரார்?
இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, ஒரு sukha vedanā சுக வேதனையை
அனுபவிக்கும்போது, நான் ஒரு சுக வேதனையை அனுபவிக்றேன் என
புரிந்துகொள்கிரார்: ஒரு dukkha vedanā துக்க வேதனையை அனுபவிக்கும்போது,
நான் ஒரு துக்க வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்: ஒரு
adukkham-asukhā vedanā அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு sukhā
vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு
sukhā vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு sukhā vedanā nirāmisa சுக வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு sukhā vedanā nirāmisa சுக
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு dukkha
vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான்
ஒரு dukkha vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன்
என புரிந்துகொள்கிரார்:ஒரு dukkha vedanā nirāmisa துக்க வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு dukkha vedanā nirāmisa துக்க
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு
adukkham-asukhā vedanā sāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை
மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā sāmisa
அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு
adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:
இவ்வாறு அவர் vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து
வாசம் செய்கிரார், அல்லது வேதனையை வேதனைக்கு வெளியே கூர்ந்த கவனித்து
வாசம் செய்கிரார், அல்லது வேதனையை வேதனைக்கு உள்ளே மற்றும் வெளியே கண்காணி
வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்
மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம்
அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து
வாசம் செய்கிரார்?
மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம்
அதனுடைய அகநிலை rāga ஆர்வ வேட்கையை ” Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ
வேட்கையாக” என புரிந்துகொள்கிரார்,அல்லது Citta மனம்
அதனுடைய அகநிலை rāga ஆர்வ வேட்கையற்றதை, “Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார்,அல்லது
Citta மனம் அதனுடைய அகநிலை “dosa வெறுப்பு ஆர்வ வேட்கையை Citta மனம்
அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையாக” என
புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ
வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையற்றது”
என புரிந்துகொள்கிரார், அல்லது Citta மனம் அதனுடைய அகநிலை moha மருட்சி
ஆர்வ வேட்கையை “Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கை” என
புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ
வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கையற்றது”
என புரிந்துகொள்கிரார், அல்லது ஒரு சேர்த்த
Citta மனம் அதனுடைய அகநிலை “ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார், ஒரு சிதறலான Citta மனம் அதனுடைய அகநிலை “ஒரு
சிதறலான Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு
விரிவாக்கம் செய்த Citta மனம் அதனுடைய அகநிலை “ஒரு விரிவாக்கம் செய்த
Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், ஒரு விரிவாக்கம்
செய்யாத Citta மனம் அதனுடைய அகநிலை “ஒரு விரிவாக்கம் செய்யாத Citta மனம்
அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு மிக மேற்பட்ட Citta மனம்
அதனுடைய அகநிலை “ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார், ஒரு மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை “ஒரு
மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு
திண்மையான Citta மனம் அதனுடைய அகநிலை “ஒரு திண்மையான Citta மனம் அதனுடைய
அகநிலை” என புரிந்துகொள்கிரார், ஒரு திண்மையற்ற Citta மனம் அதனுடைய
அகநிலை “ஒரு திண்மையற்ற Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார்,அல்லது ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை
“ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,
ஒரு விடுதலை செய்யாத Citta மனம் அதனுடைய அகநிலை “ஒரு விடுதலை செய்யாத
Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்.
இவ்வாறு அவர் Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய
அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், அல்லது அதனுடைய அகநிலையை
in Citta மனம் அதனுடைய அகநிலையில் வெளியே கூர்ந்த கவனித்து வாசம்
செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க தோற்றம் அதனுடைய
அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், புலன்களால் உணரத்தக்க
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், samudaya
and passing away of phenomena புலன்களால் உணரத்தக்க தோற்றம் மற்றும்
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்,
இல்லாவிடில் “இது citta அகநிலை” என உணர்ந்து, sati விழிப்பு நிலை
அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு ஞானம் மற்றும்
ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார். மற்றும் உலகத்தில்
சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே, ஒரு பிக்கு, Citta
மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து
கவனித்து வாசம் செய்கிரார்.
IV நான்காம். தம்மங்களை அவதானித்தல்
A. நவராசஸ் பற்றிய பிரிவு
மேலும்,
பிக்குக்கள், தம்மங்களில் தம்மங்களைக் கவனிக்கும் ஒரு பிக்கு எவ்வாறு
வாழ்கிறார்? இங்கே, பிக்குஸ், ஒரு பிக்கு ஐந்து நவராக்களைக் குறிக்கும்
வகையில் தம்மங்களில் தம்மங்களைக் கவனித்து வருகிறார். மேலும், பிக்குகளே,
ஐந்து நவராக்களைக் குறிக்கும் விதமாக ஒரு பிக்கு தம்மங்களில் தம்மங்களைக்
கவனிப்பது எப்படி?
இங்கே, பிக்குஸ், ஒரு பிக்கு, அங்கு கமாச்சந்தா
இருப்பது, புரிந்துகொள்கிறது: “எனக்குள் கமாச்சந்தா உள்ளது”; அங்கு
கமாச்சந்தா இல்லை, அவர் புரிந்துகொள்கிறார்: “எனக்குள் கமாச்சந்தா இல்லை”;
unarisen kmacchanda எவ்வாறு எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார்;
எழுந்த கோமச்சந்தா எவ்வாறு கைவிடப்படுகிறார் என்பதை அவர்
புரிந்துகொள்கிறார்; கைவிடப்பட்ட காமச்சந்தா எதிர்காலத்தில் எவ்வாறு எழாது
என்பதை அவர் புரிந்துகொள்கிறார்.
இங்கே, பிக்குஸ், ஒரு பிக்கு,
அங்கே பைபாடா இருப்பது, புரிந்துகொள்கிறது: “எனக்குள் பைபாடா உள்ளது”;
பைபாடா உள்ளே இல்லை, அவர் புரிந்துகொள்கிறார்: “எனக்குள் பைபாடா இல்லை”;
தெரியாத பைபாடா எவ்வாறு எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார்; எழுந்த
பைபாடா எவ்வாறு கைவிடப்பட்டது என்பதை அவர் புரிந்துகொள்கிறார்; கைவிடப்பட்ட
பைபாடா எதிர்காலத்தில் எவ்வாறு எழாது என்பதை அவர் புரிந்துகொள்கிறார்.
இங்கே,
பிக்குஸ், ஒரு பிக்கு, அங்கே தமனித்தி இருப்பது புரிந்துகொள்கிறது:
“எனக்குள் தமனித்தி உள்ளது”; அங்கு தமனித்தி இல்லாததால், அவர்
புரிந்துகொள்கிறார்: “எனக்குள் தமனித்தி இல்லை”; தெரியாத தமனித்தி எவ்வாறு
எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார்; எழுந்த தமனித்தா எவ்வாறு
கைவிடப்பட்டார் என்பதை அவர் புரிந்துகொள்கிறார்; கைவிடப்பட்ட தமனித்தா
எதிர்காலத்தில் எவ்வாறு எழாது என்பதை அவர் புரிந்துகொள்கிறார்.
இங்கே,
பிக்குஸ், ஒரு பிக்கு, அங்கே உத்தாக்கா-குக்குக்கா இருப்பது
புரிந்துகொள்கிறது: “எனக்குள் உத்தாக்கா-குக்குக்கா உள்ளது”; அங்கு
உத்தாக்கா-குக்குக்கா இல்லை, அவர் புரிந்துகொள்கிறார்: “எனக்குள்
உத்தாக்கா-குக்குக்கா இல்லை”; தெரியாத உத்தாக்கா-குக்குக்கா எவ்வாறு
எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார்; எழுந்த உத்தாக்கா-குக்குக்கா
எவ்வாறு கைவிடப்படுகிறார் என்பதை அவர் புரிந்துகொள்கிறார்; கைவிடப்பட்ட
உத்தாக்கா-குக்குக்கா எதிர்காலத்தில் எவ்வாறு எழாது என்பதை அவர்
புரிந்துகொள்கிறார்.
இங்கே, பிக்குஸ், ஒரு பிக்கு, அங்கே விக்கிக்கி
இருப்பது, புரிந்துகொள்கிறது: “எனக்குள் விசிக்கிச்சா உள்ளது”; அங்கு
விக்கிக்கி இல்லாததால், அவர் புரிந்துகொள்கிறார்: “எனக்குள் விசிக்கிச்சே
இல்லை”; unarisen vicikicchā எவ்வாறு எழுகிறது என்பதை அவர்
புரிந்துகொள்கிறார்; எழுந்த விசிக்கிச்சை எவ்வாறு கைவிடப்படுகிறார் என்பதை
அவர் புரிந்துகொள்கிறார்; கைவிடப்பட்ட விசிக்கி எதிர்காலத்தில் எவ்வாறு
எழாது என்பதை அவர் புரிந்துகொள்கிறார்.
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 paatiissati என்ற
அளவிற்கு, அவன் பிரிக்கப்பட்டவனாக வாழ்கிறான், உலகில் எதையும்
ஒட்டிக்கொள்வதில்லை. இவ்வாறு, பிக்குஸ், ஒரு பிக்கு, ஐந்து நவராக்களைக்
குறிக்கும் வகையில், தம்மங்களில் தம்மங்களைக் கவனித்து வருகிறார்.
B. காந்தாக்கள் பற்றிய பிரிவு
மேலும்,
பிக்குஸ், ஒரு பிக்கு ஐந்து கந்தாக்களைக் குறிக்கும் வகையில் தம்மங்களில்
தம்மங்களைக் கவனித்து வருகிறார். மேலும், பிக்குக்கள், ஐந்து கந்தாக்களைக்
குறிக்கும் விதமாக ஒரு பிக்கு தம்மங்களில் தம்மங்களைக் கவனிப்பது எப்படி?
இங்கே,
பிக்குஸ், ஒரு பிக்கு [புரிந்துகொள்கிறார்]: “இது ரபா, இது ராபாவின்
சமுதயா, இது ரபாவின் காலமானது; இது வேதனா, இது வேதனின் சமுதயா, இது வேதனின்
காலமானது; saññā என்பது saññā இன் சமுதாயா, இது saññā இன் காலமானதாகும்;
இது saṅkṅra, இது saṅkhra இன் சமுதாயா, இது saṅkhra ஐ கடந்து செல்வது; இது
viññāṇa, இது viññāṇa இன் சமுதயா, viññāṇa இன் கடந்து செல்லும் “.
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
paatiissati என்ற அளவிற்கு, அவன் பிரிக்கப்பட்டவனாக வாழ்கிறான், உலகில்
எதையும் ஒட்டிக்கொள்வதில்லை. இவ்வாறு, பிக்குஸ், ஒரு பிக்கு ஐந்து
கந்தாக்களைக் குறிக்கும் வகையில், தம்மங்களில் தம்மங்களைக் கவனித்து
வருகிறார்.
C சி. சென்ஸ் கோளங்களில் பிரிவு
மேலும்,
பிக்குஸ், ஒரு பிக்கு தம்மங்களில் தம்மங்களைக் கவனித்து ஆறு உள் மற்றும்
வெளிப்புற சியானாக்களைக் குறிப்பிடுகிறார். மேலும், பிக்குகளே, ஆறு உள்
மற்றும் வெளிப்புற சியானாக்களைக் குறிக்கும் விதமாக ஒரு பிக்கு தம்மங்களில்
தம்மங்களைக் கவனிப்பது எப்படி?
இங்கே, பிக்குஸ், ஒரு பிக்கு
கக்கூவைப் புரிந்துகொள்கிறான், அவன் ரபாவைப் புரிந்துகொள்கிறான், இந்த
இரண்டின் காரணமாக எழும் சயோஜனத்தை அவன் புரிந்துகொள்கிறான், அவிழாத சயோஜனா
எப்படி எழுகிறது என்பதை அவன் புரிந்துகொள்கிறான், எழுந்த சயோஜனா எவ்வாறு
கைவிடப்படுகிறது என்பதை அவன் புரிந்துகொள்கிறான், கைவிடப்பட்ட சாயோஜாவை
அவன் புரிந்துகொள்கிறான் எதிர்காலத்தில் எழுவதில்லை.
அவர்
சோட்டாவைப் புரிந்துகொள்கிறார், அவர் சதாவைப் புரிந்துகொள்கிறார், இந்த
இரண்டின் காரணமாக எழும் சயோஜனாவை அவர் புரிந்துகொள்கிறார், அரிசிக்காத
சயோஜனா எவ்வாறு எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார், எழுந்த சயோஜனா
எவ்வாறு கைவிடப்படுகிறது என்பதை அவர் புரிந்துகொள்கிறார், கைவிடப்பட்ட
சயோஜனா எவ்வாறு எழவில்லை என்பதை அவர் புரிந்துகொள்கிறார் எதிர்காலத்தில்.
அவர்
கானாவைப் புரிந்துகொள்கிறார், அவர் காந்தாவைப் புரிந்துகொள்கிறார், இந்த
இரண்டின் காரணமாக எழும் சயோஜனத்தை அவர் புரிந்துகொள்கிறார், அரிசிக்கப்படாத
சயோஜனா எவ்வாறு எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார், எழுந்த சயோஜனா
எவ்வாறு கைவிடப்படுகிறது என்பதை அவர் புரிந்துகொள்கிறார், மேலும்
கைவிடப்பட்ட சயோஜனா எவ்வாறு எழாது என்பதை அவர் புரிந்துகொள்கிறார்
எதிர்காலத்தில்.
அவர் ஜீவாவைப் புரிந்துகொள்கிறார், ராசாவைப்
புரிந்துகொள்கிறார், இந்த இரண்டின் காரணமாக எழும் சயோஜனத்தை அவர்
புரிந்துகொள்கிறார், அரிசிக்காத சயோஜனா எவ்வாறு எழுகிறது என்பதை அவர்
புரிந்துகொள்கிறார், எழுந்த சயோஜனா எவ்வாறு கைவிடப்படுகிறது என்பதை அவர்
புரிந்துகொள்கிறார், கைவிடப்பட்ட சயோஜனா எவ்வாறு எழவில்லை என்பதை அவர்
புரிந்துகொள்கிறார் எதிர்காலத்தில்.
அவர் கயாவைப்
புரிந்துகொள்கிறார், அவர் ஃபோஹாபாவைப் புரிந்துகொள்கிறார், இந்த இரண்டின்
காரணமாக எழும் சயோஜனத்தை அவர் புரிந்துகொள்கிறார், அரிசிக்காத சயோஜனா
எவ்வாறு எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார், எழுந்த சயோஜனா எவ்வாறு
கைவிடப்படுகிறது என்பதை அவர் புரிந்துகொள்கிறார், கைவிடப்பட்ட சயோஜனா
எவ்வாறு எழாது என்பதை அவர் புரிந்துகொள்கிறார் எதிர்காலத்தில்.
அவர்
மனாவைப் புரிந்துகொள்கிறார், அவர் தம்மங்களைப் புரிந்துகொள்கிறார், இந்த
இரண்டின் காரணமாக எழும் சயோஜனத்தை அவர் புரிந்துகொள்கிறார், அரிசிக்கப்படாத
சயோஜனா எவ்வாறு எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார், எழுந்த சயோஜனா
எவ்வாறு கைவிடப்படுகிறது என்பதை அவர் புரிந்துகொள்கிறார், கைவிடப்பட்ட
சயோஜனா எவ்வாறு எழாது என்பதை அவர் புரிந்துகொள்கிறார் எதிர்காலத்தில்.
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
paatiissati என்ற அளவிற்கு, அவன் பிரிக்கப்பட்டவனாக வாழ்கிறான், உலகில்
எதையும் ஒட்டிக்கொள்வதில்லை. இவ்வாறு, பிக்குஸ், ஒரு பிக்கு தம்மங்களில்
தம்மங்களைக் கவனித்து, ஆறு உள் மற்றும் வெளிப்புற சயான்களைக்
குறிப்பிடுகிறார்.
D. போஜ்ஜாகஸில் பிரிவு
மேலும்,
பிக்குஸ், ஒரு பிக்கு ஏழு போஜ்ஜாகாக்களைக் குறிக்கும் வகையில் தம்மங்களில்
தம்மங்களைக் கவனித்து வருகிறார். மேலும், பிக்குக்கள், ஏழு
போஜ்ஜாகாக்களைக் குறிக்கும் விதமாக ஒரு பிக்கு தம்மங்களில் தம்மங்களைக்
கவனிப்பது எப்படி?
இங்கே, பிக்குஸ், ஒரு பிக்கு, அங்கே சதி
சம்போஜ்ஹாகா இருப்பது புரிந்துகொள்கிறது: “எனக்குள் சதி சம்போஜ்ஹாகா
உள்ளது”; அங்கு சதி சம்போஜ்ஜாகா இல்லாததால், அவர் புரிந்துகொள்கிறார்:
“எனக்குள் சதி சம்போஜ்ஜாகா இல்லை”; தெரியாத சதி சம்போஜ்ஜாகா எவ்வாறு
எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார்; எழுந்த சதி சம்போஜ்ஜாகா எவ்வாறு
முழுமையடைகிறது என்பதை அவர் புரிந்துகொள்கிறார்.
தம்மவிகாய
சம்போஜ்ஜாகா உள்ளே இருப்பதால், அவர் புரிந்துகொள்கிறார்: “எனக்குள்
தம்மவிகாய சம்போஜ்ஜாகா உள்ளது”; அங்கே தம்மவிகாய சம்போஜ்ஜாகா இல்லாததால்,
அவர் புரிந்துகொள்கிறார்: “எனக்குள் தம்மவிகாய சம்போஜ்ஜாகா இல்லை”;
unarisen dhammavicaya sambojjhaṅga எவ்வாறு எழுகிறது என்பதை அவர்
புரிந்துகொள்கிறார்; எழுந்த தம்மவிகாய சம்போஜ்ஜாகா எவ்வாறு முழுமையாய்
உருவாகிறது என்பதை அவர் புரிந்துகொள்கிறார்.
அங்கு வரியா
சம்போஜ்ஜாகா இருப்பதால், அவர் புரிந்துகொள்கிறார்: “எனக்குள் வரியா
சம்போஜ்ஜாகா உள்ளது”; அங்கு வரியா சம்போஜ்ஜாகா இல்லாததால், அவர்
புரிந்துகொள்கிறார்: “எனக்குள் எந்த வரியா சம்போஜ்ஜாகாவும் இல்லை”;
unarisen vīriya sambojjhaṅga எவ்வாறு எழுகிறது என்பதை அவர்
புரிந்துகொள்கிறார்; அவர் எழுந்த வரியா சம்போஜ்ஜாகா எவ்வாறு முழுமைக்கு
உருவாக்கப்பட்டது என்பதை அவர் புரிந்துகொள்கிறார்.
பேட்டி
சம்போஜ்ஜாகா உள்ளே இருப்பதால், அவர் புரிந்துகொள்கிறார்: “எனக்குள் பேட்டி
சம்போஜ்ஜாகா உள்ளது”; அங்கு பேட்டி சம்போஜ்ஜாகா இல்லாததால், அவர்
புரிந்துகொள்கிறார்: “எனக்குள் பேட்டி சம்போஜ்ஜாகா இல்லை”; unarisen pti
sambojjhaṅga எவ்வாறு எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார்; எழுந்த
பேடி சம்போஜ்ஜாகா எவ்வாறு முழுமையாய் உருவாகிறது என்பதை அவர்
புரிந்துகொள்கிறார்.
பாசாதி சம்போஜ்ஜாகா உள்ளே இருப்பதால், அவர்
புரிந்துகொள்கிறார்: “எனக்குள் பாசாதி சம்போஜ்ஜாகா உள்ளது”; அங்கு பாசாதி
சம்போஜ்ஜாகா இல்லாததால், அவர் புரிந்துகொள்கிறார்: “எனக்குள் பாசாதி
சம்போஜ்ஜாகா இல்லை”; அப்பட்டமான பாசாதி சம்போஜ்ஜாகா எவ்வாறு எழுகிறது
என்பதை அவர் புரிந்துகொள்கிறார்; எழுந்த பாசாதி சம்போஜ்ஜாகா எவ்வாறு
முழுமையாக்கப்படுகிறது என்பதை அவர் புரிந்துகொள்கிறார்.
அங்கே சமாதி
சம்போஜ்ஜாகா இருப்பதால், அவர் புரிந்துகொள்கிறார்: “எனக்குள் சமாதி
சம்போஜ்ஜாகா உள்ளது”; அங்கு சமாதி சம்போஜ்ஜாகா இல்லை, அவர்
புரிந்துகொள்கிறார்: “எனக்குள் சமாதி சம்போஜ்ஜாகா இல்லை”; unarisen samādhi
sambojjhaṅga எவ்வாறு எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார்; எழுந்த
சமாதி சம்போஜ்ஜாகா எவ்வாறு முழுமையடைகிறது என்பதை அவர் புரிந்துகொள்கிறார்.
உபெக்கா
சம்போஜ்ஜாகா உள்ளே இருப்பதால், அவர் புரிந்துகொள்கிறார்: “எனக்குள்
உபெக்கோ சம்போஜ்ஜாகா உள்ளது”; அங்கு உபெக்கோ சம்போஜ்ஜாகா இல்லாததால், அவர்
புரிந்துகொள்கிறார்: “எனக்குள் உபெக்கோ சம்போஜ்ஜாகா இல்லை”; unarisen
upekkhā sambojjhaṅga எவ்வாறு எழுகிறது என்பதை அவர் புரிந்துகொள்கிறார்;
எழுந்த உபெக்கோ சம்போஜ்ஜாகா எவ்வாறு முழுமையாக்கப்படுகிறது என்பதை அவர்
புரிந்துகொள்கிறார்.
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 paatiissati என்ற அளவிற்கு, அவன்
பிரிக்கப்பட்டவனாக வாழ்கிறான், உலகில் எதையும் ஒட்டிக்கொள்வதில்லை.
இவ்வாறு, பிக்குஸ், ஒரு பிக்கு ஏழு போஜ்ஜாகாக்களைக் குறிக்கும் வகையில்,
தம்மங்களில் தம்மங்களைக் கவனித்து வருகிறார்.
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?
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.
என்ன,
பிக்குஸ், ஜாதி? ஜாதி, பிறப்பு, வம்சாவளி [கருப்பையில்], எழும் [உலகில்],
தோற்றம், காந்தாக்களின் தோற்றம், சியானாக்களைப் பெறுதல். இது, பிக்குஸ்,
ஜாதி என்று அழைக்கப்படுகிறது.
என்ன, பிக்குஸ், ஜாரா? பல்வேறு வகை
உயிரினங்களில் உள்ள பல்வேறு மனிதர்களுக்கு, ஜாரா, சிதைந்த நிலை, [பற்கள்]
உடைந்திருத்தல், நரை முடி கொண்டிருத்தல், சுருக்கமாக இருப்பது,
உயிர்ச்சத்து குறைதல், இந்திரியர்களின் சிதைவு: இது, பிக்குக்கள், jarā
என்று அழைக்கப்படுகிறது.
என்ன, பிக்குஸ், மராசா? பல்வேறு வகை
உயிரினங்களில் உள்ள பல்வேறு மனிதர்களுக்கு, ஏமாற்றுதல், [இருப்புக்கு
வெளியே] மாறுதல், உடைத்தல், காணாமல் போதல், மரணம், மராசா, கடந்து செல்வது,
கண்டங்களை உடைத்தல், கீழே போடுதல் சடலத்தின்: இது, பிக்குஸ், மராசா என்று
அழைக்கப்படுகிறது.
பிக்குஸ், துக்கம் என்றால் என்ன? ஒன்றில்,
பல்வேறு வகையான துக்கங்களுடன் தொடர்புடைய பிக்குக்கள், பல்வேறு வகையான
துக்க தம்மங்கள், சோரோ, துக்கம், துக்கத்தின் நிலை, உள் துக்கம், உள்
பெரும் துக்கம்: இது, பிக்குக்கள், துக்கம் என்று அழைக்கப்படுகிறது.
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.
என்ன, பிக்குஸ்,
துக்கா? எதுவாக இருந்தாலும், பிக்குக்கள், உடல் துக்கா, உடல் விரும்பத்தகாத
தன்மை, உடல் தொடர்பு மூலம் உருவான துக்கா, விரும்பத்தகாத வேதாயிதங்கள்:
இது, பிக்குக்கள், துக்கா என்று அழைக்கப்படுகிறது.
என்ன, பிக்குஸ்,
டொமனாஸா? எதுவாக இருந்தாலும், பிக்குக்கள், மன துக்கங்கள், மன
விரும்பத்தகாத தன்மை, மன தொடர்பு மூலம் உருவான துக்கா, விரும்பத்தகாத
வேதாயிதங்கள்: இது, பிக்குக்கள், டோமானாசா என்று அழைக்கப்படுகிறது.
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.
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, அவர்களை எதிர்கொள்வது போன்றவற்றிலிருந்து ஒருவர் விடுதலையை
விரும்பாதவர்கள்: இது, பிக்குக்கள், உடன்படாதவற்றுடன் தொடர்புபடுவதற்கான
துக்கா என்று அழைக்கப்படுகிறது.
என்ன, பிக்குஸ்,
ஏற்றுக்கொள்ளக்கூடியவற்றிலிருந்
வடிவங்கள், ஒலிகள், சுவைகள், நாற்றங்கள், உடல் நிகழ்வுகள் மற்றும் மன
நிகழ்வுகள் போன்றவை மகிழ்ச்சிகரமானவை, சுவாரஸ்யமானவை, இனிமையானவை,
இல்லையெனில் ஒருவரின் நன்மையை விரும்புவோர், ஒருவரின் நன்மையை
விரும்புவோர், ஒருவரின் ஆறுதலை விரும்புபவர்கள், யார் இணைப்பிலிருந்து
ஒருவரின் விடுதலையை விரும்புவது, சந்திக்காதது, இணைந்திருக்காதது, ஒன்றாக
இல்லாதது, அவர்களை எதிர்கொள்ளாதது: இது, பிக்குக்கள்,
ஏற்றுக்கொள்ளக்கூடியவற்றிலிருந்
அழைக்கப்படுகிறது.
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.
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.
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.
மனிதர்களில்,
பிக்குக்கள், வயதாகிவிடும் தன்மையைக் கொண்டுள்ளதால், அத்தகைய விருப்பம்
எழுகிறது: “ஓ, உண்மையில், எங்களுக்கு மராநா இருக்கக்கூடாது, உண்மையில்,
நாங்கள் மராசாவுக்கு வரக்கூடாது.” ஆனால் இதை ஆசைப்படுவதன் மூலம் அடைய
முடியாது. ஒருவர் விரும்புவதைப் பெறாத துக்க இது.
மனிதர்களில்,
பிக்குக்கள், துக்கம், புலம்பல், துக்கா, டொமனாசா மற்றும் துன்பம் போன்ற
குணாதிசயங்களைக் கொண்டுள்ளதால், அத்தகைய ஆசை எழுகிறது: “ஓ, உண்மையில்,
துக்கம், புலம்பல், துக்கா, டொமனாசா மற்றும் துன்பம் இருக்கக்கூடாது,
உண்மையில், நாம் செய்யக்கூடாது துக்கம், புலம்பல், துக்கா, டோமானாசா
மற்றும் துயரத்திற்கு வாருங்கள். ” ஆனால் இதை ஆசைப்படுவதன் மூலம் அடைய
முடியாது. ஒருவர் விரும்புவதைப் பெறாத துக்க இது.
பிக்குக்கள்,
சுருக்கமாக ஐந்து உபநாகந்தங்கள் என்ன? அவையாவன: ரப உபதனகந்தா, வேதனா
உபாதனகந்தா, சா உபதேனகந்தா, ச ā க்ரா உபதேனகந்தா, வியாத உபநாகந்தா. இவை
சுருக்கமாக, பிக்குக்கள், ஐந்து உபநாகந்தங்கள் என்று அழைக்கப்படுகின்றன.
இது பிக்குஸ், துக்க அரியசாக்கா என்று அழைக்கப்படுகிறது
E2. சமுதாயசாக்காவின் 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,
எழும்போது, அது எங்கே எழுகிறது, [தன்னை] குடியேற்றும்போது, அது எங்கே
குடியேறுகிறது? உலகில் இனிமையானதாகவும் ஏற்றுக்கொள்ளத்தக்கதாகவும்
தோன்றும், அதுதான் தஹே, எழும்போது, எழுகிறது, எங்கு குடியேறும்போது,
அது குடியேறுகிறது.
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 மூக்கு இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, 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 taṇhā, எழும்போது, எழுகிறது, அங்கே
குடியேறும்போது, அது குடியேறுகிறது.
உலகில் காணக்கூடிய வடிவங்கள்
இனிமையானவை மற்றும் ஏற்றுக்கொள்ளத்தக்கவை, அங்கே, எழும் போது, எழும்,
அங்கே குடியேறும்போது, அது குடியேறுகிறது. உலகில் ஒலிகள் இனிமையானவை,
ஏற்றுக்கொள்ளக்கூடியவை, 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, எழும், அங்கே குடியேறும்போது,
அது நிலைபெறுகிறது. உலகில் உடல் நிகழ்வுகள் இனிமையானவை,
ஏற்றுக்கொள்ளத்தக்கவை, அங்கே, எழும் போது, எழும்போது, அங்கே
குடியேறும்போது, அது நிலைபெறுகிறது. உலகில் உள்ள தம்மங்கள் இனிமையானவை,
ஏற்றுக்கொள்ளக்கூடியவை, அங்கே, எழும் போது, எழும், அங்கே குடியேறும்போது,
அது குடியேறுகிறது.
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.
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.
உலகில்
கண்-சம்பாசாவில் பிறந்த வேதனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே தாஹா, எழும்போது, எழுகிறது, அங்கே குடியேறும்போது, அது
குடியேறுகிறது. உலகில் காது-சம்பாசாவில் பிறந்த வேதனா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, எழும்போது, எழுகிறது, அங்கே
குடியேறும்போது, அது குடியேறுகிறது. உலகில் மூக்கு-சம்பாசாவில் பிறந்த
வேதனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, எழும்போது,
எழுகிறது, அங்கே குடியேறும்போது, அது குடியேறுகிறது. உலகில்
நாக்கு-சம்பாசாவில் பிறந்த வேதனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே தாஹா, எழும்போது, எழுகிறது, அங்கே குடியேறும்போது, அது
குடியேறுகிறது. உலகில் கயா-சம்பாசாவில் பிறந்த வேதனா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, எழும்போது, எழுகிறது, அங்கே
குடியேறும்போது, அது குடியேறுகிறது. உலகில் மன-சம்பாசத்திலிருந்து பிறந்த
வேதனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, எழும்போது,
எழுகிறது, அங்கே குடியேறும்போது, அது குடியேறுகிறது.
உலகில்
காணக்கூடிய வடிவங்களின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே, எழும் போது, எழும்போது, அங்கே குடியேறும்போது, அது
குடியேறுகிறது. உலகில் உள்ள ஒலிகளின் சாஸ் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே, எழும் போது, 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 தாஹா, 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.
உலகில்
காணக்கூடிய வடிவங்களுடன் [தொடர்புடைய] நோக்கம் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, எழுகிறது, அங்கே
குடியேறும்போது, அது நிலைபெறுகிறது. உலகில் ஒலிகளுடன் தொடர்புடையது
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே, எழும் போது, எழுகிறது,
அங்கே குடியேறும்போது, அது நிலைபெறுகிறது. உலகில் உள்ள நாற்றங்களுடன்
தொடர்புடையது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே, எழும் போது,
எழுகிறது, அங்கே குடியேறும்போது, அது நிலைபெறுகிறது. உலகில்
சுவைகளுடன் தொடர்புடையது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே,
எழும் போது, எழுகிறது, அங்கே குடியேறும்போது, அது நிலைபெறுகிறது.
உலகில் உள்ள உடல் நிகழ்வுகளின் நோக்கம் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே, எழும் போது, எழுகிறது, அங்கே
குடியேறும்போது, அது நிலைபெறுகிறது. உலகில் உள்ள தம்மங்களுடன் தொடர்புடைய
நோக்கம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
எழும்போது, எழுகிறது, அங்கே குடியேறும்போது, அது நிலைபெறுகிறது.
உலகில்
காணக்கூடிய வடிவங்களுக்கான taṇhā இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, எழுகிறது, அங்கே
குடியேறும்போது, அது குடியேறுகிறது. உலகில் ஒலிகளுக்கான தஹா இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, எழும்போது, எழுகிறது, அங்கே
குடியேறும்போது, அது குடியேறுகிறது. உலகில் நாற்றங்களுக்கான தஹா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, எழும்போது,
எழுகிறது, அங்கே குடியேறும்போது, அது குடியேறுகிறது. உலகில்
சுவைகளுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா,
எழும்போது, எழுகிறது, அங்கே குடியேறும்போது, அது குடியேறுகிறது. உலகில்
உடல் நிகழ்வுகளுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே
தாஹா, எழும்போது, எழுகிறது, அங்கே குடியேறும்போது, அது குடியேறுகிறது.
உலகில் தம்மங்களுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே தாஹா, எழும்போது, எழுகிறது, அங்கே குடியேறும்போது, அது
குடியேறுகிறது.
உலகில் காணக்கூடிய வடிவங்களின் விட்டாக்கா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது,
எழுகிறது, அங்கே குடியேறும்போது, அது குடியேறுகிறது. உலகில் ஒலிகளின்
விட்டக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
எழும்போது, எழுகிறது, அங்கே குடியேறும்போது, அது குடியேறுகிறது. உலகில்
உள்ள நாற்றங்களின் விட்டாக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taṇhā, எழும்போது, எழுகிறது, அங்கே குடியேறும்போது, அது
குடியேறுகிறது. உலகில் சுவைகளின் விட்டக்கா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, எழுகிறது, அங்கே
குடியேறும்போது, அது குடியேறுகிறது. உலகில் உடல் நிகழ்வுகளின் விட்டாக்கா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது,
எழுகிறது, அங்கே குடியேறும்போது, அது குடியேறுகிறது. உலகில் உள்ள
தம்மங்களின் விட்டாக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே
taṇhā, எழும்போது, எழுகிறது, அங்கே குடியேறும்போது, அது குடியேறுகிறது.
உலகில்
காணக்கூடிய வடிவங்களின் பார்வை இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taṇhā, எழும்போது, எழுகிறது, அங்கே குடியேறும்போது, அது
குடியேறுகிறது. உலகில் ஒலிகளின் தன்மை 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 விசித்திரம்
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது,
எழுகிறது, அங்கே குடியேறும்போது, அது குடியேறுகிறது. உலகில் உடல்
நிகழ்வுகளின் விசித்திரம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே
taṇhā, எழும்போது, எழுகிறது, அங்கே குடியேறும்போது, அது குடியேறுகிறது.
உலகில் உள்ள தம்மங்களின் விசித்திரம் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, எழும்போது, எழுகிறது, அங்கே
குடியேறும்போது, அது குடியேறுகிறது. இது பிக்குஸ், துக்க · சாமுதய
அரியசாக்கா என்று அழைக்கப்படுகிறது.
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, அதனால்தான் தாஹே, கைவிடப்படும்போது, கைவிடப்படுகிறார், எங்கே
நிறுத்தப்படுகிறாரோ, அது நிறுத்தப்படும்.
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 நின்றுவிடும். உலகில் கயா இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடுகிறது.
உலகில் மனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடுகிறது.
உலகில் காணக்கூடிய வடிவங்கள் இனிமையானவை மற்றும்
ஏற்றுக்கொள்ளத்தக்கவை, அங்கே ta abandonedhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில்
ஒலிகள் இனிமையானவை, ஏற்றுக்கொள்ளத்தக்கவை, அங்கே தாஹா, கைவிடப்பட்டால்,
கைவிடப்படும், 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, ஏற்றுக்கொள்ளக்கூடியவை, அங்கே தாஹா, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடுகிறது.
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.
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 நின்றுவிடுகிறது. உலகில் மூக்கு-சம்பாசா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில்
நாக்கு-சம்பாசா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும். 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.
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-சம்பாசாவிலிருந்து பிறந்த வேதனா இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, 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.
உலகில்
காணக்கூடிய வடிவங்களின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, அது நிறுத்தப்படும். உலகில் ஒலிகளின் சாஸ்
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே ta abandonedhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும். 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
taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது,
அது நின்றுவிடும்.
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 நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் உள்ள உடல்
நிகழ்வுகளின் 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.
உலகில் காணக்கூடிய
வடிவங்களுக்கான taṇh ple இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கு
taṇhā, 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 நின்றுவிடும் போது, 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 நின்றுவிடுகிறது.
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 உள்ள தம்மங்களின்
விட்டக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும்.
உலகில் காணக்கூடிய வடிவங்களின் பார்வை இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கு taṇhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நிறுத்தப்படும்.
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 taṇh abandoned, 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.
E4 யிலும். மாகசாக்காவின் வெளிப்பாடு
மேலும்,
பிக்குஸ், துக்க n நிரோதா ā gāminī paṭipadā ariyasacca என்றால் என்ன? இது
இந்த அரியா அஹாகிகா மாகா, அதாவது சம்மாடிஹி, சம்மசகாப்போ, சம்மாவாசி,
சம்மகாமண்டோ, சம்மா-ஜாவோ, சம்மவயோ, சம்மசதி மற்றும் சம்மசாமா.
என்ன,
பிக்குஸ், சம்மதிஹி? அதாவது, துக்காவின் ñāṇa, துக்க-சமுதாயாவின் ñāṇa,
துக்க-நிரோதாவின் ñāṇa மற்றும் துக்க-நிரோதா-காமினி பாசிபாதாவின் ñāṇa, இது
பிக்குஸ், சம்மாதி.
என்ன, பிக்குக்கள், சம்மசகப்பாக்கள்? அவை,
பிக்குகள், அவை நெக்கம்மாவின் சக்கப்பாக்கள், அபிபாதாவின் சக்கப்பாக்கள்,
அவிஹிசாவின் சாகப்பாக்கள், அவை பிக்குக்கள், சம்மசகப்பாக்கள் என்று
அழைக்கப்படுகின்றன.
என்ன, பிக்குஸ், சம்மாவாசி? அதாவது, பிகுஸ்,
முசுவதிலிருந்து விலகுவது, பிசுயா வேசிலிருந்து விலகுவது, ஃபாரூசா
வேச்சிலிருந்து விலகுவது, மற்றும் சம்பப்பால்பாவைத் தவிர்ப்பது, இது
பிக்குஸ், சம்மாவாசி என்று அழைக்கப்படுகிறது.
என்ன, பிக்குஸ்,
சம்மா-கம்மந்தா? அதாவது, பிக்குபாக்கள், பத்திபாதாவைத் தவிர்ப்பது,
ஆதிநாதனத்திலிருந்து விலகுவது, அப்ரஹ்மகாரியாவிலிருந்து விலகுவது, அதாவது
பிக்குக்கள், சம்ம-கம்மந்தா என்று அழைக்கப்படுகிறது.
பிக்குஸ்,
சம்மா-அஜவா என்றால் என்ன? இங்கே, பிக்குஸ், ஒரு உன்னத சீடர், தவறான
வாழ்வாதாரத்தை கைவிட்டு, சரியான வாழ்வாதாரத்தின் மூலம் தனது வாழ்க்கையை
ஆதரிக்கிறார், இது பிக்குஸ், சம்மா-ஜவா என்று அழைக்கப்படுகிறது.
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 மற்றும்
பாடுபடுகிறார்; அவர் எழுந்த பாபகா மற்றும் அகுசலா தம்மங்களை கைவிடுவதற்காக
தனது சாந்தாவை உருவாக்குகிறார், அவர் தன்னைத்தானே உழைக்கிறார், தனது
விரியாவை தூண்டுகிறார், 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.
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-டொமனாசாவை விட்டுவிட்டு, தம்மங்களை, அத்தே சம்பாஜனோ, சதிமாவில்
தம்மத்தை அனுசரிக்கிறார். இது பிக்குஸ், சம்மாசதி என்று அழைக்கப்படுகிறது.
என்ன,
பிக்குஸ், சம்மசமதி? இங்கே, பிக்குஸ், ஒரு பிக்கு, காமாவிலிருந்து
பிரிக்கப்பட்டவர், அகுசலா தம்மங்களிலிருந்து பிரிக்கப்பட்டவர், முதல்
ஜானாவில் நுழைந்து, அதில் தங்கியிருக்கிறார், விட்டக்கா மற்றும்
விகாரத்துடன், பேட்டி 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 சம்பாஜானோவில் தங்கியிருக்கிறார், அவர் அரியாக்கள் விவரிக்கும் கயா
சுகாவில் அனுபவிக்கிறார்: ‘சமமான மற்றும் கவனமுள்ள ஒருவர் [இந்த] சுகாவில்
வசிக்கிறார்’, 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.
இது பிக்குஸ், துக்க · நிரோதா ā gāminī paṭipadā ariyasacca என்று அழைக்கப்படுகிறது.
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
paatiissati என்ற அளவிற்கு, அவன் பிரிக்கப்பட்டவனாக வாழ்கிறான், உலகில்
எதையும் ஒட்டிக்கொள்வதில்லை. இவ்வாறு, பிக்குஸ், ஒரு பிக்கு தர்மங்களில்
தம்மங்களைக் கவனித்து, நான்கு அரியா · சக்காக்களைக் குறிப்பிடுகிறார்.
சதிபஹான்களைப் பயிற்சி செய்வதன் நன்மைகள்
எவரேனும்,
பிக்குக்கள், இந்த நான்கு சதிபஹான்களை ஏழு ஆண்டுகளாகப் பயிற்சி
செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய
நிகழ்வுகளில் [சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால்,
அனகமிதா.
ஏழு ஆண்டுகள் ஒருபுறம் இருக்க, பிக்குக்கள். எவரேனும்,
பிக்குக்கள், இந்த நான்கு சதிபஹான்களை ஆறு ஆண்டுகளாகப் பயிற்சி
செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய
நிகழ்வுகளில் [சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால்,
அனகமிதா.
ஆறு ஆண்டுகள் ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும்,
பிக்குக்கள், இந்த நான்கு சதிபஹான்களை ஐந்து ஆண்டுகளாகப் பயிற்சி
செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய
நிகழ்வுகளில் [சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால்,
அனகமிதா.
ஐந்து வருடங்கள் ஒருபுறம் இருக்க, பிக்குக்கள். எவரேனும்,
பிக்குக்கள், இந்த நான்கு சதிபஹான்களை நான்கு ஆண்டுகளாகப் பயிற்சி
செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய
நிகழ்வுகளில் [சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால்,
அனகமிதா.
நான்கு வருடங்கள் ஒருபுறம் இருக்க, பிக்குக்கள். எவரேனும்,
பிக்குக்கள், இந்த நான்கு சதிபஹான்களை மூன்று ஆண்டுகளாக இந்த வழியில்
பயிற்சி செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்:
காணக்கூடிய நிகழ்வுகளில் [சரியான] அறிவு, அல்லது ஏதேனும்
ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
மூன்று வருடங்கள் ஒருபுறம் இருக்க,
பிக்குக்கள். எவரேனும், பிக்குக்கள், இந்த நான்கு சதிபஹான்களை இரண்டு
ஆண்டுகளாக இந்த வழியில் கடைப்பிடிப்பார்கள், இரண்டு முடிவுகளில் ஒன்று
எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான] அறிவு, அல்லது
ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
இரண்டு வருடங்கள் ஒருபுறம்
இருக்க, பிக்குக்கள். எவரேனும், பிக்குக்கள், இந்த நான்கு சதிபஹான்களை ஒரு
வருடத்திற்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று
எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான] அறிவு, அல்லது
ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
ஒரு வருடம் ஒருபுறம்
இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு சதிபஹான்களை ஏழு
மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று
எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான] அறிவு, அல்லது
ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
ஏழு மாதங்கள் ஒருபுறம்
இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு சதிபஹான்களை ஆறு
மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று
எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான] அறிவு, அல்லது
ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
ஆறு மாதங்கள் ஒருபுறம்
இருக்க, பிக்குக்கள். எவரேனும், பிக்குக்கள், இந்த நான்கு சதிபஹான்களை
ஐந்து மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு முடிவுகளில்
ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான] அறிவு,
அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
ஐந்து மாதங்கள்
ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை நான்கு மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில்
[சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
நான்கு
மாதங்கள் ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை மூன்று மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில்
[சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
மூன்று
மாதங்கள் ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை இரண்டு மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில்
[சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
இரண்டு
மாதங்கள் ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை ஒரு மாதத்திற்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான]
அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
ஒரு மாதம்
ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை அரை மாதத்திற்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான]
அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
அரை மாதம்
ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை ஒரு வாரத்திற்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான]
அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.
“இது,
பிக்குக்கள், மனிதர்களைச் சுத்திகரிப்பது, துக்கத்தையும் புலம்பலையும்
கடந்து செல்வது, துக்கா-டொமனாசா காணாமல் போவது, சரியான வழியை அடைவது,
நிபானாவின் உணர்தல் தவிர வேறொன்றையும் வழிநடத்தும் பாதை. satipaṭṭhānas. ”
இவ்வாறு கூறப்பட்டுள்ளது, இவை அனைத்தின் அடிப்படையிலும் இது
கூறப்பட்டுள்ளது.
இவ்வாறு பகவான் பேசினார். மகிழ்ச்சியடைந்த பிக்குக்கள் பகவாவின் வார்த்தைகளை வரவேற்றனர்.
in 05) Classical Pāḷi,
https://www.youtube.com/watch?v=6n7ge1E4ZHA Amit Barua Mahāsatipaṭṭhāna Sutta — Attendance on awareness —in 05) Classical Pāḷi 05) Classical Pāḷi I. Kāyānupassanā II. Vedanānupassanā III. Cittānupassanā IV. Dhammānupassanā Evaṃ me sutaṃ: Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi: – Bhikkhavo ti. – Bhaddante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:
Katame I. Kāyānupassanā A. Ānāpāna Pabba
Seyyathāpi, bhikkhave, dakkho Iti ajjhattaṃ vā kāye kāyānupassī B. Iriyāpatha Pabba Puna ca·paraṃ, Iti ajjhattaṃ vā kāye kāyānupassī C. Sampajāna Pabba Puna ca·paraṃ,
D. Paṭikūlamanasikāra Pabba
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā E. Dhātumanasikāra Pabba Puna Seyyathāpi, bhikkhave, dakkho Iti ajjhattaṃ F. Navasivathika Pabba
Iti
Iti (3) Iti ajjhattaṃ vā kāye (4) Iti ajjhattaṃ vā kāye (5) Iti ajjhattaṃ vā kāye (6) Iti (7) Iti ajjhattaṃ vā kāye kāyānupassī viharati, (8)Puna ca·paraṃ, bhikkhave, bhikkhu Iti ajjhattaṃ vā kāye (9) Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye II. Vedanānupassanā Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?
III. Cittānupassanā Kathaṃ ca pana, bhikkhave, bhikkhu citte cittānupassī viharati?
IV. Dhammānupassanā A. Nīvaraṇa Pabba
Idha, bhikkhave, bhikkhu santaṃ vā Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ byāpādaṃ Idha, bhikkhave, bhikkhu santaṃ Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ Idha, Iti ajjhattaṃ vā dhammesu dhammānupassī B. Khandha Pabba Puna ca·paraṃ, bhikkhave, Idha, bhikkhave, bhikkhu, ‘iti rūpaṃ, Iti ajjhattaṃ vā dhammesu C. Āyatana Pabba Puna
Sotaṃ ca Ghānaṃ ca pajānāti, gandhe ca pajānāti, yaṃ ca Jivhaṃ ca Kāyaṃ ca pajānāti, phoṭṭhabbe ca pajānāti, yaṃ ca Manaṃ ca Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, D. Bojjhaṅga Pabba Puna Idha, bhikkhave, bhikkhu santaṃ
Santaṃ vā ajjhattaṃ vīriya·sambojjhaṅgaṃ ‘atthi me Santaṃ vā ajjhattaṃ
Santaṃ vā ajjhattaṃ
Iti ajjhattaṃ vā dhammesu E. Sacca Pabba Puna Idha, bhikkhave, bhikkhu ‘idaṃ E1. Dukkhasacca Niddesa
Katamā ca, bhikkhave, Katamā ca, bhikkhave, jarā? Yā Katamaṃ ca, bhikkhave, maraṇaṃ? Yā tesaṃ tesaṃ Katamo ca, bhikkhave, soko? Yo kho, Katamo Katamaṃ ca, bhikkhave, dukkhaṃ? Yaṃ kho, Katamaṃ ca, Katamo ca, bhikkhave, upāyāso? Yo kho, Katamo ca,
Katamaṃ ca,
Byādhi·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā Maraṇa·dhammānaṃ, bhikkhave, sattānaṃ
Katame ca, bhikkhave, saṅkhittena pañc·upādāna·k·khandhā Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ. E2. Samudayasacca Niddesa
Kiñca loke piya·rūpaṃ sāta·rūpaṃ? Cakkhu Rūpā loke piya·rūpaṃ sāta·rūpaṃ etthesā Cakkhu·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ
Rūpā·saññā loke piya·rūpaṃ sāta·rūpaṃ
Rūpā·taṇhā loke piya·rūpaṃ
Rūpā·vicāro loke piya·rūpaṃ E3. Nirodhasacca Niddesa
Kiñca loke Rūpā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā Cakkhu·viññāṇaṃ loke piya·rūpaṃ Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā
Rūpā·saññā loke piya·rūpaṃ Rūpā·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā Rūpā·taṇhā loke piya·rūpaṃ sāta·rūpaṃ
Rūpā·vicāro loke E4. Maggasacca Niddesa
Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, Katamā ca, bhikkhave, Katamo ca, bhikkhave, Katamo ca, bhikkhave, sammā-ājīvo? Idha, Katamo ca, Katamā ca, Katamo ca, bhikkhave, sammāsamādhi? Idha, Idaṃ vuccati, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ.
Satipaṭṭhānabhāvanā Nisaṃsa
Tiṭṭhantu,
Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci, Tiṭṭhantu, bhikkhave, cattāri Tiṭṭhantu,
Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, Tiṭṭhantu, bhikkhave, cha māsāni. Tiṭṭhantu, bhikkhave,
Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, Tiṭṭhantu, bhikkhave, dve māsāni. Tiṭṭhantu, bhikkhave,
Idam·avoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti. About This Website
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Mahasatipatthana Sutta
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Mahāsatipaṭṭhāna Sutta — Attendance on awareness —in,29) Classical English,Roman,
This sutta is widely considered as a fundamental reference for meditation practice.
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
Introduction
Thus have I heard:
On one occasion, the Bhagavā was staying among the Kurus at
Kammāsadhamma, a market town of the Kurus. There, he addressed the
bhikkhus:
– Bhikkhus.– Bhaddante answered the bhikkhus. The Bhagavā said:
– This, bhikkhus, is the path that leads to nothing but the
purification of beings, the overcoming of sorrow and lamentation, the
disappearance of dukkha-domanassa, the attainment of the right way, the
realization of Nibbāna, that is to say the four satipaṭṭhānas.
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. 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’.
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’.
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. 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.
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. 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.
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. 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.”
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.”
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. 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.”
Just as, bhikkhus, a skillful butcher or a butcher’s
apprentice, having killed a cow, would sit at a crossroads cutting it
into pieces; in the same way, bhikkhus, a bhikkhu reflects on this very
kāya, however it is placed, however it is disposed: “In this kāya, there
is the earth element, the water element, the fire element and the air
element.”
Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.
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.”
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)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, being eaten
by crows, being eaten by hawks, being eaten by vultures, being eaten by
herons, being eaten by dogs, being eaten by tigers, being eaten by
panthers, being eaten by various kinds of beings, he considers this very
kāya: “This kāya also is of such a nature, it is going to become like
this, and is not free from such a condition.”
Thus he dwells
observing kāya in kāya internally, or he dwells observing kāya in kāya
externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(3)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a squeleton
with flesh and blood, held together by tendons, he considers this very
kāya: “This kāya also is of such a nature, it is going to become like
this, and is not free from such a condition.”
Thus he dwells
observing kāya in kāya internally, or he dwells observing kāya in kāya
externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(4)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a squeleton
without flesh and smeared with blood, held together by tendons, he
considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya internally, or he dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
(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.”
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)
Furthermore, bhikkhus, a
bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, disconnected bones scattered here and there, here a hand bone,
there a foot bone, here an ankle bone, there a shin bone, here a thigh
bone, there a hip bone, here a rib, there a back bone, here a spine
bone, there a neck bone, here a jaw bone, there a tooth bone, or there
the skull, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he dwells observing kāya in kāya internally, or
he dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.
(7)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, the bones whitened like a seashell, he considers this
very kāya: “This kāya also is of such a nature, it is going to become
like this, and is not free from such a condition.”
Thus he dwells
observing kāya in kāya internally, or he dwells observing kāya in kāya
externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(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.”
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
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.”
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. Observation of Vedanā
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā?
Here, bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I
am experiencing a sukha vedanā”; experiencing a dukkha vedanā,
undersands: “I am experiencing a dukkha vedanā”; experiencing an
adukkham-asukhā vedanā, undersands: “I am experiencing a adukkham-asukhā
vedanā”; experiencing a sukha vedanā sāmisa, undersands: “I am
experiencing a sukha vedanā sāmisa”; experiencing a sukha vedanā
nirāmisa, undersands: “I am experiencing a sukha vedanā nirāmisa”;
experiencing a dukkha vedanā sāmisa, undersands: “I am experiencing a
dukkha vedanā sāmisa”; experiencing a dukkha vedanā nirāmisa,
undersands: “I am experiencing a dukkha vedanā nirāmisa”; experiencing
an adukkham-asukhā vedanā sāmisa, undersands: “I am experiencing a
adukkham-asukhā vedanā sāmisa”; experiencing an adukkham-asukhā vedanā
nirāmisa, undersands: “I am experiencing a adukkham-asukhā vedanā
nirāmisa”.
Thus he dwells observing vedanā in vedanā internally,
or he dwells observing vedanā in vedanā externally, or he dwells
observing vedanā in vedanā internally and externally; he dwells
observing the samudaya of phenomena in vedanā, or he dwells observing
the passing away of phenomena in vedanā, or he dwells observing the
samudaya and passing away of phenomena in vedanā; or else, [realizing:]
“this is vedanā!” sati is present in him, just to the extent of mere
ñāṇa and mere paṭissati, he dwells detached, and does not cling to
anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā
in vedanā.
III. Observation of Citta
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?
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”.
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. 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?
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.
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.
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.
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.
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.
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. 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?
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”.
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. 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?
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.
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.
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.
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.
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.
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.
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. 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?
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.
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.
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.
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.
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.
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.
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.
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. 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?
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.
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.
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.
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.
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.
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.
And what, bhikkhus, is
dukkha? Whatever, bhikkhus, bodily dukkha, bodily unpleasantness, dukkha
engendered by bodily contact, unpleasant vedayitas: this, bhikkhus, is
called dukkha.
And what, bhikkhus, is domanassa? Whatever,
bhikkhus, mental dukkha, mental unpleasantness, dukkha engendered by
mental contact, unpleasant vedayitas: this, bhikkhus, is called
domanassa.
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.
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.
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.
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.
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.
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.
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.
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.
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.
This is called, bhikkhus, the dukkha ariyasacca
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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. 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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. Exposition of Maggasacca
And what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca?
It is just this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi,
sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo,
sammāsati and sammāsamādhi.
And what, bhikkhus, is sammādiṭṭhi?
That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of
dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of
dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.
And what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are
saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā,
those are called, bhikkhus, sammāsaṅkappas.
And what, bhikkhus,
is sammāvācā? That, bhikkhus, which is abstaining from musāvādā,
abstaining from pisuṇa vācā, abstaining from pharusa vācā, and
abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.
And what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is
abstaining from pāṇātipāta , abstaining from adinnādāna, abstaining from
abrahmacariya, that is called, bhikkhus, sammā-kammanta.
And
what, bhikkhus, is sammā-ājīva? Here, bhikkhus, a noble disciple, having
abandonned wrong livelihood, supports his life by right means of
livelihood, that is called, bhikkhus, sammā-ājīva.
And what,
bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda
for the non-arising of unarisen pāpaka and akusala dhammas, he exerts
himself, rouses his viriya, applies vigorously his citta and strives; he
generates his chanda for the forsaking of arisen pāpaka and akusala
dhammas, he exerts himself, rouses his viriya, applies vigorously his
citta and strives; he generates his chanda for the arising of unarisen
kusala dhammas, he exerts himself, rouses his viriya, applies vigorously
his citta and strives; he generates his chanda for the steadfastness of
arisen kusala dhammas, for their absence of confusion, for their
increase, their development, their cultivation and their completion, he
exerts himself, rouses his viriya, applies vigorously his citta and
strives. This is called, bhikkhus, sammāvāyāma.
An what,
bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya
in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing vedanā in vedanā, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing citta in citta, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing
dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up
abhijjhā-domanassa towards the world. This is called, bhikkhus,
sammāsati.
And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment. With the stilling of
vitakka-vicāra, having entered in the second jhāna, he abides therein
with inner tanquilization, unification of citta, without vitakka nor
vicāra, with pīti and sukha born of samādhi. And with indifference
towards pīti, he abides in upekkha, sato and sampajāno, he experiences
in kāya the sukha which the ariyas describe: ‘one who is equanimous and
mindful dwells in [this] sukha’, having entered in the third jhāna, he
abides therein. Abandoning sukha and abandoning dukkha, somanassa and
domanassa having previously disappeared, without sukha nor dukkha, with
the purity of upekkha and sati, having entered in the fourth jhāna, he
abides therein. This is called, bhikkhus, sammāsamādhi.
This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.
Thus he dwells observing dhammas in dhammas internally, or he dwells
observing dhammas in dhammas externally, or he dwells observing dhammas
in dhammas internally and externally; he dwells observing the samudaya
of phenomena in dhammas, or he dwells observing the passing away of
phenomena in dhammas, or he dwells observing the samudaya and passing
away of phenomena in dhammas; or else, [realizing:] “these are dhammas!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas,
with reference to the four ariya·saccas.
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.
Let alone seven years, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for six
years, one of two results may be expected: either [perfect] knowledge in
visible phenomena, or if there is some clinging left, anāgāmita.
Let alone six years, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for five years, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.
Let alone five years,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for four years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone four years, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for three
years, one of two results may be expected: either [perfect] knowledge in
visible phenomena, or if there is some clinging left, anāgāmita.
Let alone three years, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two years, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.
Let alone two years,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone one year, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for seven
months, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.
Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for six months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.
Let alone six months,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone five months, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for four
months, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.
Let alone four months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for three months, one of two
results may be expected: either [perfect] knowledge in visible
phenomena, or if there is some clinging left, anāgāmita.
Let
alone three months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.
Let alone two months,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.
Let alone one month, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for half a
month, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.
Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for a week, one of two results may
be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.
“This, bhikkhus, is the
path that leads to nothing but the purification of beings, the
overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said,
and on the basis of all this has it been said.
Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.
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