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.
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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，
https://www.youtube.com/watch?v=NqD1-Xi1ioA
摩as婆羅多
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念誦經文的頌歌，
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非營利組織和行動主義
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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。
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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
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
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
.
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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.
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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.
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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.
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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.
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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.
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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
