KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
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 111 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India Do good. Purify mind -‘The gift of Dhamma excels all other gifts – sabba danam dhamma danam to attain NIBBANA as Final Goal
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LESSON 3290 Sun 1 Mar 2020 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL DO GOOD! PURIFY MIND AND ENVIRONMENT! Even a seven year old can Understand. A seventy year old must practice. Say YES to Paper Ballots NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternity for the welfare, happiness and peace for all Awakened aboriginal societies. is the VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist) All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
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LESSON  3290 Sun 1 Mar 2020

Free Online NIBBANA TRAINING

from

KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL

Even a seven year old can Understand. A seventy year old must practice.

Say YES to Paper Ballots
NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternity
for the welfare, happiness and peace for all Awakened aboriginal
societies.


VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS)

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)

Mahāsatipaṭṭhāna Sutta — Attendance on awareness —47) Classical Icelandic-Klassísk íslensku,
Say
YES to Paper Ballots
NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternity
for the welfare, happiness and peace for all Awakened aboriginal
societies


The
Castes are anti-national. In the first place because they bring about
separation in social life. They are anti-national also because they
generate jealousy and antipathy between caste and caste. But we must
overcome all these difficulties if we wish to become a nation in
reality.


ಜಾತಿಗಳು ರಾಷ್ಟ್ರ ವಿರೋಧಿಗಳು. ಮೊದಲ ಸ್ಥಾನದಲ್ಲಿ ಅವರು ಸಾಮಾಜಿಕ ಜೀವನದಲ್ಲಿ ಪ್ರತ್ಯೇಕತೆಯನ್ನು ತರುತ್ತಾರೆ. ಅವರು ರಾಷ್ಟ್ರ ವಿರೋಧಿಗಳಾಗಿದ್ದಾರೆ ಏಕೆಂದರೆ ಅವರು ಜಾತಿ ಮತ್ತು ಜಾತಿಗಳ ನಡುವೆ ಅಸೂಯೆ ಮತ್ತು ದ್ವೇಷವನ್ನು ಉಂಟುಮಾಡುತ್ತಾರೆ. ಆದರೆ ನಾವು ವಾಸ್ತವದಲ್ಲಿ ರಾಷ್ಟ್ರವಾಗಲು ಬಯಸಿದರೆ ಈ ಎಲ್ಲ ತೊಂದರೆಗಳನ್ನು ನಿವಾರಿಸಬೇಕು.

சாதிகள் தேச விரோதம். முதலில் அவர்கள் சமூக வாழ்க்கையில் பிரிவினையைக் கொண்டுவருகிறார்கள். அவர்கள் தேச விரோதமானவர்கள், ஏனென்றால் அவர்கள் சாதிக்கும் சாதிக்கும் இடையில் பொறாமை மற்றும் விரோதப் போக்கை உருவாக்குகிறார்கள். ஆனால் நாம் உண்மையில் ஒரு தேசமாக மாற விரும்பினால் இந்த கஷ்டங்கள் அனைத்தையும் சமாளிக்க வேண்டும்.

ذات پات ملک دشمن ہیں۔ پہلی جگہ میں کیونکہ وہ معاشرتی زندگی میں علیحدگی لاتے ہیں۔ وہ ملک دشمن بھی ہیں کیونکہ وہ ذات پات اور ذات پات کے مابین حسد اور عناد پیدا کرتے ہیں۔ لیکن اگر ہم حقیقت میں ایک قوم بننا چاہتے ہیں تو ہمیں ان تمام مشکلات پر قابو پانا ہوگا۔

জাতিরা জাতিবিরোধী। তারা প্রথমত সামাজিক জীবনে বিচ্ছেদ আনার কারণ। তারা জাতিবিরোধী কারণ তারা বর্ণ ও বর্ণের মধ্যে jeর্ষা এবং বিরোধিতা সৃষ্টি করে। তবে আমরা যদি বাস্তবে একটি জাতি হতে চাই তবে আমাদের অবশ্যই এই সমস্ত সমস্যাগুলি কাটিয়ে উঠতে হবে।

જાતિઓ રાષ્ટ્રવિરોધી છે. પ્રથમ સ્થાને કારણ કે તેઓ સામાજિક જીવનમાં અલગતા લાવે છે. તેઓ રાષ્ટ્રવિરોધી પણ છે કારણ કે તેઓ જાતિ અને જાતિ વચ્ચે ઈર્ષ્યા અને વિરોધી વેદના ઉત્પન્ન કરે છે. પરંતુ જો આપણે વાસ્તવિકતામાં રાષ્ટ્ર બનવાની ઇચ્છા રાખીએ તો આપણે આ બધી મુશ્કેલીઓ દૂર કરવી જોઈએ.

जातियां राष्ट्र-विरोधी हैं। पहली जगह में क्योंकि वे सामाजिक जीवन में अलगाव लाते हैं। वे राष्ट्र-विरोधी भी हैं क्योंकि वे जाति और जाति के बीच ईर्ष्या और द्वेष उत्पन्न करते हैं। लेकिन हमें इन सभी कठिनाइयों को दूर करना चाहिए अगर हम वास्तव में एक राष्ट्र बनना चाहते हैं।

ജാതികൾ ദേശവിരുദ്ധരാണ്. ആദ്യം അവർ സാമൂഹിക ജീവിതത്തിൽ വേർപിരിയൽ വരുത്തുന്നു. ജാതിയും ജാതിയും തമ്മിൽ അസൂയയും വിരോധവും സൃഷ്ടിക്കുന്നതിനാൽ അവർ ദേശവിരുദ്ധരാണ്. എന്നാൽ വാസ്തവത്തിൽ ഒരു രാഷ്ട്രമായി മാറണമെങ്കിൽ ഈ പ്രതിസന്ധികളെല്ലാം നാം മറികടക്കണം.

जाती देशविरोधी आहेत. प्रथम कारण ते सामाजिक जीवनात वेगळेपणा आणतात. ते देशविरोधी आहेत कारण ते जाती-जातींमध्ये मत्सर आणि वैमनस्य उत्पन्न करतात. पण वास्तविकतेत एक राष्ट्र व्हायचं असेल तर आपण या सर्व अडचणींवर मात केली पाहिजे.


जातजातिहरु देश विरोधी छन्। पहिलो स्थानमा किनकि तिनीहरू सामाजिक जीवनमा अलग ल्याउँछन्। तिनीहरू राष्ट्र विरोधी पनि छन् किनकि यसले जाति र जातको बिच ईर्ष्या र एन्टिपेटी उत्पन्न गर्दछ। तर यदि हामी वास्तवमा एक राष्ट्र बन्न चाहन्छौं भने हामीले यी सबै कठिनाइहरूको सामना गर्नुपर्नेछ।
ਜਾਤੀਆਂ ਦੇਸ਼ ਵਿਰੋਧੀ ਹਨ। ਪਹਿਲੀ ਜਗ੍ਹਾ ਵਿੱਚ ਕਿਉਂਕਿ ਉਹ ਸਮਾਜਕ ਜੀਵਨ ਵਿੱਚ ਵਿਛੋੜੇ ਲਿਆਉਂਦੇ ਹਨ. ਉਹ ਦੇਸ਼-ਵਿਰੋਧੀ ਵੀ ਹਨ ਕਿਉਂਕਿ ਉਹ ਜਾਤੀ ਅਤੇ ਜਾਤੀ ਵਿਚ ਈਰਖਾ ਅਤੇ ਵੈਰ-ਭਾਵ ਪੈਦਾ ਕਰਦੇ ਹਨ। ਪਰ ਜੇ ਸਾਨੂੰ ਹਕੀਕਤ ਵਿਚ ਇਕ ਰਾਸ਼ਟਰ ਬਣਨਾ ਹੈ ਤਾਂ ਸਾਨੂੰ ਇਨ੍ਹਾਂ ਸਾਰੀਆਂ ਮੁਸ਼ਕਲਾਂ ਨੂੰ ਦੂਰ ਕਰਨਾ ਪਵੇਗਾ.


قلعو قومي آهي. پهرين جڳھ ۾ اهي اھي سماجي زندگي ۾ علحدگيء بابت آڻيندا آھن. اهي قومي مخالفت پڻ آهن ڇاڪاڻ ته ذات ذات ۽ ذات جي وچ ۾ حسد ۽ اپوزيشن پيدا ڪن ٿا. پر جيڪڏهن اسان حقيقت ۾ هڪ قوم بنجڻ چاهيندا ته اسان انهن سڀني مشڪلاتن تي غالب ٿيڻ گهرجي.

కులాలు దేశ వ్యతిరేకులు. మొదటి స్థానంలో వారు సామాజిక జీవితంలో వేర్పాటు తెస్తారు. వారు దేశ వ్యతిరేకులు కూడా ఎందుకంటే వారు కులం మరియు కులాల మధ్య అసూయ మరియు వ్యతిరేకతను సృష్టిస్తారు. వాస్తవానికి మనం ఒక దేశంగా మారాలనుకుంటే ఈ కష్టాలన్నింటినీ అధిగమించాలి.


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குடியுரிமை திருத்த சட்டத்தை முறியடிக்க
இன்ஷா அல்லாஹ்
அனைவரும் இவர் சொல்வதை கண்டிப்பாக முயற்சி செய்வோம்

To Break Citizenship Amendment law
Insha Allah
Everyone will definitely try what he says



Also
petition to

Say YES to Paper Ballots
NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternity
for the welfare, happiness and peace for all Awakened aboriginal
societies.


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47) Classical Icelandic-Klassísk íslensku,

Mahāsatipaṭṭhāna Sutta - Aðsókn að vitund - með bestu líflegu Búdda mynd, söng, dansi í klassískri íslensku klassískri íslensku

https://www.youtube.com/watch?v=NqD1-Xi1ioA
Mahasatipatthana Sutta

(9. jógi
843 áskrifendur
Söngur frá Mahāsatipaṭṭhāna Sutta,
Flokkur
Iðnaðarfélag og aðgerðasinni
Leyfi
Creative Commons Attribution leyfi (endurnotkun leyfð)
Heimildarmyndbönd
Skoða eigindir
Mahāsatipaṭṭhāna Sutta - Viðvera meðvitundar — í, 29) Klassísk enska, rómversk,

Þessi sútta er víða talin grundvallaratriði til að hugleiða.
Kynning

I. Athugun á Kya
A. Hluti um ānāpāna
B. Kafli um líkamsstöðu
C. Kafli um sampajañña
D. Kafli um fráhrindandi ástæður
E. Kafli um þætti
F. Kafli um níu skottulög

II. Athugun á Vedanā

III. Athugun Citta

IV. Athugun Dhammas
A. Hluti um Nīvaraṇas
B. Kafli um Khandhas
C. Kafli um skynsvið
D. Hluti um Bojjhaṅgas
E. Kafli um sannleikann
E1. Sýning á Dukkhasacca
E2. Sýning Samudayasacca
E3. Sýning Nirodhasacca
E4. Sýning Maggasacca

Kynning

Þannig hef ég heyrt:
Eitt sinn gisti Bhagavā meðal Kurus í Kammāsadhamma, markaðsbæ Kurus. Þar ávarpaði hann bhikkhúsið:
- Bhikkhus.– Bhaddante svaraði bhikkhúsinu. Bhagavā sagði:
- Þetta, bhikkhus, er leiðin sem leiðir til annars en hreinsunar
veranna, vinna bug á sorg og harma, hvarf dukkha-domanassa, ná réttu
leiðinni, átta sig á Nibbāna, það er að segja fjórir satipaṭṭhānas.


Hvaða fjögur? Hér bhikkhus, bhikkhu býr og fylgist með kāya í kāya,
ātāpī sampajāno, satimā, eftir að hafa gefið upp abhijjhā-domanassa
gagnvart heiminum. Hann býr og fylgist með vedanā í vedanā, ātāpī
sampajāno, satimā, eftir að hafa gefist upp abhijjhā-domanassa gagnvart
heiminum. Hann dvelur og fylgist með sítrónu í sítrónu, ātāpī sampajāno,
satimā, eftir að hafa gefið upp abhijjhā-domanassa gagnvart heiminum.
Hann dvelur við að fylgjast með dhamma’s í dhamma’s, ttāpī sampajāno,
satimā, eftir að hafa gefið upp abhijjhā-domanassa gagnvart heiminum.

I. Kāyānupassanā

A. Hluti um ānāpāna


Og hvernig, bhikkhus, býr bhikkhu við að fylgjast með kya í kāya? Hér,
bhikkhus, bhikkhu, að hafa farið í skóginn eða farið á rót trésins eða
farið í tómt herbergi, sest niður að leggja fæturna þversum, setja kāya
uppréttan og setja sati parimukhaṃ. Með því að vera svona sato andar
hann inn, að vera svona sato andar hann út. Andað er lengi að hann
skilur: „Ég anda lengi“; andar út lengi skilur hann: ‘Ég anda lengi út’;
andar í stuttu máli hann skilur: ‘Ég anda stutt’; andar út stutt hann
skilur: „Ég anda stutt út“; hann þjálfar sjálfan sig: „finnur fyrir öllu
kāya, ég mun anda að sér“; hann þjálfar sjálfan sig: „finn fyrir öllu
kāya, ég mun anda út“; hann þjálfar sjálfan sig: „róa kāya-saṅkhāras, ég
mun anda að mér“; hann þjálfar sjálfan sig: „róa káya-saṅkhāras, ég mun
anda út“.

Rétt eins og bhikkhus, kunnáttusamur snúningsmaður eða
lærlingur snúningsmanna, sem gerir langa beygju, skilur: „Ég er að snúa
langri beygju“; beygir sig stutt, hann skilur: „Ég er að gera stuttan
beygju“; á sama hátt, bhikkhus, bhikkhu, andar lengi inn, skilur: ‘Ég
anda lengi inn’; andar út lengi skilur hann: ‘Ég anda lengi út’; andar í
stuttu máli hann skilur: ‘Ég anda stutt’; andar út stutt hann skilur:
„Ég anda stutt út“; hann þjálfar sjálfan sig: „finnur fyrir öllu kāya,
ég mun anda að sér“; hann þjálfar sjálfan sig: „finnur fyrir öllu kāya,
ég mun anda út“; hann þjálfar sjálfan sig: „róa kāya-saṅkhāras, ég mun
anda að mér“; hann þjálfar sjálfan sig: „róa káya-saṅkhāras, ég mun anda
út“.

Þannig dvelur hann að fylgjast með kya í kāya innvortis,
eða hann dvelur við að fylgjast með kāya í kāya utan, eða hann dvelur
við að fylgjast með kya í kāya innan og utan; hann dvelur með því að
fylgjast með samudaya fyrirbæra í kāya, eða hann dvelur við að horfa
framhjá fyrirbæri í kya, eða hann dvelur við að fylgjast með samudaya og
líða fyrirbæri í kya; eða annað, [að átta sig á:] “þetta er kya!” sati
er til staðar í honum, bara að því marki bara ñāṇa og hreinu paṭissati,
hann býr aðskilinn og festist ekki við neitt í heiminum. Þannig
bhikkhus, bhikkhu dvelur og fylgist með kya í kāya.

B. Kafli um líkamsstöðu


Ennfremur, bhikkhus, bhikkhu, skilur: „Ég er að labba“, meðan hann
gengur, eða meðan hann stendur: „Ég stend“, eða meðan hann situr, þá
skilur hann: „Ég sit“ eða þegar hann liggur, þá skilur hann: „ Ég ligg
niður ‘. Eða annars, í hvaða stöðu sem kya er ráðstafað, skilur hann það
í samræmi við það.

Þannig dvelur hann að fylgjast með kya í kāya
innvortis, eða hann dvelur við að fylgjast með kāya í kāya utan, eða
hann dvelur við að fylgjast með kya í kāya innan og utan; hann dvelur
með því að fylgjast með samudaya fyrirbæra í kāya, eða hann dvelur við
að horfa framhjá fyrirbæri í kya, eða hann dvelur við að fylgjast með
samudaya og líða fyrirbæri í kya; eða annað, [að átta sig á:] “þetta er
kya!” sati er til staðar í honum, bara að því marki bara ñāṇa og hreinu
paṭissati, hann býr aðskilinn og festist ekki við neitt í heiminum.
Þannig bhikkhus, bhikkhu dvelur og fylgist með kya í kāya.

C. Kafli um sampajañña


Ennfremur bhikkhus, bhikkhu, meðan hann nálgast og meðan hann leggur af
stað, hegðar hann sér með sampajañña, meðan hann horfir fram á veginn
og meðan hann horfir í kringum sig, þá virkar hann með sampajañña, meðan
hann beygir sig og meðan hann teygir sig, þá virkar hann með
sampajañña, meðan hann klæðist skikkjunum og efri skikkju og meðan hann
ber skálina, hegðar hann sér með sampajaña, meðan hann borðar, meðan
hann drekkur, meðan hann tyggir, meðan hann smakkar, þá virkar hann með
sampajañña, meðan hann sinnir viðskiptum við að saurga og þvagleggja,
hann virkar með sampajañña, meðan hann gengur, meðan hann stendur, meðan
hann situr , meðan hann sefur, meðan hann er vakandi, meðan hann talar
og þagnar, þá hegðar hann sér með sampajañña.

Þannig dvelur hann
að fylgjast með kya í kāya innvortis, eða hann dvelur við að fylgjast
með kāya í kāya utan, eða hann dvelur við að fylgjast með kya í kāya
innan og utan; hann dvelur með því að fylgjast með samudaya fyrirbæra í
kāya, eða hann dvelur við að horfa framhjá fyrirbæri í kya, eða hann
dvelur við að fylgjast með samudaya og líða fyrirbæri í kya; eða annað,
[að átta sig á:] “þetta er kya!” sati er til staðar í honum, bara að því
marki bara ñāṇa og hreinu paṭissati, hann býr aðskilinn og festist ekki
við neitt í heiminum. Þannig bhikkhus, bhikkhu dvelur og fylgist með
kya í kāya.

D. Kafli um frávísun

Ennfremur, bhikkhus,
bhikkhu telur þetta mjög líkama, frá iljum upp og frá hári á höfði og
niður, sem er afmarkað af húð þess og fullur af ýmis konar óhreinindum:
„Í þessari kāya eru hárin í höfði, hár í líkamanum, neglur, tennur, húð,
hold, sinar, bein, beinmerg, nýru, hjarta, lifur, brjósthimnu, milta,
lungu, þörmum, mesentery, maga með innihaldi þess, saur, gall, legi ,
gröftur, blóð, sviti, fita, tár, fita, munnvatn, slím í nefi, liðvökvi
og þvagi. “

Rétt eins og, bhikkhus, þá var poki með tveimur opum
og fyllt með ýmis konar korni, svo sem hillu, hviðum, mung baunum,
kúabaunum, sesamfræjum og rauð hrísgrjónum. Maður með gott sjón, með því
að losa það, myndi íhuga [innihald þess]: “Þetta er fjallagrind, þetta
er svín, þetta eru mung baunir, þetta eru kúrar, þetta eru sesamfræ og
þetta er rauð hrísgrjón;” á sama hátt, bhikkhus, bhikkhu telur þennan
líkama, frá iljum upp og frá hári á höfði og niður, sem er afmarkaður af
skinni hans og fullur af ýmis konar óhreinindum: „Í þessari kāya, þar
eru hár á höfði, hár í líkamanum, neglur, tennur, húð, hold, sinar,
bein, beinmerg, nýru, hjarta, lifur, brjósthol, milta, lungu, þörmum,
mesentery, magi með innihaldi þess, saur, gall, slím, gröftur, blóð,
sviti, fita, tár, fita, munnvatn, slím nef, vöðva í þvag og þvag. “


Þannig dvelur hann að fylgjast með kya í kāya innvortis, eða hann
dvelur við að fylgjast með kāya í kāya utan, eða hann dvelur við að
fylgjast með kya í kāya innan og utan; hann dvelur með því að fylgjast
með samudaya fyrirbæra í kāya, eða hann dvelur við að horfa framhjá
fyrirbæri í kya, eða hann dvelur við að fylgjast með samudaya og líða
fyrirbæri í kya; eða annað, [að átta sig á:] “þetta er kya!” sati er til
staðar í honum, bara að því marki bara ñāṇa og hreinu paṭissati, hann
býr aðskilinn og festist ekki við neitt í heiminum. Þannig bhikkhus,
bhikkhu dvelur og fylgist með kya í kāya.

E. Kafli um þætti


Ennfremur, bhikkhus, bhikkhu endurspeglar þessa mjög kāya, hvernig sem
hún er sett, þó er henni fargað sem samanstendur af þáttum: “Í þessari
kāya er jörðin, vatnsþátturinn, eldurinn og loftþátturinn.”

Rétt
eins og bhikkhus, kunnátta slátrari eða slátrari lærlingur, eftir að
hafa drepið kú, myndi sitja á tímamótum og skera hana í sundur; á sama
hátt, bhikkhus, endurspeglar bhikkhu þessa mjög kāya, hvernig sem því er
komið fyrir, hvernig sem það er ráðstafað: “Í þessu kāya er jörðin,
vatnið, eldurinn og loftþátturinn.”

Þannig dvelur hann að
fylgjast með kya í kāya innvortis, eða hann dvelur við að fylgjast með
kāya í kāya utan, eða hann dvelur við að fylgjast með kya í kāya innan
og utan; hann dvelur með því að fylgjast með samudaya fyrirbæra í kāya,
eða hann dvelur við að horfa framhjá fyrirbæri í kya, eða hann dvelur
við að fylgjast með samudaya og líða fyrirbæri í kya; eða annað, [að
átta sig á:] “þetta er kya!” sati er til staðar í honum, bara að því
marki bara ñāṇa og hreinu paṭissati, hann býr aðskilinn og festist ekki
við neitt í heiminum. Þannig bhikkhus, bhikkhu dvelur og fylgist með kya
í kāya.

F. Kafli um níu skottulög

(1)
Ennfremur,
bhikkhus, bhikkhu, rétt eins og hann sé að sjá lík, varpað í skothríð,
einn dag látinn, eða tvo daga dauða eða þrjá daga dauða, bólginn,
bláleitan og hátíðandi, telur hann þetta mjög kāya: ” Þessi kāya er líka
þess eðlis, hún mun verða svona og er ekki laus við slíkt ástand. “


Þannig dvelur hann að fylgjast með kya í kāya innvortis, eða hann
dvelur við að fylgjast með kāya í kāya utan, eða hann dvelur við að
fylgjast með kya í kāya innan og utan; hann dvelur með því að fylgjast
með samudaya fyrirbæra í kāya, eða hann dvelur við að horfa framhjá
fyrirbæri í kya, eða hann dvelur við að fylgjast með samudaya og líða
fyrirbæri í kya; eða annað, [að átta sig á:] “þetta er kya!” sati er til
staðar í honum, bara að því marki bara ñāṇa og hreinu paṭissati, hann
býr aðskilinn og festist ekki við neitt í heiminum. Þannig bhikkhus,
bhikkhu dvelur og fylgist með kya í kāya.

(2)
Ennfremur,
bhikkhus, bhikkhu, rétt eins og hann væri að sjá lík, varpað í skarð í
jörðu, etið af kráum, borðað af haukum, borðað af göflum, borðað af
herons, borðað af hundum, verið etið af hundum borðað af tígrisdýrum,
borðað af panterum, borðað af ýmsum tegundum veru, hann telur þetta mjög
kāya: „Þessi kāya er líka þess eðlis, hún mun verða svona og er ekki
laus við slíkt ástand. “

Þannig dvelur hann að fylgjast með kya í
kāya innvortis, eða hann dvelur við að fylgjast með kāya í kāya utan,
eða hann dvelur við að fylgjast með kya í kāya innan og utan; hann
dvelur með því að fylgjast með samudaya fyrirbæra í kāya, eða hann
dvelur við að horfa framhjá fyrirbæri í kya, eða hann dvelur við að
fylgjast með samudaya og líða fyrirbæri í kya; eða annað, [að átta sig
á:] “þetta er kya!” sati er til staðar í honum, bara að því marki bara
ñāṇa og hreinu paṭissati, hann býr aðskilinn og festist ekki við neitt í
heiminum. Þannig bhikkhus, bhikkhu dvelur og fylgist með kya í kāya.

(3)
Ennfremur, bhikkhus, bhikkhu, rétt eins og hann sé að sjá lík, kastað
niður í hnöttóttan jörð, skífuna með holdi og blóði, haldið saman af
sinum, telur hann þetta mjög kya: „Þessi kya er líka af slíku
náttúrunnar, það á eftir að verða svona og er ekki laust við slíkt
ástand. “

Þannig dvelur hann að fylgjast með kya í kāya
innvortis, eða hann dvelur við að fylgjast með kāya í kāya utan, eða
hann dvelur við að fylgjast með kya í kāya innan og utan; hann dvelur
með því að fylgjast með samudaya fyrirbæra í kāya, eða hann dvelur við
að horfa framhjá fyrirbæri í kya, eða hann dvelur við að fylgjast með
samudaya og líða fyrirbæri í kya; eða annað, [að átta sig á:] “þetta er
kya!” sati er til staðar í honum, bara að því marki bara ñāṇa og hreinu
paṭissati, hann býr aðskilinn og festist ekki við neitt í heiminum.
Þannig bhikkhus, bhikkhu dvelur og fylgist með kya í kāya.

(4)
Ennfremur, bhikkhus, bhikkhu, rétt eins og hann sé að sjá lík, kastað í
charnel jörð, squeleton án holds og smurt með blóði, haldið saman af
sinum, telur hann þetta mjög kya: “Þessi kya er líka af svona eðli, það á
eftir að verða svona og er ekki laust við slíkt ástand. “

Þannig
dvelur hann að fylgjast með kya í kāya innvortis, eða hann dvelur við
að fylgjast með kāya í kāya utan, eða hann dvelur við að fylgjast með
kya í kāya innan og utan; hann dvelur með því að fylgjast með samudaya
fyrirbæra í kāya, eða hann dvelur við að horfa framhjá fyrirbæri í kya,
eða hann dvelur við að fylgjast með samudaya og líða fyrirbæri í kya;
eða annað, [að átta sig á:] “þetta er kya!” sati er til staðar í honum,
bara að því marki bara ñāṇa og hreinu paṭissati, hann býr aðskilinn og
festist ekki við neitt í heiminum. Þannig bhikkhus, bhikkhu dvelur og
fylgist með kya í kāya.

(5)
Ennfremur, bhikkhus, bhikkhu,
rétt eins og hann sé að sjá lík, varpað í charnel jörð, squeleton án
holds né blóð, haldið saman af sinum, telur hann þetta mjög kya: “Þessi
kya er líka af slíku náttúrunnar, það á eftir að verða svona og er ekki
laust við slíkt ástand. “

Þannig dvelur hann að fylgjast með kya í
kāya innvortis, eða hann dvelur við að fylgjast með kāya í kāya utan,
eða hann dvelur við að fylgjast með kya í kāya innan og utan; hann
dvelur með því að fylgjast með samudaya fyrirbæra í kāya, eða hann
dvelur við að horfa framhjá fyrirbæri í kya, eða hann dvelur við að
fylgjast með samudaya og líða fyrirbæri í kya; eða annað, [að átta sig
á:] “þetta er kya!” sati er til staðar í honum, bara að því marki bara
ñāṇa og hreinu paṭissati, hann býr aðskilinn og festist ekki við neitt í
heiminum. Þannig bhikkhus, bhikkhu dvelur og fylgist með kya í kāya.

(6)
Ennfremur bhikkhus, bhikkhu, rétt eins og hann væri að sjá lík, steypa
burtu í hnöttótt jörð, ótengd bein dreifð hér og þar, hér handbein, þar
fótabein, hér ökklabein, þar skinnbein , hér læri bein, þar mjöðm bein,
hér rif, þar aftur bein, hér hrygg bein, þar háls bein, hér kjálka bein,
þar tann bein, eða þar höfuðkúpa, hann telur þetta mjög kāya : “Þessi
kāya er líka þess eðlis, hún mun verða svona og er ekki laus við slíkt
ástand.”

Þannig dvelur hann að fylgjast með kya í kāya innvortis,
eða hann dvelur við að fylgjast með kāya í kāya utan, eða hann dvelur
við að fylgjast með kya í kāya innan og utan; hann dvelur með því að
fylgjast með samudaya fyrirbæra í kāya, eða hann dvelur við að horfa
framhjá fyrirbæri í kya, eða hann dvelur við að fylgjast með samudaya og
líða fyrirbæri í kya; eða annað, [að átta sig á:] “þetta er kya!” sati
er til staðar í honum, bara að því marki bara ñāṇa og hreinu paṭissati,
hann býr aðskilinn og festist ekki við neitt í heiminum. Þannig
bhikkhus, bhikkhu dvelur og fylgist með kya í kāya.

(7)

Ennfremur, bhikkhus, bhikkhu, rétt eins og hann sé að sjá lík, kastað í
charnel jörð, beinin hvítu eins og skel, hann telur þetta mjög kāya:
“Þessi kya er líka þess eðlis, það er að fara að verða svona, og er ekki
laus við slíkt ástand. “

Þannig dvelur hann að fylgjast með kya í
kāya innvortis, eða hann dvelur við að fylgjast með kāya í kāya utan,
eða hann dvelur við að fylgjast með kya í kāya innan og utan; hann
dvelur með því að fylgjast með samudaya fyrirbæra í kāya, eða hann
dvelur við að horfa framhjá fyrirbæri í kya, eða hann dvelur við að
fylgjast með samudaya og líða fyrirbæri í kya; eða annað, [að átta sig
á:] “þetta er kya!” sati er til staðar í honum, bara að því marki bara
ñāṇa og hreinu paṭissati, hann býr aðskilinn og festist ekki við neitt í
heiminum. Þannig bhikkhus, bhikkhu dvelur og fylgist með kya í kāya.

(8)
Ennfremur, bhikkhus, bhikkhu, rétt eins og hann sé að sjá lík, kastað í
hnöttur jörð, hrúgað upp bein yfir ársgamalli, hann telur þetta mjög
kāya: “Þessi kya er líka þess eðlis, það er að fara að verða svona, og
er ekki laus við slíkt ástand. “

Þannig dvelur hann að fylgjast
með kya í kāya innvortis, eða hann dvelur við að fylgjast með kāya í
kāya utan, eða hann dvelur við að fylgjast með kya í kāya innan og utan;
hann dvelur með því að fylgjast með samudaya fyrirbæra í kāya, eða hann
dvelur við að horfa framhjá fyrirbæri í kya, eða hann dvelur við að
fylgjast með samudaya og líða fyrirbæri í kya; eða annað, [að átta sig
á:] “þetta er kya!” sati er til staðar í honum, bara að því marki bara
ñāṇa og hreinu paṭissati, hann býr aðskilinn og festist ekki við neitt í
heiminum. Þannig bhikkhus, bhikkhu dvelur og fylgist með kya í kāya.

(9
Ennfremur, bhikkhus, bhikkhu, rétt eins og hann sé að sjá lík, kastað í
charnel jörð, rotin bein minnkuð í duft, hann telur þetta mjög kāya:
“Þessi kāya er líka þess eðlis, það er að fara að orðið svona og er ekki
laus við slíkt ástand. “

Þannig dvelur hann að fylgjast með kya í
kāya innvortis, eða hann dvelur við að fylgjast með kāya í kāya utan,
eða hann dvelur við að fylgjast með kya í kāya innan og utan; hann
dvelur með því að fylgjast með samudaya fyrirbæra í kāya, eða hann
dvelur við að horfa framhjá fyrirbæri í kya, eða hann dvelur við að
fylgjast með samudaya og líða fyrirbæri í kya; eða annað, [að átta sig
á:] “þetta er kya!” sati er til staðar í honum, bara að því marki bara
ñāṇa og hreinu paṭissati, hann býr aðskilinn og festist ekki við neitt í
heiminum. Þannig bhikkhus, bhikkhu dvelur og fylgist með kya í kāya.

II. Athugun á Vedanā

Og ennfremur, bhikkhus, hvernig býr bhikkhu við að fylgjast með vedanā í vedanā?


Hér undirstrikar bhikkhus, bhikkhu, upplifir sukha vedanā: „Ég er að
upplifa sukha vedanā“; upplifa dukkha vedanā, undirstrikar: „Ég er að
upplifa dukkha vedanā“; upplifa adukkham-asukhā vedanā, undirstrikar:
„Ég er að upplifa adukkham-asukhā vedanā“; upplifa sukha vedanā sāmisa,
undirstrikar: „Ég er að upplifa sukha vedanā sāmisa“; upplifa sukha
vedanā nirāmisa, undirstrikar: „Ég er að upplifa sukha vedanā nirāmisa“;
upplifa dukkha vedanā sāmisa, undirstrikar: „Ég er að upplifa dukkha
vedanā sāmisa“; upplifa dukkha vedanā nirāmisa, undirstrikar: „Ég er að
upplifa dukkha vedanā nirāmisa“; upplifa adukkham-asukhā vedanā sāmisa,
undirstrikar: „Ég er að upplifa adukkham-asukhā vedanā sāmisa“; upplifa
adukkham-asukhā vedanā nirāmisa, undirstrikar: „Ég er að upplifa
adukkham-asukhā vedanā nirāmisa“.

Þannig dvelur hann að fylgjast
með vedanā í vedanā innvortis, eða hann dvelur að fylgjast með vedanā í
vedanā utanhúss, eða hann dvelur að fylgjast með vedanā í vedanā
innvortis og utan; hann dvelur við að fylgjast með samudaya fyrirbæra í
vedanā, eða hann dvelur við að horfa framhjá fyrirbæri í vedanā, eða
hann dvelur við að fylgjast með samudaya og líða fyrirbæri í vedanā; eða
annað, [að átta sig á:] “þetta er vedanā!” sati er til staðar í honum,
bara að því marki bara ñāṇa og hreinu paṭissati, hann býr aðskilinn og
festist ekki við neitt í heiminum. Þannig bhikkhus, bhikkhu býr og
fylgist með vedanā í vedanā.

III. Athugun Citta

Og ennfremur, bhikkhus, hvernig býr bhikkhu við að fylgjast með sítrónu í citta?


Hér, bhikkhus, bhikkhu skilur citta með rāga sem “citta with rāga”, eða
hann skilur citta án rāga sem “citta without rāga”, eða hann skilur
citta með dosa sem “citta with dosa”, eða hann skilur citta án dosa sem
„citta án dosa“, eða hann skilur citta með moha sem „citta with moha“,
eða hann skilur citta án moha sem „citta without moha“, eða hann skilur
safnað citta sem „safnað citta“, eða hann skilur dreifða sítróna sem
„dreifð sítróna“, eða hann skilur útvíkkaða sítrónu sem „stækkaða
sítrónu“, eða hann skilur óútvíkkaða sítrónu sem „óútvíkkaða sítrónu“,
eða hann skilur framúrskarandi sítrónu sem „framúrskarandi sítrónu“, eða
hann skilur óviðjafnanlegri sítrónu sem „órjúfanlegri sítrónu“, eða
hann skilur byggða sítrónu sem „byggða sítrónu“, eða hann skilur óróaða
sítrónu sem „óuppbyggða sítrónu“, eða hann skilur frelsaða sítrónu sem
„frelsaða sítrónu“, eða hann skilur óblönduð sítrónu sem „ólíberaða
sítrónu“.

Þannig dvelur hann að fylgjast með sítrónu innvortis,
eða dvelur og fylgjast með sítrónu útvortis, eða býr hann og fylgjast
með sítrónu innan og utan; hann dvelur með því að fylgjast með samudaya
fyrirbæri í citta, eða hann dvelur við að horfa á brott fyrirbæri í
citta, eða hann dvelur að fylgjast með samudaya og hverfur fyrirbæri í
citta; eða annað, [að átta sig á:] “þetta er citta!” sati er til staðar í
honum, bara að því marki bara ñāṇa og hreinu paṭissati, hann býr
aðskilinn og festist ekki við neitt í heiminum. Þannig bhikkhus, bhikkhu
dvelur og fylgist með sítrónu í sítrónu.

IV. Athugun Dhammas

A. Hluti um Nīvaraṇas


Og ennfremur, bhikkhus, hvernig býr bhikkhu við að fylgjast með dhammas
í dhammas? Hér bhikkhus, bhikkhu dvelur og fylgist með dhammas í
dhammas með vísan til fimm nīvaraṇas. Og ennfremur, bhikkhus, hvernig
býr bhikkhu við að fylgjast með dhammas í dhammas með vísan til fimm
nīvaraṇas?

Hér, bhikkhus, bhikkhu, þar sem það er kāmacchanda til
staðar innan, skilur: „það er kāmacchanda innra með mér“; þar sem það
er ekki kāmacchanda til staðar, skilur hann: „það er enginn kāmacchanda
innra með mér“; hann skilur hvernig óuppkominn kāmacchanda kemur til;
hann skilur hvernig upp er komin kāmacchanda; og hann skilur hvernig
yfirgefin kāmacchanda kemur ekki upp í framtíðinni.

Hér,
bhikkhus, bhikkhu, þar sem það er byāpāda sem er til staðar innan,
skilur: „það er byāpāda innra með mér“; þar sem hann er ekki staddur
innan, þá skilur hann: „það er enginn byāpāda innra með mér“; hann
skilur hvernig óuppkominn byāpāda kemur til; hann skilur hvernig
uppkomin byāpāda er yfirgefin; og hann skilur hvernig yfirgefin byāpāda
kemur ekki upp í framtíðinni.

Hér, bhikkhus, bhikkhu, þar sem það
er thīnamiddhā sem er til staðar innan, skilur: “það er thīnamiddhā
innra með mér”; þar sem hann er ekki til staðar í honum, skilur hann:
„það er enginn thīnamiddhā innra með mér“; hann skilur hvernig
óuppkominn thīnamiddhā kemur til; hann skilur hvernig upp er kominn
thīnamiddhā; og hann skilur hvernig yfirgefin Thīnamiddhā kemur ekki upp
í framtíðinni.

Hann skilur mana, hann skilur dhammas, hann
skilur saṃyojana sem myndast vegna þessara tveggja, hann skilur hvernig
óupplýst saṃyojana kemur til, hann skilur hvernig upprisna saṃyojana er
yfirgefin og hann skilur hvernig yfirgefin saṃyojana kemur ekki upp í
framtíðinni.

Þannig dvelur hann við að fylgjast með dammas í
dammas innbyrðis, eða hann dvelur við að fylgjast með dammas í dammas
ytra, eða hann dvelur við að fylgjast með dammas í dammas innra og
útvortis; hann dvelur við að fylgjast með samudaya af fyrirbærum í
dammas, eða hann dvelur við að horfa framhjá fyrirbæri í dhammas, eða
hann býr við að fylgjast með samudaya og líða fyrirbæri í dhammas; eða
annað, [að átta sig á:] “þetta eru dammar!” sati er til staðar í honum,
bara að því marki bara ñāṇa og hreinu paṭissati, hann býr aðskilinn og
festist ekki við neitt í heiminum. Þannig bhikkhus, bhikkhu dvelur og
fylgist með dhammas í dhammas, með vísan til sex innri og ytri yatana.

D. Hluti um Bojjhaṅgas


Og ennfremur, bhikkhus, bhikkhu býr og fylgist með dhammas í dhammas
með tilvísun til sjö bojjhaṅgas. Og ennfremur, bhikkhus, hvernig býr
bhikkhu við að fylgjast með dhammas í dhammas með tilvísun til sjö
bojjhaṅgas?

Hér, bhikkhus, bhikkhu, þar sem það er sati
sambojjhaṅga sem er til staðar innan, skilur: „þar er sati sambojjhaṅga
innra með mér“; þar sem hann er ekki sati sambojjhaṅga til staðar,
skilur hann: „það er enginn sati sambojjhaṅga innra með mér“; hann
skilur hvernig óuppleystur sati sambojjhaṅga kemur til; hann skilur
hvernig hið uppkomna sati sambojjhaṅga er þróað til fullkomnunar.


Þar sem dhammavicaya sambojjhaṅga er til staðar, skilur hann: „þar er
dhammavicaya sambojjhaṅga innra með mér“; þar sem hann er ekki inni í
dhammavicaya sambojjhaṅga, skilur hann: „það er enginn dhammavicaya
sambojjhaṅga innra með mér“; hann skilur hvernig óuppleyst dhammavicaya
sambojjhaṅga kemur til; hann skilur hvernig myndaðist dhammavicaya
sambojjhaṅga til fullkomnunar.

Þar sem vīriya sambojjhaṅga er til
staðar, skilur hann: „þar er vīriya sambojjhaṅga innra með mér“; þar
sem ekki er vīriya sambojjhaṅga til staðar innan, skilur hann: „það er
enginn vīriya sambojjhaṅga innra með mér“; hann skilur hvernig óuppleyst
vīriya sambojjhaṅga kemur til; hann skilur hvernig hið myndaða vīriya
sambojjhaṅga er þróað til fullkomnunar.

Þar sem píti sambojjhaṅga
er til staðar, skilur hann: „þar er píti sambojjhaṅga innra með mér“;
þar sem hann er ekki píti sambojjhaṅga til staðar, skilur hann: „það er
enginn píti sambojjhaṅga innra með mér“; hann skilur hvernig óuppleyst
pīti sambojjhaṅga kemur til; hann skilur hvernig hið uppkomna pīti
sambojjhaṅga er þróað til fullkomnunar.

Þar sem passaddhi
sambojjhaṅga er til staðar, skilur hann: „þar er passaddhi sambojjhaṅga
innra með mér“; þar sem hann er ekki passaddhi sambojjhaṅga til staðar,
skilur hann: „það er enginn passaddhi sambojjhaṅga innra með mér“; hann
skilur hvernig óuppkominn passaddhi sambojjhaṅga kemur til; hann skilur
hvernig hið uppkomna passaddhi sambojjha isga er þróað til fullkomnunar.


Þar sem samādhi sambojjhaṅga er til staðar, skilur hann: „þar er
samādhi sambojjhaṅga innra með mér“; þar sem hann er ekki samādhi
sambojjhaṅga til staðar, skilur hann: „það er enginn samādhi
sambojjhaṅga innra með mér“; hann skilur hvernig óuppkominn samādhi
sambojjhaṅga kemur til; hann skilur hvernig uppkominn samādhi
sambojjhaṅga er þróaður til fullkomnunar.

Þar sem upekkhā
sambojjhaṅga er til staðar, skilur hann: „þar er upekkhā sambojjhaṅga
innra með mér“; þar sem hann er ekki uppekkhā sambojjhaṅga til staðar,
skilur hann: „það er enginn upekkhā sambojjhaṅga innra með mér“; hann
skilur hvernig óuppkominn upekkhā sambojjhaṅga kemur til; hann skilur
hvernig hið uppkomna upekkhā sambojjhaṅga er þróað til fullkomnunar.


Þannig dvelur hann við að fylgjast með dammas í dammas innbyrðis, eða
hann dvelur við að fylgjast með dammas í dammas ytra, eða hann dvelur
við að fylgjast með dammas í dammas innra og útvortis; hann dvelur við
að fylgjast með samudaya af fyrirbærum í dammas, eða hann dvelur við að
horfa framhjá fyrirbæri í dhammas, eða hann býr við að fylgjast með
samudaya og líða fyrirbæri í dhammas; eða annað, [að átta sig á:] “þetta
eru dammar!” sati er til staðar í honum, bara að því marki bara ñāṇa og
hreinu paṭissati, hann býr aðskilinn og festist ekki við neitt í
heiminum. Þannig bhikkhus, bhikkhu dvelur og fylgist með dhammas í
dhammas, með vísan til sjö bojjhaṅgas.

Hér, bhikkhus, bhikkhu,
þar sem það er uddhacca-kukkucca til staðar innan, skilur: „það er
uddhacca-kukkucca innra með mér“; þar sem hann er ekki uddhacca-kukkucca
til staðar, skilur hann: „það er engin uddhacca-kukkucca innra með
mér“; hann skilur hvernig óuppleyst uddhacca-kukkucca kemur upp; hann
skilur hvernig upp er komin uddhacca-kukkucca; og hann skilur hvernig
yfirgefin uddhacca-kukkucca kemur ekki upp í framtíðinni.

Hér,
bhikkhus, bhikkhu, þar sem að vera vicikicchā til staðar innan, skilur:
“það er vicikicchā innra með mér”; þar sem hann er ekki vicikicchā til
staðar, skilur hann: „það er enginn vicikicchā innra með mér“; hann
skilur hvernig óuppkominn vicikicchā kemur til; hann skilur hvernig upp
er kominn vicikicchā; og hann skilur hvernig yfirgefinn vicikicchā kemur
ekki upp í framtíðinni.

Þannig dvelur hann við að fylgjast með
dammas í dammas innbyrðis, eða hann dvelur við að fylgjast með dammas í
dammas ytra, eða hann dvelur við að fylgjast með dammas í dammas innra
og útvortis; hann dvelur við að fylgjast með samudaya af fyrirbærum í
dammas, eða hann dvelur við að horfa framhjá fyrirbæri í dhammas, eða
hann býr við að fylgjast með samudaya og líða fyrirbæri í dhammas; eða
annað, [að átta sig á:] “þetta eru dammar!” sati er til staðar í honum,
bara að því marki bara ñāṇa og hreinu paṭissati, hann býr aðskilinn og
festist ekki við neitt í heiminum. Þannig bhikkhus, bhikkhu býr og
fylgist með dhammas í dhammas, með vísan til fimm nīvaraṇas.

B. Kafli um Khandhas


Og ennfremur bhikkhus, bhikkhu dvelur og fylgist með dhammas í dhammas
með tilvísun til fimm khandhasanna. Og ennfremur, bhikkhus, hvernig býr
bhikkhu við að fylgjast með dhammas í dhammas með vísan til fimm
handhanda?

Hér, bhikkhus, bhikkhu [greinir]: “slíkt er rūpa,
slíkt er samudaya rūpa, slíkt er að líða frá rūpa; slíkt er vedanā,
slíkt er samudaya af vedanā, slíkt er að líða hjá Vedanā; slíkt er er
saññā, slíkt er samudaya af saññā, slíkt er að líða frá saññā; slíkt er
saṅkhāra, svo er samudaya af saṅkhāra, slíkt er að líða frá saṅkhāra;
slíkt er viññāṇa, slíkt er samudaya af sañkāra, slíkt er brottför
viññāṇa “.

Þannig dvelur hann við að fylgjast með dammas í dammas
innbyrðis, eða hann dvelur við að fylgjast með dammas í dammas ytra,
eða hann dvelur við að fylgjast með dammas í dammas innra og útvortis;
hann dvelur við að fylgjast með samudaya af fyrirbærum í dammas, eða
hann dvelur við að horfa framhjá fyrirbæri í dhammas, eða hann býr við
að fylgjast með samudaya og líða fyrirbæri í dhammas; eða annað, [að
átta sig á:] “þetta eru dammar!” sati er til staðar í honum, bara að því
marki bara ñāṇa og hreinu paṭissati, hann býr aðskilinn og festist ekki
við neitt í heiminum. Þannig bhikkhus, bhikkhu býr og fylgist með
dhammas í dhammas, með tilvísun til fimm khandhasanna.

C. Kafli um skynsvið


Og ennfremur, bhikkhus, bhikkhu dvelur og fylgist með dhammas í dhammas
með vísan til sex innri og ytri yatana. Og ennfremur, bhikkhus, hvernig
býr bhikkhu við að fylgjast með dhammas í dhammas með vísan til sex
innri og ytri yatana?

Hér, bhikkhus, bhikkhu skilur cakkhu, hann
skilur rūpa, hann skilur saṃyojana sem myndast vegna þessara tveggja,
hann skilur hvernig óupplýst saṃyojana kemur til, hann skilur hvernig
upprisna saṃyojana er yfirgefin og hann skilur hvernig yfirgefin
saṃyojana kemur ekki fram í framtíðinni.

Hann skilur sota, hann
skilur sadda, hann skilur saṃyojana sem myndast vegna þessara tveggja,
hann skilur hvernig óupplýst saṃyojana kemur til, hann skilur hvernig
upprisna saṃyojana er yfirgefin og hann skilur hvernig yfirgefin
saṃyojana kemur ekki upp í framtíðinni.

Hann skilur ghana, hann
skilur gandha, hann skilur saṃyojana sem myndast vegna þessara tveggja,
hann skilur hvernig óupplýst saṃyojana kemur til, hann skilur hvernig
uppkomin saṃyojana er yfirgefin og hann skilur hvernig yfirgefin
saṃyojana kemur ekki upp í framtíðinni.

Hann skilur jivha, hann
skilur rasa, hann skilur saṃyojana sem myndast vegna þessara tveggja,
hann skilur hvernig óupplýst saṃyojana kemur til, hann skilur hvernig
upprisna saṃyojana er yfirgefin og hann skilur hvernig yfirgefin
saṃyojana kemur ekki upp í framtíðinni.

Hann skilur kāya, hann
skilur phoṭṭhabba, hann skilur saṃyojana sem myndast vegna þessara
tveggja, hann skilur hvernig óupplýst saṃyojana kemur til, hann skilur
hvernig uppkomin saṃyojana er yfirgefin og hann skilur hvernig yfirgefin
saṃyojana kemur ekki upp í framtíðinni.



E. Kafli um sannleikann


Og ennfremur, bhikkhus, bhikkhu býr og fylgist með dhammas í dhammas
með tilvísun til aríakakanna fjögurra. Og ennfremur, bhikkhus, hvernig
býr bhikkhu við að fylgjast með dhammas í dhammas með vísan til
aríakakanna fjögurra?

E1. Sýning á Dukkhasacca

Og hvað,
bhikkhus, er dukkha ariyasacca? Jāti er dukkha, öldrun er dukkha
(veikindi er dukkha) maraṇa er dukkha, sorg, harmakvein, dukkha,
domanassa og neyð er dukkha, tenging við það sem er ekki mislíkað er
dukkha, aðgreining frá því sem líkað er er dukkha, ekki að fá það sem
manni langar í er dukkha; í stuttu máli, fimm upādāna · k · khandhas eru
dukkha.

Og hvað, bhikkhus, er jati? Fyrir hinar ýmsu verur í
hinum ýmsu flokkum veranna, jāti, fæðingunni, uppruna [inn í legið], sem
myndast [í heiminum], útlitið, birtingarmynd khandhasanna, öflun
yatana. Þetta, bhikkhus, er kallað jāti.

Og hvað, bhikkhus, er
jarā? Fyrir hinar ýmsu verur í hinum ýmsu tegundum veranna, jarā,
ástandi þess að rotna, að hafa brotið [tennur], að hafa grátt hár, að
vera hrukkótt, hnignun orku, rotnun indriyana: þetta, bhikkhus, er
kallað jarā.

Og hvað, bhikkhus, er maraṇa? Fyrir hinar ýmsu verur
í hinum ýmsu tegundum veranna, fráfallið, því ástandi að færast [úr
tilverunni], uppbrotið, hvarfið, andlátið, maraṇa, það að líða undir
lok, brjóta upp khandhaa, leggja um líkið: þetta, bhikkhus, er kallað
maraṇa.

Og hvað, bhikkhus, er sorgin? Í einni er bhikkhus, tengt
ýmiss konar ógæfu, snert af ýmiss konar dukkha dhammas, sorrrow,
sorginni, ástands sorginni, innri sorginni, innri mikilli sorg: þetta,
bhikkhus, er kallað sorg.

Og hvað, bhikkhus, er harmakvein? Í
einni er bhikkhus, tengt ýmiss konar ógæfu, snert af ýmiss konar dukkha
dhammas, grátunum, harmakveðjunum, grátnum, gráti, grátaástandi, ástandi
grátandi: þetta, bhikkhus, er kallað harmakvein.

Og hvað,
bhikkhus, er dukkha? Hvað sem því líður, bhikkhus, líkamlega dukkha,
líkamleg óþægindi, dukkha sem myndast við líkamlega snertingu, óþægilegt
vedayitas: þetta, bhikkhus, kallast dukkha.

Og hvað, bhikkhus,
er domanassa? Hvað sem því líður, bhikkhus, andleg dukkha, andleg
óþægindi, dukkha myndast af andlegri snertingu, óþægileg vedayitas:
þetta, bhikkhus, kallast domanassa.

Og hvað, bhikkhus, er
örvænting? Í einni er bhikkhus, tengt ýmiss konar ógæfu, snert af ýmiss
konar dukkha dhammas, vandræðum, örvæntingu, ástandi þess að vera í
vandræðum, ástand þess að vera í örvæntingu: þetta, bhikkhus, er kallað
örvænting.

Og hvað, bhikkhus, er dukkha þess að vera tengdur því
sem er ósátt? Hér er um form, hljóð, smekk, lykt, líkamsfyrirbæri og
andlegt fyrirbæri að ræða sem eru óþægilegar, ekki ánægjulegar,
óþægilegar eða annars þeir sem þrá manni ókost, þeir sem þrá manni tap,
þeir sem þrá óþægindi manns, þessir sem þrá að ekki frelsi manns frá
festingu, fundi, vera tengd, vera saman, hitta þau: þetta, bhikkhus, er
kallað dukkha að vera tengdur því sem er ósátt.

Og hvað,
bhikkhus, er dukkha að vera aðgreindur frá því sem er sátt? Hér er um
form, hljóð, smekk, lykt, líkamsfyrirbæri og andlegt fyrirbæri að ræða
sem eru ánægjuleg, skemmtileg, notaleg eða annað sem þeir sem vilja hafa
hag manns, þeir sem vilja hag manns, þeir sem þrá þægindi, þeir sem þrá
að frelsun manns frá viðhengi, ekki hittast, ekki vera tengd, ekki vera
saman, ekki lenda í þeim: þetta, bhikkhus, er kallað dukkha að vera
aðgreindur frá því sem er sátt.

Og hvað, bhikkhus, er dukkha að
fá ekki það sem maður vill? Í verum, bhikkhus, sem hefur það einkenni að
fæðast, vaknar slík ósk: “ó, í raun, getur það ekki verið jatí fyrir
okkur, og í raun og veru, komum við ekki til jāti.” En þessu er ekki náð
með því að óska. Þetta er dukkha þess að fá ekki það sem maður vill.


Í verum, bhikkhus, sem hefur það einkenni að eldast, vaknar slík ósk:
“ó í raun, mega ekki vera jarā fyrir okkur, og í raun og veru, komum við
ekki til jarā.” En þessu er ekki náð með því að óska. Þetta er dukkha
þess að fá ekki það sem maður vill.

Í verum, bhikkhus, sem hefur
það einkenni að veikjast, vaknar slík ósk: “ó, í raun, getur verið að
það sé ekki veikindi fyrir okkur, og í raun, getum við ekki lent í
veikindum.” En þessu er ekki náð með því að óska. Þetta er dukkha þess
að fá ekki það sem maður vill.

Í verum, bhikkhus, sem hefur það
einkenni að eldast, vaknar slík ósk: “ó raunverulega, má ekki vera
maraṇa fyrir okkur, og í raun og veru, komum við ekki til maraṇa.” En
þessu er ekki náð með því að óska. Þetta er dukkha þess að fá ekki það
sem maður vill.

Í verum, bhikkhus, sem hefur einkenni sorgar,
harmakveðju, dukkha, domanassa og vanlíðan, kemur slík ósk fram: „ó, í
raun, mega ekki vera sorg, harmakvein, dukkha, domanassa og neyð fyrir
okkur og í raun megum við ekki vera komið til sorgar, harma, dukkha,
domanassa og vanlíðunar. “ En þessu er ekki náð með því að óska. Þetta
er dukkha þess að fá ekki það sem maður vill.

Og hvað, bhikkhus,
eru í stuttu máli fimm upādānakkhandhas? Þau eru: rūpa upādānakkhandha,
vedanā upādānakkhandha, saññā upādānakkhandha, saṅkhāra upādānakkhandha,
viññāṇa upādānakkhandha. Þetta er kallað í stuttu máli, bhikkhus, fimm
upādānakkhandhas.

Þetta er kallað, bhikkhus, dukkha ariyasacca

E2. Sýning Samudayasacca


Og hvað, bhikkhus, er dukkha-samudaya ariyasacca? Það er þessi taṇhā
sem leiðir til endurfæðingar, tengdur löngun og ánægju, finnur gleði hér
eða þar, það er að segja: kāma-taṇhā, bhava-taṇhā og vibhava-taṇhā. En
þetta taṇhā, bhikkhus, þegar það kemur upp, hvar kemur það upp og þegar
það setur sig upp, hvar setur það sig? Í því í heiminum sem virðist
skemmtilega og ánægjulegt, það er þar sem taṇhā kemur upp, þegar það
kemur upp, þar sem það sest upp.

Og hvað í heiminum er
skemmtilegt og ánægjulegt? Augað í heiminum er notalegt og ánægjulegt,
þar taṇhā, þegar það kemur upp, myndast, þar þegar það setst upp, það
sest. Eyrað í heiminum er notalegt og ánægjulegt, þar taṇhā, þegar það
kemur upp, kemur upp, þar þegar það setst upp, það sest. Nefið í
heiminum er notalegt og ánægjulegt, þar taṇhā, þegar það kemur upp,
myndast, þar þegar það setst upp, það sest. Tungan í heiminum er notaleg
og ánægjuleg, þar taṇhā, þegar hún kemur upp, kemur upp, þar þegar hún
setst upp, sest hún upp. Kāya í heiminum er notalegt og ánægjulegt, þar
taṇhā, þegar það kemur upp, myndast, þar þegar það setst upp, þá sest
það upp. Mana í heiminum er notalegur og ánægjulegur, þar taṇhā, þegar
það kemur upp, myndast, þar þegar það setst upp, það sest.


Sýnileg form í heiminum eru notaleg og ánægjuleg, þar taṇhā, þegar það
kemur upp, myndast, þar þegar það setst upp, sest það upp. Hljóð í
heiminum eru notaleg og ánægjuleg, þar taṇhā, þegar það kemur upp,
myndast, þar þegar það setst upp, það sest. Lykt í heiminum er notaleg
og ánægjuleg, þar taṇhā, þegar það kemur upp, myndast, þar þegar það
setst upp, það sest. Bragðast í heiminum er notalegt og ánægjulegt, þar
taṇhā, þegar það kemur upp, myndast, þar þegar það setst upp, það sest.
Líkamleg fyrirbæri í heiminum eru notaleg og ánægjuleg, þar taṇhā, þegar
það kemur upp, myndast, þar þegar það setst upp, það sest. Dhammas í
heiminum eru notalegir og ánægjulegir, þar taṇhā, þegar hann kemur upp,
myndast, þar þegar hann setst upp, sest það upp.

Auga-viññāṇa í
heiminum er notalegt og ánægjulegt, þar taṇhā, þegar það kemur upp,
myndast, þar þegar það setst upp, það sest. Ear-viññāṇa í heiminum er
notalegt og ánægjulegt, þar taṇhā, þegar það kemur upp, myndast, þar
þegar það setst upp, þá sest það upp. Nef-viññāṇa í heiminum er notalegt
og ánægjulegt, þar taṇhā, þegar það kemur upp, myndast, þar þegar það
setst upp, þá sest það upp. Tungan-viññāṇa í heiminum er notaleg og
ánægjuleg, þar taṇhā, þegar hún kemur upp, myndast, þar þegar hún setst
upp, sest hún upp. Kāya-viññāṇa í heiminum er notalegt og ánægjulegt,
þar taṇhā, þegar upp kemur, myndast, þar þegar það setst upp, sest það
upp. Mana-viññāṇa í heiminum er notalegur og ánægjulegur, þar taṇhā,
þegar upp kemur, myndast, þar þegar það setst upp, sest það upp.


Auga-samphassa í heiminum er notalegur og ánægjulegur, þar taṇhā, þegar
það kemur upp, myndast, þar þegar það setst upp, það sest. Ear-samphassa
í heiminum er notalegur og ánægjulegur, þar taṇhā, þegar það kemur upp,
myndast, þar þegar það setst upp, það sest. Nef-samphassa í heiminum er
notalegur og ánægjulegur, þar taṇhā, þegar það kemur upp, myndast, þar
þegar það setst upp, það sest. Tunga-samphassa í heiminum er notaleg og
ánægjuleg, þar taṇhā, þegar það kemur upp, myndast, þar þegar það setst
upp, það sest. Kāya-samphassa í heiminum er notalegt og ánægjulegt, þar
taṇhā, þegar það kemur upp, myndast, þar þegar það setst upp, þá sest
það upp. Mana-samphassa í heiminum er notalegur og ánægjulegur, þar
taṇhā, þegar upp kemur, myndast, þar þegar það setst upp, sest það upp.


Vedanā fæddur úr auga-samphassa í heiminum er notalegur og ánægjulegur,
þar taṇhā, þegar hann kemur upp, myndast, þar þegar hann setst upp,
sest það upp. Vedanā fæddur úr eyra-samphassa í heiminum er notalegur og
ánægjulegur, þar taṇhā, þegar hann kemur upp, myndast, þar þegar hann
setst upp, sest það upp. Vedanā fæddur af nef-samphassa í heiminum er
notalegur og ánægjulegur, þar taṇhā, þegar hann kemur upp, myndast, þar
þegar hann setst upp, sest það upp. Vedanā fæddur úr tungu-samphassa í
heiminum er notalegur og ánægjulegur, þar taṇhā, þegar hann kemur upp,
myndast, þar þegar hann setst upp, sest það upp. Vedanā fæddur af
kāya-samphassa í heiminum er notalegur og ánægjulegur, þar taṇhā, þegar
upp kemur, myndast, þar þegar hann setst upp, sest það upp. Vedanā
fæddur af mana-samphassa í heiminum er notalegur og ánægjulegur, þar
taṇhā, þegar hann kemur upp, myndast, þar þegar hann setst upp, sest það
upp.

Saññā á sýnilegum myndum í heiminum er notalegt og
ánægjulegt, þar taṇhā, þegar það kemur upp, myndast, þar þegar það setst
upp, það sest. Saññā hljóðanna í heiminum er notalegt og ánægjulegt,
þar taṇhā, þegar það kemur upp, myndast, þar þegar það setst upp, þá
sest það upp. Saññā lykt í heiminum er notalegt og ánægjulegt, þar
taṇhā, þegar það kemur upp, myndast, þar þegar það setst upp, það sest.
Saññā smekkur í heiminum er notalegur og ánægjulegur, þar taṇhā, þegar
hann kemur upp, myndast, þar þegar hann setst upp, þá sest það upp.
Saññā af líkamlegum fyrirbærum í heiminum er notalegt og ánægjulegt, þar
taṇhā, þegar það kemur upp, myndast, þar þegar það byggist, þá sest það
upp. Saññā Dhammas í heiminum er notalegur og ánægjulegur, þar taṇhā,
þegar hann rís, kemur upp, þar þegar hann setst upp, þá sest það upp.


Ætlunin [tengd] sýnilegum myndum í heiminum er notaleg og ánægjuleg,
þar taṇhā, þegar það kemur upp, myndast, þar þegar það setst upp, sest
það upp. Ætlunin [tengd] hljóðum í heiminum er notaleg og ánægjuleg, þar
taṇhā, þegar það kemur upp, myndast, þar þegar það byggist, þá sest það
upp. Ætlunin [tengd] lykt í heiminum er notaleg og ánægjuleg, þar
taṇhā, þegar upp kemur, myndast, þar þegar það setst upp, þá sest það
upp. Ætlunin [tengd] smekk í heiminum er notaleg og ánægjuleg, þar
taṇhā, þegar það kemur upp, myndast, þar þegar það setst upp, þá sest
það upp. Ætlunin [tengd] líkamsfyrirbæri í heiminum er notalegt og
ánægjulegt, þar taṇhā, þegar það kemur upp, myndast, þar þegar það
byggist, þá sest það upp. Ætlunin [tengd] dhammas í heiminum er notaleg
og ánægjuleg, þar taṇhā, þegar það kemur upp, myndast, þar þegar það
setst upp, sest það upp.

Taṇhā fyrir sýnileg form í heiminum er
notalegt og ánægjulegt, þar taṇhā, þegar það kemur upp, myndast, þar
þegar það setst upp, þá sest það upp. Taṇhā fyrir hljóð í heiminum er
notalegt og ánægjulegt, þar taṇhā, þegar það kemur upp, myndast, þar
þegar það setst upp, þá sest það upp. Taṇhā fyrir lykt í heiminum er
notalegt og ánægjulegt, þar taṇhā, þegar það kemur upp, myndast, þar
þegar það setst upp, sest það upp. Taṇhā fyrir smekk í heiminum er
notalegt og ánægjulegt, þar taṇhā, þegar það kemur upp, myndast, þar
þegar það setst upp, þá sest það upp. Taṇhā fyrir líkamsfyrirbæri í
heiminum er notalegt og ánægjulegt, þar taṇhā, þegar það kemur upp,
myndast, þar þegar það byggist, þá sest það upp. Taṇhā fyrir dhammas í
heiminum er notalegt og ánægjulegt, þar taṇhā, þegar það kemur upp,
myndast, þar þegar það setst upp, sest það upp.

Vitakka sýnilegra
mynda í heiminum er notaleg og ánægjuleg, þar taṇhā, þegar það kemur
upp, myndast, þar þegar það setst upp, sest það upp. Vitakka hljóðanna í
heiminum er notalegt og ánægjulegt, þar taṇhā, þegar það kemur upp,
myndast, þar þegar það setst upp, það sest. Vitakka lyktar í heiminum er
notaleg og ánægjuleg, þar taṇhā, þegar það kemur upp, myndast, þar
þegar það setst upp, það sest. Vitakka smekkur í heiminum er notalegur
og ánægjulegur, þar taṇhā, þegar það kemur upp, myndast, þar þegar það
setst upp, það sest. Vitakka líkamsfyrirbæra í heiminum er notalegt og
ánægjulegt, þar taṇhā, þegar það kemur upp, myndast, þar þegar það
byggist, þá sest það upp. Vitakka dhammas í heiminum er notalegur og
ánægjulegur, þar taṇhā, þegar það kemur upp, myndast, þar þegar það
setst upp, þá sest það upp.

Ráðstefna sýnilegra mynda í heiminum
er notaleg og ánægjuleg, þar taṇhā, þegar upp kemur, myndast, þar þegar
það setst upp, sest það upp. The vicāra af hljóðum í heiminum er
notalegur og ánægjulegur, þar taāhā, þegar upp kemur, myndast, þar þegar
uppgjör, það sest. Aðstoðarmaður lyktar í heiminum er notalegur og
ánægjulegur, þar taṇhā, þegar upp kemur, myndast, þar þegar það setst
upp, sest það upp. Aðstæður bragðsins í heiminum eru notalegar og
ánægjulegar, þar taṇhā, þegar það kemur upp, myndast, þar þegar það
setst upp, þá sest það upp. Aðstoð líkamlegra fyrirbæra í heiminum er
notalegur og ánægjulegur, þar taṇhā, þegar upp kemur, myndast, þar þegar
það setst upp, sest það upp. Dvalasembættið í heiminum er notalegt og
ánægjulegt, þar taṇhā, þegar það kemur upp, myndast, þar þegar það setst
upp, sest það upp. Þetta er kallað, bhikkhus, dukkha · samudaya
ariyasacca.

E3. Sýning Nirodhasacca

Og hvað, bhikkhus, er
dukkha-samudaya ariyasacca? Það er þessi taṇhā sem leiðir til
endurfæðingar, tengdur löngun og ánægju, finnur gleði hér eða þar, það
er að segja: kāma-taṇhā, bhava-taṇhā og vibhava-taṇhā. En þetta taṇhā,
bhikkhus, þegar það er yfirgefið, hvar er það yfirgefið og hvenær hætt,
hvar hættir það? Í því í heiminum sem virðist skemmtilega og ánægjulegt,
það er þar sem taṇhā er yfirgefið, þegar það er hætt, þegar það hættir.


Og hvað í heiminum er skemmtilegt og ánægjulegt? Augað í heiminum er
notalegt og ánægjulegt, þar er taṇhā, þegar það er yfirgefið, það
yfirgefið, þar þegar það hættir, það hættir. Eyrað í heiminum er
notalegt og ánægjulegt, þar er taṇhā, þegar það er yfirgefið, yfirgefið,
þar þegar það hættir, það hættir. Nefið í heiminum er notalegt og
ánægjulegt, þar er taṇhā, þegar það er yfirgefið, það yfirgefið, þar
þegar það hættir, það hættir. Tungan í heiminum er notaleg og ánægjuleg,
þar taṇhā, þegar hún er yfirgefin, hún yfirgefin, þar þegar hún hættir,
hún hættir. Kāya í heiminum er notalegt og ánægjulegt, þar er taṇhā,
þegar það er yfirgefið, yfirgefið, þar þegar það hættir, það hættir.
Mana í heiminum er notalegur og ánægjulegur, þar taṇhā, þegar það er
yfirgefið, það er yfirgefið, þar þegar það hættir, það hættir.


Sýnileg form í heiminum eru notaleg og ánægjuleg, þar er taṇhā, þegar
það er yfirgefið, það yfirgefið, þar þegar það hættir, það hættir. Hljóð
í heiminum eru notaleg og ánægjuleg, þar er taṇhā, þegar það er
yfirgefið, þar sem það er hætt, það hættir. Lykt í heiminum er notaleg
og ánægjuleg, þar er taṇhā, þegar það er yfirgefið, það yfirgefið, þar
þegar það hættir, það hættir. Smakk í heiminum er notalegt og
ánægjulegt, þar er taṇhā, þegar það er yfirgefið, það yfirgefið, þar
þegar það hættir, það hættir. Líkamleg fyrirbæri í heiminum eru notaleg
og ánægjuleg, þar er taṇhā, þegar það er yfirgefið, það yfirgefið, þar
þegar það hættir, það hættir. Dhammas í heiminum eru notalegir og
ánægjulegir, þar er Taṇhā, þegar það er yfirgefið, yfirgefið, þar þegar
það hættir, það hættir.

Auga-viññāṇa í heiminum er notalegt og
ánægjulegt, þar er taṇhā, þegar yfirgefið, yfirgefið, þar þegar það
hættir, þá hættir það. Ear-viññāṇa í heiminum er notalegt og ánægjulegt,
þar er taṇhā, þegar það er yfirgefið, yfirgefið, þar þegar það hættir,
það hættir. Nef-viññāṇa í heiminum er notalegt og ánægjulegt, þar er
taṇhā, þegar það er yfirgefið, þar sem það er hætt, það hættir.
Tungan-viññāṇa í heiminum er notaleg og ánægjuleg, þar er taṇhā, þegar
hún er yfirgefin, þar sem hún er hætt, hún hættir. Kāya-viññāṇa í
heiminum er notalegt og ánægjulegt, þar er taṇhā, þegar það er
yfirgefið, yfirgefið, þar þegar það hættir, þá hættir það. Mana-viññāṇa í
heiminum er notalegt og ánægjulegt, þar er taṇhā, þegar það er
yfirgefið, yfirgefið, þar þegar það hættir, þá hættir það.


Eye-samphassa í heiminum er notalegur og ánægjulegur, þar er taṇhā,
þegar það er yfirgefið, það yfirgefið, þar þegar það hættir, það hættir.
Ear-samphassa í heiminum er notalegur og ánægjulegur, þar er taṇhā,
þegar það er yfirgefið, það er yfirgefið, þar þegar það hættir, það
hættir. Nef-samphassa í heiminum er notalegur og ánægjulegur, þar er
taṇhā, þegar yfirgefið, yfirgefið, þar þegar það hættir, það hættir.
Tungusamphassa í heiminum er notalegur og ánægjulegur, þar er taṇhā,
þegar það er yfirgefið, yfirgefið, þar þegar það hættir, það hættir.
Kāya-samphassa í heiminum er notalegt og ánægjulegt, þar er taṇhā, þegar
það er yfirgefið, þar sem það er hætt, það hættir. Mana-samphassa í
heiminum er notalegur og ánægjulegur, þar er taṇhā, þegar það er
yfirgefið, það yfirgefið, þar þegar það hættir, það hættir.


Vedanā fæddur úr auga-samphassa í heiminum er notalegur og ánægjulegur,
þar er taṇhā, þegar yfirgefið, yfirgefið, þar þegar það hættir, þá
hættir það. Vedanā fæddur úr ear-samphassa í heiminum er notalegur og
ánægjulegur, þar er taṇhā, þegar yfirgefið, yfirgefið, þar þegar það
hættir, þá hættir það. Vedanā fæddur af nef-samphassa í heiminum er
notalegur og ánægjulegur, þar er taṇhā, þegar það er yfirgefið,
yfirgefið, þar þegar það hættir, þá hættir það. Vedanā fæddur úr
tungu-samphassa í heiminum er notalegur og ánægjulegur, þar er taṇhā,
þegar það er yfirgefið, það yfirgefið, þar þegar það hættir, þá hættir
það. Vedanā fæddur af kāya-samphassa í heiminum er notalegur og
ánægjulegur, þar er taṇhā, þegar yfirgefið, yfirgefið, þar þegar það
hættir, þá hættir það. Vedanā fæddur af mana-samphassa í heiminum er
notalegur og ánægjulegur, þar er taṇhā, þegar yfirgefið, yfirgefið, þar
þegar það hættir, þá hættir það.

Saññā af sýnilegum gerðum í
heiminum er notalegt og ánægjulegt, þar er taṇhā, þegar það er
yfirgefið, það yfirgefið, þar þegar það hættir, það hættir. Saññā
hljóðanna í heiminum er notalegt og ánægjulegt, þar er taṇhā, þegar það
er yfirgefið, yfirgefið, þar þegar það hættir, það hættir. Saññā lykt í
heiminum er notalegt og ánægjulegt, þar er taṇhā, þegar það er
yfirgefið, yfirgefið, þar þegar það hættir, þá hættir það. The saññā
smekk í heiminum er notalegur og ánægjulegur, þar taṇhā, þegar það er
yfirgefið, það er yfirgefið, þar þegar það hættir, það hættir. Saññā
líkamlegra fyrirbæra í heiminum er notalegt og ánægjulegt, þar er taṇhā,
þegar það er yfirgefið, yfirgefið, þar þegar það hættir, það hættir.
Saññā Dhammas í heiminum er notalegur og ánægjulegur, þar er taṇhā,
þegar það er yfirgefið, yfirgefið, þar þegar það hættir, þá hættir það.


Ætlunin [tengd] sýnilegum myndum í heiminum er notaleg og ánægjuleg,
þar er taṇhā, þegar það er yfirgefið, þar sem það er hætt, það hættir.
Ætlunin [tengd] hljóðum í heiminum er notaleg og ánægjuleg, þar er
taṇhā, þegar yfirgefið, yfirgefið, þar þegar það hættir, það hættir.
Ætlunin [tengd] lykt í heiminum er notaleg og ánægjuleg, þar er taṇhā,
þegar það er yfirgefið, þar sem það er hætt, það hættir. Ætlunin [tengd]
smekk í heiminum er notaleg og ánægjuleg, þar er taṇhā, þegar það er
yfirgefið, yfirgefið, þar þegar það hættir, þá hættir það. Ætlunin
[tengd] líkamlegum fyrirbærum í heiminum er notaleg og ánægjuleg, þar er
taṇhā, þegar það er yfirgefið, yfirgefið, þar þegar það hættir, þá
hættir það. Ætlunin [tengd] dhammas í heiminum er notaleg og ánægjuleg,
þar er taṇhā, þegar það er yfirgefið, þar sem það er hætt, það hættir.


Taṇhā fyrir sýnileg form í heiminum er notalegt og ánægjulegt, þar sem
taṇhā er yfirgefið, þar sem það er hætt, það hættir. Taṇhā fyrir hljóð í
heiminum er notalegt og ánægjulegt, þar er taṇhā, þegar það er
yfirgefið, yfirgefið, þar þegar það hættir, það hættir. Taṇhā fyrir lykt
í heiminum er notalegt og ánægjulegt, þar sem taṇhā er yfirgefið, þar
sem það er hætt, það hættir. Taṇhā fyrir smekk í heiminum er notalegt og
ánægjulegt, þar sem taṇhā er yfirgefið, þar sem það er hætt, það
hættir. Taṇhā fyrir líkamsfyrirbæri í heiminum er notalegt og
ánægjulegt, þar er taṇhā yfirgefið, þar sem það er hætt, það hættir.
Taṇhā fyrir dhammas í heiminum er notalegt og ánægjulegt, þar sem taṇhā
er yfirgefið, þar sem það er hætt, það hættir.

Vitakka sýnilegra
mynda í heiminum er notalegt og ánægjulegt, þar er taṇhā, þegar það er
yfirgefið, það yfirgefið, þar þegar það hættir, það hættir. Vitakka
hljóðanna í heiminum er notalegt og ánægjulegt, þar er taṇhā, þegar það
er yfirgefið, yfirgefið, þar þegar það hættir, það hættir. Vitakka
lyktar í heiminum er notalegt og ánægjulegt, þar er taṇhā, þegar það er
yfirgefið, yfirgefið, þar þegar það hættir, það hættir. Vitakka smekkur í
heiminum er notalegur og ánægjulegur, þar er taṇhā, þegar það er
yfirgefið, yfirgefið, þar þegar það hættir, það hættir. Vitakka
líkamsfyrirbæra í heiminum er notalegt og ánægjulegt, þar er taṇhā,
þegar það er yfirgefið, þar sem það er hætt, það hættir. Vitakka dhammas
í heiminum er notalegur og ánægjulegur, þar er taṇhā, þegar það er
yfirgefið, þar sem það er hætt, það hættir.

Ráðstefna sýnilegra
mynda í heiminum er notaleg og ánægjuleg, þar er taṇhā, þegar það er
yfirgefið, yfirgefið, þar þegar það hættir, það hættir. The vicāra af
hljóðum í heiminum er notalegur og ánægjulegur, þar taṇhā, þegar
yfirgefin, er yfirgefin, þar þegar hætt, það hættir. Aðstoðin við lykt í
heiminum er notaleg og ánægjuleg, þar er taṇhā, þegar það er yfirgefið,
það yfirgefið, þar þegar það hættir, þá hættir það. Aðstoðarmaður
smekksins í heiminum er notalegur og ánægjulegur, þar er taṇhā, þegar
yfirgefið, yfirgefið, þar þegar það hættir, þá hættir það. Aðstoð
líkamlegra fyrirbæra í heiminum er notalegur og ánægjulegur, þar er
taṇhā, þegar það er yfirgefið, yfirgefið, þar þegar það hættir, það
hættir. Víkarháttur dama í heiminum er notalegur og ánægjulegur, þar er
taṇhā, þegar það er yfirgefið, þar sem það er hætt, það hættir. Þetta er
kallað, bhikkhus, dukkha · nirodha ariyasacca.

E4. Sýning Maggasacca


Og hvað, bhikkhus, er dukkha · nirodha · gāminī paṭipadā ariyasacca?
Það er bara þessi ariya aṭṭhaṅgika magga, það er að segja sammādiṭṭhi,
sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo,
sammāsati og sammāsamādhi.

Og hvað, bhikkhus, er sammādiṭṭhi?
Það, bhikkhus, sem er ñāṇa dukkha, ñāṇa dukkha-samudaya, ñāṇa
dukkha-nirodha og ñāṇa af dukkha-nirodha-gāmini paṭipada, það er kallað,
bhikkhus, sammādiṭṭhi.

Og hvað, bhikkhus, eru sammāsaṅkappas?
Þeir, bhikkhus, sem eru saṅkappas of nekkhamma, saṅkappas of abyāpāda,
saṅkappas of avihiṃsā, þeir eru kallaðir, bhikkhus, sammāsaṅkappas.


Og hvað, bhikkhus, er sammāvācā? Það, bhikkhus, sem situr hjá við
musāvādā, situr hjá við pisuṇa vācā, situr hjá við pharusa vācā og situr
hjá við samphappalāpa, það er kallað, bhikkhus, sammāvācā.

Og
hvað, bhikkhus, er sammā-kammanta? Það, bhikkhus, sem situr hjá við
pāṇātipāta, situr hjá við adinnādāna, situr hjá abrahmacariya, það er
kallað, bhikkhus, sammā-kammanta.

Og hvað, bhikkhus, er
sammā-ājīva? Hér styður bhikkhus, göfugur lærisveinn, sem hefur
yfirgefið rangt lífsviðurværi, líf sitt með réttum lífsafkomu, það er
kallað, bhikkhus, sammā-ājīva.

Og hvað, bhikkhus, er sammāvāyāma?
Hér bhikkhus, bhikkhu býr chanda sína til þess að koma ekki upp
óuppgerðum pāpaka og akusala dhammas, hann beitir sér, vekur viriya
sína, beitir kröftuglega sítrónu sinni og reynir; hann býr til chanda
sína til að yfirgefa risið pāpaka og akusala dhammas, hann beitir sér
fyrir sér, vekur viriya sína, beitir kröftuglega sítrónu sinni og
leitast við; hann býr til chanda sína vegna óuppkominna kusala dhammas,
hann beitir sér fyrir sér, vekur viriya sína, beitir kröftuglega sítrónu
sinni og leitast við; hann býr til chanda sína fyrir staðföstu uppkomnu
kusala dhammas, vegna fjarveru rugls þeirra, vegna fjölgunar þeirra,
þroska þeirra, ræktunar þeirra og frágangs, hann beitir sér fyrir sér,
vekur viriya sína, beitir kröftuglega sítrónu sinni og reynir. Þetta er
kallað, bhikkhus, sammāvāyāma.

Hvað er sammāsati? Hér bhikkhus,
bhikkhu býr og fylgist með kāya í kāya, ātāpī sampajāno, satimā, eftir
að hafa gefið upp abhijjhā-domanassa gagnvart heiminum. Hann býr og
fylgist með vedanā í vedanā, ātāpī sampajāno, satimā, eftir að hafa
gefist upp abhijjhā-domanassa gagnvart heiminum. Hann dvelur og fylgist
með sítrónu í sítrónu, ātāpī sampajāno, satimā, eftir að hafa gefið upp
abhijjhā-domanassa gagnvart heiminum. Hann dvelur við að fylgjast með
dhamma’s í dhamma’s, ttāpī sampajāno, satimā, eftir að hafa gefið upp
abhijjhā-domanassa gagnvart heiminum. Þetta er kallað, bhikkhus,
sammāsati.

Og hvað, bhikkhus, er sammāsamādhi? Hér, bhikkhus,
bhikkhu, aðskilinn frá kāma, aðskilinn frá akusala dhammas, að hafa
komist inn í fyrsta jhāna, býr þar í, með vitakka og vicāra, með píti og
sukha fæddan af aðskilnað. Með stillingu vitakka-vicāra, eftir að hafa
farið inn í seinni jhana, stendur hann þar við innri kyrrð, sameiningu
citta, án vitakka né vicāra, með pti og sukha fæddan af samādhi. Og með
afskiptaleysi gagnvart píti, er hann í upekkha, sato og sampajāno, hann
upplifir í kāya súkkuna sem arían lýsir: „sá sem er jafnrómur og
hugfastur býr í [þessari] sukha“, þegar hann hefur gengið inn í þriðja
jhana, stendur hann við þar í. Yfirgefin sukha og yfirgefin dukkha,
somanassa og domanassa hafa áður horfið, án sukha né dukkha, með
hreinleika upekkha og sati, eftir að hafa farið inn í fjórða jhana, og
hann stendur þar í. Þetta er kallað, bhikkhus, sammāsamādhi.

Þetta er kallað, bhikkhus, dukkha · nirodha · gāminī paṭipadā ariyasacca.


Þannig dvelur hann við að fylgjast með dammas í dammas innbyrðis, eða
hann dvelur við að fylgjast með dammas í dammas ytra, eða hann dvelur
við að fylgjast með dammas í dammas innra og útvortis; hann dvelur við
að fylgjast með samudaya af fyrirbærum í dammas, eða hann dvelur við að
horfa framhjá fyrirbæri í dhammas, eða hann býr við að fylgjast með
samudaya og líða fyrirbæri í dhammas; eða annað, [að átta sig á:] “þetta
eru dammar!” sati er til staðar í honum, bara að því marki bara ñāṇa og
hreinu paṭissati, hann býr aðskilinn og festist ekki við neitt í
heiminum. Þannig bhikkhus, bhikkhu dvelur og fylgist með dhammas í
dhammas, með vísan til aríakakanna fjögurra.

Ávinningurinn af því að æfa Satipaṭṭhānas


Fyrir hvern þann, bhikkhus, sem myndi iðka þessar fjórar satipaṭṭhānas á
þennan hátt í sjö ár, má búast við annarri af tveimur niðurstöðum:
annað hvort [fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það er
einhver henging eftir, anāgāmita.

Hvað þá sjö ár, bhikkhus.
Fyrir þá sem, bhikkhus, myndu iðka þessar fjórar satipaṭṭhānas á þennan
hátt í sex ár, má búast við annarri af tveimur niðurstöðum: annað hvort
[fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það er einhver
henging eftir, anāgāmita.

Hvað þá sex ár, bhikkhus. Fyrir þá sem,
bhikkhus, myndu iðka þessar fjórar satipaṭṭhānas á þennan hátt í fimm
ár, má búast við annarri af tveimur niðurstöðum: annað hvort
[fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það er einhver
fastur liður eftir, anāgāmita.

Hvað þá fimm ár, bhikkhus. Fyrir
þá sem, bhikkhus, myndu iðka þessar fjórar satipaṭṭhānas á þennan hátt í
fjögur ár, má búast við annarri af tveimur niðurstöðum: annað hvort
[fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það er einhver
henging eftir, anāgāmita.

Hvað þá fjögur ár, bhikkhus. Fyrir þá
sem, bhikkhus, myndu iðka þessar fjórar satipaṭṭhānas á þennan hátt í
þrjú ár, má búast við annarri af tveimur niðurstöðum: annað hvort
[fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það er einhver
henging eftir, anāgāmita.

Hvað þá þrjú ár, bhikkhus. Fyrir þá
sem, bhikkhus, myndu iðka þessar fjórar satipaṭṭhānas á þennan hátt í
tvö ár, má búast við annarri af tveimur niðurstöðum: annað hvort
[fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það er einhver
fastagangur eftir, anāgāmita.

Hvað þá tvö ár, bhikkhus. Fyrir
hvern þann, bhikkhus, sem myndi æfa þessar fjórar satipaṭṭhānas á þennan
hátt í eitt ár, má búast við annarri af tveimur niðurstöðum: annað
hvort [fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það er
einhver henging eftir, anāgāmita.

Hvað þá eitt ár, bhikkhus.
Fyrir þá sem, bhikkhus, myndu iðka þessar fjórar satipaṭṭhānas á þennan
hátt í sjö mánuði, má búast við annarri af tveimur niðurstöðum: annað
hvort [fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það er
einhver henging eftir, anāgāmita.

Hvað þá sjö mánuði, bhikkhus.
Fyrir þá sem, bhikkhus, myndu iðka þessar fjórar satipaṭṭhānas á þennan
hátt í sex mánuði, má búast við annarri af tveimur niðurstöðum: annað
hvort [fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það er
einhver eftirhaldandi, anāgāmita.

Hvað þá sex mánuði, bhikkhus.
Fyrir þá sem, bhikkhus, myndu iðka þessar fjórar satipaṭṭhānas á þennan
hátt í fimm mánuði, má búast við annarri af tveimur niðurstöðum: annað
hvort [fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það er
einhver henging eftir, anāgāmita.

Hvað þá fimm mánuði, bhikkhus.
Fyrir þá sem, bhikkhus, myndu iðka þessar fjórar satipaṭṭhānas á þennan
hátt í fjóra mánuði, má búast við annarri af tveimur niðurstöðum: annað
hvort [fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það er
einhver henging eftir, anāgāmita.

Hvað þá fjóra mánuði, bhikkhus.
Fyrir hvern þann, bhikkhus, sem myndi æfa þessar fjórar satipaṭṭhānas á
þennan hátt í þrjá mánuði, má búast við annarri af tveimur niðurstöðum:
annað hvort [fullkominni] þekkingu á sýnilegum fyrirbærum, eða ef það
er einhver henging eftir, anāgāmita.

Hvað þá þrjá mánuði,
bhikkhus. Fyrir þá sem, bhikkhus, myndu iðka þessar fjórar satipaṭṭhānas
á þennan hátt í tvo mánuði, má búast við annarri af tveimur
niðurstöðum: annað hvort [fullkominni] þekkingu á sýnilegum fyrirbærum,
eða ef það er einhver henging eftir, anāgāmita.

Hvað þá tvo
mánuði, bhikkhus. Fyrir þá sem, bhikkhus, myndu iðka þessar fjórar
satipaṭṭhānas á þennan hátt í einn mánuð, má búast við annarri af
tveimur niðurstöðum: annað hvort [fullkominni] þekkingu á sýnilegum
fyrirbærum, eða ef það er einhver henging eftir, anāgāmita.

Hvað
þá einn mánuð, bhikkhus. Fyrir hvern þann, bhikkhus, sem myndi æfa
þessar fjórar satipaṭṭhānas á þennan hátt í hálfan mánuð, má búast við
annarri af tveimur niðurstöðum: annað hvort [fullkominni] þekkingu á
sýnilegum fyrirbærum, eða ef það er einhver henging eftir, anāgāmita.


Hvað þá hálfan mánuð, bhikkhus. Fyrir hvern þann, bhikkhus, sem myndi
æfa þessar fjórar satipaṭṭhānas á þennan hátt í viku, má búast við
annarri af tveimur niðurstöðum: annað hvort [fullkominni] þekkingu á
sýnilegum fyrirbærum, eða ef það er einhver henging eftir, anāgāmita.


„Þetta, bhikkhus, er leiðin sem leiðir til annars en hreinsunar
veranna, að vinna bug á sorg og harma, hvarf dukkha-domanassa, ná réttu
leiðinni, átta sig á Nibbāna, það er að segja fjórir satipaṭṭhānas. ”
Þannig hefur það verið sagt og á grundvelli alls þessa hefur verið sagt.

Þannig talaði Bhagavā. Afskaplega ánægður, bhikkhúsin fögnuðu orðum Bhagavā.



https://www.youtube.com/watch…
Halelujah á Íslensku, sungið af Bríet Sunnu engli í mannsmynd

Engill Þór
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Bríet Sunna söng þetta við jarsetningu móður minnar og verður mér það
ávalt dýrmætt og er ég svo glöð að geta deilt þessum fagra söng og
fallegu útgáfu af þessu lagi með ykkur. Í minnungu móður minnar ég ávalt
mun ganga með ljós í hjarta og vil ég þakka þessum fagra engli henni
Sunnu og Böðvari Reynis að hafa gefið sér tíma í studioi til að taka
þetta upp fyrir mig og gítarspilara líka.
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02/28/20
LESSON 3289 Sat 29 Feb 2020 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL DO GOOD! PURIFY MIND AND ENVIRONMENT! Even a seven year old can Understand. A seventy year old must practice. VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist) All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch) https://health.economictimes.indiatimes.com/…/nove…/74100705 https://gulfnews.com/…/india-doctor-claims-to-have-invented… Doctor claims to have invented cure for Coronavirus
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 9:59 pm

LESSON  3289 Sat  29 Feb 2020

Free Online NIBBANA TRAINING

from

KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL



VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS)

Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)


All Aboriginal  Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)

https://health.economictimes.indiatimes.com/…/nove…/74100705

https://gulfnews.com/…/india-doctor-claims-to-have-invented…
Doctor claims to have invented cure for Coronavirus

Chennai: A Siddha doctor from Tamil Nadu has claimed to have formulated a herbal medicine that can cure Coronavirus (COVID-19)
Novel coronavirus to be called COVID-19: WHO
The deadly novel coronavirus has now got its official name. From now
on, the virus will be known as ‘COVID-19′., which was first detected in
the city of Wuhan in China in December 2019 and has no effective vaccine
or drug to treat it.

Dr Thanikasalam Veni of Rathna Siddha Hospital in Chennai has 25-year of vast experience in field Siddha medicines


Speaking to ANI, he said: “We have formulated a medicine from an
extract of herbs. It is very effective to cure any type of viral fever.
Coronavirus has no medicine. In China’s Wuhan where Coronavirus has
claimed over 50 lives, experts have no idea how to cure the disease. Our
herbal extract medicine is used to treat dengue, multi-organ fever and
acute liver fever.”

“We want to tell the World Health
Organisation (WHO) and the Chinese government that our medicine is very
effective in treating multi-organ failure in corona fever condition,” he
said.

The Siddha doctor claimed that the medicine formulated by
him along with his team treats infections caused by the virus within 24
hours to 40 hours.

“When we treated the dengue virus with our
medicine, many patients with reduced platelets count, acute liver
failure, immunity deficiency and low white blood cell (WBC) were cured
within 24-40 hours,” said Veni.

“In coronavirus too I am confident our medicine will be very effective,” he added.

The doctor said he is willing to help the state and the central government as well as China if required.


“If the Centre and state government require then I am ready with
medicine. Also, if China wants my contribution I am ready to fly
immediately to Wuhan with my medicine which can cure Coronavirus,” he
said.

The virus, which has no effective vaccine, was reported on
January 16 in Japan, the first case outside China and its territories.


Coronaviruses (nCoV) are a large family of viruses that cause illness
ranging from the common cold to more severe diseases such as Middle East
Respiratory Syndrome (MERS-CoV) and Severe Acute Respiratory Syndrome
(SARS-CoV). A novel coronavirus is a new strain that has not been
previously identified in humans.

Common signs of infection
include respiratory symptoms, fever, cough, shortness of breath and
breathing difficulties. In more severe cases, the infection can cause
pneumonia, severe acute respiratory syndrome, kidney failure, and even
death.

New Delhi, The deadly novel coronavirus has now got its official name. From now on, the virus will be known as ‘COVID-19′.


In a statement released by the World Health Organisation, its
Director-General Dr Tedros Adhanom Ghebreyesus said, “we now have a name
for the disease: COVID-19. I’ll spell it: C-O-V-I-D hyphen one nine -
COVID-19.” He termed the virus as “a common enemy.”

The statement was released on Tuesday by the World Health Organisation.


The WHO chief also said that, “under agreed guidelines between WHO, the
World Organisation for Animal Health and the Food and Agriculture
Organization of the United Nations, we had to find a name that did not
refer to a geographical location, an animal, an individual or group of
people, and which is also pronounceable and related to the disease.
Having a name matters to prevent the use of other names that can be
inaccurate or stigmatizing. It also gives us a standard format to use
for any future coronavirus outbreaks.”

According to the World
Health Organisation there were 42,708 confirmed cases reported in China,
and tragically the death toll surpassed 1000 deaths as on Tuesday.
“More than 2000 people in China have lost their lives due to this virus.
Most of the cases and most of the deaths are in Hubei province. Outside
China, there are 393 cases in 24 countries, and 1 death,” said Dr
Ghebreyesus.

The world health body also said that it had
activated a UN Crisis Management Team, to be led by Dr Mike Ryan that
will help the organisation focus on the health response while the other
agencies could bring their expertise to bear on the wider social,
economic and developmental implications of the outbreak so we are all
working to our strengths. Dr Mike Ryan will coordinate the whole UN
response.

WHO is also hosting a two-day meeting of more than 400
scientists from around the world, both in person and virtually called
Global research and innovation forum on February 11 and 12.


Mahāsatipaṭṭhāna Sutta — Attendance on awareness — in 46) Classical Hungarian-Klasszikus magyar,


https://www.youtube.com/watch?v=BSMyFNwWuso
A KÁRPÁT-MEDENCE ŐSTÖRTÉNETE MEGHÖKKENTŐ MAGYAR NYOMOKKAL - AVAGY A HÍRHEDT ZABÁLÓS VIDI

HUNGARIANHISTORY3
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https://www.youtube.com/watch?v=-m1XRoYUqVs
Kovácsovics Fruzsina - Pingvintánc

IstenesBence
176K subscribers
A Pingvintánc Kovácsovics Fruzsina Elfeledett mézescsók c. első
gyerekalbumáról Fruzsi és Fluor Tomi egyetlen közös dala. A dal szerzői
bevételeiből Fruzsi és Tomi az Örökbefogadási Programon keresztül a
Fővárosi Állat- és Növénykert munkáját támogatja. Ha 2012.11.04-ig Te is
letöltöd a dalt innen:

akkor azzal jelképesen Te is hozzájárulsz a támogatáshoz. Köszönjük!!!!

Fruzsi ruhája: Evetke
http://www.facebook.com/KovacsovicsFr

A videót készítette: Istenes Bence

Dalszöveg:

Fehér a has, fekete a hát, a hóban látnák a lábunk nyomát,
Ha épp a Déli-sarkon járnánk

Bálnákkal úszhatnánk, cipő nélkül ballagnánk,
Ha épp a Déli-sarkon járnánk

Refr:
Mert
Ha pingvintáncot táncolunk,
Mi is pingvinné válhatunk,
A jégen hason csúszhatunk,
A vízből halakat falhatunk

De most dülöngélve totyogjál,
Körbe-körbe forogjál,
Szárnyad csapkodd, a lábad rázd,
Ilyen egyszerű ez a pingvintánc!

A hóban alhatnánk, hideg lenne, de nem fáznánk,
Ha épp a Déli-sarkon járnánk

Bálnákkal úszhatnánk, cipő nélkül ballagnánk,
Ha épp a Déli-sarkon járnánk

(Refr.)

Tánc, tánc, úgy tűnik, kitört a láz
Megőrülsz, amikor pingvint látsz
Ugye megleshetem majd én is azt,
Hogy mennyire hideg a Déli-sark?!
Nézd, nézd, ahogyan változom át,
Megcsodálja az egész család
Mert csapkodok, mert táncolok,
Mert fekete-fehéren pislogok
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Kovácsovics Fruzsina - Pingvintánc (Fluor Tomival)


https://www.youtube.com/watch?v=TQ4w9l-FW84
Karácsonyi zene SZARVASOKKAL

SARA IloveHORSE
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Vicces tánc és zene.
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46) Classical Hungarian-Klasszikus magyar,

Mahāsatipaṭṭhāna Sutta - Tudatosságfigyelés - a legjobb animált Buddha-képpel Klasszikus Magyar-Klasszikus magyar

https://www.youtube.com/watch?v=NqD1-Xi1ioA
Mahasatipatthana Sutta

(9d Yogi
843 előfizető
A Sutta Mahāsatipaṭṭhāna éneklése,
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Mahāsatipaṭṭhāna Sutta - A tudatosság jelenléte - 29 éves) Klasszikus angol, római,

Ezt a szutta széles körben tekintik a meditációs gyakorlat alapvető referenciájának.
Bevezetés

I. Kāya megfigyelése
A. Az ānāpāna szakasz
B. A testtartásokról szóló szakasz
C. Szakasz a sampajaññáról
D. A visszataszító képességről szóló szakasz
E. Az elemekről szóló szakasz
F. Szakasz a kilenc kántálpályáról

II. Vedanā megfigyelése

III. Citta megfigyelése

IV. Dhammas megfigyelése
A. Szakasz a Nīvaraṇs-on
B. A Khandhas szekció
C. Az érzékelési szférákról szóló szakasz
D. A Bojjhaṅgas-szekció
E. Az igazságokról szóló szakasz
E1. Dukkhasacca kiállítása
E2. Samudayasacca kiállítása
E3. Nirodhasacca kiállítása
E4. Maggasacca kiállítása

Bevezetés

Így hallottam:
Egy alkalommal a Bhagavā a Kurus között tartózkodott Kammāsadhamma-ban, a Kurus piacvárosában. Ott a bhikkhushoz fordult:
- Bhikkhus.– Bhaddante válaszolt a bhikkhusra. A Bhagavā azt mondta:
- Ez a bhikkhus az, ami a lények megtisztulásához, a szomorúság és a
siralom legyőzéséhez, a dukkha-domanassa eltűnéséhez, a helyes út
eléréséhez, a Nibbāna megvalósulásához vezet, vagyis a lények
megtisztulásához, a fájdalom és a siralom legyőzéséhez, vagyis a négy
satipaṭṭhānas.

Melyik négy? Itt, bhikkhus, a bhikkhu úgy néz ki,
mint a kája, kājā, ātāpī sampajāno, satimā, miután abhijjhā-domanassa
feladta a világot. Megfigyeli a vedanát vedanā, ātāpī sampajāno, satimā,
és abhijjhā-domanassa feladta a világot. A citta megfigyelésében
lakozik, ātāpī sampajāno, satimā, amikor abhijjhā-domanassa feladta a
világot. A dhamma megfigyelésével lakozik dhamma · s, ātāpī sampajāno,
satimā, és abhijjhā-domanassa feladta a világot.

I. Kāyānupassanā

A. Az ānāpāna szakasz


És hogyan, bhikkhus, tartózkodik-e egy bhikkhu a kája megfigyelésében?
Itt a bhikkhus, a bhikkhu, miután elment az erdőbe, elment a fa
gyökeréhez, vagy elment egy üres helyiségbe, leül, lehajtva a lábait,
keresztirányban állítva, kāya helyzetbe állítva, és beállítva, hogy sati
parimukhaṃ. Így szatóként lélegzik be, így szatóként lélegzik. Hosszan
lélegezve megérti: „hosszú lélegzem”; hosszú légzést jelent, és megérti:
„hosszú légzést okozok”; rövid légzés: megérti: „röviden lélegzem”;
rövid lélegzettel megérti: „Rövidesen lélegzem”; kiképezi magát: „érezve
az egész kāját, belélegzem”; kiképezi magát: „érezve az egész kāyát, ki
fogok lélegezni”; képzi magát: „megnyugtatja a kāya-saṅkhārákat,
belélegezem”; kiképezi magát: „megnyugtatva a kāya-saṅkhārákat, ki fogok
lélegezni”.

Ugyanúgy, mint egy bhikkhus, egy ügyes esztergáló
vagy egy forduló gyakornok, aki egy hosszú kanyarral jár, megérti: “Én
hosszú fordulatot teszek”; rövid fordulással megérti: „Rövid fordulatot
teszek”; ugyanúgy, a bhikkhus, a bhikkhu, hosszú lélegzettel, megérti:
„hosszan lélegzem”; hosszú légzést jelent, és megérti: „hosszú légzést
okozok”; rövid légzés: megérti: „röviden lélegzem”; rövid lélegzettel
megérti: „Rövidesen lélegzem”; kiképezi magát: „érezve az egész kāját,
belélegezem”; kiképezi magát: „érezve az egész kāyát, ki fogok
lélegezni”; képzi magát: „megnyugtatja a kāya-saṅkhārákat, belélegezem”;
kiképezi magát: „megnyugtatva a kāya-saṅkhārákat, ki fogok lélegezni”.


Így a kája megfigyelésében lakozik belsőleg, vagy pedig a kāyában való
megfigyelésen kívül, vagy pedig a külső kájában való megfigyelésen
lakozik. a kájai jelenségek szamadjaja megfigyelésénél tartózkodik, vagy
a kájai jelenségek elmúltának megfigyelésénél tartózkodik, vagy a
szamadjaja megfigyelésén és a kájai jelenségek elhúzódásán lakozik; vagy
pedig: [felismerve:] “ez kāya!” A sati jelen van benne, csak a puszta
ñāṇa és a puszta paisissati szempontjából, különállóan él, és nem
ragaszkodik semmibe a világon. Tehát bhikkhus, a bhikkhu a kája
megfigyelésénél él.

B. A testtartásokról szóló szakasz


Ezenkívül a bhikkhus, a bhikkhu, sétálva megérti: „sétálok”, vagy állva
megérti: „állok”, vagy ülve megérti: „ülök”, vagy fekve fekszik, és
megérti: ” Lefekszem ”. Vagy különben is, bárhová is helyezkedik el,
mint kája, ennek megfelelően megérti.

Így a kája megfigyelésében
lakozik belsőleg, vagy pedig a kāyában való megfigyelésen kívül, vagy
pedig a külső kájában való megfigyelésen lakozik. a kájai jelenségek
szamadjaja megfigyelésénél tartózkodik, vagy a kájai jelenségek
elmúltának megfigyelésénél tartózkodik, vagy a szamadjaja megfigyelésén
és a kájai jelenségek elhúzódásán lakozik; vagy pedig: [felismerve:] “ez
kāya!” A sati jelen van benne, csak a puszta ñāṇa és a puszta
paisissati szempontjából, különállóan él, és nem ragaszkodik semmibe a
világon. Tehát bhikkhus, a bhikkhu a kája megfigyelésénél él.

C. Szakasz a sampajaññáról


Ezenkívül a bhikkhus, a bhikkhu, miközben megközelíti és távozik,
szampajañña-val jár, miközben előre néz, és körülnézett, szampajañña-val
jár, miközben meghajlik és nyújtózkodik, szampajañña-val viselkedik,
miközben a köpenyt és a felső köpenyt viseli. a tál hordozásakor
sampajañña-val viselkedik, evés közben, ivás közben, rágás közben, ízlés
közben sampajañña-val viselkedik, miközben elvégzi a széklet-ürítés és
vizelés üzleti tevékenységét, sampajañña-val jár, járás közben, állva,
ülve alszik, ébren, beszélgetés közben és csendben sampajañña-val
cselekszik.

Így a kája megfigyelésében lakozik belsőleg, vagy
pedig a kāyában való megfigyelésen kívül, vagy pedig a külső kájában
való megfigyelésen lakozik. a kájai jelenségek szamadjaja
megfigyelésénél tartózkodik, vagy a kájai jelenségek elmúltának
megfigyelésénél tartózkodik, vagy a szamadjaja megfigyelésén és a kájai
jelenségek elhúzódásán lakozik; vagy pedig: [felismerve:] “ez kāya!” A
sati jelen van benne, csak a puszta ñāṇa és a puszta paisissati
szempontjából, különállóan él, és nem ragaszkodik semmibe a világon.
Tehát bhikkhus, a bhikkhu a kája megfigyelésénél él.

D. A Repultivitás szakasz


Ezenkívül a bhikkhus, a bhikkhu ezt a testet veszi figyelembe, a láb
talpától felfelé és a fej lefelé fekvő hajától, amelyet a bőre határol,
és különféle szennyeződésekkel tele van: “Ebben a kájában vannak a
szőrszálak a fej, a test szőrszálai, a körmök, a fogak, a bőr, a test,
az inak, a csontok, a csontvelő, a vesék, a szív, a máj, a mellhártya, a
lép, a tüdő, a belek, a mesenterium, a gyomor és annak tartalma,
széklet, epe, láz , genny, vér, verejték, zsír, könny, zsír, nyál,
orrnyálkahártya, ízületi folyadék és vizelet. “

Mintha bhikkhus
lenne, egy zsák volt, két nyílással, és különféle gabonafélékkel töltött
meg, mint például hegyes hántolatlan hántolatlan rizs, mung bab, tehén
borsó, szezámmag és hántolt rizs. Egy jó látású ember, kibontva azt, azt
fontolgatja [annak tartalma]: “Ez hegyes rizs, ez egy rizs, ezek mung
bab, tehén borsó, ez szezámmag és ez hántolt rizs;” ugyanúgy, a
bhikkhus, a bhikkhu ezt a testet veszi figyelembe, a láb talpától
felfelé és a fej lefelé lévő hajától függően, amelyet a bőre határol és
különféle szennyeződésekkel tele van: a fej szőrszálai, a test
szőrszálai, a körmök, a fogak, a bőr, a test, az inak, a csontok, a
csontvelő, a vesék, a szív, a máj, a mellhártya, a lép, a tüdő, a belek,
a mesentery, a gyomor és annak tartalma, a széklet, epe, váladék,
genny, vér, verejték, zsír, könny, zsír, nyál, orrnyálkahártya, ízületi
folyadék és vizelet. “

Így a kája megfigyelésében lakozik
belsőleg, vagy pedig a kāyában való megfigyelésen kívül, vagy pedig a
külső kájában való megfigyelésen lakozik. a kájai jelenségek szamadjaja
megfigyelésénél tartózkodik, vagy a kájai jelenségek elmúltának
megfigyelésénél tartózkodik, vagy a szamadjaja megfigyelésén és a kájai
jelenségek elhúzódásán lakozik; vagy pedig: [felismerve:] “ez kāya!” A
sati jelen van benne, csak a puszta ñāṇa és a puszta paisissati
szempontjából, különállóan él, és nem ragaszkodik semmibe a világon.
Tehát bhikkhus, a bhikkhu a kája megfigyelésénél él.

E. Az elemekről szóló szakasz


Ezenkívül a bhikkhus, a bhikkhu tükrözi ezt a nagyon káját, bár el van
helyezve, bár elemeiből áll: “Ebben a kájában vannak a föld elem, a víz
elem, a tűz elem és a levegő elem.”

Ugyanúgy, mint egy bhikkhus,
egy ügyes hentes vagy egy hentes tanítványa, miután megölte a tehénét,
egy kereszteződésen ült, darabolva azt darabokra; ugyanúgy, a bhikkhus, a
bhikkhu visszatükrözi ezt a nagyon káját, bár elhelyezi, bármennyire
elrendeli: “Ebben a kájában vannak a föld elem, a víz elem, a tűz elem
és a levegő elem.”

Így a kája megfigyelésében lakozik belsőleg,
vagy pedig a kāyában való megfigyelésen kívül, vagy pedig a külső
kájában való megfigyelésen lakozik. a kájai jelenségek szamadjaja
megfigyelésénél tartózkodik, vagy a kájai jelenségek elmúltának
megfigyelésénél tartózkodik, vagy a szamadjaja megfigyelésén és a kájai
jelenségek elhúzódásán lakozik; vagy pedig: [felismerve:] “ez kāya!” A
sati jelen van benne, csak a puszta ñāṇa és a puszta paisissati
szempontjából, különállóan él, és nem ragaszkodik semmibe a világon.
Tehát bhikkhus, a bhikkhu a kája megfigyelésénél él.

F. Szakasz a kilenc kántálpályáról

(1)
Ezenkívül a bhikkhus, a bhikkhu, mintha egy holttestet látna, amelyet
kápolna talajába dobna, egy nap halott, vagy két nap halott vagy három
napos halott, duzzadt, kékes és feszes, ezt nagyon koyának tekinti: ” Ez
a kāya szintén ilyen természetű, ilyenképp válik, és nem mentes az
ilyen állapottól. “

Így a kája megfigyelésében lakozik belsőleg,
vagy pedig a kāyában való megfigyelésen kívül, vagy pedig a külső
kájában való megfigyelésen lakozik. a kájai jelenségek szamadjaja
megfigyelésénél tartózkodik, vagy a kájai jelenségek elmúltának
megfigyelésénél tartózkodik, vagy a szamadjaja megfigyelésén és a kájai
jelenségek elhúzódásán lakozik; vagy pedig: [felismerve:] “ez kāya!” A
sati jelen van benne, csak a puszta ñāṇa és a puszta paisissati
szempontjából, különállóan él, és nem ragaszkodik semmibe a világon.
Tehát bhikkhus, a bhikkhu a kája megfigyelésénél él.

(2)

Ezenkívül a bhikkhus, a bhikkhu, mintha egy holttestet látna, eldobja
egy karnolt talajban, varjak esznek, sólymok emelik, keselyűk elik,
gémek eszik, kutyák esznek, tigrisek által megengedett, párducok eszik,
különféle lények eszik, ezt nagyon kājának tartja: “Ez a kaya is olyan
természetű, ilyen lesz, és nem mentes ilyen körülményektől. “

Így
a kája megfigyelésében lakozik belsőleg, vagy pedig a kāyában való
megfigyelésen kívül, vagy pedig a külső kájában való megfigyelésen
lakozik. a kájai jelenségek szamadjaja megfigyelésénél tartózkodik, vagy
a kájai jelenségek elmúltának megfigyelésénél tartózkodik, vagy a
szamadjaja megfigyelésén és a kájai jelenségek elhúzódásán lakozik; vagy
pedig: [felismerve:] “ez kāya!” A sati jelen van benne, csak a puszta
ñāṇa és a puszta paisissati szempontjából, különállóan él, és nem
ragaszkodik semmibe a világon. Tehát bhikkhus, a bhikkhu a kája
megfigyelésénél él.

(3)
Ezenkívül a bhikkhus, a bhikkhu,
mintha egy holttestet látna, amelyet egy karnolt talajban dobott el,
testtel és vérrel ellátott pattanót tartva az inakkal, ezt nagyon
kājának tartja: “Ez a kája szintén ilyen természet, ilyen lesz, és nem
mentes az ilyen körülményektől. “

Így a kája megfigyelésében
lakozik belsőleg, vagy pedig a kāyában való megfigyelésen kívül, vagy
pedig a külső kájában való megfigyelésen lakozik. a kájai jelenségek
szamadjaja megfigyelésénél tartózkodik, vagy a kájai jelenségek
elmúltának megfigyelésénél tartózkodik, vagy a szamadjaja megfigyelésén
és a kájai jelenségek elhúzódásán lakozik; vagy pedig: [felismerve:] “ez
kāya!” A sati jelen van benne, csak a puszta ñāṇa és a puszta
paisissati szempontjából, különállóan él, és nem ragaszkodik semmibe a
világon. Tehát bhikkhus, a bhikkhu a kája megfigyelésénél él.

(4)
Ráadásul bhikkhus, a bhikkhu, mintha egy holttestet látott volna,
szénsavas földbe dobva, test nélküli, vérrel kimerült, vénnal festett
sarkon, amelyet inak tartanak, ezt nagyon kājának tartja: “Ez a kāya is
ilyen természetű, ilyen lesz, és nem mentes ilyen körülményektől. “


Így a kája megfigyelésében lakozik belsőleg, vagy pedig a kāyában való
megfigyelésen kívül, vagy pedig a külső kájában való megfigyelésen
lakozik. a kájai jelenségek szamadjaja megfigyelésénél tartózkodik, vagy
a kájai jelenségek elmúltának megfigyelésénél tartózkodik, vagy a
szamadjaja megfigyelésén és a kájai jelenségek elhúzódásán lakozik; vagy
pedig: [felismerve:] “ez kāya!” A sati jelen van benne, csak a puszta
ñāṇa és a puszta paisissati szempontjából, különállóan él, és nem
ragaszkodik semmibe a világon. Tehát bhikkhus, a bhikkhu a kája
megfigyelésénél él.

(5)
Ezenkívül a bhikkhus, a bhikkhu,
mintha egy holttestet látott volna, szénsavas földbe dobva, testtel és
vér nélküli pattanással, amelyet az inak tartanak, ezt nagyon „kájáának”
tartja: „Ez a kunya is ilyen természet, ilyen lesz, és nem mentes az
ilyen körülményektől. “

Így a kája megfigyelésében lakozik
belsőleg, vagy pedig a kāyában való megfigyelésen kívül, vagy pedig a
külső kájában való megfigyelésen lakozik. a kájai jelenségek szamadjaja
megfigyelésénél tartózkodik, vagy a kájai jelenségek elmúltának
megfigyelésénél tartózkodik, vagy a szamadjaja megfigyelésén és a kájai
jelenségek elhúzódásán lakozik; vagy pedig: [felismerve:] “ez kāya!” A
sati jelen van benne, csak a puszta ñāṇa és a puszta paisissati
szempontjából, különállóan él, és nem ragaszkodik semmibe a világon.
Tehát bhikkhus, a bhikkhu a kája megfigyelésénél él.

(6)

Ezenkívül a bhikkhus, a bhikkhu, mintha egy holttestet látna, eldobja
egy karnolt talajban, itt-ott szétszóródott leválasztott csontok, itt
egy kézcsont, ott egy lábcsont, itt egy bokacsont, egy lábszárcsont Itt
egy combcsontot, itt egy csípőcsontot, itt egy bordát, ott egy
hátcsontot, itt egy gerinccsontot, ott egy nyakcsontot, itt egy
állkapocscsontot, ott egy fogcsontot vagy ott a koponyát, ezt nagyon
kājának tartja : “Ez a kāya szintén ilyen jellegű, ilyenképp válik, és
nem mentes az ilyen állapottól.”

Így a kája megfigyelésében
lakozik belsőleg, vagy pedig a kāyában való megfigyelésen kívül, vagy
pedig a külső kájában való megfigyelésen lakozik. a kájai jelenségek
szamadjaja megfigyelésénél tartózkodik, vagy a kájai jelenségek
elmúltának megfigyelésénél tartózkodik, vagy a szamadjaja megfigyelésén
és a kájai jelenségek elhúzódásán lakozik; vagy pedig: [felismerve:] “ez
kāya!” A sati jelen van benne, csak a puszta ñāṇa és a puszta
paisissati szempontjából, különállóan él, és nem ragaszkodik semmibe a
világon. Tehát bhikkhus, a bhikkhu a kája megfigyelésénél él.

(7)
Ezenkívül, bhikkhus, a bhikkhu, mintha egy holttestet látna, eldobva
egy karnolt talajban, a csontok fehérednek, mint egy kagyló, ezt nagyon
kājának tartja: “Ez a kája szintén ilyen jellegű, megy így válni, és nem
mentes az ilyen feltételektől. “

Így a kája megfigyelésében
lakozik belsőleg, vagy pedig a kāyában való megfigyelésen kívül, vagy
pedig a külső kájában való megfigyelésen lakozik. a kájai jelenségek
szamadjaja megfigyelésénél tartózkodik, vagy a kájai jelenségek
elmúltának megfigyelésénél tartózkodik, vagy a szamadjaja megfigyelésén
és a kájai jelenségek elhúzódásán lakozik; vagy pedig: [felismerve:] “ez
kāya!” A sati jelen van benne, csak a puszta ñāṇa és a puszta
paisissati szempontjából, különállóan él, és nem ragaszkodik semmibe a
világon. Tehát bhikkhus, a bhikkhu a kája megfigyelésénél él.

(8)
Ráadásul a bhikkhus, a bhikkhu, mintha egy holttestet látna, eldobva
egy szénsavas földbe, egy éven át felhalmozva a csontokat, ezt nagyon
“kájáának” tartja: “Ez a kāya szintén ilyen természetű, így lesz, és nem
mentes az ilyen feltételektől. “

Így a kája megfigyelésében
lakozik belsőleg, vagy pedig a kāyában való megfigyelésen kívül, vagy
pedig a külső kájában való megfigyelésen lakozik. a kájai jelenségek
szamadjaja megfigyelésénél tartózkodik, vagy a kájai jelenségek
elmúltának megfigyelésénél tartózkodik, vagy a szamadjaja megfigyelésén
és a kájai jelenségek elhúzódásán lakozik; vagy pedig: [felismerve:] “ez
kāya!” A sati jelen van benne, csak a puszta ñāṇa és a puszta
paisissati szempontjából, különállóan él, és nem ragaszkodik semmibe a
világon. Tehát bhikkhus, a bhikkhu a kája megfigyelésénél él.

(9
Ezenkívül a bhikkhus, a bhikkhu, csakúgy, mintha egy holttestet látott
volna, amelyet egy karnolt talajban dobnának el, és a rothadt csontokat
porra redukálnák, ezt nagyon kājának tartja: “Ez a káya szintén ilyen
jellegű, fog ilyenvé válni, és nem mentes az ilyen feltételektől. “


Így a kája megfigyelésében lakozik belsőleg, vagy pedig a kāyában való
megfigyelésen kívül, vagy pedig a külső kájában való megfigyelésen
lakozik. a kájai jelenségek szamadjaja megfigyelésénél tartózkodik, vagy
a kájai jelenségek elmúltának megfigyelésénél tartózkodik, vagy a
szamadjaja megfigyelésén és a kájai jelenségek elhúzódásán lakozik; vagy
pedig: [felismerve:] “ez kāya!” A sati jelen van benne, csak a puszta
ñāṇa és a puszta paisissati szempontjából, különállóan él, és nem
ragaszkodik semmibe a világon. Tehát bhikkhus, a bhikkhu a kája
megfigyelésénél él.

II. Vedanā megfigyelése

És emellett, bhikkhus, hogyan él egy bhikkhu vedanā-t vedanā-ban megfigyelve?


A bhikkhus, a bhikkhu, aki egy sukha vedanā-t tapasztal, aláhúzza: “egy
sukha vedanā-t tapasztalok”; a dukkha vedanā megtapasztalása
alátámasztja: “dukkha vedanát tapasztalom”; az adukkham-asukhā vedanā
megtapasztalása alátámasztja: “Adukkham-asukhā vedanā-t tapasztalom”;
egy sukha vedanā sāmisa megtapasztalása alatt áll: “sukha vedanā
sāmisa-t tapasztalok”; egy sukha vedanā nirāmisa megtapasztalása alatt
áll: “sukha vedanā nirāmisát tapasztalom”; egy dukkha vedanā sāmisa
megtapasztalása alatt áll: “dukkha vedanā sāmisa-t tapasztalok”; a
dukkha vedanā nirāmisa megtapasztalása alátámasztja: “dukkha vedanā
nirāmisát tapasztalom”; az adukkham-asukhā vedanā sāmisa megtapasztalása
alatt áll: “Adukkham-asukhā vedanā sāmisa-t tapasztalom”;
megtapasztalva egy adukkham-asukhā vedanā nirāmisát, aláhúzza:
“Adukkham-asukhā vedanā nirāmisát tapasztalom”.

Így a vedaná
megfigyelésekor vedanā belül, vagy vedanā megfigyelésekor vedanā kívül,
vagy vedanā megfigyelésén belül és kívül tartózkodik; a vedaná
jelenségeinek szamadjaja megfigyelésénél lakozik, vagy a jelenség vedanā
jelenetének eltűnésénél figyel, vagy a samudaya megfigyelésén és a
vedanā jelenségek elmúltán; vagy pedig: [felismerve:] “ez vedanā!” A
sati jelen van benne, csak a puszta ñāṇa és a puszta paisissati
szempontjából, különállóan él, és nem ragaszkodik semmibe a világon.
Így, bhikkhus, a bhikkhu a vedanát vedanā-ban megfigyelve lakozik.

III. Citta megfigyelése

És emellett, bhikkhus, hogyan él egy bhikkhu, megfigyelve a cittat a citta alatt?


Itt, bhikkhus, a bhikkhu a citát és a raga-t “citta és raga” -ként
érti, vagy pedig a raga nélküli cittat “citta-raga” -ként érti, vagy a
citosa-t a dosa-val “citta with dosa” -ként érti, vagy pedig a citta-t
dosa nélkül érti “citta dosa nélkül”, vagy úgy érti a citát a moha-val,
mint “citta a moha-val”, vagy érti a citát a moha nélkül, mint a “citta
nélkül, moha”, vagy érti az összegyűjtött cittat, mint “összegyűjtött
citta”, vagy érti szétszórtan. citta, mint “szétszórt citta”, vagy egy
kibővített citét, mint “kibővített cittat”, vagy egy kibővített cittat,
mint “kibővített cittát”, vagy megérti a felülmúlhatatlant, mint
“felülmúlhatatlan citta”, vagy érti egy felülmúlhatatlan citta, mint
“felülmúlhatatlan citta”, vagy ért egy letelepedett citrát, mint
“rendezett citta”, vagy megérti az el nem rendezett cittat, mint
“rendezetlen citta”, vagy megérti a felszabadult cittat, mint
“felszabadult citta”, vagy úgy értelmezi a nem áttört citrát, mint “nem
áttört citrát”.

Így a citta megfigyelésén belül lakozik, vagy a
citta megfigyelésén kívül, vagy a cittát megfigyelésen belül és kívül
tartózkodik; a citátában a jelenségek szamadjaja megfigyelésén vagy a
citétban a jelenségek elmúlásának figyelésénél lakozik, vagy a
szamadjaja megfigyelésén és a citátában a jelenségek eltűnésén lakozik;
vagy pedig: [rájön:] “ez citta!” A sati jelen van benne, csak a puszta
ñāṇa és a puszta paisissati szempontjából, különállóan él, és nem
ragaszkodik semmibe a világon. Így a bhikkhus, a bhikkhu a cittát
citátában figyeli.

IV. Dhammas megfigyelése

A. Szakasz a Nīvaraṇs-on


És emellett, bhikkhus, hogyan él egy bhikkhu a dhammas dhammas
megfigyelésével? Itt, bhikkhus, egy bhikkhu lakik, aki megfigyeli a
dhammasokat dhammákban, az öt nīvaraṇára hivatkozva. És emellett,
bhikkhus, hogyan él egy bhikkhu, aki megfigyeli a dhammasokat dhammákban
az öt nīvaraṇa vonatkozásában?

Itt a bhikkhus, a bhikkhu, ahol
létezik kāmacchanda, megérti: “bennem van” kāmacchanda “; mivel nem
létezik kāmacchanda belül, megérti: “nincsen bennem kāmacchanda”;
megérti, hogy miként alakul ki a feltáratlan kāmacchanda; megérti,
hogyan hagyják el a felmerült kāmacchandát; és megérti, hogy az
elhagyott kāmacchanda hogyan jöhet létre a jövőben.

A bhikkhus, a
bhikkhu, amelyben létezik byāpāda, megérti: “benned van bennem”; ha nem
létezik byāpāda belül, megérti: “benned nincs bennem”; megérti, hogyan
jön létre a feltáratlan byāpāda; megérti, hogyan hagyják el a felmerült
byāpāda-t; és megérti, hogy az elhagyott byāpāda hogyan jöhet létre a
jövőben.

Itt a bhikkhus, a bhikkhu, ahol létezik thīnamiddhā,
megérti: “bennem van thīnamiddhā”; mivel nem létezik thīnamiddhā belül,
megérti: “bennem nincs thīnamiddhā”; megérti, hogyan jön létre a
feltámadás nélküli thīnamiddha; megérti, hogyan hagyják el a felmerült
thīnamiddhát; és megérti, hogy az elhagyott thīnamiddha miért nem merül
fel a jövőben.

Megérti mana, megérti a dhammaszt, megérti a
szacyónanát, amely e kettő miatt felmerül, megérti, hogy miként jön
létre a feltámadás nélküli szṃyojana, megérti, hogy miként hagyják el a
felmerült saṃyojana-t, és megérti, hogy az elhagyott saṃyojana miként
nem merül fel. a jövőben.

Így a dhammas megfigyelésen belül a
dhammákon belül tartózkodik, vagy a dhammas dhammas megfigyelésen kívül
tartózkodik, vagy a dhammas dhammas megfigyelésen belül és kívül
tartózkodik; a dhammákban a jelenségek szamadjaja megfigyelésén, vagy
dhammákban a jelenségek elmúltának megfigyelésén, vagy a szamadjaja
megfigyelésén és a dhammas jelenségek elmúltán; vagy pedig: [rájönve:]
“ezek dhamák!” A sati jelen van benne, csak a puszta ñāṇa és a puszta
paisissati szempontjából, különállóan él, és nem ragaszkodik semmibe a
világon. Így, a bhikkhus, a bhikkhu a dhammák megfigyelésében
tartózkodik, a hat belső és külső āyatanára hivatkozva.

D. A Bojjhaṅgas-szekció


És emellett, bhikkhus, a bhikkhu a dhammas megfigyelésénél játszik
dhammas formában, a hét bojjhaṅga vonatkozásában. És emellett, bhikkhus,
hogyan él egy bhikkhu a dhammasok megfigyelésével a dhammákban, a hét
bojjhaṅga vonatkozásában?

Itt a bhikkhus, a bhikkhu, amelyben
létezik a sati sambojjha beingga, megérti: “bennem van a sati
sambojjhaṅga”; mivel nincs jelen a sati sambojjhaṅga belül, megérti:
“bennem nincs sati sambojjhaṅga”; megérti, hogy miként jön létre a
feltámadás nélküli sati sambojjhaṅga; megérti, hogy a felmerült sati
sambojjhaṅga miként fejlõdik tökéletesen.

Mivel a dhammavicaya
sambojjhaṅga jelen van bennünk, megérti: “bennem van a dhammavicaya
sambojjhaṅga”; mivel nincs jelen a dhammavicaya sambojjhaṅga, megérti:
“nincs bennem dhammavicaya sambojjhaṅga”; megérti, hogy a feltámadt
dhammavicaya sambojjhaṅga hogyan jön létre; megérti, hogy a felmerült
dhammavicaya sambojjhaṅga miként fejlődik tökéletesen.

Mivel a
vīriya sambojjhaṅga jelen van bennünk, megérti: “bennem van a vīriya
sambojjhaṅga”; mivel nem létezik a vīriya sambojjhaṅga belül, megérti:
“bennem nincs vīriya sambojjhaṅga”; megérti, hogy miként jön létre a
felemelhetetlen vīriya sambojjhaṅga; megérti, hogy a felmerült vīriya
sambojjhaṅga hogyan fejlõdik tökéletesen.

Mivel a pīti
sambojjhaṅga jelen van benned, megérti: “bennem van a pīti
sambojjhaṅga”; mivel nem létezik a pīti sambojjha withinga belül,
megérti: “bennem nincs pīti sambojjhaṅga”; megérti, hogy miként jön
létre a feltámadás nélküli pīti sambojjhaṅga; megérti, hogy a felmerült
pīti sambojjhaṅga miként fejlődik tökéletesen.

Mivel a passaddhi
sambojjhaṅga jelen van benned, megérti: “bennem van a passaddhi
sambojjhaṅga”; mivel nincs jelen a passaddhi sambojjhaṅga belül,
megérti: “nincs bennem passaddhi sambojjhaṅga”; megérti, hogy miként jön
létre a feltámadás nélküli passaddhi sambojjhaṅga; megérti, hogy a
felmerült passaddhi sambojjhaṅga miként fejlődik tökéletesen.


Mivel a szamādhi szambojjhaṅga jelen van bennünk, megérti: “bennem van a
szamādhi szambojjhaṅga”; mivel nincs jelen a samādhi sambojjhaṅga
belül, megérti: “nincs bennem samādhi sambojjha samga”; megérti, hogy
miként jön létre a feltámadás nélküli samādhi sambojjhaṅga; megérti,
hogy a felmerült szamādhi szambojjhaṅga miként fejlődik tökéletesen.


Mivel jelen van a upekkhā sambojjhaṅga, megérti: “bennem van a upekkhā
sambojjhaṅga”; mivel nem létezik a upekkhā sambojjhaṅga belül, megérti:
“bennem nincs upekkhā sambojjhaṅga”; megérti, hogy miként jön létre a
feltámadt upekkhā sambojjhaṅga; megérti, hogy a felmerült upekkhā
sambojjhaṅga miként fejlődik tökéletesen.

Így a dhammas
megfigyelésen belül a dhammákon belül tartózkodik, vagy a dhammas
dhammas megfigyelésen kívül tartózkodik, vagy a dhammas dhammas
megfigyelésen belül és kívül tartózkodik; a dhammákban a jelenségek
szamadjaja megfigyelésén, vagy dhammákban a jelenségek elmúltának
megfigyelésén, vagy a szamadjaja megfigyelésén és a dhammas jelenségek
elmúltán; vagy pedig: [rájönve:] “ezek dhamák!” A sati jelen van benne,
csak a puszta ñāṇa és a puszta paisissati szempontjából, különállóan él,
és nem ragaszkodik semmibe a világon. Így a bhikkhus, a bhikkhu a
dhammas dámákban figyeli a démasokat, hivatkozva a hét bojjhaṅga-ra.


Itt a bhikkhus, a bhikkhu, ahol uddhacca-kukkucca jelen van, megérti:
“bennem van uddhacca-kukkucca”; mivel nem létezik uddhacca-kukkucca
belül, megérti: “bennem nincs uddhacca-kukkucca”; megérti, hogyan jön
létre a feltámadás nélküli uddhacca-kukkucca; megérti, hogy miként
hagyják el a felmerült uddhacca-kukkucca-t; és megérti, hogy az
elhagyott uddhacca-kukkucca hogyan jöhet létre a jövőben.

Itt a
bhikkhus, a bhikkhu, ahol vicikicchā jelen van, megérti: “bennem van
vicikicchā”; mivel nem létezik vicikicchā belül, megérti: “bennem nincs
vicikicchā”; megérti, hogy miként alakul ki a feltáratlan vicikicchā;
megérti, hogyan hagyják el a felmerült vicikicchát; és megérti, hogy az
elhagyott vicikicchā hogyan jöhet létre a jövőben.

Így a dhammas
megfigyelésen belül a dhammákon belül tartózkodik, vagy a dhammas
dhammas megfigyelésen kívül tartózkodik, vagy a dhammas dhammas
megfigyelésen belül és kívül tartózkodik; a dhammákban a jelenségek
szamadjaja megfigyelésén, vagy dhammákban a jelenségek elmúltának
megfigyelésén, vagy a szamadjaja megfigyelésén és a dhammas jelenségek
elmúltán; vagy pedig: [rájönve:] “ezek dhamák!” A sati jelen van benne,
csak a puszta ñāṇa és a puszta paisissati szempontjából, különállóan él,
és nem ragaszkodik semmibe a világon. Így a bhikkhus, a bhikkhu a
dhammas megfigyelésénél tartózkodik, az öt nīvaraṇára hivatkozva.

B. A Khandhas szekció


És emellett bhikkhus, a bhikkhu lakik, hogy megfigyelje a dhammasokat
dhammákban, az öt khandha vonatkozásában. És emellett, bhikkhus, hogyan
él egy bhikkhu, aki megfigyeli a dhammasokat dhammákban az öt khandha
vonatkozásában?

Itt, bhikkhus, bhikkhu [megkülönbözteti]: “ilyen a
rūpa, ilyen a rūpa samudaya, ilyen a rūpa eltűnése; ilyen a vedanā,
ilyen a vedanā samudaya, ilyen a vedanā eltűnése; ilyen saññā, ilyen a
sañña samudaya, ilyen a saññā elmúlása; ilyen a saṅkhāra, ilyen a
saṅkhāra samudaya, ilyen a saṅkhāra elmúlása; ilyen a viññāṇa, ilyen a
viññāṇa samudaya, ilyen a viññāṇa eltűnése “.

Így a dhammas
megfigyelésen belül a dhammákon belül tartózkodik, vagy a dhammas
dhammas megfigyelésen kívül tartózkodik, vagy a dhammas dhammas
megfigyelésen belül és kívül tartózkodik; a dhammákban a jelenségek
szamadjaja megfigyelésén, vagy dhammákban a jelenségek elmúltának
megfigyelésén, vagy a szamadjaja megfigyelésén és a dhammas jelenségek
elmúltán; vagy pedig: [rájönve:] “ezek dhamák!” A sati jelen van benne,
csak a puszta ñāṇa és a puszta paisissati szempontjából, különállóan él,
és nem ragaszkodik semmibe a világon. Így, bhikkhus, a bhikkhu a
dhammas megfigyelésénél tartózkodik, az öt khandha vonatkozásában.

C. Az érzékelési szférákról szóló szakasz


És emellett, bhikkhus, a bhikkhu a dhammas megfigyelésénél él, a hat
belső és külső āyatánára hivatkozva. És emellett, bhikkhus, hogyan él
egy bhikkhu a dhammák megfigyelésével a dhammákban, a hat belső és külső
āyatánára hivatkozva?

Itt, bhikkhus, a bhikkhu megérti a
cakkhut, megérti a rūpot, megérti a szṃyojanát, amely e kettő miatt
felmerül, megérti, hogy miként jön létre a felemeltelendő saṃyojana,
megérti, hogy miként hagyják el a felmerült saṃyojanát, és megérti, hogy
az elhagyott saṃyojana a jövőben nem merül fel.

Megérti a
sota-t, érti a szaddat, megérti a szṃyojanát, amely e kettő miatt
felmerül, megérti, hogy miként jön létre a feltámadás nélküli szṃyojana,
megérti, hogyan hagyják el a felmerült saṃyojanát, és megérti, hogy az
elhagyott saṃyojana miként nem merül fel. a jövőben.

Megérti a
ghánát, megérti a gandhát, megérti a saṃyojanát, amely e kettő miatt
felmerül, megérti, hogy miként jön létre a feltámadás nélküli saṃyojana,
megérti, hogy miként hagyják el a felmerült saṃyojana-t, és megérti,
hogy az elhagyott saṃyojana hogyan jön létre. a jövőben.

Megérti a
dzivhát, megérti a razát, megérti a szacyónanát, amely e kettő miatt
felmerül, megérti, hogy miként jön létre a feltámadás nélküli szṃyojana,
megérti, hogy miként hagyják el a felmerült saṃyojanát, és megérti,
hogy az elhagyott saṃyojana hogyan jön létre. a jövőben.

Megérti a
káját, megérti a fóbabábát, megérti a szandsyojanát, amely e kettő
miatt felmerül, megérti, hogy miként jön létre a feltámadás nélküli
szṃyojana, megérti, hogy miként hagyják el a felmerült szanyjananát, és
megérti, hogy az elhagyott szandžjana hogyan jön létre. a jövőben.

E. Az igazságokról szóló szakasz


És emellett bhikkhus, a bhikkhu a dhámák megfigyelésénél, a négy ariya ·
szacsára való hivatkozással dhammákban figyel. És emellett, bhikkhus,
hogyan él egy bhikkhu a dhammák megfigyelésével dhammákban a négy ariya ·
szacsára hivatkozva?

E1. Dukkhasacca kiállítása

És mi,
bhikkhus, a dukkha ariyasacca? Jāti dukkha, az öregedés dukkha (a
betegség dukkha) maraṇa dukkha, bánat, siralom, dukkha, domanassa és
szorongás dukkha, társulás azzal, amit nem szeretsz, dukkha,
disszociáció attól, amit szeretett, a dukkha, nem pedig az, amit akar.
dukkha; Röviden: az öt upādāna · k · khandha dukkha.

És mi,
bhikkhus, jāti? A különböző lények különböző lényei számára: jāti, a
születés, a méhbe ereszkedés, a felmerülő [világ], a khandhas
megjelenése, megjelenése, az āyatanák megszerzése. Ezt a bhikkhus-t
nevezzük.

És mi, bhikkhus, a jarā? A lények különféle lényei
számára a jarā, a pusztulás, a fogak összetörése, a szürke haja, a
ráncosodás, az életerő romlása, az indiádok pusztulása: ez, bhikkhus,
jarā-nak hívják.

És mi, bhikkhus, a maraṇa? A lények különböző
osztályaiban élő lények számára az elhalás, a [létezésből való]
eltolódás állapota, felbomlás, eltűnés, halál, maraṇa, elhunyt, a
khandhák felbomlása, lerakása a holttest: ezt a bhikkhus-ot maraṇának
hívják.

És mi, bhikkhus, a bánat? Az egyikben a bhikkhus
különféle típusú szerencsétlenségekhez kapcsolódik, amelyeket különféle
dukkha dhamma, a bánat, a gyász, a gyászállapot, a belső bánat, a belső
nagy bánat érint: ezt a bhikkhus-t bánatnak hívják.

És mi,
bhikkhus, a sírás? Az egyikben a bhikkhus különféle típusú
szerencsétlenségekhez kapcsolódik, amelyeket különféle dukkha dhammák,
sírások, siratások, sírás, siratás, sírásállapot, siralom állapota
érint: ezt a bhikkhus-t nevezzük.

És mi, bhikkhus, a dukkha?
Bármi legyen is, bhikkhus, testi dukkha, testi kellemetlenség, testi
kapcsolat által keltett dukkha, kellemetlen vedayitas: ezt a bhikkhus-t
dukkha-nak hívják.

És mi, bhikkhus, a domanassa? Bármi legyen is,
bhikkhus, mentális dukkha, mentális kellemetlenség, dukkha, amelyet
mentális kapcsolat okoz, kellemetlen vedayitas: ezt a bhikkhus-t
domanassa-nak hívják.

És mi, bhikkhus, a kétségbeesés? Az
egyikben a bhikkhus különféle típusú szerencsétlenségekhez kapcsolódik,
amelyeket különféle dukkha dhammasok, a baj, a kétségbeesés, a bajba
jutott állapot, a kétségbeesés állapota érint: ezt a bhikkhus-t
kétségbeesésnek hívják.

És mi, bhikkhus, a dukkha, ha
kapcsolatban áll azzal, ami nem elfogadható? Ami a formákat, hangokat,
ízeket, szagokat, testi jelenségeket és mentális jelenségeket illeti,
ezek nem tetszetõsek, nem élvezetesek, kellemetlenek, máskülönben azok,
akik hátrányt akarnak, azok, akik veszteséget akarnak, azok, akik
kellemetlenséget akarnak, akik vágyakoznak arra, hogy megszabaduljanak a
kötődéstől, találkozástól, társulástól, együttlététől és
találkozásuktól: ezt a bhikkhus-t nevezzük annak, hogy
összekapcsolódjunk azzal, ami nem érthető.

És mi, bhikkhus, mi a
dukkha elválasztása attól, ami elfogadható? Ami a formákat, a hangokat,
az ízeket, a szagokat, a testi jelenségeket és a mentális jelenségeket
illeti, azok vannak kellemes, élvezetes, kellemes, vagy egyébként azok,
akik valamelyik előnyre vágynak, azok, akik valaki javára vágynak, azok,
akik kényelmet akarnak, azok, akik vágyakozzanak arra, hogy
megszabaduljanak a kötődésből, ne találkozzanak, ne csatlakozzanak
egymáshoz, ne legyenek együtt, és ne találkozzanak velük: ezt,
bhikkhus-t nevezzük dukkhának, ha elválik attól, ami elfogadható.


És mi, bhikkhus, az a dukkha, hogy nem kapja meg azt, amit akar? A
lényekben a bhikkhusnak, a születési tulajdonsággal rendelkező, ilyen
kívánság merül fel: “Ó, valóban, lehet, hogy nincsen jāti számunkra, és
valóban, ha nem jönnek a jāti”. De ezt nem kívánással lehet elérni. Ez
az a dukkha, hogy nem kapjuk meg azt, amit akar.

A lényekben a
bhikkhus, az öregedésre jellemző tulajdonsággal felmerül egy ilyen
kívánság: “Ó, valóban, lehet, hogy nincs jarā nekünk, és valóban, ha nem
jönünk a jarāba.” De ezt nem kívánással lehet elérni. Ez az a dukkha,
hogy nem kapjuk meg azt, amit akar.

A lényekben a bhikkhus,
amelynek a betegségre jellemző tulajdonsága, felmerül egy ilyen
kívánság: “Ó, valóban, nem lehet betegség számunkra, és valóban, ha nem
járunk betegséggel.” De ezt nem akarjuk elérni. Ez az a dukkha, hogy nem
kapjuk meg azt, amit akar.

A lényekben a bhikkhus, az öregedés
jellemzőjével, felmerül egy ilyen kívánság: “Ó, valóban, lehet, hogy
nincsenünk maraṇa számunkra, és valóban, ha nem jönünk maraṇához.” De
ezt nem kívánással lehet elérni. Ez az a dukkha, hogy nem kapjuk meg
azt, amit akar.

A bhikkhus lényekben a bánatra, a siralomra, a
dukkhara, a domanasszára és a szorongásra jellemző ilyen vágy felmerül:
“Ó, valóban nem lehetnek nekünk szomorúság, siralom, dukkha, domanassa
és szorongás, és valóban, ha nem bánat, siralom, dukkha, domanassa és
szorongás. ” De ezt nem kívánással lehet elérni. Ez az a dukkha, hogy
nem kapjuk meg azt, amit akar.

És mi, bhikkhus, röviden az öt
upādānakkhandha? Ezek a következők: a rūpa upādānakkhandha, a vedanā
upādānakkhandha, a saññā upādānakkhandha, a saṅkhāra upādānakkhandha, a
viññāṇa upādānakkhandha. Ezeket röviden, bhikkhus-nak hívják, az öt
upādānakkhandhas.

Ezt hívják, bhikkhus, dukkha ariyasacca

E2. Samudayasacca kiállítása


És mi, bhikkhus, a dukkha-samudaya ariyasacca? Ez a taṇhā vezet az
újjászületéshez, kapcsolódva a vágyhoz és az élvezethez, és örömöt
találva itt vagy ott, azaz: kāma-taṇhā, bhava-taṇhā és vibhava-taṇhā. De
ez a taṇhā, bhikkhus, amikor felmerül, hol merül fel, és mikor
telepedik le, hol rendezi? Ebben a világban, amely kellemesnek és
kellemesnek tűnik, ott jön létre a taṇha, amikor felmerül, ahol
letelepedik.

És mi a kellemes és kellemes a világon? A szem a
világon kellemes és kellemes, ott a taṇha, amikor felmerül, felmerül,
ott, amikor leteleped, akkor letelepül. A fül a világon kellemes és
kellemes, ott a taṇha, amikor felmerül, felmerül, ott, amikor leteleped,
akkor leülepedik. Az orr a világon kellemes és kellemes, ott a taṇha,
amikor felmerül, felmerül, ott, amikor leteleped, akkor leül. A nyelv a
világon kellemes és kellemes, ott a taṇha, amikor felmerül, felmerül,
ott, amikor leteleped, akkor leül. A kája a világon kellemes és
kellemes, ott a taṇhā, amikor felmerül, felmerül, ott, amikor leteleped,
akkor letelepül. A mana a világban kellemes és kellemes, ott a taṇha,
amikor felmerül, felmerül, ott, amikor leteleped, akkor letelepül.


A látható formák a világon kellemesek és kellemesek, ott a taṇha,
amikor felmerül, felmerül, ott, amikor leteleped, akkor leteleped. A
világ hangjai kellemesek és kellemesek, ott a taṇha, amikor felmerül,
felmerül, ott, amikor letelepedik, letelepedik. A illatok kellemesek és
kellemesek a világban, ott a taṇha, amikor felmerül, felmerül, ott,
amikor letelepedik, letelepedik. Az ízek a világon kellemesek és
kellemesek, ott a taṇha, amikor felmerül, felmerül, ott, amikor
letelepedik, letelepedik. A testi jelenségek kellemesek és kellemesek a
világon, ott a taṇha, amikor felmerül, felmerül, ott, amikor leteleped,
akkor leteleped. A világban a dhammák kellemesek és kellemesek, ott a
taṇha, amikor felmerül, felmerül, ott, amikor letelepedik, letelepedik.


A szem-viññāa a világban kellemes és kellemes, ott a taṇhā, amikor
felmerül, felmerül, ott, amikor leteleped, akkor letelepül. A fül-viññāa
a világon kellemes és kellemes, ott a taṇhā, amikor felmerül, felmerül,
ott, amikor leteleped, akkor letelepül. Az orr-viññāṇa a világban
kellemes és kellemes, ott a taṇhā, amikor felmerül, felmerül, ott,
amikor leteleped, akkor letelepül. A nyelv-viññṇa a világon kellemes és
kellemes, ott a taṇhā, amikor felmerül, felmerül, ott, amikor leteleped,
akkor letelepül. A világban a káya-viññāṇa kellemes és kellemes, ott a
taṇhā, amikor felmerül, felmerül, ott, amikor leteleped, elhelyezi. A
Mana-viññāṇa a világban kellemes és kellemes, ott a taṇhā, amikor
felmerül, felmerül, ott, amikor leteleped, elhelyezi.

A
szem-samphassa a világon kellemes és kellemes, ott a taṇhā, amikor
felmerül, felmerül, ott, amikor leteleped, akkor letelepül. A
fül-samphassa a világon kellemes és kellemes, ott a taṇha, amikor
felmerül, felmerül, ott, amikor leteleped, akkor letelepül. Az
orr-samphassa a világon kellemes és kellemes, ott a taṇha, amikor
felmerül, felmerül, ott, amikor leteleped, akkor leteleped. A
nyelv-samphassa a világban kellemes és kellemes, ott a taṇha, amikor
felmerül, felmerül, ott, amikor leteleped, akkor letelepül. A
Kāya-samphassa a világban kellemes és kellemes, ott a taṇhā, amikor
felmerül, felmerül, ott, amikor leteleped, akkor letelepül. A
Mana-samphassa a világon kellemes és kellemes, ott a taṇha, amikor
felmerül, felmerül, ott, amikor leteleped, akkor letelepül.

A
szem-samphasából született vedanā a világban kellemes és kellemes, ott a
taṇhā, amikor felmerül, felmerül, ott, amikor leteleped, akkor
letelepedik. A fül-samphasából született vedanā kellemes és kellemes, a
taṇhā, amikor felmerül, akkor felmerül, ott, amikor telepedik le,
telepedik le. Az orr-samphassából született vedanā a világban kellemes
és kellemes, ott a taṇhā, amikor felmerül, akkor felmerül, ott, amikor
telepedik le, telepedik le. A nyelv-samphasából született vedaná a
világban kellemes és kellemes, ott a taṇhā, amikor felmerül, felmerül,
ott, amikor leteleped, akkor letelepedik. A világban a
kāya-samphassa-ban született vedanā kellemes és kellemes, ott a taṇhā,
amikor felmerül, felmerül, ott, amikor letelepül, letelepedik. A
mana-samphassa-ban született vedanā a világban kellemes és kellemes, ott
a taṇhā, amikor felmerül, felmerül, ott, amikor letelepedik,
letelepedik.

A világ látható formáinak saññā kellemes és
kellemes, ott a taṇhā, amikor felmerül, felmerül, ott, amikor leteleped,
akkor letelepül. A világ hangjainak saññā kellemes és kellemes, ott a
taṇhā, amikor felmerül, felmerül, ott, amikor leteleped, akkor
letelepül. A szagok saññā a világon kellemes és kellemes, ott a taṇhā,
amikor felmerül, felmerül, ott, amikor letelepedik, leülepedik. Az ízek
saññā a világon kellemes és kellemes, ott a taṇhā, amikor felmerül,
felmerül, ott, amikor leteleped, elrendez. A testi jelenségek saññā a
világon kellemes és kellemes, ott a taṇhā, amikor felmerül, felmerül,
ott, amikor letelepedik, letelepedik. A Dhammas saññā a világon kellemes
és kellemes, ott a taṇhā, amikor felmerül, felmerül, ott, amikor
leteleped, akkor letelepül.

A világ látható formáival
[kapcsolatos] szándék kellemes és elfogadható, ott a taṇhā, amikor
felmerül, felmerül, ott, amikor leteleped, akkor leteleped. A világ
hangjaihoz kapcsolódó (szándékos) szándék kellemes és elfogadható, ott a
taṇha, amikor felmerül, felmerül, ott, amikor leteleped, akkor
leteleped. A szagok [kapcsolódó] szándéka a világon kellemes és
kellemes, ott a taṇhā, amikor felmerül, akkor merül fel, ott, amikor
leteleped, akkor leteleped. A világban az ízléshez kapcsolódó szándék
kellemes és elfogadható, ott a taṇha, amikor felmerül, felmerül, ott,
amikor leteleped, akkor leteleped. A világon a testi jelenségekkel
kapcsolatos szándék kellemes és elfogadható, ott a taṇhā, amikor
felmerül, felmerül, ott, amikor leteleped, akkor leteleped. A dhammákkal
kapcsolatos szándék a világban kellemes és elfogadható, ott a taṇhā,
amikor felmerül, akkor merül fel, ott, amikor leteleped, akkor
leteleped.

A ta visiblehā a világban látható formákhoz kellemes
és kellemes, ott a taṇhā, amikor felmerül, felmerül, ott, amikor
leteleped, akkor letelepedik. A hangok taṇhā a világban kellemes és
kellemes, ott amikor a taṇhā felmerül, akkor felmerül, ott pedig
letelepedik. A taṇhā a szagok számára a világon kellemes és kellemes,
ott a taṇhā, amikor felmerül, felmerül, ott, amikor leteleped, akkor
leülepedik. A taṇhā az ízekre a világon kellemes és kellemes, ott a
taṇha, amikor felmerül, felmerül, ott, amikor letelepedik, letelepedik. A
taṇhā a testi jelenségekre a világon kellemes és elfogadható, ott a
taṇhā, amikor felmerül, felmerül, ott, amikor letelepedik, letelepedik. A
tahhák a dhammák számára a világban kellemes és kellemes, ott a taṇhā,
amikor felmerül, felmerül, ott, amikor letelepedik, letelepedik.

A
látható formák vitaka a világon kellemes és kellemes, ott a taṇha,
amikor felmerül, felmerül, ott, amikor leteleped, akkor leteleped. A
hangok vitakka a világon kellemes és kellemes, ott a taṇha, amikor
felmerül, felmerül, ott, amikor leteleped, akkor leül. A szagok vitakka a
világon kellemes és kellemes, ott a taṇha, amikor felmerül, felmerül,
ott, amikor letelepedik, leülepedik. Az ízek vitakka a világon kellemes
és kellemes, ott a taṇha, amikor felmerül, felmerül, ott, amikor
letelepedik, letelepedik. A testi jelenségek vitaka a világon kellemes
és kellemes, ott a taṇhā, amikor felmerül, felmerül, ott, amikor
letelepedik, letelepedik. A dhammák vitakka a világon kellemes és
kellemes, ott a taṇhā, amikor felmerül, felmerül, ott, amikor leteleped,
akkor letelepül.

A világ látható formáinak vikárája kellemes és
kellemes, ott a taṇha, amikor felmerül, felmerül, ott, amikor leteleped,
akkor letelepül. A hangok vicárája a világban kellemes és kellemes, ott
a taṇha, amikor felmerül, felmerül, ott, amikor leteleped, akkor
letelepül. A szagok vikárája a világon kellemes és kellemes, ott a
taṇha, amikor felmerül, felmerül, ott, amikor leteleped, akkor
leülepedik. Az ízek vicárája a világban kellemes és kellemes, ott a
taṇha, amikor felmerül, felmerül, ott, amikor leteleped, akkor
leteleped. A testi jelenségek vikárája a világon kellemes és kellemes,
ott a taṇhā, amikor felmerül, felmerül, ott, amikor leteleped, akkor
letelepül. A világban a dhammák vikárája kellemes és kellemes, ott a
taṇha, amikor felmerül, felmerül, ott, amikor leteleped, akkor
letelepül. Ezt hívják, bhikkhus, dukkha · samudaya ariyasacca.

E3. Nirodhasacca kiállítása


És mi, bhikkhus, a dukkha-samudaya ariyasacca? Ez a taṇhā vezet az
újjászületéshez, kapcsolódva a vágyhoz és az élvezethez, és örömöt
találva itt vagy ott, azaz: kāma-taṇhā, bhava-taṇhā és vibhava-taṇhā. De
ez a taṇhā, bhikkhus, amikor elhagyják, hol hagyják el, és amikor
megszűnik, hol szűnik meg? Ebben a világban, amely kellemesnek és
kellemesnek tűnik, ott hagyják el a taṇhát, ahol megszűnik, amikor
megszűnik.

És mi a kellemes és kellemes a világon? A szem a
világon kellemes és kellemes, ott a taṇha, amikor elhagyják, elhagyja,
ott, amikor megszűnik, megszűnik. A fül a világon kellemes és kellemes,
ott a taṇha, amikor elhagyják, elhagyják, ott, amikor megszűnik,
megszűnik. Az orr a világon kellemes és kellemes, ott a taṇha, amikor
elhagyják, elhagyják, ott, amikor megszűnik, megszűnik. A nyelv a
világon kellemes és kellemes, ott a taṇha, amikor elhagyják, elhagyják,
ott, amikor megszűnik, megszűnik. A világban a káya kellemes és
kellemes, ott a taṇha, amikor elhagyják, elhagyja, ott, amikor
megszűnik, megszűnik. Mana a világon kellemes és kellemes, ott a taṇha,
amikor elhagyják, elhagyja, ott, amikor megszűnik, megszűnik.

A
világ látható formái kellemesek és kellemesek, ott a taṇha, amikor
elhagyják, elhagyják, ott, amikor megszűnik, megszűnik. A világ hangjai
kellemesek és kellemesek, ott a taṇha, amikor elhagyják, elhagyják, ott,
amikor megszűnik, megszűnik. A illatok kellemesek és kellemesek a
világon, ott a taṇha, amikor elhagyják, elhagyják, ott, amikor
megszűnik, megszűnik. Az ízek a világon kellemesek és kellemesek, ott a
taṇha, amikor elhagyják, elhagyják, ott, amikor megszűnik, megszűnik. A
testi jelenségek a világon kellemes és kellemes, ott a taṇha, amikor
elhagyják, elhagyják, ott, amikor megszűnik, megszűnik. A világban a
dhammák kellemesek és kellemesek, ott a taṇha, amikor elhagyják,
elhagyják, ott, amikor megszűnik, megszűnik.

A eye-viññāa a
világon kellemes és kellemes, ott a taṇhā, amikor elhagyják, elhagyják,
ott, amikor megszűnik, megszűnik. A fül-viññāa a világon kellemes és
kellemes, ott a taṇhā, amikor elhagyják, elhagyja, ott, amikor
megszűnik, megszűnik. Az orr-viññāṇa a világban kellemes és kellemes,
ott a taṇhā, amikor elhagyják, elhagyják, ott, amikor megszűnik,
megszűnik. A nyelv-viññāa a világon kellemes és kellemes, ott a taṇhā,
amikor elhagyják, elhagyják, ott, amikor megszűnik, megszűnik. A
világban a káya-viññā pleasanta kellemes és kellemes, ott a taṇhā,
amikor elhagyják, elhagyja, ott, amikor megszűnik, megszűnik. A
Mana-viññāṇa a világban kellemes és kellemes, ott a taṇha, amikor
elhagyják, elhagyja, ott, amikor megszűnik, megszűnik.

A
szem-samphassa a világon kellemes és kellemes, ott a taṇha, amikor
elhagyják, elhagyja, ott, amikor megszűnik, megszűnik. A fül-samphassa a
világon kellemes és kellemes, ott a taṇha, amikor elhagyják, elhagyja,
ott, amikor megszűnik, megszűnik. Az orr-samphassa a világon kellemes és
kellemes, ott a taṇha, amikor elhagyják, elhagyja, ott, amikor
megszűnik, megszűnik. A nyelv-samphassa a világon kellemes és kellemes,
ott a taṇha, amikor elhagyják, elhagyják, ott, amikor megszűnik,
megszűnik. A világban a Kāya-samphassa kellemes és kellemes, ott a
taṇha, amikor elhagyják, elhagyja, ott, amikor megszűnik, megszűnik. A
Mana-samphassa a világon kellemes és kellemes, ott a taṇha, amikor
elhagyják, elhagyja, ott, amikor megszűnik, megszűnik.

A
szem-samphasából született vedanā a világban kellemes és kellemes, ott a
taṇhā, amikor elhagyják, elhagyja, ott, amikor megszűnik, megszűnik. A
fül-samphasából született vedanā a világban kellemes és kellemes, ott a
taṇhā, amikor elhagyják, elhagyja, ott, amikor megszűnik, megszűnik. Az
orr-samphasából született vedanā a világban kellemes és kellemes, ott a
taṇhā, amikor elhagyják, elhagyja, ott, amikor megszűnik, megszűnik. A
nyelv-samphasából született vedaná a világban kellemes és kellemes, ott a
taṇhā, amikor elhagyják, elhagyja, ott, amikor megszűnik, megszűnik. A
világban a kája-samphasából született vedanā kellemes és kellemes, ott a
taṇhā, amikor elhagyják, elhagyja, ott, amikor megszűnik, megszűnik. A
mana-samphassa-ban született vedanā a világban kellemes és kellemes, ott
a taṇhā, amikor elhagyják, elhagyja, ott, amikor megszűnik, megszűnik.


A világban látható formák saññā kellemes és kellemes, ott a taṇha,
amikor elhagyják, elhagyják, ott, amikor megszűnik, megszűnik. A világ
hangjainak saññā kellemes és kellemes, ott a taṇha, amikor elhagyják,
elhagyják, ott, amikor megszűnik, megszűnik. A szagok saññā a világon
kellemes és kellemes, ott a taṇhā, amikor elhagyják, elhagyja, ott,
amikor megszűnik, megszűnik. Az ízek szanja a világon kellemes és
kellemes, ott a taṇhā, amikor elhagyják, elhagyja, ott, amikor
megszűnik, megszűnik. A testi jelenségek szanja a világon kellemes és
kellemes, ott a taṇhā, amikor elhagyják, elhagyja, ott, amikor
megszűnik, megszűnik. A Dhammas saññā a világon kellemes és kellemes,
ott a taṇhā, amikor elhagyják, elhagyja, ott, amikor megszűnik,
megszűnik.

A világ látható formáival [kapcsolatos] szándék
kellemes és elfogadható, ott a taṇha, amikor elhagyják, elhagyják, ott,
amikor megszűnik, megszűnik. A világ hangjaihoz kapcsolódó szándék
kellemes és elfogadható, ott a taṇha, amikor elhagyják, elhagyják, ott,
amikor megszűnik, megszűnik. A szagok [kapcsolatos] szándéka a világon
kellemes és elfogadható, ott a taṇha, amikor elhagyják, elhagyja, ott,
amikor megszűnik, megszűnik. A világban az ízléshez kapcsolódó szándék
kellemes és elfogadható, ott a taṇha, amikor elhagyják, elhagyja, ott,
amikor megszűnik, megszűnik. A világon a testi jelenségekkel kapcsolatos
szándék kellemes és elfogadható, ott a taṇha, amikor elhagyják,
elhagyja, ott, amikor megszűnik, megszűnik. A világban a dhammákkal
kapcsolatos szándék kellemes és elfogadható, ott a taṇha, amikor
elhagyják, elhagyja, ott, amikor megszűnik, megszűnik.

A ta
visiblehā a világon látható formák számára kellemes és kellemes, ott a
taṇha, amikor elhagyják, elhagyják, ott, amikor megszűnik, megszűnik. A
világ hangjaihoz tartozó taṇhā kellemes és kellemes, a taṇhā, amikor
elhagyják, elhagyja, ott, amikor megszűnik, megszűnik. A szagok taṇhā-ja
kellemes és kellemes, a taṇhā, amikor elhagyják, elhagyják, ott, amikor
megszűnik, megszűnik. A taṇhā az ízekre a világon kellemes és kellemes,
ott a taṇha, amikor elhagyják, elhagyják, ott, amikor megszűnik,
megszűnik. A test jelenségeinek taṇhā a világon kellemes és kellemes,
ott a taṇha, amikor elhagyják, elhagyják, ott, amikor megszűnik,
megszűnik. A tahhá a dhammák számára a világban kellemes és kellemes,
ott a taṇhā, amikor elhagyják, elhagyja, ott, amikor megszűnik,
megszűnik.

A látható formák vitaka a világon kellemes és
kellemes, ott a taṇha, amikor elhagyják, elhagyják, ott, amikor
megszűnik, megszűnik. A hangok vitakka a világon kellemes és kellemes,
ott a taṇha, amikor elhagyják, elhagyják, ott, amikor megszűnik,
megszűnik. A szagok vitakka a világon kellemes és kellemes, ott a taṇha,
amikor elhagyják, elhagyja, ott, amikor megszűnik, megszűnik. Az ízek
vitakka a világon kellemes és kellemes, ott a taṇha, amikor elhagyják,
elhagyja, ott, amikor megszűnik, megszűnik. A testi jelenségek vitakája a
világon kellemes és kellemes, ott a taṇha, amikor elhagyják, elhagyja,
ott, amikor megszűnik, megszűnik. A dhammas vitakka a világon kellemes
és kellemes, ott a taṇhā, amikor elhagyják, elhagyja, ott, amikor
megszűnik, megszűnik.

A világ látható formáinak vikárája kellemes
és kellemes, ott a taṇha, amikor elhagyják, elhagyják, ott, amikor
megszűnik, megszűnik. A hangok vicárája a világban kellemes és kellemes,
ott a taṇha, amikor elhagyják, elhagyják, ott, amikor megszűnik,
megszűnik. A szagok vikárája a világon kellemes és kellemes, ott a
taṇha, amikor elhagyják, elhagyják, ott, amikor megszűnik, megszűnik. Az
ízek vicárája a világban kellemes és kellemes, ott a taṇha, amikor
elhagyják, elhagyják, ott, amikor megszűnik, megszűnik. A testi
jelenségek vikárája a világban kellemes és kellemes, ott a taṇha, amikor
elhagyják, elhagyja, ott, amikor megszűnik, megszűnik. A dhammas
vikárája a világban kellemes és kellemes, ott a taṇha, amikor elhagyják,
elhagyják, ott, amikor megszűnik, megszűnik. Ezt hívják, bhikkhus, a
dukkha · nirodha ariyasacca.

E4. Maggasacca kiállítása

És
mi, bhikkhus, a dukkha · nirodha · gāminī paṭipadā ariyasacca? Éppen ez
az ariya aṭṭhaṅgika magga, azaz sammādiṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati és sammāsamādhi.


És mi, bhikkhus, a sammādiṭṭhi? Ez a bhikkhus, amely a dukkha ñāṇa, a
dukkha-samudaya ñāṇa, a dukkha-nirodha ñāṇa és a dukkha-nirodha-gāmini
paṭipada ñāṇa, azaz bhikkhus, sammādiṭṭhi.

És mi, bhikkhus, a
sammāsaṅkappák? A bhikkhusokat, amelyek a nekkhamma saṅkappas, az
abyāpāda saṅkappas, az avihiṃsā saṅkappas, ezeket bhikkhus,
sammāsaṅkappasnak hívják.

És mi, bhikkhus, a sammāvācā? Ez a
bhikkhus, amely tartózkodik a musāvādā, tartózkodik a pisuṇa vācā-tól,
tartózkodik a pharusa vācā-tól, és tartózkodik a samphappalāpa-tól, az
úgynevezett bhikkhus, sammāvācā.

És mi, bhikkhus, a
sammā-kammanta? Ez, bhikkhus, amely tartózkodik a pāṇātipāta-tól,
tartózkodik adinnādānától, tartózkodik abrahmacariya-tól, azaz bhikkhus,
sammā-kammanta.

És mi, bhikkhus, a sammā-ājīva? Itt a bhikkhus,
egy nemes tanítvány, aki elhagyta a helytelen megélhetést, megfelelő
megélhetési eszközökkel támogatja életét, azaz bhikkhus, sammā-ājīva.


És mi, bhikkhus, a sammāvāyāma? Itt, bhikkhus, a bhikkhu generálja
chandaját a feltámadás nélküli pāpaka és akusala dhammasok nem
felmerülésére, gyakorolja magát, viriya felkeltését, erőteljesen
alkalmazza citétáját és törekszik; generálja chandaját a felbukkanó
pāpaka és az akusala dhamma elhagyására, gyakorolja magát, viriya
felkelt, erőteljesen alkalmazza citétáját és törekszik; generálja
chandaját a feltámadás nélküli kusala dhammasok kialakulására,
gyakorolja magát, viriyáját felkelt, erőteljesen alkalmazza citétját és
törekszik; generálja chandaját a felmerült kusala dhammák kitartásáért,
az összetévesztés hiányáért, növekedéséért, fejlődéséért, ápolásáért és
befejezéséért, kihúzza magát, viriyáját felébreszti, erősen alkalmazza
citétját és törekszik. Ezt hívják, bhikkhus, sammāvāyāma.

Mi az,
bhikkhus, a sammāsati? Itt, bhikkhus, a bhikkhu úgy néz ki, mint a kája,
kājā, ātāpī sampajāno, satimā, miután abhijjhā-domanassa feladta a
világot. Megfigyeli a vedanát vedanā, ātāpī sampajāno, satimā, és
abhijjhā-domanassa feladta a világot. A citta megfigyelésében lakozik,
ātāpī sampajāno, satimā, amikor abhijjhā-domanassa feladta a világot. A
dhamma megfigyelésével lakozik dhamma · s, ātāpī sampajāno, satimā, és
abhijjhā-domanassa feladta a világot. Ezt hívják, bhikkhus, sammāsati.


És mi, bhikkhus, a sammāsamādhi? Itt bhikkhus, egy bhikkhu, leválasztva
a kāmától, leválasztódik az akusala dhammáktól, miután belépett az első
jhánába, ott marad, vitakka és vicāra, piti és sukha kötésből
született. A vitakka-vicāra csendjével, miután belépett a második
jhánába, belső tanquilizációval, a citta egyesítésével, vitakka és
vicāra nélkül, a samādhi-ból született pīti és sukha-val maradt fenn. A
pīti iránti közömbösséggel pedig a upekkha, a sato és a sampajāno
tartózkodik, és a kájāban megtapasztalja a szukát, amelyet az ariyák
leírnak: „aki egyetértő és lelkileg ebben a szukában lakozik”, miután
belépett a harmadik jhánába, megmarad. abban. A Sukha és a dukkha,
somanassa és domanassa elhagyása, amelyek korábban eltűntek, sukha és
dukkha nélkül, a upekkha és a sati tisztaságával, miután belépett a
negyedik jhánába, ott marad. Ezt hívják, bhikkhus, sammāsamādhi.

Ezt bhikkhusnak hívják: dukkha · nirodha · gāminī paṭipadā ariyasacca.


Így a dhammas megfigyelésen belül a dhammákon belül tartózkodik, vagy a
dhammas dhammas megfigyelésen kívül tartózkodik, vagy a dhammas dhammas
megfigyelésen belül és kívül tartózkodik; a dhammákban a jelenségek
szamadjaja megfigyelésén, vagy dhammákban a jelenségek elmúltának
megfigyelésén, vagy a szamadjaja megfigyelésén és a dhammas jelenségek
elmúltán; vagy pedig: [rájönve:] “ezek dhamák!” A sati jelen van benne,
csak a puszta ñāṇa és a puszta paisissati szempontjából, különállóan él,
és nem ragaszkodik semmibe a világon. Így a bhikkhus, a bhikkhu a
dhammák megfigyelésénél, a négy ariya · saccára hivatkozva.

A Satipaṭṭhānas gyakorlásának előnyei


Akárki, a bhikkhus, hét éven keresztül gyakorolja ezt a négy
satipaṭṭhánt, a két eredmény egyikét lehet várni: vagy a látványos
jelenségek [tökéletes] ismerete, vagy ha van valamilyen tapadás balra,
anāgāmita.

Nem is beszélve hét évről, bhikkhus. Bárki, a
bhikkhus, ezt a négy satipaṭṭhána-t hat éven keresztül gyakorolja, a két
eredmény egyikére számíthat: vagy a [tökéletes] ismeretekre a látható
jelenségekben, vagy ha van valamilyen tapadás balra, anāgāmita.


Nem is beszélve hat évről, bhikkhus. Aki a bhikkhus öt évig gyakorolja
ezt a négy satipaṭṭhānt, a két eredmény egyikét lehet várni: vagy a
látható jelenségek [tökéletes] ismerete, vagy ha van valamilyen tapadás
balra, anāgāmita.

Nem is beszélve öt évről, bhikkhus. Akárki, a
bhikkhus, négy éven keresztül gyakorolja ezt a négy satipaṭṭhánt, a két
eredmény egyikét lehet várni: vagy [tökéletes] ismerete a látható
jelenségekben, vagy ha van valamilyen tapadás balra, anāgāmita.


Nem is beszélve négy évről, bhikkhus. Bárki, a bhikkhus, ezt a négy
satipaāhannát három éven keresztül gyakorolja, a két eredmény egyikére
számíthat: vagy a látható jelenségek [tökéletes] ismerete, vagy ha van
valamilyen tapadás balra, anāgāmita.

Nem is beszélve három évről,
bhikkhus. Bárki, a bhikkhus, ezt a négy satipaāhannát két éven
keresztül gyakorolja, a két eredmény egyikét várhatja: vagy a látható
jelenségek [tökéletes] ismerete, vagy ha van valamilyen tapadás balra,
anāgāmita.

Nem is beszélve két évről, bhikkhus. Akárki, a
bhikkhus, gyakorolja ezt a négy szatpapahhánt egy éven keresztül, a két
eredmény egyikét várhatja: vagy [tökéletes] ismerete a látható
jelenségekben, vagy ha van valamilyen tapadás balra, anāgāmita.


Nem is beszélve egy évről, bhikkhus. Aki a bhikkhus hét hónapon
keresztül gyakorolja ezt a négy satipaṭṭhánt, a két eredmény egyikét
lehet várni: vagy [tökéletes] ismerete a látható jelenségekben, vagy ha
van valamilyen tapadás balra, anāgāmita.

Nem is beszélve hét
hónapról, bhikkhus. Aki a bhikkhus ezt a négy szatpapahhánt gyakorolja
hat hónapon keresztül, a két eredmény közül az egyik várható: vagy
[tökéletes] ismerete a látható jelenségekben, vagy ha van valamilyen
tapadás balra, anāgāmita.

Nem is beszélve hat hónapról, bhikkhus.
Akárki, a bhikkhus, gyakorolja ezt a négy satipaṭṭhánt öt hónapon
keresztül, a két eredmény egyikét várhatja: vagy [tökéletes] ismerete a
látható jelenségekben, vagy ha van valamilyen tapadás balra, anāgāmita.


Nem is beszélve öt hónapról, bhikkhus. Akárki, a bhikkhus, négy hónapon
keresztül gyakorolja ezt a négy satipaṭṭhánt, a két eredmény egyikét
lehet várni: vagy [tökéletes] ismerete a látható jelenségekben, vagy ha
van valamilyen tapadás balra, anāgāmita.

Ne hagyva, négy hónap,
bhikkhus. Bárki, a bhikkhus, ezt a négy satipaāhannát három hónapon
keresztül gyakorolja, a két eredmény egyikét várhatja: vagy a látható
jelenségek [tökéletes] ismerete, vagy ha van valamilyen tapadás balra,
anāgāmita.

Nem is beszélve három hónapról, bhikkhus. Bárki, a
bhikkhus, ezt a négy satipaāhána-t két hónapon keresztül gyakorolja, a
két eredmény egyikét várhatja: vagy [tökéletes] ismerete a látható
jelenségekben, vagy ha van valamilyen tapadás balra, anāgāmita.


Nem is beszélve, két hónap, bhikkhus. Aki a bhikkhus ezt a négy
szatpapahhánt egy hónapon keresztül gyakorolja, a két eredmény egyikét
várhatja: vagy a látványos jelenségek tökéletes ismerete, vagy ha van
valamilyen tapadás balra, anāgāmita.

Ne hagyva egy hónapot,
bhikkhus. Akárki, a bhikkhus, gyakorolja ezt a négy satipaṭṭhannát fél
hónapon keresztül, a két eredmény egyikét várhatja: vagy [tökéletes]
ismerete a látható jelenségekben, vagy ha van valamilyen tapadás balra,
anāgāmita.

Nem is beszélve fél hónapról, bhikkhus. Akárki, a
bhikkhus, egy héten gyakorolja ezt a négy satipaṭṭhánt, így várható a
két eredmény egyike: vagy [tökéletes] ismerete a látható jelenségekben,
vagy ha van valamilyen tapadás balra, anāgāmita.

“Ez a bhikkhus
az, ami a lények megtisztulásához, a szomorúság és a siralom
legyőzéséhez, a dukkha-domanassa eltűnéséhez, a helyes út eléréséhez, a
Nibbāna megvalósulásához vezet, vagyis a lények megtisztulásához, a
fájdalom és a siralom legyőzéséhez, azaz a négy satipaṭṭhānas.” Így
mondták, és mindezek alapján elmondták.

Így beszélt a Bhagavā. Örömmel fogadta a bhikkhus a Bhagavā szavait.



in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,


03)Magadhi Prakrit,

04) Classical Hela Basa (Hela Language),


05) Classical Pāḷi

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
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,

86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
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


107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש

110) Classical Yoruba-Yoruba Yoruba,

111) Classical Zulu-I-Classical Zulu





























Dove-02-june.gif (38556 bytes)





http://www.orgsites.com/oh/awakenedone/





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.

ESSENCE OF TIPITAKA



Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas  of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama presentation

from

Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Please Visit: http://sarvajan.ambedkar.org

https://www.youtube.com/watch?v=PPydLZ0cavc
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?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
Use
http://www.translate.google.com/

Image result for Gifs of Vinaya pitaka compared with Vinayaka

Rector
JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart


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.

When
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


Button Plant Green Butterfly E Mail Animation Clip

buddhasaid2us@gmail.com,kushinaranibbana@gmail.com


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is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
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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Peace and joy for all


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comments (0)
02/27/20
LESSON 3288 Fri 28 Feb 2020 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL DO GOOD! PURIFY MIND AND ENVIRONMENT! Even a seven year old can Understand. A seventy year old must practice. VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) 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) Mahāsatipaṭṭhāna Sutta — Attendance on awareness — in 45) Classical Hmong- Lus Hmoob,
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LESSON  3288 Fri  28 Feb 2020


Free Online NIBBANA TRAINING

from

KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL



VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS)

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)


Mahāsatipaṭṭhāna Sutta — Attendance on awareness — in 45) Classical Hmong- Lus Hmoob,


Mahāsatipaṭṭhāna Sutta - Koom nrog paub - nrog cov duab zoo tshaj plaws ntawm Buddha Buddha Classic Hmong- Lus Hmoob,

https://www.youtube.com/watch?v=NqD1-Xi1ioA
Mahasatipatthana Sutta

(9d Yogi
843 tus neeg yuav khoom
Hu nkauj ntawm Mahāsatipaṭṭhāna Sutta,
Qeb
Tsis Yog Haujlwm & Kev Nqes Tes Ua
Ntawv Tso Cai
Daim Ntawv Tso Cai Muab Kev Sib Koom (Attons Attribution)
Tau qhov twg los cov yeeb yaj kiab
Saib cov ntaus nqi
Mahāsatipaṭṭhāna Sutta - Koom nrog paub txog-hauv, 29) Lus Askiv Qib, Roman,

Sutta qhov no yog dav xav tias yog qhov siv rau kev xyaum ua.
Taw qhia

I. Kev Soj Ntsuam ntawm Kāya
A. Ntu nyob rau ānāpāna
B. Ntu ntawm kev nyob ua haujlwm
C. Ntu ntawm sampajañña
D. Seem ntawm kev qias
E. Ntu Ntawm Cov Ntsiab Lus
F. Tshooj ntawm cuaj lub thaj av roj av

II. Soj ntsuam ntawm Vedanā

III. Kev Soj Ntsuam ntawm Citta

IV. Soj ntsuam ntawm Dhammas
A. Tshooj ntawm N thevaraṇas
B. Ntu nyob rau Khandhas
C. Ntu nyob rau Qhov Chaw Ntseg
D. Ntu ntawm Bojjhaṅgas
E. Seem ntawm Qhov Tseeb
E1. Kev nthuav tawm ntawm Dukkhasacca
E2. Kev siv ntawm Samudayasacca
E3. Raug ntawm Nirodhasacca
E4. Raug ntawm Maggasacca

Taw qhia

Kuv tau hnov:
Muaj ib lub sijhawm, Bhagavā tau nyob nrog cov neeg Kurus ntawm
Kammāsadhamma, lub nroog lag luam ntawm Kurus. Nyob ntawd, nws hais cov
lus bhikkhus:
- Bhikkhus.– Bhaddante teb cov bhikkhus. Lub Bhagavā hais tias:
- Qhov no, bhikkhus, yog txoj kev uas ua rau tsis muaj dab tsi tab sis
huv huv ntawm quavntsej, kov yeej kev quaj ntsuag thiab lamentation, kev
ploj mus ntawm dukkha-domanassa, kev muaj ntawm txoj kev yog, paub txog
Nibbāna, uas yog hais plaub satipaṭṭhānas.

Plaub twg? Ntawm no,
bhikkhus, ib bhikkhu nyob tsom kwm kāya hauv kāya, ātāpī sampajāno,
satimā, tau muab abhijjhā-domanassa rau lub ntiaj teb. Nws nyob tsom kwm
vedanā hauv vedanā, ātāpī sampajāno, satimā, tau muab tso tseg
abhijjhā-domanassa ntawm lub ntiaj teb. Nws nyob tsom kwm citta hauv
citta, ātāpī sampajāno, satimā, tau tso tseg abhijjhā-domanassa ntawm
lub ntiaj teb. Nws nyob tsom kwm dhamma in s hauv dhamma · s, ātāpī
sampajāno, satimā, tau tso tseg abhijjhā-domanassa ntawm lub ntiaj teb.

I. Kāyānupassanā

A. Ntu nyob rau ānāpāna


Thiab yuav ua li cas, bhikkhus, puas yog bhikkhu nyob tsom kwm kāya
hauv kāya? Ntawm no, bhikkhus, bhikkhu, tau mus rau tom hav zoov lossis
tau ploj mus ntawm lub hauv paus ntawm tsob ntoo lossis tau ploj mus rau
hauv chav khoob, zaum khoov ntawm ob txhais ceg crosswise, teem kāya
tsa sawv, thiab teeb tsa sati parimukhaṃ. Ua li sato nws nqus pa, ua li
sato nws nqus tawm. Ua pa rau ntev nws nkag siab: ‘Kuv ua pa nyob ntev’;
kev ua pa tawm ntev nws nkag siab: ‘Kuv ua pa tawm ntev’; ua pa luv nws
nkag siab: ‘Kuv ua pa luv’; ua pa tawm luv nws to taub: ‘Kuv ua tsis
taus pa tawm luv’; nws cob qhia nws tus kheej: lub hnov ​​qhov tseem
kāya, Kuv yuav ua pa hauv ‘; nws cob qhia nws tus kheej: lub hnov ​​tag
nrho kāya, Kuv yuav ua pa tawm ‘; nws cob qhia nws tus kheej: lub
calming cia lub kāya-saṅkhāras, kuv yuav ua pa nyob rau hauv ‘; nws cob
qhia nws tus kheej: lub calming hauv kāya-saṅkhāras, kuv yuav ua pa tawm
‘.

Ib yam li, bhikkhus, tus txawj tshaj lij lossis tus tig rau
tes ua haujlwm, ua lub sijhawm ntev, to taub: ‘Kuv ua lub lem ntev’; ua
rau luv tig, nws nkag siab: ‘Kuv ua luv luv’; tib txoj kev, bhikkhus,
bhikkhu, ua pa ntev, to taub: ‘Kuv ua pa ntev’; kev ua pa tawm ntev nws
nkag siab: ‘Kuv ua pa tawm ntev’; ua pa luv nws nkag siab: ‘Kuv ua pa
luv’; ua pa tawm luv nws to taub: ‘Kuv ua tsis taus pa tawm luv’; nws
cob qhia nws tus kheej: lub hnov ​​qhov tseem kāya, Kuv yuav ua pa hauv
‘; nws cob qhia nws tus kheej: lub hnov ​​tag nrho kāya, Kuv yuav ua pa
tawm ‘; nws cob qhia nws tus kheej: lub calming cia lub kāya-saṅkhāras,
kuv yuav ua pa nyob rau hauv ‘; nws cob qhia nws tus kheej: lub calming
hauv kāya-saṅkhāras, kuv yuav ua pa tawm ‘.

Yog li nws nyob tsom
kāya hauv kāya ntxiv rau hauv, lossis nws dwells tsom kwm kāya hauv kāya
sab nraud, lossis nws nyob tsom saib kāya hauv kāya sab hauv thiab sab
nraud; nws dwells tsom xam cov samudaya ntawm tshwm sim hauv kāya,
lossis nws nyob tsom kwm txoj kev dhau ntawm qhov tshwm sim hauv kāya,
lossis nws nyob tsom kev samudaya thiab dhau ntawm qhov tshwm sim hauv
kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no yog Kāya!” sati yog
tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg ntawm mere merea
thiab mere paṭissati, nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib
yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom
kwm kāya hauv kāya.

B. Ntu ntawm kev nyob ua haujlwm

Ntxiv
mus, bhikkhus, ib tug bhikkhu, thaum taug kev, nkag siab: ‘Kuv tabtom
taug kev’, lossis thaum sawv nws nkag siab: ‘Kuv sawv’, lossis thaum
zaum nws nkag siab: ‘Kuv tau zaum’, lossis thaum dag nws nkag siab: ‘
Kuv tau dag ‘. Los yog lwm tus, hauv qhov twg txoj hauj lwm nws kāya pov
tseg, nws to taub nws kom raug.

Yog li nws nyob tsom kāya hauv
kāya ntxiv rau hauv, lossis nws dwells tsom kwm kāya hauv kāya sab
nraud, lossis nws nyob tsom saib kāya hauv kāya sab hauv thiab sab
nraud; nws dwells tsom xam cov samudaya ntawm tshwm sim hauv kāya,
lossis nws nyob tsom kwm txoj kev dhau ntawm qhov tshwm sim hauv kāya,
lossis nws nyob tsom kev samudaya thiab dhau ntawm qhov tshwm sim hauv
kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no yog Kāya!” sati yog
tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg ntawm mere merea
thiab mere paṭissati, nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib
yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom
kwm kāya hauv kāya.

C. Ntu ntawm sampajañña

Tsis tas li
ntawd, bhikkhus, ib bhikkhu, thaum mus txog thiab thaum tawm mus, ua
nrog sampajañña, thaum saib tom ntej thiab thaum saib ib puag ncig, nws
ua nrog sampajañña, thaum khoov thiab thaum ncab, nws ua nrog
sampajañña, thaum hnav lub tsho loj thiab sab saud thiab thaum nqa lub
tais, nws ua nrog sampajañña, thaum noj mov, thaum haus, thaum zom,
thaum ua saj, nws ua nrog sampajañña, thaum koom nrog kev lag luam ntawm
kev tso quav thiab tso zis, nws ua nrog sampajañña, thaum taug kev,
thaum sawv, thaum zaum , thaum pw, thaum tsaug zog, thaum hais lus thiab
thaum nyob ntsiag to, nws ua nrog sampajañña.

Yog li nws nyob
tsom kāya hauv kāya ntxiv rau hauv, lossis nws dwells tsom kwm kāya hauv
kāya sab nraud, lossis nws nyob tsom saib kāya hauv kāya sab hauv thiab
sab nraud; nws dwells tsom xam cov samudaya ntawm tshwm sim hauv kāya,
lossis nws nyob tsom kwm txoj kev dhau ntawm qhov tshwm sim hauv kāya,
lossis nws nyob tsom kev samudaya thiab dhau ntawm qhov tshwm sim hauv
kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no yog Kāya!” sati yog
tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg ntawm mere merea
thiab mere paṭissati, nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib
yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom
kwm kāya hauv kāya.

D. Ntu Txog Kev Hloov Nkag Siab

Tsis
tas li ntawd, bhikkhus, tus bhikkhu txiav txim siab lub cev no, los
ntawm txhais taw ntawm tus taw nce mus thiab los ntawm cov plaub hau
ntawm lub taub hau cia, uas yog delimited los ntawm nws cov tawv nqaij
thiab tag nrho cov ntau yam tsis huv: “Hauv no kāya, muaj plaub mos mos
ntawm lub taub hau, plaub hau ntawm lub cev, rau tes, hniav, tawv nqaij,
cev nqaij, nqaij pob txha, pob txha, pob txha pob txha, mob raum,
plawv, siab, pleura, hnoos qeev, ntsws, plab hnyuv, mesentery, plab nrog
nws cov ntawv, quav, plab, phlegm , kua paug, ntshav, tawm hws, rog,
kua muag, roj, kua qaub ncaug, kua ntswg, kua synovial thiab zis. “


Ib yam li yog, bhikkhus, muaj ib lub hnab muaj ob qhov qhib thiab muaj
ntau hom nplej, xws li toj roob hauv pes, nplej, nplej, mung taum,
nyuj-noob taum, noob hnav thiab txhuv husked. Ib tug txiv neej uas muaj
lub qhov muag pom zoo, muaj qhov tsis tau npaj cia, yuav xav txog [nws
cov ntsiab lus]: “Nov yog toj roob hauv pes, cov no yog nplej, cov uas
yog mung taum, cov yog cov noob taum, cov noob hnav yog cov noob hnav
thiab no yog husked nplej;” nyob rau hauv tib txoj kev, bhikkhus,
bhikkhu txiav txim siab lub cev no, los ntawm cov taw ntawm ko taw nce
thiab los ntawm cov plaub hau ntawm lub taub hau cia, uas yog delimited
los ntawm nws cov tawv nqaij thiab tag nrho cov ntau yam tsis huv: “Hauv
no kāya, muaj yog cov plaub hau ntawm lub taub hau, plaub hau ntawm lub
cev, rau tes, hniav, tawv nqaij, nqaij, nqaij, pob txha, pob txha pob
txha, mob raum, mob plawv, siab, pleura, hnoos qeev, mob ntsws, plab
hnyuv, mesentery, plab nrog nws cov ntawv, quav, tso quav, phlegm, pus,
ntshav, tawm hws, rog, kua muag, roj, kua qaub, kua ntswg, kua synovial
thiab zis. “

Yog li nws nyob tsom kāya hauv kāya ntxiv rau hauv,
lossis nws dwells tsom kwm kāya hauv kāya sab nraud, lossis nws nyob
tsom saib kāya hauv kāya sab hauv thiab sab nraud; nws dwells tsom xam
cov samudaya ntawm tshwm sim hauv kāya, lossis nws nyob tsom kwm txoj
kev dhau ntawm qhov tshwm sim hauv kāya, lossis nws nyob tsom kev
samudaya thiab dhau ntawm qhov tshwm sim hauv kāya; los yog lwm qhov
ntxiv, [paub tseeb:] “qhov no yog Kāya!” sati yog tam sim no nyob rau
hauv nws, tsuas yog rau qhov kawg ntawm mere merea thiab mere paṭissati,
nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib yam dab tsi hauv lub
ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom kwm kāya hauv kāya.

E. Ntu Ntawm Cov Ntsiab Lus


Tsis tas li ntawd, bhikkhus, ib bhikkhu xav txog qhov kāya no, txawm li
cas los nws muab tso, txawm li cas los xij nws tau muab pov tseg raws
li muaj cov ntsiab lus: “Hauv no kāya, muaj lub ntiaj teb, dej keeb,
hluav taws kub thiab huab cua cua.”

Ib yam li, bhikkhus, tus neeg
txawj txawj lossis tus tua neeg tus tub tua tsiaj, muaj tua tus nyuj,
yuav zaum ntawm kab tshuam kev txiav los ua tej daim; nyob rau hauv tib
txoj kev, bhikkhus, ib bhikkhu xav txog qhov kāya no, txawm li cas los
nws muab tso, txawm li cas los nws muab pov tseg: “Hauv no kāya, muaj
lub ntiaj teb, dej keeb, hluav taws kub thiab huab cua huab cua.”


Yog li nws nyob tsom kāya hauv kāya ntxiv rau hauv, lossis nws dwells
tsom kwm kāya hauv kāya sab nraud, lossis nws nyob tsom saib kāya hauv
kāya sab hauv thiab sab nraud; nws dwells tsom xam cov samudaya ntawm
tshwm sim hauv kāya, lossis nws nyob tsom kwm txoj kev dhau ntawm qhov
tshwm sim hauv kāya, lossis nws nyob tsom kev samudaya thiab dhau ntawm
qhov tshwm sim hauv kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no
yog Kāya!” sati yog tam sim no nyob rau hauv nws, tsuas yog rau qhov
kawg ntawm mere merea thiab mere paṭissati, nws nyob tsis muaj qhov
chaw, thiab tsis lo rau ib yam dab tsi hauv lub ntiaj teb. Yog li,
bhikkhus, ib bhikkhu nyob tsom kwm kāya hauv kāya.

F. Tshooj ntawm cuaj lub thaj av roj av

(1) Hmoob
Tsis tas li ntawd, bhikkhus, bhikkhu, ib yam li nws tau pom lub cev
tuag, muab pov tseg rau hauv qhov chaw muaj pob zeb, ib hnub tuag,
lossis ob hnub tuag lossis peb hnub tuag, o, daj thiab festering, nws
txiav txim siab qhov no kāya: ” Lub kāya no kuj yog ntawm qhov xwm
txheej ntawd, nws yuav dhau los ua qhov zoo li no, thiab tsis pub dawb
los ntawm cov xwm txheej ntawd. “

Yog li nws nyob tsom kāya hauv
kāya ntxiv rau hauv, lossis nws dwells tsom kwm kāya hauv kāya sab
nraud, lossis nws nyob tsom saib kāya hauv kāya sab hauv thiab sab
nraud; nws dwells tsom xam cov samudaya ntawm tshwm sim hauv kāya,
lossis nws nyob tsom kwm txoj kev dhau ntawm qhov tshwm sim hauv kāya,
lossis nws nyob tsom kev samudaya thiab dhau ntawm qhov tshwm sim hauv
kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no yog Kāya!” sati yog
tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg ntawm mere merea
thiab mere paṭissati, nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib
yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom
kwm kāya hauv kāya.

(2) Cov (2)
Tsis tas li ntawd, bhikkhus,
tus bhikkhu, zoo li yog nws pom lub cev tuag, muab pov tseg rau hauv av
qhov txos, raug noj los ntawm dev, raug noj los ntawm hawks, raug noj
los ntawm vultures, raug noj los ntawm herons, raug noj los ntawm dev,
ua noj los ntawm tsov, tau noj los ntawm panthers, raug noj los ntawm
ntau hom quavntsej, nws txiav txim siab qhov k :ya no: “Tus k alsoya no
kuj yog ntawm qhov xwm txheej, nws yuav dhau los ua zoo li no, thiab
tsis pub dawb los ntawm cov xwm txheej no. “

Yog li nws nyob tsom
kāya hauv kāya ntxiv rau hauv, lossis nws dwells tsom kwm kāya hauv
kāya sab nraud, lossis nws nyob tsom saib kāya hauv kāya sab hauv thiab
sab nraud; nws dwells tsom xam cov samudaya ntawm tshwm sim hauv kāya,
lossis nws nyob tsom kwm txoj kev dhau ntawm qhov tshwm sim hauv kāya,
lossis nws nyob tsom kev samudaya thiab dhau ntawm qhov tshwm sim hauv
kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no yog Kāya!” sati yog
tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg ntawm mere merea
thiab mere paṭissati, nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib
yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom
kwm kāya hauv kāya.

(3)
Tsis tas li ntawd, bhikkhus, ib
bhikkhu, ib yam li yog nws tau pom lub cev tuag, muab pov tseg rau hauv
thaj chaw muaj ntshav, taub-hau uas muaj nqaij thiab ntshav, tuav ua ke
los ntawm tendons, nws suav hais tias qhov no kāya: “Qhov no kāya kuj
yog ntawm xws li xwm, nws yuav dhau los ua qhov zoo li no, thiab tsis
pub dawb los ntawm cov xwm txheej ntawd. “

Yog li nws nyob tsom
kāya hauv kāya ntxiv rau hauv, lossis nws dwells tsom kwm kāya hauv kāya
sab nraud, lossis nws nyob tsom saib kāya hauv kāya sab hauv thiab sab
nraud; nws dwells tsom xam cov samudaya ntawm tshwm sim hauv kāya,
lossis nws nyob tsom kwm txoj kev dhau ntawm qhov tshwm sim hauv kāya,
lossis nws nyob tsom kev samudaya thiab dhau ntawm qhov tshwm sim hauv
kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no yog Kāya!” sati yog
tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg ntawm mere merea
thiab mere paṭissati, nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib
yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom
kwm kāya hauv kāya.

(4)
Tsis tas li ntawd, bhikkhus, ib
bhikkhu, ib yam li yog nws tau pom lub cev tuag, muab pov tseg rau hauv
av uas muaj lub qhov txhab, lub cev pob txha tsis muaj nqaij thiab
smeared nrog ntshav, tuav ua ke los ntawm tendons, nws txiav txim siab
no kāya: “Qhov no kāya kuj yog xws li xwm txheej, nws yuav dhau los ua
qhov zoo li no, thiab tsis pub dawb los ntawm cov xwm txheej ntawd. “


Yog li nws nyob tsom kāya hauv kāya ntxiv rau hauv, lossis nws dwells
tsom kwm kāya hauv kāya sab nraud, lossis nws nyob tsom saib kāya hauv
kāya sab hauv thiab sab nraud; nws dwells tsom xam cov samudaya ntawm
tshwm sim hauv kāya, lossis nws nyob tsom kwm txoj kev dhau ntawm qhov
tshwm sim hauv kāya, lossis nws nyob tsom kev samudaya thiab dhau ntawm
qhov tshwm sim hauv kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no
yog Kāya!” sati yog tam sim no nyob rau hauv nws, tsuas yog rau qhov
kawg ntawm mere merea thiab mere paṭissati, nws nyob tsis muaj qhov
chaw, thiab tsis lo rau ib yam dab tsi hauv lub ntiaj teb. Yog li,
bhikkhus, ib bhikkhu nyob tsom kwm kāya hauv kāya.

(5)
Tsis
tas li ntawd, bhikkhus, ib bhikkhu, ib yam li yog nws pom lub cev tuag,
muab pov tseg rau hauv av charnel, tus nqaj tsis muaj nqaij lossis
ntshav, nyob ua ke los ntawm tendons, nws suav hais tias qhov no kāya:
“Qhov no kāya kuj yog ntawm xws li xwm, nws yuav dhau los ua qhov zoo li
no, thiab tsis pub dawb los ntawm cov xwm txheej ntawd. “

Yog li
nws nyob tsom kāya hauv kāya ntxiv rau hauv, lossis nws dwells tsom kwm
kāya hauv kāya sab nraud, lossis nws nyob tsom saib kāya hauv kāya sab
hauv thiab sab nraud; nws dwells tsom xam cov samudaya ntawm tshwm sim
hauv kāya, lossis nws nyob tsom kwm txoj kev dhau ntawm qhov tshwm sim
hauv kāya, lossis nws nyob tsom kev samudaya thiab dhau ntawm qhov tshwm
sim hauv kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no yog
Kāya!” sati yog tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg
ntawm mere merea thiab mere paṭissati, nws nyob tsis muaj qhov chaw,
thiab tsis lo rau ib yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus,
ib bhikkhu nyob tsom kwm kāya hauv kāya.

(6)
Tsis tas li
ntawd, bhikkhus, yog bhikkhu, tib yam li nws tau pom lub cev tuag, muab
pov tseg rau hauv av charnel, txiav cov pob txha tawg nyob ntawm no
thiab nyob ntawm no, ntawm no pob txha tes, muaj pob txha ko taw, ntawm
no pob txha pob txha, muaj pob txha shin. , ntawm no lub pob txha ncej
puab, muaj lub ntsag pob txha, ntawm no tus tav, muaj pob txha nraub
qaum, ntawm no tus txha nqaj qaum, muaj caj dab caj dab, ntawm no lub
puab tsaig pob txha, muaj pob txha hniav, lossis muaj pob txha taub hau,
nws txiav txim siab no kāya. : “Tus kāya no kuj yog ntawm qhov xwm
txheej ntawd. Nws yuav dhau los ua qhov zoo li no, thiab tsis yog muaj
kev ywj pheej los ntawm cov xwm txheej ntawd.”

Yog li nws nyob
tsom kāya hauv kāya ntxiv rau hauv, lossis nws dwells tsom kwm kāya hauv
kāya sab nraud, lossis nws nyob tsom saib kāya hauv kāya sab hauv thiab
sab nraud; nws dwells tsom xam cov samudaya ntawm tshwm sim hauv kāya,
lossis nws nyob tsom kwm txoj kev dhau ntawm qhov tshwm sim hauv kāya,
lossis nws nyob tsom kev samudaya thiab dhau ntawm qhov tshwm sim hauv
kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no yog Kāya!” sati yog
tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg ntawm mere merea
thiab mere paṭissati, nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib
yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom
kwm kāya hauv kāya.

(7) Lub hauv paus
Tsis tas li ntawd,
bhikkhus, ib tug bhikkhu, zoo li yog nws tau pom lub cev tuag, muab pov
tseg rau hauv av uas muaj huab cua, cov pob txha nplawm zoo li hiav
txwv, nws txiav txim siab rau kāya no: “Lub kāya no kuj yog ntawm qhov
xwm txheej, nws yog mus kom dhau los ua qhov zoo li no, thiab tsis pub
dawb los ntawm cov xwm txheej ntawd. “

Yog li nws nyob tsom kāya
hauv kāya ntxiv rau hauv, lossis nws dwells tsom kwm kāya hauv kāya sab
nraud, lossis nws nyob tsom saib kāya hauv kāya sab hauv thiab sab
nraud; nws dwells tsom xam cov samudaya ntawm tshwm sim hauv kāya,
lossis nws nyob tsom kwm txoj kev dhau ntawm qhov tshwm sim hauv kāya,
lossis nws nyob tsom kev samudaya thiab dhau ntawm qhov tshwm sim hauv
kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no yog Kāya!” sati yog
tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg ntawm mere merea
thiab mere paṭissati, nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib
yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom
kwm kāya hauv kāya.

(8) Cov ntawv
Tsis tas li ntawd,
bhikkhus, ib tug bhikkhu, ib yam li yog nws tau pom lub cev tuag, muab
pov tseg rau hauv ib qho chaw muaj mob, nws kho pob txha ntev dua ib
xyoos, nws txiav txim siab rau kāya no: “Lub kāya no kuj yog ntawm qhov
xwm txheej, nws yog mus ua zoo li no, thiab yog tsis yog dawb los ntawm
cov mob no. “

Yog li nws nyob tsom kāya hauv kāya ntxiv rau hauv,
lossis nws dwells tsom kwm kāya hauv kāya sab nraud, lossis nws nyob
tsom saib kāya hauv kāya sab hauv thiab sab nraud; nws dwells tsom xam
cov samudaya ntawm tshwm sim hauv kāya, lossis nws nyob tsom kwm txoj
kev dhau ntawm qhov tshwm sim hauv kāya, lossis nws nyob tsom kev
samudaya thiab dhau ntawm qhov tshwm sim hauv kāya; los yog lwm qhov
ntxiv, [paub tseeb:] “qhov no yog Kāya!” sati yog tam sim no nyob rau
hauv nws, tsuas yog rau qhov kawg ntawm mere merea thiab mere paṭissati,
nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib yam dab tsi hauv lub
ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom kwm kāya hauv kāya.

(9
Tsis tas li ntawd, bhikkhus, ib tug bhikkhu, zoo li yog nws pom lub cev
tuag, muab pov tseg rau hauv av charnel, lub pob txha lwj ua kom tsawg
rau hmoov, nws txiav txim siab rau k veryya no: “Tus kāya no kuj yog
ntawm xwm txheej ntawd, nws yog mus ua zoo li no, thiab yog tsis pub
dawb los ntawm tej yam mob no. “

Yog li nws nyob tsom kāya hauv
kāya ntxiv rau hauv, lossis nws dwells tsom kwm kāya hauv kāya sab
nraud, lossis nws nyob tsom saib kāya hauv kāya sab hauv thiab sab
nraud; nws dwells tsom xam cov samudaya ntawm tshwm sim hauv kāya,
lossis nws nyob tsom kwm txoj kev dhau ntawm qhov tshwm sim hauv kāya,
lossis nws nyob tsom kev samudaya thiab dhau ntawm qhov tshwm sim hauv
kāya; los yog lwm qhov ntxiv, [paub tseeb:] “qhov no yog Kāya!” sati yog
tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg ntawm mere merea
thiab mere paṭissati, nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib
yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom
kwm kāya hauv kāya.

II. Soj ntsuam ntawm Vedanā

Ntxiv mus, bhikkhus, li cas bhikkhu nyob tsom kwm vedanā hauv vedanā?


Ntawm no, bhikkhus, a bhikkhu, ntsib kev sukha vedanā, undersands: “Kuv
tau ntsib ib sukha vedanā”; muaj kev paub txog dukkha vedanā,
undersands: “Kuv tau muaj kev paub txog dukkha vedanā”; muaj kev
adukkham-asukhā vedanā, undersands: “Kuv tau ntsib kev adukkham-asukhā
vedanā”; ntsib ib tug sukha vedanā sāmisa, undersands: “Kuv tau ntsib
sukha vedanā sāmisa”; kev muaj sukha vedanā nirāmisa, undersands: “Kuv
tau ntsib sukha vedanā nirāmisa”; kev paub txog dukkha vedanā sāmisa,
undersands: “Kuv tau muaj kev paub txog dukkha vedanā sāmisa”; kev paub
txog dukkha vedanā nirāmisa, undersands: “Kuv tau muaj kev dukkha vedanā
nirāmisa”; muaj kev adukkham-asukhā vedanā sāmisa, undersands: “Kuv tau
ntsib kev adukkham-asukhā vedanā sāmisa”; pom ib adukkham-asukhā vedanā
nirāmisa, undersands: “Kuv tau muaj kev adukkham-asukhā vedanā
nirāmisa”.

Yog li nws nyob tsom kwm vedanā hauv vedanā sab hauv,
lossis nws nyob tsom kwm vedanā hauv vedanā sab nraud, lossis nws nyob
tsom kwm vedanā hauv vedanā sab hauv thiab sab nraud; nws dwells tsom
xam cov samudaya ntawm qhov tshwm sim hauv vedanā, lossis nws nyob tsom
kwm txoj kev dhau ntawm qhov tshwm sim hauv vedanā, lossis nws nyob tsom
saib cov samudaya thiab dhau ntawm qhov tshwm sim hauv vedanā; los yog
lwm qhov ntxiv, [paub tseeb:] “qhov no yog vedanā!” sati yog tam sim no
nyob rau hauv nws, tsuas yog rau qhov kawg ntawm mere merea thiab mere
paṭissati, nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib yam dab
tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib bhikkhu nyob tsom kwm
vedanā hauv vedanā.

III. Kev Soj Ntsuam ntawm Citta

Ntxiv mus, bhikkhus, li cas bhikkhu nyob tsom kwm citta hauv citta?


Ntawm no, bhikkhus, a bhikkhu to taub citta nrog rāga li “citta nrog
rāga”, lossis nws nkag siab citta tsis muaj rāga li “citta tsis muaj
rāga”, lossis nws nkag siab citta nrog dosa li “citta nrog dosa”, lossis
nws nkag siab citta tsis muaj dosa li “citta tsis muaj dosa”, lossis
nws nkag siab citta nrog moha li “citta nrog moha”, lossis nws nkag siab
citta tsis muaj moha li “citta tsis muaj moha”, lossis nws nkag siab
sau citta li “citta sau”, lossis nws nkag siab tawg citta li “citta
tawg”, lossis nws nkag siab qhov nthuav dav citta raws li “kev nthuav
dav citta”, lossis nws nkag siab citta tsis tseem ceeb raws li “citta
tsis tau qhia”, lossis nws nkag siab citta surpassable li “citta
surpassable”, lossis nws nkag siab ib qho tsis muaj qhov zoo li citta li
“citta uas tsis muaj peev xwm”, lossis nws nkag siab qhov citta uas
tsis yog “citta”, lossis nws nkag siab qhov citta tsis meej li “citta
tsis ruaj khov”, lossis nws nkag siab citta liberated li “liberated
citta”, lossis nws nkag siab ib qho citta uas tsis tau txais txiaj ntsig
zoo li “kev tsis nyeem ntawv citta”.

Yog li nws nyob tsom kwm
citta hauv citta sab hauv, lossis nws nyob tsom kwm citta hauv citta sab
nraud, lossis nws nyob tsom kwm citta hauv citta sab hauv thiab sab
nraud; nws dwells tsom kwm saib samudaya ntawm qhov tshwm sim hauv
citta, lossis nws nyob tsom kwm ntawm txoj kev dhau ntawm qhov tshwm sim
hauv citta, lossis nws nyob tsom saib cov samudaya thiab dhau ntawm
qhov tshwm sim hauv citta; los yog lwm qhov, [paub tseeb:] “qhov no yog
citta!” sati yog tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg
ntawm mere merea thiab mere paṭissati, nws nyob tsis muaj qhov chaw,
thiab tsis lo rau ib yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus,
ib bhikkhu nyob tsom kwm citta hauv citta.

IV. Soj ntsuam ntawm Dhammas

A. Tshooj ntawm N thevaraṇas


Ntxiv mus, bhikkhus, li cas bhikkhu nyob tsom kwm dhammas hauv dhammas?
Ntawm no, bhikkhus, ib tug bhikkhu nyob tsom kwm dhammas nyob rau hauv
dhammas nrog siv mus rau lub tsib nīvaraṇas. Ntxiv mus, bhikkhus, li cas
bhikkhu nyob tsom kwm dhammas hauv dhammas nrog siv rau tsib lub
nīvaraṇas?

Ntawm no, bhikkhus, ib bhikkhu, muaj kāmacchanda tam
sim no nyob rau hauv, nkag siab: “muaj kāmacchanda hauv kuv”; muaj tsis
yog kāmacchanda tuaj tsis pub dhau, nws nkag siab: “tsis muaj
kāmacchanda hauv kuv”; nws to taub li cas tus unarisen kāmacchanda tshwm
sim; nws nkag siab li cas tus arisen kāmacchanda tso tseg; thiab nws
nkag siab k howmacchanda uas tso tseg lawm yuav tsis tshwm sim rau yav
tom ntej.

Ntawm no, bhikkhus, ib bhikkhu, muaj yog byāpāda tam
sim no nyob rau hauv, nkag siab: “muaj byāpāda nyob hauv kuv”; tsis muaj
byāpāda tuaj nyob hauv, nws nkag siab: “yeej tsis muaj byāpāda nyob
hauv kuv”; nws nkag siab li cas unarisen byāpāda tshwm sim; nws nkag
siab li cas tus arisen byāpāda tso tseg; thiab nws nkag siab li cas by
thepāda tso tseg tsis tuaj rau yav tom ntej.

Ntawm no, bhikkhus,
ib bhikkhu, muaj raug thīnamiddhā nyob rau hauv, nkag siab: “muaj
thīnamiddhī nyob hauv kuv”; muaj tsis yog thīnamiddhā tuaj nyob hauv,
nws nkag siab: “tseem tsis thīnamiddhā nyob hauv kuv”; nws to taub li
cas tus unarisen thīnamiddhā tshwm sim; nws nkag siab li cas tus arisen
thīnamiddhā yog tso tseg; thiab nws nkag siab tias cov thīnamiddhā tso
tseg li cas tsis tshwm sim rau yav tom ntej.

Nws nkag siab mana,
nws nkag siab txog dhammas, nws nkag siab qhov saṃyojana uas tshwm sim
vim yog ob yam no, nws nkag siab li cas saṃyojana tsis tshwm sim tuaj
tshwm sim, nws nkag siab tias qhov tshwm sim los ntawm saṃyojana li cas,
thiab nws nkag siab li cas rau saṃyojana tsis tuaj yeem tshwm sim yav
tom ntej.

Yog li nws nyob tsom kwm dhammas hauv dhammas sab hauv,
lossis nws nyob tsom kwm dhammas hauv dhammas sab nraud, lossis nws
nyob tsom kwm dhammas hauv dhammas sab hauv thiab sab nraud; nws dwells
tsom kwm saib samudaya ntawm qhov tshwm sim hauv dhammas, lossis nws
nyob tsom kwm ntawm kev dhau ntawm kev tshwm sim hauv dhammas, lossis
nws nyob tsom kwm tus samudaya thiab dhau ntawm qhov tshwm sim hauv
dhammas; los yog lwm qhov ntxiv, [paub tseeb:] “Cov no yog dhammas!”
sati yog tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg ntawm
mere merea thiab mere paṭissati, nws nyob tsis muaj qhov chaw, thiab
tsis lo rau ib yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib tug
bhikkhu nyob tsom kwm dhammas nyob rau hauv dhammas, nrog siv mus rau
(6) sab hauv thiab sab nraud āyatanas.

D. Ntu ntawm Bojjhaṅgas


Ntxiv mus, bhikkhus, tus bhikkhu nyob tsom kwm dhammas hauv dhammas uas
muaj siv rau xya bojjhaṅgas. Ntxiv mus, bhikkhus, li cas bhikkhu nyob
tsom kwm dhammas hauv dhammas uas muaj siv rau xya bojjhaṅgas?


Ntawm no, bhikkhus, ib bhikkhu, muaj tau qhov sati sambojjhaṅga tam sim
no nyob rau hauv, nkag siab: “muaj sati sambojjhaṅga hauv kuv”; muaj
tsis yog cov sati sambojjhaṅga tam sim no nyob rau hauv, nws to taub:
“yog tsis muaj sati sambojjhaṅga hauv kuv”; nws to taub yuav ua li cas
unarisen sati sambojjhaṅga los tshwm sim; nws nkag siab tias yuav ua li
cas arisen sati sambojjhaṅga yog tsim kom tiav.

Muaj yog lub
dhammavicaya sambojjhaṅga tam sim no nyob rau hauv, nws nkag siab: “muaj
yog dhammavicaya sambojjhaṅga hauv kuv”; muaj tsis yog dhammavicaya
sambojjhaṅga tam sim no nyob rau hauv, nws to taub: “tsis muaj
dhammavicaya sambojjhaṅga hauv kuv”; nws nkag siab tias qhov tsis muaj
kev ntseeg dhammavicaya sambojjhaṅga los tshwm sim; nws nkag siab tias
qhov tshwm sim ntawm dhammavicaya sambojjhaṅga yog tsim rau kev zoo tag
nrho.

Muaj raug vīriya sambojjhaṅga tam sim no nyob rau hauv, nws
nkag siab: “muaj vīriya sambojjhaṅga hauv kuv”; muaj tsis yog tus
vīriya sambojjhaṅga tam sim no nyob rau hauv, nws to taub: “tsis muaj
vīriya sambojjhaṅga hauv kuv”; nws nkag siab li cas cov unarisen vīriya
sambojjhaṅga los tshwm sim; nws nkag siab yuav ua li cas cov arisen
vīriya sambojjha isga yog tsim rau kev zoo tag nrho.

Muaj pīti
sambojjhaṅga tam sim no nyob rau hauv, nws nkag siab: “muaj pīti
sambojjhaṅga hauv kuv”; muaj tsis yog pīti sambojjhaṅga tam sim no nyob
rau hauv, nws to taub: “tsis muaj pīti sambojjhaṅga hauv kuv”; nws nkag
siab li cas tus unarisen pīti sambojjhaṅga los tshwm sim; nws nkag siab
li cas cov arisen pīti sambojjhaṅga yog tsim rau kev zoo tag nrho.


Muaj tau lub passaddhi sambojjhaṅga tam sim no tsis pub dhau, nws nkag
siab: “muaj passaddhi sambojjhaṅga hauv kuv”; muaj tsis yog tus
passaddhi sambojjhaṅga tam sim no nyob rau hauv, nws to taub: “tsis muaj
passaddhi sambojjhaṅga hauv kuv”; nws nkag siab tias qhov tsis muaj dab
tsi passaddhi sambojjhaṅga los tshwm sim; nws nkag siab tias yuav ua li
cas txoj kev sib cav me nyuam yaus tau dhau los ua rau kev zoo tag
nrho.

Muaj lub samādhi sambojjhaṅga tam sim no nyob rau hauv, nws
nkag siab: “muaj samādhi sambojjhaṅga hauv kuv”; tsis muaj samādhi
sambojjhaṅga tam sim no nyob rau hauv, nws nkag siab: “tsis muaj samādhi
sambojjhaṅga hauv kuv”; nws to taub li cas tus unarisen samādhi
sambojjhaṅga los tshwm sim; nws nkag siab tias qhov tshwm sim ntawm sam
thedhi sambojjhaṅga yog tsim rau kev zoo tag nrho.

Muaj tau
upekkhā sambojjhaṅga tam sim no nyob rau hauv, nws nkag siab: “muaj
upekkhā sambojjhaṅga hauv kuv”; muaj tsis yog upekkhā sambojjhaṅga tam
sim no nyob rau hauv, nws to taub: “tsis muaj upekkhā sambojjhaṅga hauv
kuv”; nws to taub li cas qhov tsis txawv txav upekkhā sambojjhaṅga los
tshwm sim; nws nkag siab yuav ua li cas cov arisen upekkhā sambojjha
isga yog tsim kom tiav.

Yog li nws nyob tsom kwm dhammas hauv
dhammas sab hauv, lossis nws nyob tsom kwm dhammas hauv dhammas sab
nraud, lossis nws nyob tsom kwm dhammas hauv dhammas sab hauv thiab sab
nraud; nws nyob soj qab saib samudaya ntawm qhov tshwm sim hauv dhammas,
lossis nws nyob tsom kwm ntawm txoj kev ploj mus hauv dhammas, lossis
nws nyob tsom kwm tus samudaya thiab dhau ntawm qhov tshwm sim hauv
dhammas; los yog lwm qhov ntxiv, [paub tseeb:] “Cov no yog dhammas!”
sati yog tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg ntawm
mere merea thiab mere paṭissati, nws nyob tsis muaj qhov chaw, thiab
tsis lo rau ib yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus, ib tug
bhikkhu nyob tsom kwm dhammas nyob rau hauv dhammas, nrog siv mus rau
xya bojjhaṅgas.

Ntawm no, bhikkhus, ib bhikkhu, muaj tau
uddhacca-kukkucca tam sim no nyob rau hauv, nkag siab: “muaj
uddhacca-kukkucca nyob hauv kuv”; muaj tsis tau uddhacca-kukkucca tam
sim no nyob rau hauv, nws nkag siab: “yog tsis muaj uddhacca-kukkucca
hauv kuv”; nws nkag siab li cas tus unarisen uddhacca-kukkucca los tshwm
sim; nws nkag siab yuav ua li cas cov arisen uddhacca-kukkucca raug tso
tseg; thiab nws nkag siab tias yuav ua li cas tso tseg
uddhacca-kukkucca tsis tshwm sim rau yav tom ntej.

Ntawm no,
bhikkhus, ib bhikkhu, muaj ua vicikicchā tam sim no nyob rau hauv, nkag
siab: “muaj vicikicchā hauv kuv”; muaj tsis yog vicikicchā tuaj nyob
hauv, nws nkag siab: “tseem tsis muaj vicikicchā nyob hauv kuv”; nws to
taub li cas unarisen vicikicchā los tshwm sim; nws nkag siab yuav ua li
cas lub arisen vicikicchā tso tseg; thiab nws nkag siab yuav ua li cas
lub vicikicch abandoned tso tseg tsis tuaj kom tshwm rau yav tom ntej.


Yog li nws nyob tsom kwm dhammas hauv dhammas sab hauv, lossis nws nyob
tsom kwm dhammas hauv dhammas sab nraud, lossis nws nyob tsom kwm
dhammas hauv dhammas sab hauv thiab sab nraud; nws nyob soj qab saib
samudaya ntawm qhov tshwm sim hauv dhammas, lossis nws nyob tsom kwm
ntawm txoj kev ploj mus hauv dhammas, lossis nws nyob tsom kwm tus
samudaya thiab dhau ntawm qhov tshwm sim hauv dhammas; los yog lwm qhov
ntxiv, [paub tseeb:] “Cov no yog dhammas!” sati yog tam sim no nyob rau
hauv nws, tsuas yog rau qhov kawg ntawm mere merea thiab mere paṭissati,
nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib yam dab tsi hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu nyob tsom kwm dhammas nyob
rau hauv dhammas, muaj siv rau tsib lub nīvaraṇas.

B. Ntu nyob rau Khandhas


Ntxiv mus, bhikkhus, ib bhikkhu nyob tsom kwm dhammas hauv dhammas nrog
rau tsib lub khandhas. Ntxiv mus, bhikkhus, li cas bhikkhu nyob tsom
kwm dhammas hauv dhammas uas muaj siv rau tsib khandhas?

Ntawm
no, bhikkhus, a bhikkhu [meej mom]: “xws li yog rūpa, xws li yog
samudaya ntawm rūpa, xws li yog dhau ntawm rūpa; xws li yog vedanā, xws
li yog samudaya ntawm vedanā, xws li yog dhau ntawm vedanā; xws li yog
saññā, xws li yog samudaya ntawm saññā, xws li yog dhau ntawm saññā; xws
li yog saṅkhāra, xws li yog samudaya ntawm saṅkhāra, xws li yog dhau
ntawm saṅkhāra; xws li yog viññāṇa, xws li yog samudaya ntawm viññāṇa,
xws li yog dhau ntawm viññāṇa “.

Yog li nws nyob tsom kwm dhammas
hauv dhammas sab hauv, lossis nws nyob tsom kwm dhammas hauv dhammas
sab nraud, lossis nws nyob tsom kwm dhammas hauv dhammas sab hauv thiab
sab nraud; nws nyob soj qab saib samudaya ntawm qhov tshwm sim hauv
dhammas, lossis nws nyob tsom kwm ntawm txoj kev ploj mus hauv dhammas,
lossis nws nyob tsom kwm tus samudaya thiab dhau ntawm qhov tshwm sim
hauv dhammas; los yog lwm qhov ntxiv, [paub tseeb:] “Cov no yog
dhammas!” sati yog tam sim no nyob rau hauv nws, tsuas yog rau qhov kawg
ntawm mere merea thiab mere paṭissati, nws nyob tsis muaj qhov chaw,
thiab tsis lo rau ib yam dab tsi hauv lub ntiaj teb. Yog li, bhikkhus,
ib tug bhikkhu nyob tsom kwm dhammas nyob rau hauv dhammas, muaj siv rau
tsib khandhas.

C. Ntu nyob rau Qhov Chaw Ntseg

Ntxiv mus,
bhikkhus, tus bhikkhu nyob tsom kwm dhammas hauv dhammas uas muaj kev
siv rau rau internalyatanas sab hauv thiab sab nraud. Ntxiv mus,
bhikkhus, li cas bhikkhu nyob tsom kwm dhammas hauv dhammas uas muaj siv
rau qhov rau sab hauv thiab sab nraud āyatanas?

Ntawm no,
bhikkhus, ib tug bhikkhu to taub cakkhu, nws nkag siab rūpa, nws nkag
siab saṃyojana uas tshwm sim vim yog ob tug no, nws nkag siab li cas cov
saaryojana tsis pom zoo tuaj txog, nws nkag siab li cas rau saṃyojana
uas raug tso tseg, thiab nws nkag siab txog qhov tso tseg saṃyojana li
cas tsis tshwm sim tom ntej no.

Nws nkag siab sota, nws nkag siab
qhov sadda, nws nkag siab qhov saṃyojana uas tshwm sim vim yog ob yam
no, nws nkag siab li cas cov saṃyojana tsis pom zoo tshwm sim tuaj, nws
nkag siab tias qhov tshwm sim los ntawm saisyojana li cas, thiab nws
nkag siab li cas qhov tso tseg saṃyojana tsis tshwm sim yav tom ntej.


Nws nkag siab ghāna, nws nkag siab txog gandha, nws nkag siab qhov
saṃyojana uas tshwm sim vim yog ob yam no, nws nkag siab li cas lub
saaryojana tsis tshwm sim tuaj tshwm sim, nws nkag siab tias qhov tshwm
sim ntawm saṃyojana li cas tso tseg, thiab nws nkag siab li cas rau
saṃyojana tsis tuaj tshwm yav tom ntej.

Nws nkag siab jivha, nws
nkag siab txog rasa, nws nkag siab txog saṃyojana uas tshwm sim vim yog
ob yam no, nws nkag siab li cas saṃyojana tsis tshwm sim tuaj, nws nkag
siab li cas rau saṃyojana raug tso tseg, thiab nws nkag siab li cas rau
saṃyojana tsis tuaj yeem tshwm sim yav tom ntej.

Nws nkag siab
kāya, nws nkag siab phoṭṭhabba, nws nkag siab txog saṃyojana uas tshwm
sim vim yog ob yam no, nws nkag siab li cas cov saṃyojana tsis pom tsis
zoo tshwm sim, nws nkag siab li cas rau saṃyojana tsis tso tseg, thiab
nws nkag siab li cas rau saṃyojana tsis tuaj tshwm yav tom ntej.


youtube.com
Chanting of the Mahāsatipaṭṭhāna Sutta,
Chanting of the Mahāsatipaṭṭhāna Sutta,

E. Seem ntawm Qhov Tseeb


Ntxiv mus, bhikkhus, tus bhikkhu nyob tsom kwm dhammas hauv dhammas
nrog rau plaub tus ariya · saccas. Ntxiv mus, bhikkhus, li cas bhikkhu
nyob tsom kwm dhammas hauv dhammas uas muaj siv rau plaub tus ariya ·
saccas?

E1. Kev nthuav tawm ntawm Dukkhasacca

Thiab dab
tsi, bhikkhus, yog dukkha ariyasacca? Jāti yog dukkha, kev laus yog
dukkha (kev mob yog dukkha) maraṇa yog dukkha, kev tu siab, lamentation,
dukkha, domanassa thiab ntxhov siab yog dukkha, koom nrog dab tsi tsis
nyiam yog dukkha, cuam tshuam los ntawm dab tsi yog nyiam yog dukkha,
tsis tau txais dab tsi uas xav tau yog dukkha; Hais luv, tus tsib
upādāna · k · khandhas yog dukkha.

Thiab dab tsi, bhikkhus, yog
jāti? Rau ntau yam tsiaj nyob hauv cov chav kawm ntau ntawm quavntsej,
jāti, yug menyuam, qhovntsej thiaj tsis mob [hauv niam plab], tshwm sim
[hauv lub ntiaj teb], qhov tshwm sim, qhov pom ntawm khandhas, nrhiav
tau los ntawm āyatanas. Qhov no, bhikkhus, yog hu ua jāti.

Thiab
dab tsi, bhikkhus, yog jarā? Rau cov tsiaj muaj ntau yam nyob hauv cov
chav kawm ntau ntawm quavntsej, jar of, lub xeev ntawm kev lwj, ntawm
qhov tau tawg [cov hniav], ntawm muaj cov plaub hau grey, ntawm qhov
tsaus muag, qhov poob ntawm qhov tseem ceeb, kev lwj ntawm indriyas:
qhov no, bhikkhus, hu ua jarā.

Thiab dab tsi, bhikkhus, yog
maraṇa? Rau cov tsiaj txhu hauv ntau chav kawm ntawm quavntsej, qhov
tuag, lub xeev ntawm kev hloov chaw [tawm ntawm hav zoov], sib tawg,
ploj, tuag, mara passinga, dhau mus, sib nrug ntawm lub khandhas, kev
tso cia ntawm lub qhov tuag: qhov no, bhikkhus, yog hu ua maraṇa.


Thiab dab tsi, bhikkhus, yog kev tu siab? Hauv ib, bhikkhus, cuam
tshuam nrog ntau yam kev khaum, kov los ntawm ntau yam dukkha dhammas,
ua kev quaj ntsuag, kev quaj ntsuag, lub xeev kev quaj ntsuag, kev tu
siab sab hauv, sab hauv kev nyuaj siab: qhov no, bhikkhus, hu ua kev tu
siab.

Thiab dab tsi, bhikkhus, yog lamentation? Hauv ib,
bhikkhus, cuam tshuam nrog ntau yam ntawm kev khaum, kov los ntawm ntau
yam dukkha dhammas, kev quaj, cov tsis yws, quaj, quaj, lub xeev quaj,
lub xeev quaj: qhov no, bhikkhus, hu ua lamentation.

Thiab yog
dab tsi, bhikkhus, yog dukkha? Xijpeem, bhikkhus, lub cev tsis muaj
dukkha, lub cev tsis zoo, lub cev tsis sib xws, dukkha tau los ntawm kev
sib chwv lub cev, tsis txaus siab rau hnub: qhov no, bhikkhus, yog hu
ua dukkha.

Thiab dab tsi, bhikkhus, yog domanassa? Xijpeem,
bhikkhus, kev puas siab puas ntsws dukkha, kev puas siab puas ntsws tsis
txaus siab, dukkha engendered los ntawm kev sib cuag hlwb, tsis txaus
siab vedayitas: qhov no, bhikkhus, yog hu ua domanassa.

Thiab dab
tsi, bhikkhus, yog kev poob siab? Hauv ib, bhikkhus, cuam tshuam nrog
ntau yam kev ua txhaum, kov los ntawm ntau yam dukkha dhammas, qhov teeb
meem, poob siab, lub xeev muaj teeb meem, lub xeev muaj kev poob siab:
qhov no, bhikkhus, hu ua poob siab.

Thiab dab tsi, bhikkhus, yog
dukkha txog kev txuam nrog dab tsi tsis txaus siab? Ntawm no, hais txog
ntawm cov ntawv, suab, tastes, tsw, lub cev ntawm lub cev thiab cov kev
xav hauv lub cev muaj cov uas tsis txaus siab, tsis txaus siab, tsis kaj
siab, lossis lwm tus uas xav tau ib tus tsis zoo, cov uas xav tau ib
tus tsis txaus siab, cov uas xav tau ib tus tsis zoo, cov uas leej twg
xav tau ib tus tsis yog dim ntawm kev sib txuas, sib ntsib, sib txuam,
sib koom ua ke, ntsib lawv: qhov no, bhikkhus, yog hu ua dukkha uas raug
txuam nrog dab tsi tsis txaus siab.

Thiab dab tsi, bhikkhus, yog
dukkha ntawm raug cais tawm ntawm dab tsi yog pom zoo? Ntawm no, raws
li rau hauv cov ntawv, suab, qab qab, ntxhiab, lub cev ntawm cov xwm
txheej thiab cov kev xav hauv lub hlwb muaj cov uas muaj kev txaus siab,
txaus siab, qab ntxiag, lossis lwm tus uas xav tau ib qho zoo dua, cov
uas xav tau ib tus txiaj ntsig, cov uas xav tau ib qho kev nplij siab,
cov uas xav kom ib tus dim ntawm qhov txuas, tsis ntsib, tsis koom nrog,
tsis koom ua ke, tsis ntsib nrog lawv: qhov no, bhikkhus, yog hu ua
dukkha ntawm kev cais tawm ntawm yam uas pom zoo.

Thiab dab tsi,
bhikkhus, yog dukkha ntawm tsis tau txais dab tsi ib qho xav tau? Hauv
lub neej, bhikkhus, muaj tus yam ntxwv ntawm kev yug los, xws li xav tau
tshwm sim: “huag tiag tiag, tej zaum yuav tsis muaj jāti rau peb, thiab
tiag tiag, thov peb tsis txhob los rau jāti.” Tab sis qhov no tsis yog
kom ua tiav los ntawm xav tau. Qhov no yog dukkha ntawm tsis tau txais
dab tsi uas xav tau.

Hauv lub neej, bhikkhus, muaj tus yam ntxwv
ntawm kev laus, xws li qhov kev xav tau tshwm sim: “huag tiag tiag, tej
zaum yuav tsis muaj jarā rau peb, thiab tiag tiag, thov peb tsis tuaj
rau ntawm lub pob tawb.” Tab sis qhov no tsis yog kom ua tiav los ntawm
xav tau. Qhov no yog dukkha ntawm tsis tau txais dab tsi uas xav tau.


Hauv lub neej, bhikkhus, muaj tus yam ntxwv ntawm kev muaj mob, xws li
xav tau tshwm sim: “Huag tiag tiag, tej zaum yuav tsis muaj kev mob rau
peb, thiab tiag tiag, thov kom peb tsis txhob los rau mob.” Tab sis qhov
no tsis yog kom ua tiav los ntawm xav tau. Qhov no yog dukkha ntawm
tsis tau txais dab tsi uas xav tau.

Hauv lub neej, bhikkhus, muaj
tus yam ntxwv ntawm kev laus, xws li qhov kev xav tshwm sim: “huag tiag
tiag, tej zaum yuav tsis muaj maraṇa rau peb, thiab tiag tiag, thov peb
tsis txhob tuaj maraṇa.” Tab sis qhov no tsis yog kom ua tiav los ntawm
xav tau. Qhov no yog dukkha ntawm tsis tau txais dab tsi uas xav tau.


Hauv lub neej, bhikkhus, muaj tus yam ntxwv ntawm kev tu siab,
lamentation, dukkha, domanassa thiab ntxhov siab, xws li xav tau tshwm
sim: “huag tiag tiag, tej zaum yuav tsis muaj kev tu siab, lamentation,
dukkha, domanassa thiab kev nyuaj siab rau peb, thiab tiag tiag, thov
kom peb tsis txhob tuaj rau kev tu siab, lamentation, dukkha, domanassa
thiab ntxhov siab. ” Tab sis qhov no tsis yog kom ua tiav los ntawm xav
tau. Qhov no yog dukkha ntawm tsis tau txais dab tsi uas xav tau.


Thiab dab tsi, bhikkhus, yog nyob rau hauv luv luv tsib
upādānakkhandhas? Lawv yog: rūpa upādānakkhandha, vedanā
upādānakkhandha, saññā upādānakkhandha, saṅkhāra upādānakkhandha,
viññāṇa upādānakkhandha. Cov no yog hu ua luv, bhikkhus, tsib
upādānakkhandhas.

Qhov no yog hu ua, bhikkhus, dukkha ariyasacca

E2. Kev siv ntawm Samudayasacca


Thiab dab tsi, bhikkhus, yog lub dukkha-samudaya ariyasacca? Nws yog
qhov no taṇhā ua rau rov qab, txuas nrog lub siab xav thiab kev lom zem,
nrhiav kev zoo siab ntawm no lossis nyob ntawd, uas yog hais:
kāma-taṇhā, bhava-taṇhā thiab vibhava-taṇhā. Tab sis no taṇhā, bhikkhus,
thaum sawv, nws tshwm sim qhov twg, thiab thaum xaus rau [nws tus
kheej], nws nyob qhov twg? Hauv uas nyob hauv lub ntiaj teb uas zoo li
qab ntxiag thiab pom zoo, uas yog qhov chaw taṇhā, thaum tshwm sim,
tshwm sim, qhov twg thaum tsiv, nws settles.

Thiab dab tsi nyob
hauv lub ntiaj teb muaj qab ntxiag thiab pom zoo? Lub qhov muag nyob
hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tshwm
sim, tshwm sim, muaj thaum hais tawm, nws tswm. Lub pob ntseg nyob hauv
lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv,
tshwm sim, muaj thaum khom, nws settles. Lub taub ntswg nyob hauv lub
ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm
sim, muaj thaum hais tawm, nws tswm. Tus nplaig nyob hauv lub ntiaj teb
yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj
thaum khom, nws settles. Kāya hauv lub ntiaj teb yog qab ntxiag thiab
pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum settling, nws
settles. Mana nyob hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum sawv, tshwm sim, muaj thaum khom, nws settles.

Pom
daim ntawv nyob hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum tshwm, tshwm sim, muaj thaum settling, nws settles. Suab
hauv ntiaj teb no qab ntxiag thiab pom zoo, muaj taṇhā, thaum tshwm sim,
tshwm sim, muaj thaum settling, nws settles. Cov ntxhiab hauv lub ntiaj
teb yog qab ntxiag thiab pom zoo, muaj ta therehā, thaum sawv, tshwm
sim, muaj thaum daws, nws pib sib haum. Cov nqaij hauv lub ntiaj teb yog
qab ntxiag thiab pom zoo, muaj taṇhā, thaum tshwm sim, tshwm sim, muaj
thaum hais tawm, nws tswm. Lub cev tshwm sim hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhṇ, thaum sawv, tshwm sim, muaj thaum kev
tawm, nws settles. Dhammas hauv ntiaj teb no qab ntxiag thiab pom zoo,
muaj taṇhā, thaum tshwm sim, tshwm sim, muaj thaum settling, nws
settles.

Tus muag-viññāṇa hauv lub ntiaj teb yog qab ntxiag thiab
pom zoo, muaj taṇhā, thaum tshwm sim, tshwm sim, muaj thaum settling,
nws settles. Pob ntseg-viññāṇa hauv ntiaj teb no qab ntxiag thiab pom
zoo, muaj taṇhā, thaum tshwm sim, tshwm sim, muaj thaum settling, nws
settles. Tus ntswg-viññāṇa hauv ntiaj teb no qab ntxiag thiab pom zoo,
muaj taṇhā, thaum tshwm sim, tshwm sim, muaj thaum settling, nws
settles. Tus nplaig-viññāṇa hauv lub ntiaj teb yog qab ntxiag thiab pom
zoo, muaj taṇhā, thaum tshwm sim, tshwm sim, muaj thaum khom, nws
settles. Kāya-viññāṇa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo,
muaj taṇhā, thaum tshwm sim, tshwm sim, muaj thaum hais tawm, nws tswm.
Mana-viññāṇa hauv ntiaj teb no qab ntxiag thiab pom zoo, muaj taṇhā,
thaum tshwm sim, tshwm sim, muaj thaum settling, nws settles.

Lub
qhov muag-samphassa nyob hauv lub ntiaj teb yog qab ntxiag thiab pom
zoo, muaj taṇhā, thaum tshwm sim, tshwm sim, muaj thaum hais tawm, nws
tswm. Lub pob ntseg-samphassa nyob hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum hais tawm,
nws tswm. Lub taub ntswg-samphassa hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum kev tawm,
nws settles. Tus nplaig-samphassa nyob hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum settling,
nws settles. Kāya-samphassa hauv lub ntiaj teb yog qab ntxiag thiab pom
zoo, muaj taṇhā, thaum tshwm sim, tshwm sim, muaj thaum hais tawm, nws
tswm. Mana-samphassa nyob hauv lub ntiaj teb yog qab ntxiag thiab pom
zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum hais tawm, nws tswm.


Lub vedanā yug los ntawm qhov muag-samphassa nyob hauv lub ntiaj teb
yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj
thaum hais tawm, nws tswm. Lub vedanā yug los ntawm pob ntseg-samphassa
hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv,
tshwm sim, muaj thaum hais tawm, nws tswm. Lub vedanā yug ntawm lub
qhov ntswg-samphassa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo,
muaj taṇhā, thaum sawv, tshwm sim, muaj thaum kev tawm, nws settles. Lub
vedanā yug ntawm tus nplaig-samphassa nyob hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum
settling, nws settles. Lub vedanā yug los ntawm kāya-samphassa hauv lub
ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm
sim, muaj thaum khom, nws settles. Lub vedanā yug los ntawm
mana-samphassa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum sawv, tshwm sim, muaj thaum hais tawm, nws tswm.

Tus
saññā ntawm daim ntawv pom nyob hauv lub ntiaj teb yog qab ntxiag thiab
pom zoo, muaj taṇhā, thaum tshwm, tshwm sim, muaj thaum settling, nws
settles. Tus saññā ntawm lub suab hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum settling,
nws settles. Cov saññā ntawm tsw nyob hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum kev tawm,
nws settles. Tus saññā ntawm cov nqaij nyob hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum tshwm sim, tshwm sim, muaj thaum
settling, nws settles. Tus saññā ntawm lub cev tsis muaj nyob hauv lub
ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm
sim, muaj thaum kev sib hais haum, nws daws. Tus saññā ntawm Dhammas
nyob hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum
tshwm sim, tshwm sim, muaj thaum settling, nws settles.

Lub tswv
yim [cuam tshuam nrog] cov ntawv pom hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum kev sib
hais haum, nws tawm. Lub tswv yim [cuam tshuam nrog] suab hauv lub ntiaj
teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim,
muaj thaum kev tawm, nws settles. Lub tswv yim [cuam tshuam nrog]
ntxhiab nyob hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum sawv, tshwm sim, muaj thaum hais tawm, nws tswm. Lub tswv
yim [cuam tshuam nrog] cov qab qab nyob hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum
daws, nws pib tawm. Lub tswv yim [cuam tshuam nrog] lub cev tshwm sim
hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv,
tshwm sim, muaj thaum kev tawm, nws daws. Lub tswv yim [cuam tshuam
nrog] dhammas hauv ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā,
thaum sawv, tshwm sim, muaj thaum kev sib hais haum, nws pib sib haum.


Lub taṇhā rau cov ntaub ntawv pom nyob hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum hais
tawm, nws tswm. Lub taṇhā rau cov suab hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum hais
tawm, nws tswm. Lub taṇhā rau cov ntxhiab nyob hauv lub ntiaj teb yog
qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum
hais tawm, nws tswm. Lub taṇhā rau cov qab zib nyob hauv lub ntiaj teb
yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj
thaum settling, nws settles. Lub taṇhā rau lub cev tshwm sim hauv lub
ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm
sim, muaj thaum hais tawm, nws tswm. Lub taṇhā rau dhammas nyob hauv lub
ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm
sim, muaj thaum settling, nws settles.

Lub vitakka ntawm pom cov
ntawv nyob hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā,
thaum sawv, tshwm sim, muaj thaum kev tawm, nws settles. Lub vitakka
ntawm lub suab hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum sawv, tshwm sim, muaj thaum hais tawm, nws tswm. Lub
vitakka ntawm tsw nyob hauv lub ntiaj teb yog qab ntxiag thiab pom zoo,
muaj ta therehā, thaum sawv, tshwm sim, muaj thaum kev tawm, nws
settles. Lub vitakka ntawm cov tsw qab nyob hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum
daws, nws pib tawm. Lub vitakka ntawm lub cev tshwm sim nyob rau hauv
lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv,
tshwm sim, muaj thaum hais tawm, nws tswm. Lub vitakka ntawm dhammas
nyob hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum
sawv, tshwm sim, muaj thaum hais tawm, nws tswm.

Lub vicāra ntawm
daim ntawv pom nyob hauv lub ntiaj teb yog qab ntxiag thiab pom zoo,
muaj taṇhā, thaum tshwm sim, tshwm sim, muaj thaum settling, nws
settles. Lub vicāra ntawm lub suab hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum kev tawm,
nws settles. Lub vicāra ntawm tsw nyob hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum sawv, tshwm sim, muaj thaum settling,
nws settles. Lub vicāra ntawm cov nqaij nyob hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum tshwm sim, tshwm sim, muaj thaum
settling, nws settles. Lub vicāra ntawm lub cev tshwm sim nyob rau hauv
lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum sawv,
tshwm sim, muaj thaum hais tawm, nws tswm. Lub vicāra ntawm dhammas nyob
hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum
sawv, tshwm sim, muaj thaum settling, nws settles. Qhov no hu ua,
bhikkhus, dukkha · samudaya ariyasacca.

E3. Raug ntawm Nirodhasacca


Thiab dab tsi, bhikkhus, yog lub dukkha-samudaya ariyasacca? Nws yog
qhov no taṇhā ua rau rov qab, txuas nrog lub siab xav thiab kev lom zem,
nrhiav kev zoo siab ntawm no lossis nyob ntawd, uas yog hais:
kāma-taṇhā, bhava-taṇhā thiab vibhava-taṇhā. Tab sis qhov no taṇhā,
bhikkhus, thaum tso tseg, qhov twg yog nws tso tseg, thiab thaum nres,
nws nres qhov twg? Hauv uas nyob hauv lub ntiaj teb uas zoo li qab
ntxiag thiab pom zoo, uas yog qhov chaw taṇhā, thaum tso tseg, raug tso
tseg, qhov twg thaum nres, nws ceases.

Thiab dab tsi nyob hauv
lub ntiaj teb muaj qab ntxiag thiab pom zoo? Lub qhov muag nyob hauv lub
ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso
tseg, muaj thaum ceasing, nws ceases. Lub pob ntseg nyob hauv lub ntiaj
teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg,
muaj thaum ceasing, nws ceases. Lub taub ntswg nyob hauv lub ntiaj teb
yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj
thaum ceasing, nws ceases. Tus nplaig nyob hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum
ceasing, nws ceases. Kāya hauv lub ntiaj teb yog qab ntxiag thiab pom
zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws
ceases. Mana nyob hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases.


Pom daim ntawv nyob hauv lub ntiaj teb yog qab ntxiag thiab pom zoo,
muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases.
Suab hauv ntiaj teb no qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso
tseg, tso tseg, muaj thaum ceasing, nws ceases. Cov pa tsw qab nyob rau
hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso
tseg, tso tseg, muaj thaum ceasing, nws ceases. Cov nqaij hauv lub ntiaj
teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg,
muaj thaum ceasing, nws ceases. Lub cev nyob hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum
ceasing, nws ceases. Dhammas hauv ntiaj teb yog qab ntxiag thiab pom
zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws
ceases.

Qhov muag-viññāṇa hauv lub ntiaj teb yog qab ntxiag thiab
pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws
ceases. Pob ntseg-viññāṇa hauv lub ntiaj teb yog qab ntxiag thiab pom
zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws
ceases. Tus ntswg-viññāṇa hauv ntiaj teb no qab ntxiag thiab pom zoo,
muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases.
Tus nplaig-viññāṇa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases.
Kāya-viññāṇa hauv ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā,
thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases. Mana-viññāṇa
hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso
tseg, tso tseg, muaj thaum ceasing, nws ceases.

Lub qhov
muag-samphassa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases. Lub pob
ntseg-samphassa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases. Lub
taub ntswg-samphassa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo,
muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases.
Tus nplaig-samphassa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo,
muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases.
Kāya-samphassa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases.
Mana-samphassa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases.


Lub vedanā yug los ntawm qhov muag-samphassa hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum
ceasing, nws ceases. Lub vedanā yug los ntawm pob ntseg-samphassa hauv
lub ntiaj teb yog qab ntxiag thiab txaus siab, muaj taṇhā, thaum tso
tseg, tso tseg, muaj thaum ceasing, nws ceases. Lub vedanā yug ntawm lub
qhov ntswg-samphassa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo,
muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases.
Lub vedanā yug ntawm tus nplaig-samphassa hauv lub ntiaj teb yog qab
ntxiag thiab txaus siab, muaj taṇhā, thaum tso tseg, tso tseg, muaj
thaum ceasing, nws ceases. Lub vedanā yug los ntawm kāya-samphassa hauv
lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg,
tso tseg, muaj thaum ceasing, nws ceases. Lub vedanā yug los ntawm
mana-samphassa hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases.


Tus saññā ntawm daim ntawv pom nyob hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing,
nws ceases. Tus saññā ntawm lub suab hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing,
nws ceases. Tus saññā ntawm tsw nyob hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing,
nws ceases. Tus saññā ntawm cov nqaij nyob hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum
ceasing, nws ceases. Tus saññā ntawm lub cev hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum
ceasing, nws ceases. Tus saññā ntawm Dhammas hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum
ceasing, nws ceases.

Lub tswv yim [cuam tshuam nrog] cov ntawv
pom hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum
tso tseg, tso tseg, muaj thaum ceasing, nws ceases. Lub tswv yim [cuam
tshuam nrog] suab hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases. Lub
tswv yim [cuam tshuam nrog] ntxhiab nyob hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum
ceasing, nws ceases. Lub tswv yim [cuam tshuam nrog] saj nyob hauv lub
ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso
tseg, muaj thaum ceasing, nws ceases. Lub tswv yim [cuam tshuam nrog]
lub cev tshwm sim hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases. Lub
tswv yim [cuam tshuam nrog] dhammas hauv ntiaj teb yog qab ntxiag thiab
pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws
ceases.

Lub taṇhā rau cov ntaub ntawv pom nyob hauv lub ntiaj teb
yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg,
muaj thaum ceasing, nws ceases. Lub taṇhā rau cov suab hauv lub ntiaj
teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg,
muaj thaum ceasing, nws ceases. Lub taṇhā rau tsw rau hauv lub ntiaj teb
yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg,
muaj thaum ceasing, nws ceases. Lub taṇhā rau cov qab zib nyob hauv lub
ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso
tseg, muaj thaum ceasing, nws ceases. Lub taṇhā rau lub cev tshwm sim
hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso
tseg, tso tseg, muaj thaum ceasing, nws ceases. Lub taṇhā rau dhammas
nyob hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum
tso tseg, tso tseg, muaj thaum ceasing, nws ceases.

Lub vitakka
ntawm pom cov ntawv nyob hauv lub ntiaj teb yog qab ntxiag thiab pom
zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws
ceases. Lub vitakka ntawm lub suab hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing,
nws ceases. Lub vitakka ntawm tsw nyob hauv lub ntiaj teb yog qab
ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum
ceasing, nws ceases. Lub vitakka ntawm cov tsw qab nyob hauv lub ntiaj
teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg,
muaj thaum ceasing, nws ceases. Lub vitakka ntawm lub cev tshwm sim nyob
rau hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā, thaum
tso tseg, tso tseg, muaj thaum ceasing, nws ceases. Lub vitakka ntawm
dhammas hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj taṇhā,
thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases.

Lub
vicāra ntawm daim ntawv pom nyob hauv lub ntiaj teb yog qab ntxiag thiab
pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws
ceases. Lub vicāra ntawm lub suab hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing,
nws ceases. Lub vicāra ntawm tsw nyob hauv lub ntiaj teb yog qab ntxiag
thiab pom zoo, muaj taṇhā, thaum tso tseg, tso tseg, muaj thaum
ceasing, nws ceases. Lub vicāra ntawm cov nqaij nyob hauv lub ntiaj teb
yog qab ntxiag thiab pom zoo, muaj ta therehā, thaum tso tseg, tso tseg,
muaj thaum ceasing, nws ceases. Lub vicāra ntawm lub cev tshwm sim nyob
rau hauv lub ntiaj teb no yog qab ntxiag thiab pom zoo, muaj taṇhā,
thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases. Lub vicāra
ntawm dhammas hauv lub ntiaj teb yog qab ntxiag thiab pom zoo, muaj
taṇhā, thaum tso tseg, tso tseg, muaj thaum ceasing, nws ceases. Qhov no
yog hu ua, bhikkhus, dukkha · nirodha ariyasacca.

E4. Raug ntawm Maggasacca


Thiab dab tsi, bhikkhus, yog dukkha · nirodha · gāminī paṭipadā
ariyasacca? Nws tsuas yog no ariya aṭṭhaṅgika magga, uas yog los hais
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo,
sammāvāyāmo, sammāsati thiab sammāsamādhi.

Thiab dab tsi,
bhikkhus, yog sammādiṭṭhi? Tias, bhikkhus, uas yog ñāṇa ntawm dukkha,
ñāṇa ntawm dukkha-samudaya, ñāṇa ntawm dukkha-nirodha thiab ñāṇa ntawm
dukkha-nirodha-gāmini paṭipada, uas yog hu ua, bhikkhus, sammādiṭṭhi.


Thiab dab tsi, bhikkhus, yog sammāsaṅkappas? Cov, bhikkhus, uas yog
saṅkappas ntawm nekkhamma, saṅkappas ntawm abyāpāda, saṅkappas ntawm
avihiṃsā, uas yog hu ua, bhikkhus, sammāsaṅkappas.

Thiab dab tsi,
bhikkhus, yog sammāvācā? Tias, bhikkhus, uas tau yoo nqhis ntawm
musāvādā, tsis yaum pisuṇa vācā, tsis yaum pharusa vācā, thiab tsis yaum
los ntawm samphappalāpa, uas yog hu ua, bhikkhus, sammāvācā.


Thiab dab tsi, bhikkhus, yog sammā-kammanta? Tias, bhikkhus, uas yog ua
kom tsis txhob pāṇātipāta, tsis yoo adinnādāna, tsis txiav tawm
abrahmacariya, uas yog hu ua, bhikkhus, sammā-kammanta.

Thiab dab
tsi, bhikkhus, yog sammā-ājīva? Ntawm no, bhikkhus, ib tug thwj tim
zoo, tau tso tseg tsis ncaj ncees lawm kev ua neej, txhawb nws lub neej
los ntawm txoj cai txoj kev ua neej, uas yog hu ua, bhikkhus,
sammā-ājīva.

Thiab dab tsi, bhikkhus, yog sammāvāyāma? Ntawm no,
bhikkhus, ib tug bhikkhu tsim nws chanda rau qhov tsis tshwm sim ntawm
unarisen pāpaka thiab akusala dhammas, nws exerts nws tus kheej, rouses
nws viriya, siv zog nws citta thiab siv zog; nws generates nws chanda
rau lub pov tseg ntawm arisen pāpaka thiab akusala dhammas, nws exerts
nws tus kheej, rouses nws viriya, siv zog nws citta thiab siv zog; nws
generates nws chanda rau qhov tshwm sim ntawm unarisen kusala dhammas,
nws exerts nws tus kheej, rouses nws viriya, siv zog nws citta thiab siv
zog; nws tsim nws lub chanda rau kev nyob ruaj khov ntawm arisen kusala
dhammas, rau lawv qhov kev tsis sib haum, rau lawv nce, lawv txoj kev
loj hlob, lawv cog qoob loo thiab lawv ua tiav, nws exerts nws tus
kheej, rouses nws viriya, siv zog nws citta thiab siv zog. Qhov no yog
hu ua, bhikkhus, sammāvāyāma.

Ib yam dab tsi, bhikkhus, yog
sammāsati? Ntawm no, bhikkhus, ib bhikkhu nyob tsom kwm kāya hauv kāya,
ātāpī sampajāno, satimā, tau muab abhijjhā-domanassa rau lub ntiaj teb.
Nws nyob tsom kwm vedanā hauv vedanā, ātāpī sampajāno, satimā, tau muab
tso tseg abhijjhā-domanassa ntawm lub ntiaj teb. Nws nyob tsom kwm citta
hauv citta, ātāpī sampajāno, satimā, tau tso tseg abhijjhā-domanassa
ntawm lub ntiaj teb. Nws nyob tsom kwm dhamma in s hauv dhamma · s,
ātāpī sampajāno, satimā, tau tso tseg abhijjhā-domanassa ntawm lub ntiaj
teb. Qhov no yog hu ua, bhikkhus, sammāsati.

Thiab dab tsi,
bhikkhus, yog sammāsamādhi? Ntawm no, bhikkhus, a bhikkhu, detached
ntawm kāma, cais tawm ntawm akusala dhammas, tau nkag mus rau hauv thawj
jhāna, nyob rau ntawd, nrog vitakka thiab vicāra, nrog pīti thiab sukha
yug ntawm detachment. Nrog rau kev tseem nyob rau ntawm vitakka-vicāra,
tau nkag mus rau hauv lub thib ob jhāna, nws nyob rau ntawd nws nrog
sab hauv tanquilization, kev sib koom ua ke ntawm citta, tsis muaj
vitakka tsis vicāra, nrog pīti thiab sukha yug ntawm samādhi. Thiab nrog
indifference rau pīti, nws nyob rau hauv upekkha, sato thiab sampajāno,
nws paub nyob rau hauv kāya lub sukha uas cov ariyas piav qhia: ‘ib tug
uas yog equanimous thiab mindful nyob hauv [no] sukha’, tau nkag mus
rau hauv peb jhāna, nws nyob nyob rau ntawd. Tso tseg sukha thiab tso
dukkha, somanassa thiab domanassa dhau los tsis muaj, tsis muaj sukha
lossis dukkha, nrog kev coj dawb huv ntawm upekkha thiab sati, tau nkag
mus rau hauv plaub jhāna, nws nyob rau ntawd. Qhov no yog hu ua,
bhikkhus, sammāsamādhi.

No yog hu ua, bhikkhus, dukkha · nirodha · gāminī paṭipadā ariyasacca.


Yog li nws nyob tsom kwm dhammas hauv dhammas sab hauv, lossis nws nyob
tsom kwm dhammas hauv dhammas sab nraud, lossis nws nyob tsom kwm
dhammas hauv dhammas sab hauv thiab sab nraud; nws nyob soj qab saib
samudaya ntawm qhov tshwm sim hauv dhammas, lossis nws nyob tsom kwm
ntawm txoj kev ploj mus hauv dhammas, lossis nws nyob tsom kwm tus
samudaya thiab dhau ntawm qhov tshwm sim hauv dhammas; los yog lwm qhov
ntxiv, [paub tseeb:] “Cov no yog dhammas!” sati yog tam sim no nyob rau
hauv nws, tsuas yog rau qhov kawg ntawm mere merea thiab mere paṭissati,
nws nyob tsis muaj qhov chaw, thiab tsis lo rau ib yam dab tsi hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu nyob saib dhammas nyob rau
hauv dhammas, muaj siv rau plaub ariya · saccas.

Cov txiaj ntsig ntawm kev coj ua Satipaṭṭhānas


Rau leej twg, bhikkhus, yuav xyaum cov plaub satipaṭṭhānas hauv txoj
kev no rau xya xyoo, ib qho ntawm ob lub txiaj ntsig yuav tau xav: txawm
tias [zoo meej] paub hauv qhov tshwm sim pom, lossis yog tias muaj qee
qhov rov sab laug, anāgāmita.

Cia nyob xya xyoo, bhikkhus. Rau
leej twg, bhikkhus, yuav xyaum cov plaub satipaṭṭhānas hauv txoj kev no
rau xyoo, ib qho ntawm ob qhov txiaj ntsig yuav tau xav: txawm tias [zoo
meej] paub hauv qhov tshwm sim pom, lossis yog tias muaj qee qhov rov
sab laug, anāgāmita.

Cia rau xyoo rau, bhikkhus. Rau leej twg,
bhikkhus, yuav xyaum cov plaub satipaṭṭhānas hauv txoj kev no rau tsib
xyoos, ib qho ntawm ob qhov txiaj ntsig yuav tau xav: txawm tias [zoo
meej] paub hauv qhov tshwm sim pom, lossis yog tias muaj qee qhov rov
sab laug, anāgāmita.

Cia nyob tsib xyoos, bhikkhus. Rau leej twg,
bhikkhus, yuav xyaum cov plaub satipaṭṭhānas nyob rau hauv txoj kev no
rau plaub lub xyoos, ib qho ntawm ob lub txiaj ntsig yuav tau xav: txawm
tias [zoo kawg nkaus] kev paub hauv qhov pom tshwm sim, lossis yog tias
muaj qee qhov rov sab laug, anāgāmita.

Cia plaub xyoos,
bhikkhus. Rau leej twg, bhikkhus, yuav xyaum cov plaub satipaṭṭhānas
hauv txoj kev no rau peb lub xyoo, ib qho ntawm ob qhov txiaj ntsig yuav
tau xav: txawm tias [zoo meej] paub hauv qhov tshwm sim pom, lossis yog
tias muaj qee qhov rov sab laug, anāgāmita.

Cia rau peb xyoos,
bhikkhus. Rau leej twg, bhikkhus, yuav xyaum cov plaub satipaṭṭhānas
hauv txoj kev no rau ob xyoos, ib qho ntawm ob qhov txiaj ntsig yuav xav
tau: txawm tias [zoo meej] paub hauv qhov tshwm sim pom, lossis yog
tias muaj qee qhov rov sab laug, anāgāmita.

Cia nyob ob xyoos,
bhikkhus. Rau leej twg, bhikkhus, yuav xyaum cov plaub satipaṭṭhānas
hauv txoj kev no rau ib xyoos, ib qho ntawm ob qhov txiaj ntsig yuav tau
xav: txawm tias [zoo meej] paub hauv qhov tshwm sim pom, lossis yog
tias muaj qee qhov rov sab laug, anāgāmita.

Cia ib xyoos ib,
bhikkhus. Rau leej twg, bhikkhus, yuav xyaum cov plaub satipaṭṭhānas
hauv txoj kev no rau xya lub hlis, ib qho ntawm ob lub txiaj ntsig yuav
tau xav: txawm tias [zoo meej] paub hauv qhov tshwm sim pom, lossis yog
tias muaj qee qhov rov sab laug, anāgāmita.

Cia nyob ib hlis xya,
bhikkhus. Rau leej twg, bhikkhus, yuav xyaum cov plaub satipaṭṭhānas
hauv txoj kev no rau rau lub hlis, ib qho ntawm ob qhov txiaj ntsig yuav
tau xav: txawm tias [zoo meej] paub hauv qhov tshwm sim pom, lossis yog
tias muaj qee qhov rov sab laug, anāgāmita.

Cia nyob ib leeg rau
lub hlis, bhikkhus. Rau leej twg, bhikkhus, yuav xyaum cov plaub
satipaṭṭhānas hauv txoj kev no rau tsib lub hlis, ib qho ntawm ob qhov
txiaj ntsig yuav tau xav: txawm tias [zoo meej] paub hauv qhov tshwm sim
pom, lossis yog tias muaj qee qhov rov sab laug, anāgāmita.

Cia
nyob ib leeg tsib lub hlis, bhikkhus. Rau leej twg, bhikkhus, yuav xyaum
cov plaub satipaṭṭhānas nyob rau hauv txoj kev no rau plaub lub hlis,
ib qho ntawm ob lub txiaj ntsig yuav tau xav: txawm tias [zoo meej] paub
hauv qhov tshwm sim pom, lossis yog tias muaj qee qhov rov sab laug,
anāgāmita.

Cia plaub hlis, bhikkhus. Rau leej twg, bhikkhus, yuav
xyaum cov plaub satipaṭṭhānas hauv txoj kev no rau peb lub hlis, ib qho
ntawm ob qhov txiaj ntsig yuav tau xav: txawm tias [zoo meej] paub hauv
qhov tshwm sim pom, lossis yog tias muaj qee qhov rov sab laug,
anāgāmita.

Cia nyob ib leeg peb lub hlis, bhikkhus. Rau leej twg,
bhikkhus, yuav xyaum cov plaub satipaṭṭhānas hauv txoj kev no rau ob
lub hlis, ib qho ntawm ob lub txiaj ntsig yuav tau xav: txawm tias [zoo
meej] paub hauv qhov tshwm sim pom, lossis yog tias muaj qee qhov rov
sab laug, anāgāmita.

Cia nyob ob hlis, bhikkhus. Rau leej twg,
bhikkhus, yuav xyaum cov plaub satipaṭṭhānas hauv txoj kev no rau ib
hlis, ib ntawm ob qhov tshwm sim xav tau: txawm tias [zoo meej] paub
hauv qhov tshwm sim pom, lossis yog tias muaj qee qhov rov sab laug,
anāgāmita.

Cia nyob ib hlis, bhikkhus. Rau leej twg, bhikkhus,
yuav xyaum cov plaub satipaṭṭhānas hauv txoj kev no rau ib nrab ntawm ib
hlis, ib ntawm ob lub txiaj ntsig yuav tau xav: txawm tias [zoo meej]
paub hauv qhov tshwm sim pom, lossis yog tias muaj qee qhov rov sab
laug, anāgāmita.

Cia ib nrab ib hlis, bhikkhus. Rau leej twg,
bhikkhus, yuav xyaum cov plaub satipaṭṭhānas hauv txoj kev no rau ib lub
lim tiam, ib ntawm ob qhov txiaj ntsig yuav tau xav: txawm tias [zoo
meej] paub hauv qhov tshwm sim pom, lossis yog tias muaj qee qhov rov
sab laug, anāgāmita.

“Qhov no, bhikkhus, yog txoj hauv kev uas ua
rau tsis muaj dab tsi tab sis huv huv ntawm quavntsej, kov yeej kev
quaj ntsuag thiab lamentation, ploj ntawm dukkha-domanassa, kev muaj
ntawm txoj kev yog, paub txog Nibbāna, uas yog hais plaub satipaṭṭhānas.
” Yog li tau hais lawm, thiab ntawm txhua yam no tau hais lawm.

Yog li hais Bhagavā. Zoo siab, bhikkhus txais tos cov lus ntawm Bhagavā.

45) Classical Hmong- Lus Hmoob,


in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,


03)Magadhi Prakrit,

04) Classical Hela Basa (Hela Language),


05) Classical Pāḷi

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
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,

86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
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


107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש

110) Classical Yoruba-Yoruba Yoruba,

111) Classical Zulu-I-Classical Zulu





























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http://www.orgsites.com/oh/awakenedone/





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.

ESSENCE OF TIPITAKA



Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas  of Tipitaka as Episodes in visual format including 7D laser
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from

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112 CLASSICAL LANGUAGES

Please Visit: http://sarvajan.ambedkar.org

https://www.youtube.com/watch?v=PPydLZ0cavc
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?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

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

When
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


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Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal



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https://www.thefamouspeople.com/profiles/ashoka-6226.php

Ashoka (Piya Dasi)

“GREATEST EMPEROR ON EARTH!”


Another king from another kingdom who was given the title of ‘The
Great’. Asoka the Great was the last of the great Indian empire of
Maurya and he ruled from 269 BC. He too has great conquests and his
empire was almost the entire Indian sub-continent. He was a kind and a
good-hearted leader. After the bloody Kalinga War, he was so deeply
moved and pained by the suffering that he denounced his throne and all
his wealth and adopted Buddhism. Today, he is known as an important
champion of Buddhism and he preached the values of Buddhism and the
lesson from Buddha’s life to the people.

Ashoka Biography


Ashoka was the third emperor of the Mauryan Dynasty and ruled almost
the entire Indian subcontinent. This biography profiles his childhood,
life, reign, achievements and timeline
Quick Facts

Born: 304 BC

Nationality: Indian

Famous: Leaders Emperors & Kings

Died At Age: 72

Also Known As: Dharma Ashoka, Ashoka the Terrible, Asoka, Ashoka the Great

Born in: Pataliputra

Famous as: Indian emperor of the Maurya Dynasty
Family:

Spouse/Ex-: Karuvaki, Maharani Devi, Rani Padmavati, Tishyaraksha

father: Bindusara

mother: Shubhadrangi

siblings: Susima

children: Charumati, Jaluka, Kunala, Mahinda, Sangamitta, Tivala

Died on: 232 BC

place of death: Pataliputra


Ashoka, also known as ‘Ashoka the Great’, was the third ruler of the
Mauryan Empire and one of the greatest emperors of India who ruled
almost the entire Indian subcontinent. He is largely credited for
spreading Buddhism in many parts of the world. He grew up to become an
absolutely fearsome king with a vision to expand his empire
continuously, which stretched across the Indian subcontinent leaving
aside the southernmost parts of Tamil Nadu and Kerala. However, it was
the conquest of Kalinga, seen as the bloodiest and most lethal, which
left him shattered and transformed him from a fierce vengeful ruler to a
peaceful and non-violent emperor. He built up numerous stupas across
his empire, and got many pillars constructed, the most significant of
them being the Ashoka Pillar, containing the Lion Capital of Ashoka
which is today India’s national emblem. In addition to this, his Ashoka
Chakra, inscribed on many of his relics (most prominent among which is
the Lion Capital of Sarnath and The Ashoka Pillar), is at the centre of
the National flag of India. The reign of Ashoka is considered as one of
the most glorious periods in Indian history. Even though Buddhism faded
in India after his death, it continued to flourish and spread in other
parts, particularly in eastern and south-eastern Asia
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Childhood & Early Life


Ashoka was born as Devanampriya Priyadarshi Samrat Ashoka, in 304
BC, in Pataliputra (close to modern-day Patna), to the second emperor of
the Mauryan Dynasty, Bindusara, and Maharani Dharma.

The
grandson of the founder of Mauryan Dynasty, Chandragupta Maurya, he had
several half-brothers from his father’s other wives.

Born
into a royal family, he was good at fighting since childhood and
received royal military training. Besides, he was also excellent at
hunting, evident from his ability to kill a lion with only a wooden rod.

Accession & Reign

Considered a fearless and heartless military leader, he was deputed to curb the riots in the Avanti province of the empire.
He was appointed the Viceroy of Avanti province in 286 BC after suppressing the uprising at Ujjain.


He was called upon by his father to help heir-apparent Susima in
quelling a revolt at Taxila, which he did successfully, thereby becoming
the Viceroy of Taxila. He is also said to have handled and curbed a
second rebellion in Taxila later.

After his father
Bindusara’s death in 272 BC, a two-year long fierce battle broke out
between Ashoka and his half brothers. According to Dipavansa and
Mahavansa (Buddhist texts), he killed his 99 brothers, sparing just
Vitashoka or Tissa, to capture the throne.

While he ascended
the throne in 272 BC, he had to wait for four years for his coronation
in 269 BC to become the third ruler of the Mauryan Empire.

He
was supported by his father’s ministers, especially Radhagupta, who
played a major role in his victory and was appointed the Prime Minster
after Ashoka became the emperor.

He was constantly at war
during the first eight years of his reign, expanding his empire across
the Indian subcontinent, including Iran and Afghanistan in the West, and
Bangladesh and Burmese border in the East.

He was successful
in acquiring the Godavari-Krishna basin and Mysore in the south, though
the southernmost territories of Tamil Nadu, Kerala, and Sri Lanka
remained out of his reach.

Even though the predecessors of
Ashoka ruled over a vast empire, the kingdom of Kalinga on the northeast
coast of India (present-day Odisha and North Coastal Andhra Pradesh)
never came under the control of the Mauryan Empire. Ashoka wanted to
change this and invaded Kalinga for the same.

The bloody war
at Kalinga left over 100,000 soldiers and civilians dead and more than
150,000 deported. This large-scale killing of humans sickened Ashoka so
much that he vowed never to fight again and started practicing
non-violence.

According to Buddhist sources, he was so
influenced by the teachings of Buddhism that he converted into a
Buddhist and made it his state religion.

He issued a series
of edicts that laid down the basic rules for formulating policies in his
empire. These were announced through edicts and inscriptions in local
dialects on pillars and rocks.

A number of Buddhist monks
were sent across India and other countries, like Afghanistan, Syria,
Persia, Greece, Italy, Thailand, Vietnam, Nepal, Bhutan, Mongolia,
China, Cambodia, Laos, and Burma, to spread Buddhism.

Major Battles


He attacked Kalinga in 261 BC to further extend his Empire and
conquered it successfully, only to be shocked to see the massive
destruction caused in terms of both property and human lives.

Achievements


He is said to have built 84,000 stupas to store the relics of
Buddha and also as places of meditation, across South Asia and Central
Asia for Buddhist monks.

His ‘Ashoka Chakra’ or ‘the wheel of
righteousness’, widely inscribed on many relics of the Mauryan Emperor
(most prominent among them is the Lion Capital of Sarnath and The Ashoka
Pillar), was adopted into the Indian flag.

The pillar edicts
or Ashokstambha, measuring 40 to 50 feet high, were erected in all
places bordering the Mauryan Empire, reaching as far as Nepal, Pakistan
and Afghanistan, although only ten of them survive to date.


He administered the construction of a sculpture of four lions standing
back to back, known as the Lion Capital of Ashoka, atop the Ashoka
pillar at Sarnath (Varanasi, Uttar Pradesh). It is the national emblem
of India.

The Lion Capital can be found at the Sarnath
Museum, while the Ashoka pillar, also called Ashoka column, is still
intact at its original location.

He oversaw the construction
of ‘viharas’ or intellectual hubs – Nalanda University and Taxila
University, stupas – Dhamek stupa, Bharhut stupa, Sannati stupa, Butkara
stupa, Barabar Caves, Mahabodhi Temple, and Sanchi.

Personal Life & Legacy


While on exile in Kalinga for two years to escape his brothers’
enmity, he met and fell in love with its princess, Kaurwaki, as a
commoner, both unaware of each other’s real identities. The two later
married secretly.

While being treated for his injuries at
Ujjain, he met Vidisa Mahadevi Sakya Kumari (Devi), from Vidisha, whom
he later married. The couple had two children – son Mahendra and
daughter Sanghamitra.

Apart from Kaurwaki and Devi, he is
believed to have had many other wives too. Padmavati, Tishyaraksha and
Asandhimitra were some of them, with whom he had several children.


His children, Mahendra and Sanghamitra, played a major role in
establishing and spreading Buddhism in Ceylon (present-day Sri Lanka).


Even though he motivated his people to follow Buddhist values and
principles, he permitted the practice of other religions as well, such
as Jainism, Zoroastrianism, Ajivikaism, and Greek polytheism, in his
empire.

He died in 232 BC, aged 72, as a stable and merciful king who cared for his people.
























Jagatheesan Chandrasekharan

Savitri Phule

Savitribai Phule: Her humble character continues
to be printed in every text-book of Maharashtra, her revolutionary
reforms are remembered in every nook and corner of the country,
Savitribai Phule was a woman who strived against the odds. She had been
mocked, thrown eggs at, tomatoes and even stones by orthodox men but her
zeal to continue teaching girls never faded. She protested against ‘sati’,
sheltered orphaned children, embraced the untouchables, raised the bar
for women’s self-esteem and confidence, and campaigned against many
social ill-practices; a true redeemer. After the demise of her husband
Jotirao, it was Savitribai who took over responsibility of the Satya Shodhak Samaj,
a group which aimed to liberate social ideologies with regard to
untouchables and which was founded by Jotirao himself. She broke all
odds by being the first woman in Indian history to light up her
husband’s pyre. Savitribai Phule continues to remain an inspiration to
us all.

https://www.thefamouspeople.com/profiles/narayana-guru-9827.php




Narayana Guru Biography


Narayana Guru
was a spiritual leader, saint and social reformer from Kerala, India.
Check out this biography to know about his birthday, childhood, family
life, achievements and fun facts about him.



Quick Facts

Nick Name: Nanu

Birthday: August 20, 1856

Nationality: Indian

Famous:
Social Reformers


Spiritual & Religious Leaders

Died At Age: 72

Sun Sign: Leo

Also Known As: Shree Narayana Guru Swami

Born Country: India

Born in: Chempazhanthy, Thiruvananthapuram, India

Famous as: Spiritual Leader, Social Reformer

Family:

father: Madan Asan

mother: Kuttiyamma

Died on: September 20, 1928

place of death: Sivagiri, Kerala, India

Founder/Co-Founder: Alwaye Advaita Ashram





Narayana Guru, also known
as Shree Narayana Guru Swami, was a spiritual leader, saint and social
reformer from Kerala, India. He belonged to the Ezhava community
considered as ‘Avarna’ or belonging to the lower caste. He was a social
reformer and led a movement to end the injustices prevalent in the Hindu
caste-ridden society in Kerala. He believed in spiritualism, social
equality, freedom, and brotherhood. He dedicated his entire life to
promoting spiritual enlightenment. He is venerated as a saint and “Guru”
for his profound Vedic knowledge, poetic excellence, and his teachings
of tolerance and non-violence, which impacted a large population in
India as well as abroad. He was instrumental in laying the groundwork
for social and spiritual reform in Kerala. He believed that spiritual
and social growth could be attained by education and establishment of
learning centers. Thus, he built several temples, schools, and education
centers for the underprivileged. He dismissed the ‘Chaturvarna’ and the
beliefs attached to it. Many years after his death, he was commemorated
on an Indian postage stamp by the Indian government. The Sri Lankan
government also issued a commemorative stamp in his honor.


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Childhood & Early Life
  • Narayana
    Guru, lovingly known as ‘Nanu,’ was born on August 28, 1855, in
    Chempazhanthy near Thiruvananthapuram, Kerala. His father, Madan Asan,
    was a farmer from the Ezhava community, and his mother was Kuttiyamma.
  • He
    was educated in the traditional gurukul system under the tutelage of
    Chempazhanthi Mootha Pillai. His mother passed away when he was only 15
    years old.
  • At
    the age of 21, he traveled to Travancore (modern-day
    Thiruvananthapuram) to learn from the Sanskrit scholar Raman Pillai
    Asan, who belonged to the Puthuppally Varanappally family. From him,
    Narayana Guru learned the Vedas, the Upanishads, literature, and logic
    rhetoric in Sanskrit.
  • In
    1881, he abandoned his studies and returned to his village owing to his
    father’s ill health. He also set up a small village school to educate
    local children, where he was known as “Nanu Asan.”

Social Reformer
  • Narayana
    Guru left his village and home to begin his life as a spiritual
    wanderer. He traveled extensively through Kerala and Tamil Nadu. It was
    during his journeys that he became associated with the social and
    religious reformer Chattampi Swamikal, who, in turn, introduced Guru to
    Ayyavu Swamikal, who taught him meditation and yoga.
  • After
    years of traveling, he set up a sanctuary at Pillathadam cave at
    Maruthwamala and remained there for eight years, meditating and
    practicing yoga.
  • In
    1888, he went to Aruvippuram, where he meditated and took a rock from
    the river and sanctified it as a Shiva idol, which is now known as the
    Aruvippuram Shiva Temple.
  • Since
    Guru belonged to a lower caste, the upper caste Brahmins questioned the
    act of him performing the consecration known as “Aruvipuram Pratishta,”
    and his right to consecrate the Shiva idol.
  • On
    May 15, 1903, he, along with Padmanabhan Palpu, founded the ‘Sree
    Narayana Dharma Paripalana Yogam’ (SNDP) that worked towards the
    spiritual upliftment and education of the underprivileged Ezhava
    community.
  • In
    1904, Guru moved to Sivagiri, near Varkala, and established a school
    for children from the lower sections of the society who were often
    discriminated against and segregated.
  • In
    1912, he built the Sarada Mutt in Sivagiri. He also established several
    temples in Thrissur, Kozhikode, Anchuthengu, Kannur, Mangalore, and
    Thalassery and even traveled to Sri Lanka in 1926.
  • He initiated several activities, including the Sivagiri pilgrimage organized after his visit to Pallathuruthy in 1927.
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Fight Against Casteism
  • During
    the 19th and early 20th centuries, casteism was the order of the day in
    the Indian society. People from lower castes like the Thiyyas and
    Ezhavas and the untouchable castes like Pulayars, Paraiyars and tribals
    suffered at the hands of the Brahmins.

  • Even
    Guru wasn’t spared of these atrocities, and hence as his first act of
    protest, he erected the Siva idol at Aruvippuram in 1888. He built over
    forty-five temples in Kerala and Tamil Nadu.
  • He
    even sanctified several non-traditional objects like a slab with the
    inscriptions “Truth, Ethics, Compassion,” a vegetarian Shiva, a mirror,
    and also a sculpture made by an Italian artist.
  • He
    preached about living with compassion and tolerance for each other. One
    of his significant works, the “Anukampadasakam,” praises the teachings
    of The Buddha, Krishna, Jesus Christ, and Adi Shankara.
Vaikom Satyagraha
  • The
    Vaikom Satyagraha was a social protest that began when people from the
    lower castes rebelled against untouchability practiced in the Hindu
    society of Travancore.
  • Reportedly,
    when an upper caste person stopped Narayana Guru on the way to Vaikom
    Temple, his followers and supporters were agitated and thus sparked the
    Vaikom Satyagraha.
  • Guru’s
    disciples Muloor S. Padmanabha Panicker and Kumaran Asan wrote poems
    disapproving of the incident. In 1918, another follower, T. K. Madhavan,
    appealed to the Sree Moolam Popular Assembly for their right to enter
    any temple without any discrimination based on caste.
  • Protesters
    like K. Kelappan and K. P. Kesava Menon formed a group and declared it
    the ‘Kerala Paryatanam.’ Mahatma Gandhi also supported the movement, and
    it snowballed into a mass movement.
  • As
    a result, the temple was opened to all, and three roads leading to it
    were built for people of all castes. This protest played a significant
    role in the Temple Entry Proclamation of 1936.
Writings & Philosophy
  • Narayana
    Guru wrote several religious works like “Atmopadesa Śatakam” and “Daiva
    Dasakam,” which are collections of spiritual poems and prayers.

  • He also translated texts like “Thirukural of Valluvar,” “Ozhivil Odukkam of Kannudaiya Vallalaar,” and “Ishavasya Upanishad.”
  • He
    believed in and preached the maxim “One Caste, One Religion, One God
    for All” (Oru Jathi, Oru Matham, Oru Daivam, Manushyanu).
  • He
    even propagated the non-dualistic philosophy of Adi Sankara, combining
    it with the concepts of social equality and brotherhood.
Family & Personal Life
  • Unfortunately,
    very little is known about Narayana Guru’s personal life. However, it
    is known that he married Kaliamma when he was about 27 years of age. He
    did not live with his wife for long.
  • The
    visit to Pallathuruthy in 1927 was the final trip made by Narayana
    Guru. His health was deteriorating, and he had several physicians caring
    for him in his last days.
  • He moved to Sarada Mutt in Sivagiri in 1928, and died on September 20 of the same year.
  • His
    tomb is situated in Sivagiri, and every year September 20 is observed
    as ‘Sree Narayana Guru Samadhi.’ His birth anniversary is observed as
    ‘Sree Narayana Jayanthi’ and both days remain public holidays in his
    honor.






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)

B. R. Ambedkar
was an eminent leader, social reformer, scholar and jurist. Go through
this biography to learn in details about his life, career, works and
timeline.





Dr. B.R. Ambedkar
Report Abuse

Bhimrao Ramji Ambedkar popularly known as Ambedkar,was the main
architect of Indian Institution.He worked as a professor of Law,and put
up his practice in Mumbai High court.He was identified mainly for his
Fight against Untouchability.
One of the greatest personality born ever
on this earth. The saviour of humanity especially the women and
downtrodden. The architect of modern india. The maker of the holy book
through which the whole country is running with great pride. An
educationist, socialist,economist, reformist, and a great philosopher.
An immortal personality who live with mortals. Uncomparable to anyone.
Hat’s off to this greatest personality.


First Law Minister of India.

A revolutionary writer

A revolutionary social reformer

The great follower of Lord Buddha.

In 20th century non of any leader was as
educated as Dr. B. R. Ambedkar. I asume that they are the greatest
leader ever who are followed by world


great man

Dr. B.R. Ambedkar is the greatest indian ever.


He is the only Indian whose thought’s
relevance increasing with time. The Only leader of india who first think
about social justice and civil liberty


Dr. B.R. Ambedkar is always No. 1.
When we talking about social equality then Ambedkar is Greatest Leader
of India even including gandhi.like Martin king luther for america.
Ambedkar is most intelligent person of India who study in very difficult
condition.
When untouchable has no rights A man who rise the voice of people. He is
Modern man of India who give right of equality in society and give Best
Constitution to Our Nation.


His birth day is on april 14

he is the architect of our indian constitution.he is the first law minister of our independent india…


No any leader can’t equal for babasaheb!

Dr.Baba Saheb BR.Ambedkar is not a just a name it is a heart and soul of the Indian constitution,


“A responsible person must have the
courage to rethink and change his
thoughts. Of course there must be good
and sufficient reasons for unlearning
what he has learned and for recasting his
thoughts. There can be no finality in thinking.” Dr Ambedkar


“In India, a man is not a scavenger
because of his work. He is a scavenger
because of his birth irrespective of the
question whether he does scavenging or
not” — Dr Ambedkar


“Life should be great rather than long.” ~
Dr Ambedkar


GoDfather of India..

The greatest Indian BEFORE Mahatma Gandhi..!


WE ARE ” BECAUSE” HE WAS

he is the father of our development

Real father of India.

True architect of Indian Judicial system,
Only one law he missed to frame that keeps still india back ward. “Each
politician should have compulsary master degree from an regonised
university in his department which he or she is heading”.


one of the most educated person in those days
every indian shud feel proud abt dis man
Hates off to Babasaheb ambedkar


greatest Indian… challenged all the 33 carore hindu gods ,,he is truly masihaa ….BAAP OF THE NATION


no one is greater than B.R.AMBEDKAR.

Babasaheb was the architect of humanity

a great man of india,pride of india..architect of indian constitution


He will be continued to remember for his great works


In Sab ka baap… Babasahab… Greatest personality ever… God of modern india…


A great hero in deed…

he was the real hero .hero for those need
help ,thoughts of people who cant think , god for those who worship
humanity and inspiration to all HEADSOFF TO HIM


‘’ he is the leader of the nation ‘’

Very good personality ,in the indian
country ,in india no one have not the higher education in those days
compare with him,his alone the very good law maker in the past present
and future

architect of indian constitution

Pride of india

Best leader of our country

Man who has given you right to fight with “Pen & Paper”


Dr.Ambedkar, is the real great man of
india, he was not only great leader but prophet for downtodden. he also
save hindu dharma as there are evil castism in hindu dharma, he always
loves india. he changed attitude of people to think scientific. he was
most intelligent person in india. his worship should be done by not only
dalit but also people of other community and caste as he gave the great
constitution to india.


Dr.Babasaheb Ambedkar was gave his hard
work not only for the dalits peoples ,all the peoples has been
treated equally because his hard work .(Article -14 of indian
constitution guaranteed )

Dr.BABASAHEB AMBEDKAR IS THE ONE MAN
ARMY for all the citizens of india,he alone gave to us the ” social
justice” in the indian history ,HE IS THE REAL GOD FOR THE BELOW POVERTY
LINE PEOPLES.

Today the indian government is fuctioning
properly why because THE GREAT LEADER DR.BABASAHEB B.R.AMBEDKAR was
gave to us the wholy book of india is “THE CONSTITUTION OF INDIA “

greatest leader of india

This is the real hero of india. He is god for dalith religon

He was a real son of our country — BHIM

True legend

He is the heart of the Dalit peoples and others


Great personality and very good man.

.Role in Drafting India’s Constitution
“Ambedkar at his desk” (an art piece) at Ambedkar Museum in PuneUpon
India’s independence on August 15, 1947, the new Congress-led government
invited Ambedkar to serve as the nation’s first law minister, which he
accepted. On August 29, Ambedkar was appointed Chairman of the
Constitution Drafting Committee, charged by the Assembly to write free
India’s new Constitution. Ambedkar won great praise from his colleagues
and contemporary observers for his drafting work. In this task
Ambedkar’s study of sangha practice among early Buddhists and his
extensive reading in Buddhist scriptures were to come to his aid. Sangha
practice incorporated voting by ballot, rules of debate and precedence
and the use of agendas, committees and proposals to conduct business.
Sangha practice itself was modelled on the oligarchic system of
governance followed by tribal republics of ancient India such as the
Shakyas and the Lichchavis. Thus, although Ambedkar used Western models
to give his Constitution shape, its spirit was Indian and, indeed,
tribal.

He was enacted the womens rights bill and he fight for all communities peoples and their reservations


symbol of justice

A Man of Millenium


Most Imp Bill advocated By Dr. Ambedkar which failed due to Congress ,
1) The Right of Children to Free and Compulsory Education Act
2) Population Control Bill
3) Hindu Code Bill (Equity to all Womans)
4) Reservation On the basis of EBC(Economic Backward Class)
5) Election Candidate must be Educated ………


Great Man in History

GOD OF INDIA

A true Leader of Indian People

Most brilliant Student in a History of OXFORD University


Man OF Indian’s Heart


One of the earliest Indian student in the
United States, he earned multiple Doctorates from Columbia University
and the University of Landon in Economics, politics and law. As a
political leader Dr.B.R.Ambedkar was a better at articulating powerful
ideas than in creating the structures to see them through. But the
constitution of which he was the principle author remains the best
instrument for pursuing his ideas. The leader and spokesman of a
community left his greatest gift to all communities-a legacy that
belongs to all of us, and one of which we are yet to prove ourselves
wholly worthy.”


HE WAS VERY LEARNED PERSONALTY.


Indian law

https://www.thefamouspeople.com/profiles/b-r-ambedkar-3657.php




B. R. Ambedkar Biography


B. R. Ambedkar
was an eminent leader, social reformer, scholar and jurist. Go through
this biography to learn in details about his life, career, works and
timeline.



Quick Facts

Birthday: April 14, 1891

Nationality: Indian

Famous:
Quotes By B. R. Ambedkar


Humanitarian

Died At Age: 65

Sun Sign: Aries

Also Known As: Bhimrao Ramji Ambedkar, Babasaheb Ambedkar

Born Country: India

Born in: Dr. Ambedkar Nagar

Famous as: Indian Jurist

Family:

Spouse/Ex-: Ramabai Ambedkar (m. 1906–1935), Savita Ambedkar (m. 1948–1956)

father: Ramji Maloji Sakpa

mother: Bhimabai Sakpal

children: Bhaiyasaheb Ambedkar

Died on: December 6, 1956

place of death: Delhi

Founder/Co-Founder: Buddhist Society of India, Independent Labour Party, Scheduled Castes Federation, Samata Sainik Dal

More Facts




B.R. Ambedkar was a
leading activist and social reformer who dedicated his life, working for
the upliftment of the Dalits (the untouchables) and the socially
backward class of India. A messiah for the downtrodden, Ambedkar
continuously fought for the eradication of caste discrimination that had
fragmented the Indian society. Born in a socially backward family,
Ambedkar was the victim of caste discrimination, inequality, and
prejudice. However, fighting against all odds, he received higher
education, becoming the first ever untouchable to do so. After
completing his studies, he launched himself politically, fighting for
the rights of the depressed class and against the inequality practiced
in the society. He was a crusader of social equality and justice.
Academically trained as a jurist, he went on to become the first law
minister of free India and the framer or chief architect of the
‘Constitution of India.’ In his later years, he acted as a revivalist of
Buddhism in India. He converted to Buddhism, freeing himself of the
perils of caste differences and unfairness practiced by the Hindus.

Primis Player Placeholder
Childhood & Early Life
  • Ambedkar
    was born Bhimrao Ramji Sakpal on 14 April 1891, in Mhow, Central
    Provinces, British India, to Ramji Maloji Sakpal and Bhimabai. His
    father served in the Indian army. Ambedkar was the last of the 14
    children born to his parents.
  • Belonging
    to ‘Mahar’ caste and considered among the untouchables, he suffered
    from socio-economic discrimination. However, due to special privileges
    given to the children of parents serving the army, he received good
    education.
  • A
    young Ambedkar faced a lot of problems during his school days but he
    managed to overcome his problems. In 1897, he along with his family
    moved to Bombay where he enrolled at ‘Elphinstone High School,’ becoming
    the first ever untouchable to receive higher education.
  • Completing
    his matriculation degree in 1907, he enrolled at ‘Elphinstone College’
    in 1908, once again creating history by becoming the first untouchable
    to enter a university. He graduated from ‘Elphinstone College’ in 1912
    with a degree in economics and political science.
  • He
    secured a job with the Baroda state government but did not continue his
    job for long as he was awarded a ‘Baroda State Scholarship,’ which
    provided him the opportunity to receive postgraduate education at
    ‘Columbia University’ in New York City. To pursue the same, he moved to
    America in 1913.
  • He
    completed his MA in June 1915, majoring in economics, with sociology,
    history, philosophy, and anthropology as other subjects of study. In
    1927, he obtained a PhD in economics.
  • Meanwhile,
    in 1916, he enrolled for a bar course at ‘Gray’s Inn.’ However, due to
    the termination of his scholarship, he had to return to India.

Career
  • Upon
    returning to India, he worked as the defence secretary for the Princely
    State of Baroda. However, the work was not easy for him as he was often
    ridiculed and castigated for being an untouchable.
  • He
    quit his job as the defence secretary and took up jobs as a private
    tutor and accountant. He even established a consultancy business which
    failed to flourish due to his social status. He finally landed a job as a
    teacher at the ‘Sydenham College of Commerce and Economics’ in Mumbai.
  • A
    victim of caste discrimination, Ambedkar was inspired to uplift the
    pitiable state of the untouchables in the society. Thus, with the help
    of the Maharaja of Kolhapur, he founded a weekly journal called
    ‘Mooknayak’ which criticized the orthodox beliefs of the Hindus and the
    reluctance of politicians to fight against the discrimination.
  • Accumulating
    enough wealth, he moved to London to complete his education. In 1921,
    he received his master’s degree from ‘London School of Economics.’ Two
    years later, he acquired his D.Sc. in economics. After completing his
    law studies, he was admitted to the British bar as a barrister.
  • After
    returning to India, he started working as a legal professional in the
    country. His passion for eradicating the practice of caste
    discrimination led him to establish the ‘Bahishkrit Hitakarini Sabha.’
    The main aim of the organization was to provide education to the
    backward class.
  • In
    1925, he was appointed to ‘Bombay Presidency Committee’ to work under
    the ‘All-European Simon Commission.’ The commission reports were
    thrashed by the Congress which set up its own version of the
    Constitution of free India.
  • In
    1927, he actively worked against untouchability. Instead of taking the
    route of violence, he followed in the footsteps of Gandhi and led a
    ‘Satyagraha’ movement. He fought for the rights of the untouchables who
    were denied access to the main water source and temples.
  • In
    1932, due to his rising popularity as a crusader, he received an
    invitation to attend the ‘Second Round Table Conference’ in London. At
    the conference, he demanded a separate electorate for the depressed
    class, but his views were opposed by Gandhi.
  • Finally,
    he reached an understanding with Gandhi and settled for the ‘Poona
    Pact,’ according to which a reservation was granted to the depressed
    class in the regional legislative assemblies and Central Council of
    States.

  • In
    1935, he was appointed as the principal of the ‘Government Law
    College,’ a position he retained for two years. The following year, he
    founded the ‘Independent Labour Party,’ which went on to secure 14 seats
    in the 1937 Bombay elections.
  • In
    1936, he published his book ‘The Annihilation of Caste’ in which he
    ridiculed Hindu orthodox leaders and condemned the caste system
    practiced in the country. Next, he came up with his work ‘Who Were the
    Shudras?’ in which he explained the formation of the untouchables.
  • As
    soon as India became independent, he administered the transformation of
    his political party into the ‘All India Scheduled Castes Federation.’
    However, the party did not perform well at the 1946 elections, held for
    the ‘Constituent Assembly of India.’
  • He
    served as the minister for labour for the ‘Viceroy’s Executive
    Council.’ He also served on the board of the ‘Defence Advisory
    Committee.’ It was his dedication that earned him the chair of free
    India’s first law minister. He also became the chairman of the drafting
    committee of the ‘Constitution of India.’
  • The
    Constitution drafted by him aimed at bringing about a social revolution
    in the country and freeing it from any sort of discrimination. It
    provided the citizens with freedom of religion, abolished
    untouchability, advocated rights for women, and bridged the gap between
    the different classes of the society.
  • Other
    than his role as the framer of the Constitution, he also helped
    establish the ‘Finance Commission of India.’ It was through his policies
    that the nation progressed both economically and socially. He
    emphasized on free economy with a stable rupee.
  • He
    rejected the ‘Aryan Invasion Theory’ which describes the origin of the
    Aryans outside the Indian sub-continent. He came to a conclusion that
    the Aryans originally belonged to India.
  • In
    1951, following the indefinite stalling of the ‘Hindu Code Bill’ which
    was proposed by him, he resigned from the Cabinet. He contested for a
    seat at the ‘Lok Sabha’ but was defeated. He was later appointed to the
    ‘Rajya Sabha’ and remained a member of the ‘Rajya Sabha’ until his
    death.


Personal Life & Legacy
  • In
    1906, he married Ramabai, who was just nine years old at the time. In
    1912, the couple was blessed with a son named Yashwant. Apart from
    Yashwant, they had four other children, who died in infancy.
  • In 1935, Ramabai breathed her last when she succumbed to a long-term illness.
  • It
    was while undergoing treatment for neurotic pain and lack of sleep that
    he first met Dr. Sharada Kabir. The two eventually got married on April
    15, 1948. Post her wedding, she renamed herself Savita Ambedkar.
  • He
    got converted to Buddhism after attending a convention of Buddhist
    scholars in Sri Lanka. Inspired by their preaching, he wrote a book on
    Buddhism. After his conversion to Buddhism, he founded the ‘Bharatiya
    Bauddha Mahasabha’ (Buddhist Society of India) in 1955. He completed his
    final work ‘The Buddha and His Dhamma’ in 1956. The book was published
    posthumously.
  • His
    deteriorating health worsened further as he suffered from diabetes and
    weak eyesight. He breathed his last in his home on December 6, 1956.
  • Since
    he had converted to Buddhism, a Buddhist-style cremation was organized
    for him. The ceremony was attended by hundreds of thousands of
    supporters, activists, and admirers.
  • To
    commemorate his contribution to the society, a memorial was constructed
    and established. His birthday, celebrated as ‘Ambedkar Jayanti’ or
    ‘Bhim Jayanti,’ is a public holiday in India.
  • In 1990, he was posthumously awarded India’s highest civilian honor, ‘Bharat Ratna.’
Trivia
  • This
    revolutionary, who fought against the untouchability practiced in
    India, is popularly known as the chief architect of the ‘Constitution of
    India.’

Top 10 Facts You Did Not Know About B.R. Ambedkar
  • Ambedkar played a key role in the establishment of ‘Reserve Bank of India’ in 1935.
  • He had suggested the division of Madhya Pradesh and Bihar for better governance way back in 1955.
  • He wanted to sponsor Sanskrit as the official language of the Indian union.
  • Ambedkar contested the ‘Lok Sabha’ election twice, failing to win the election on both occasions.
  • His autobiography ‘Waiting for a Visa’ is used as a text book in the ‘Columbia University.’
  • He opposed the whole idea of reservation of jobs and constituencies and didn’t want the reservation system to exist at all.
  • He was the first Indian to complete a doctorate degree overseas.
  • Ambedkar was the one who insisted on reducing the working hours from 14 to eight hours a day in India.
  • He strongly opposed ‘Article 370’ of the Indian constitution which gave special status to the state of Jammu & Kashmir.
  • He played a key role in forming the ‘National Employment Exchange Agency’ in India.




B. R. Ambedkar


alt


Image Credit: �� BCCL


One of the greatest personalities ever born in India, Ambedkar was a
jurist, political leader, philosopher, anthropologist, historian,
revolutionary, writer and much more. He was a revolutionary leader and
held forth on his views even if they went against the popular grain. He
also revived Buddhism in India, a legacy still seen in Dalit
communities, who’s cause Ambedkar championed throughout his life.
Ambedkar is also known as the Father of the Indian Constitution, on
behalf of which the nation celebrated Republic Day.

https://en.m.wikipedia.org/wiki/List_of_Dalits

List of SC/STs
Following is a list of SC/ST people organised by profession, field, or focus.


Inspirational Leader

Kanshi Ram, Founder of Bahujan Samaj Party

Academics

https://en.m.wikipedia.org/wiki/Kanshi_Ram
www.bamcef.info/manyawar-shri-kanshiram-ji.php

B. R. Ambedkar, jurist, economist, politician and social reformer

Early life


Kanshi Ram was born on 15 March 1934 in Ropar district, Punjab, British
India. Some sources say his birthplace was the village of Pirthipur
Bunga and others that it was Khawaspur village. Although his family were
Ramdasia Sikhs, an untouchable sect, in Punjab at that time there was
relatively little stigma attached to being an untouchable.

After studies at various local schools, Ram graduated in 1956 with a BSc degree from Government College Ropar.

Career


Kanshi Ram joined the offices of the Explosive Research and Development
Laboratory in Pune[5] under the government’s scheme of positive
discrimination. It was at this time that he first experienced caste
discrimination and in 1964 he became an activist. Those who admire him
claim that he was spurred to this after reading B. R. Ambedkar’s book
Annihilation of Caste and witnessing what he perceived to be
discrimination against a SC/ST employee who wished to observe a holiday
celebrating Ambedkar’s birth.

Ram initially supported the
Republican Party of India (RPI) but became disillusioned with its
co-operation with the Indian National Congress. In 1971, he founded the
All India SC, ST, OBC and Minority Employees Association and in 1978
this became BAMCEF, an organisation that aimed to persuade educated
members of the Scheduled Castes, Scheduled Tribes, Other Backwards
Classes and Minorities to support Ambedkarite principles. BAMCEF was
neither a political nor a religious body and it also had no aims to
agitate for its purpose. Suryakant Waghmore says it appealed to “the
class among the Dalits that was comparatively well-off, mostly based in
urban areas and small towns working as government servants and partially
alienated from their untouchable identities”.

Later, in 1981,
Ram formed another social organisation known as SC/ST Shoshit Samaj
Sangharsh Samiti (DSSSS, or DS4). He started his attempt of
consolidating the Dalit vote and in 1984 he founded the Bahujan Samaj
Party (BSP). He fought his first election in 1984 from Janjgir-Champa
seat in Chhattisgarh. The BSP found success in Uttar Pradesh, initially
struggled to bridge the divide between Dalits and Other Backward
Classes[15] but later under leadership of Mayawati bridged this gap.


In 1982 he wrote his book The Chamcha Age (an Era of the Stooges) and
in it he used of the term chamcha (stooge) for SC/ST leaders who for
their selfish motives work for parties like the Indian National Congress
(INC) such as Jagjivan Ram or Ram Vilas Paswan and for Bharatiya Janata
Party (BJP) keeping in ethical context with Ambedkar’s book What
Gandhi and the Congress Have Done to the Untouchables to the politics of
Dalit liberation.[citation needed]

However, it was in 1986 when
he declared his transition from a social worker to a politician by
stating that he was not going to work for/with any other organization
other than the BSP. During the meetings and seminars of the party, Ram
stated to ruling classes that if they promised to do something, it would
pay to keep the promise, or else just accept that they were not capable
of fulfilling their promises.[citation needed]

After forming BSP
Ram said the party would fight first election to lose, next to get
noticed and the third election to win.[18] In 1988 he contested
Allahabad seat up against a future Prime Minister V. P. Singh and
performed impressively but lost polling close to 70,000 votes.

He
unsuccessfully contested from East Delhi (Lok Sabha constituency) in
1989 and came at fourth position. Then he represented the 11th Lok Sabha
from Hoshiarpur,[20] Kanshiram was also elected as member of Lok Sabha
from Etawah in Uttar Pradesh. In 2001 he publicly announced Mayawati as
his successor.

In the late 1990s, Ram described the BJP as the
most corrupt (mahabrasht) party in India and the INC, Samajwadi Party
and Janata Dal as equally corrupt.

Proposed conversion to Buddhism


In 2002, Ram announced his intention to convert to Buddhism on 14
October 2006, the 50th anniversary of Ambedkar’s conversion. He intended
for 20,000,000 of his supporters to convert at the same time. Part of
the significance of this plan was that Ram’s followers include not only
untouchables, but persons from a variety of castes, who could
significantly broaden Buddhism’s support. However, he died on 9 October
2006.

Mayawati his successor said “Saheb Kanshi Ram and I had
decided that we will convert and adopt Buddhism when we will get
“absolute majority” at the Centre. We wanted to do this because we can
make a difference to the religion by taking along with us millions of
people. If we convert without power then only we too will be converting.
But when you have power you can really create a stir”.Death


Saheb was a diabetic. He suffered a heart attack in 1994, an arterial
clot in his brain in 1995, and a paralytic stroke in 2003.[25] He died
in New Delhi on 9 October 2006 of a severe heart attack at the age of
72. He had been virtually bed-ridden for more than two years. According
to his wishes, his funeral rites were performed according to Buddhist
tradition, with Mayawati lighting the pyre.His ashes were placed in an
urn and kept at Prerna Sthal, where many people paid their respects.


In his condolence message, Indian Prime Minister Manmohan Singh
described Ram as “one of the greatest social reformers of our time ..
his political ideas and movements had a significant impact on our
political evolution … He had a larger understanding of social change and
was able to unite various underprivileged sections of our society and
provide a political platform where their voices would be heard.” Under
Ram’s leadership, the BSP won 14 parliamentary seats in the 1999 federal
elections.

Bahujan Samaj PartyMayawatiBAMCEF

https://en.m.wikipedia.org/wiki/BAMCEF

BAMCEF
BAMCEF is an Indian charitable organization. It was founded in 1978 to
enlist the aid of the comparatively well-educated among the bahujans and
other communities of India who suffer discrimination. It has no
political or religious agenda, nor does it promote agitation to achieve
its goals.[6] BAMCEF is an acronym for “The All India Backward and
Minority Communities Employees Federation”. The term backward got its
significance from the Constitution of India, which divides the oppressed
and exploited Indians into categories on the basis of their
backwardness, namely: Scheduled Castes (SC), Scheduled Tribes (ST),
Other Backward Classes (OBC) and Minority Communities.

BAMCEF
The All India Backward And Minority Communities Employees Federation
Formation
6 December 1978 (39 years ago)
Founder
Kanshi Ram
Founded at
BAMCEF Convention at New Delhi
Type
Social organization of educated employees[1]
Legal status
Active
Members
2 million[2]
President
Waman Meshram (Bharat Mukti Morcha faction[3])
B. D. Borkar (Mulnivasi Sangh faction[4][5])
Website
www.bamcef.info
www.bamcef.org.in
www.bamcef.co.in
bamcefmission.com
The origins of BAMCEF lie in an organisation for employees of repressed
communities that was established in 1971 by Kanshi Ram.[6] This became
BAMCEF at a convention held in Delhi in 1978, with an official launch on
6 December 1978, the anniversary of the death of B. R. Ambedkar.[7] The
ideology of BAMCEF is to fight the entrenched system of inequality that
divides Indian society, and to abolish the caste system.

History


As an employee of the Defence Research and Development Laboratory in
Pune, Kanshi Ram realized that the formation of a bahujan bureaucracy
was important to serve Dalits’ interests. He set about forming a
federation, through which he worked his way up the bureaucratic
hierarchy. By identifying a few zealous officers, he was able to
influence lower-ranked staff.

The motto of this organisation was
‘Payback to society’, to inspire the Dalit bureaucrats to do their bit
for the Dalit masses. In this way, a continuous supply of intellectual
property, money and talent was ensured. Ram did not want to make BAMCEF
an employees’ union. He wanted it to become an organisation of educated
Bahujan employees: “the think tank, talent bank, and financial bank of
the Bahujan samaj”.

BAMCEF raised funds to promote their agenda
and for training.Kanshi Ram appointed state-level conveners as well as
mandal conveners to act as links between state and district levels.[10]
Suryakant Waghmore says it appealed to “the class among the indigenous
moolnivasi bahujans that was comparatively well-off, mostly based in
urban areas and small towns working as government servants and partially
alienated from their untouchable identities”.

Others established
the Dalit Shoshit Samaj Sangharsh Samiti (DS4) in 1981. This
organization made an impact on people in North and South India. Later,
this group was led by Ishaan Singh Tomar. Before the formation of the
Bahujan Samaj Party (BSP), DS4 entered local elections in Delhi and
Haryana in the name of “Limited Political Action”. Later on, Ram
dissolved DS4 and formed BSP as a completely political wing.[12] This
caused strain within BAMCEF ranks.

In early 1986, BAMCEF split.
Kanshi Ram announced that he was no longer willing to work for any
organisation other than BSP. One element of BAMCEF, which was associated
with Kanshi Ram, became a shadow organisation to help BSP in electoral
mobilisation. Those remaining in BAMCEF after Ram’s departure registered
BAMCEF as an independent non-political organisation in 1987.


Khaparde was national president of BAMCEF from 1987 until his death on
29 February 2000. His successor was Waman Chindhuji Meshram.

Narendra Jadhav, Indian economist, writer and educationist


Gopal Baba WalangkarGrace Banu, Scheduled Caste and transgender
activist; first transgender in state of Tamil Nadu be admitted to an
engineering college

Nagraj Manjule, Marathi director

Pa.Ranjith,Flim writer,Director

Governance
Non-Inspirational Mis-LeaderRamnath Kovind,President of IndiaK. R. Narayanan, former President of IndiaInspirational Leader
Mayawati, Four time Chief Minister of Uttar PradeshAshok Tanwar,
President of Haryana Congress, former Member of
ParliamentNon-Inspirational Mis-LeaderRam Vilas Paswan, President of the
Lok Janshakti Party, eight time member of Lok Sabha
B. Shyam
Sunder, Founder of Bharatiya Bhim SenaDamodaram Sanjivayya, First
Scheduled Caste Chief Minister of an Indian state(Andhra Pradesh),
first SC President of Indian National Congress party(1962)Jagjivan Ram
(1908–1986), First Labour Minister of Independent India, former Deputy
Prime Minister of IndiaJignesh Mevani, Independent MLA from Vadgam
Gujarat, youth movement leader and activistMeira Kumar, First woman
Speaker of the Lok Sabha (2009-2014), Daughter of Jagjivan Ram.Jogendra
Nath Mandal, was one of the central and leading Founding Fathers of
modern state of Pakistan, and legislator serving as country’s first
minister of law and labour, and also was second minister of commonwealth
and Kashmir affairs.Krishna Kumari Kohli, Member of Pakistan SenatRam
Lal Rahi, Minister of State for Home Affairs and Four times MP from
Mishrikh in Sitapur district.

Literature

Madara
Chennaiah, the first poet in the history of Vachana literature who was a
cobbler.Namdeo Dhasal, Marathi poet and writer from
Maharashtra.Military

Immanuvel DevendrarMadurai Veeran, a folk hero of Arunthathiyar origin.

Music
Sumeet SamosGinni MahiAmar Singh ChamkilaKanth Kaler
Religion and reform


Gallela Prasad, the fourth bishop of the Roman Catholic Diocese of
Cuddapah, in the state of Andhra Pradesh in India.Marampudi Joji, the
third Archbishop of Hyderabad.Rettamalai Srinivasan, SC/ST Activist,
politician, freedom fighter and founder of Paraiyar Mahajana
SabhaAyyankali, social reformerGiani Ditt Singh, Started Singh Sabha
Movement to bring SC/STs of Punjab to sikh-fold.Bhagu, a devotee of
KrishnaMangu Ram Mugowalia, started Ad-Dharmi movementRavidas, mystic
poet-saInt of the bhakti movementIyothee Thass, a prominent anti-caste
activist and a practitioner of Siddha medicine, a publisher, and writer
in Tamil, who is regarded as a pioneer of the Buddhist movement in the
Tamil region in the early twentieth century.

Sports

Vithal Palwankar, Cricketer
Kanshi Ram (15 March 1934 – 9 October 2006), also known as Bahujan
Nayak or Saheb, was an Indian politician and social reformer who worked
for the upliftment and political mobilisation of the Bahujans, the
untouchable groups at the bottom of the caste system in India. Towards
this end, Kanshi Ram founded SC/ST Shoshit Samaj Sangharsh Samiti
(DS-4), the All India Backward and Minority Communities Employees’
Federation (BAMCEF) in 1971 and the Bahujan Samaj Party (BSP) in 1984.
He ceded leadership of the BSP to his protégé Mayawati who has served
four terms as Chief Minister of Uttar Pradesh.

Kanshi Ram
Founder and National president of the Bahujan Samaj Party
In office
14 April 1984 – 18 September 2003
Succeeded by
Mayawati
Member of the Indian Parliament
for Hoshiarpur
In office
1996–1998
Preceded by
Kamal Chaudhry
Succeeded by
Kamal Chaudhry
Member of the Indian Parliament
for Etawah
In office
1991–1996
Preceded by
Ram Singh Shakya
Succeeded by
Ram Singh Shakya
Personal details
Born
15 March 1934
Rupnagar district, Punjab Province, British India
Died
9 October 2006 (aged 72)
New Delhi
Political party
Bahujan Samaj Party
www.bamcef.info/manyawar-shri-kanshiram-ji.php

Early life


Kanshi Ram was born on 15 March 1934 in Ropar district, Punjab, British
India. Some sources say his birthplace was the village of Pirthipur
Bunga and others that it was Khawaspur village. Although his family were
Ramdasia Sikhs, an untouchable sect, in Punjab at that time there was
relatively little stigma attached to being an untouchable.

After studies at various local schools, Ram graduated in 1956 with a BSc degree from Government College Ropar.

Career


Kanshi Ram joined the offices of the Explosive Research and Development
Laboratory in Pune[5] under the government’s scheme of positive
discrimination. It was at this time that he first experienced caste
discrimination and in 1964 he became an activist. Those who admire him
claim that he was spurred to this after reading B. R. Ambedkar’s book
Annihilation of Caste and witnessing what he perceived to be
discrimination against a SC/ST employee who wished to observe a holiday
celebrating Ambedkar’s birth.

Ram initially supported the
Republican Party of India (RPI) but became disillusioned with its
co-operation with the Indian National Congress. In 1971, he founded the
All India SC, ST, OBC and Minority Employees Association and in 1978
this became BAMCEF, an organisation that aimed to persuade educated
members of the Scheduled Castes, Scheduled Tribes, Other Backwards
Classes and Minorities to support Ambedkarite principles. BAMCEF was
neither a political nor a religious body and it also had no aims to
agitate for its purpose. Suryakant Waghmore says it appealed to “the
class among the Dalits that was comparatively well-off, mostly based in
urban areas and small towns working as government servants and partially
alienated from their untouchable identities”.

Later, in 1981,
Ram formed another social organisation known as SC/ST Shoshit Samaj
Sangharsh Samiti (DSSSS, or DS4). He started his attempt of
consolidating the Dalit vote and in 1984 he founded the Bahujan Samaj
Party (BSP). He fought his first election in 1984 from Janjgir-Champa
seat in Chhattisgarh. The BSP found success in Uttar Pradesh, initially
struggled to bridge the divide between Dalits and Other Backward
Classes[15] but later under leadership of Mayawati bridged this gap.


In 1982 he wrote his book The Chamcha Age (an Era of the Stooges) and
in it he used of the term chamcha (stooge) for SC/ST leaders who for
their selfish motives work for parties like the Indian National Congress
(INC) such as Jagjivan Ram or Ram Vilas Paswan and for Bharatiya Janata
Party (BJP) keeping in ethical context with Ambedkar’s book What
Gandhi and the Congress Have Done to the Untouchables to the politics of
Dalit liberation.[citation needed]

However, it was in 1986 when
he declared his transition from a social worker to a politician by
stating that he was not going to work for/with any other organization
other than the BSP. During the meetings and seminars of the party, Ram
stated to ruling classes that if they promised to do something, it would
pay to keep the promise, or else just accept that they were not capable
of fulfilling their promises.[citation needed]

After forming BSP
Ram said the party would fight first election to lose, next to get
noticed and the third election to win.[18] In 1988 he contested
Allahabad seat up against a future Prime Minister V. P. Singh and
performed impressively but lost polling close to 70,000 votes.

He
unsuccessfully contested from East Delhi (Lok Sabha constituency) in
1989 and came at fourth position. Then he represented the 11th Lok Sabha
from Hoshiarpur,[20] Kanshiram was also elected as member of Lok Sabha
from Etawah in Uttar Pradesh. In 2001 he publicly announced Mayawati as
his successor.

In the late 1990s, Ram described the BJP as the
most corrupt (mahabrasht) party in India and the INC, Samajwadi Party
and Janata Dal as equally corrupt.

Proposed conversion to Buddhism


In 2002, Ram announced his intention to convert to Buddhism on 14
October 2006, the 50th anniversary of Ambedkar’s conversion. He intended
for 20,000,000 of his supporters to convert at the same time. Part of
the significance of this plan was that Ram’s followers include not only
untouchables, but persons from a variety of castes, who could
significantly broaden Buddhism’s support. However, he died on 9 October
2006.

Mayawati his successor said “Saheb Kanshi Ram and I had
decided that we will convert and adopt Buddhism when we will get
“absolute majority” at the Centre. We wanted to do this because we can
make a difference to the religion by taking along with us millions of
people. If we convert without power then only we too will be converting.
But when you have power you can really create a stir”.Death


Saheb was a diabetic. He suffered a heart attack in 1994, an arterial
clot in his brain in 1995, and a paralytic stroke in 2003.[25] He died
in New Delhi on 9 October 2006 of a severe heart attack at the age of
72. He had been virtually bed-ridden for more than two years. According
to his wishes, his funeral rites were performed according to Buddhist
tradition, with Mayawati lighting the pyre.His ashes were placed in an
urn and kept at Prerna Sthal, where many people paid their respects.


In his condolence message, Indian Prime Minister Manmohan Singh
described Ram as “one of the greatest social reformers of our time ..
his political ideas and movements had a significant impact on our
political evolution … He had a larger understanding of social change and
was able to unite various underprivileged sections of our society and
provide a political platform where their voices would be heard.” Under
Ram’s leadership, the BSP won 14 parliamentary seats in the 1999 federal
elections.

Bahujan Samaj PartyMayawatiBAMCEF

https://en.m.wikipedia.org/wiki/BAMCEF

BAMCEF
BAMCEF is an Indian charitable organization. It was founded in 1978 to
enlist the aid of the comparatively well-educated among the bahujans and
other communities of India who suffer discrimination. It has no
political or religious agenda, nor does it promote agitation to achieve
its goals.[6] BAMCEF is an acronym for “The All India Backward and
Minority Communities Employees Federation”. The term backward got its
significance from the Constitution of India, which divides the oppressed
and exploited Indians into categories on the basis of their
backwardness, namely: Scheduled Castes (SC), Scheduled Tribes (ST),
Other Backward Classes (OBC) and Minority Communities.

BAMCEF
The All India Backward And Minority Communities Employees Federation
Formation
6 December 1978 (39 years ago)
Founder
Kanshi Ram
Founded at
BAMCEF Convention at New Delhi
Type
Social organization of educated employees[1]
Legal status
Active
Members
2 million[2]
President
Waman Meshram (Bharat Mukti Morcha faction[3])
B. D. Borkar (Mulnivasi Sangh faction[4][5])
Website
www.bamcef.info
www.bamcef.org.in
www.bamcef.co.in
bamcefmission.com
The origins of BAMCEF lie in an organisation for employees of repressed
communities that was established in 1971 by Kanshi Ram.[6] This became
BAMCEF at a convention held in Delhi in 1978, with an official launch on
6 December 1978, the anniversary of the death of B. R. Ambedkar.[7] The
ideology of BAMCEF is to fight the entrenched system of inequality that
divides Indian society, and to abolish the caste system.

History


As an employee of the Defence Research and Development Laboratory in
Pune, Kanshi Ram realized that the formation of a bahujan bureaucracy
was important to serve Dalits’ interests. He set about forming a
federation, through which he worked his way up the bureaucratic
hierarchy. By identifying a few zealous officers, he was able to
influence lower-ranked staff.

The motto of this organisation was
‘Payback to society’, to inspire the Dalit bureaucrats to do their bit
for the Dalit masses. In this way, a continuous supply of intellectual
property, money and talent was ensured. Ram did not want to make BAMCEF
an employees’ union. He wanted it to become an organisation of educated
Bahujan employees: “the think tank, talent bank, and financial bank of
the Bahujan samaj”.

BAMCEF raised funds to promote their agenda
and for training.Kanshi Ram appointed state-level conveners as well as
mandal conveners to act as links between state and district levels.[10]
Suryakant Waghmore says it appealed to “the class among the indigenous
moolnivasi bahujans that was comparatively well-off, mostly based in
urban areas and small towns working as government servants and partially
alienated from their untouchable identities”.

Others established
the Dalit Shoshit Samaj Sangharsh Samiti (DS4) in 1981. This
organization made an impact on people in North and South India. Later,
this group was led by Ishaan Singh Tomar. Before the formation of the
Bahujan Samaj Party (BSP), DS4 entered local elections in Delhi and
Haryana in the name of “Limited Political Action”. Later on, Ram
dissolved DS4 and formed BSP as a completely political wing.[12] This
caused strain within BAMCEF ranks.

In early 1986, BAMCEF split.
Kanshi Ram announced that he was no longer willing to work for any
organisation other than BSP. One element of BAMCEF, which was associated
with Kanshi Ram, became a shadow organisation to help BSP in electoral
mobilisation. Those remaining in BAMCEF after Ram’s departure registered
BAMCEF as an independent non-political organisation in 1987.


Khaparde was national president of BAMCEF from 1987 until his death on
29 February 2000. His successor was Waman Chindhuji Meshram.
Narendra Jadhav, Indian economist, writer and educationist
B. R. Ambedkar, jurist, economist, politician and social reformer


Gopal Baba WalangkarGrace Banu, Scheduled Caste and transgender
activist; first transgender in state of Tamil Nadu be admitted to an
engineering college

Nagraj Manjule, Marathi director
Pa.Ranjith,Flim writer,Director

Governance
Non-Inspirational Mis-LeaderRamnath Kovind,President of India K. R. Narayanan, former President of IndiaIns

pirational Leader

Mayawati, Four time Chief Minister of Uttar PradeshAshok Tanwar, President of Haryana Congress, former Member of Parliament

Non-Inspirational Mis-Leader
Ram Vilas Paswan, President of the Lok Janshakti Party, eight time member of Lok Sabha

B. Shyam Sunder, Founder of Bharatiya Bhim Sena


Damodaram Sanjivayya, First Scheduled Caste Chief Minister of an
Indian state(Andhra Pradesh), first SC President of Indian National
Congress party(1962)

Jagjivan Ram (1908–1986), First Labour
Minister of Independent India, former Deputy Prime Minister of
IndiaJignesh Mevani, Independent MLA from Vadgam Gujarat, youth movement
leader and activist

Meira Kumar, First woman Speaker of the Lok
Sabha (2009-2014), Daughter of Jagjivan Ram.Jogendra Nath Mandal, was
one of the central and leading Founding Fathers of modern state of
Pakistan, and legislator serving as country’s first minister of law and
labour, and also was second minister of commonwealth and Kashmir
affairs.Krishna Kumari Kohli, Member of Pakistan SenatRam Lal Rahi,
Minister of State for Home Affairs and Four times MP from Mishrikh in
Sitapur district.

Literature

Madara Chennaiah, the first
poet in the history of Vachana literature who was a cobbler.Namdeo
Dhasal, Marathi poet and writer from Maharashtra.Military

Immanuvel Devendrar

Madurai Veeran, a folk hero of Arunthathiyar origin.

Music

Sumeet Samos
Ginni Mahi

Amar Singh ChamkilaKanth Kaler
Religion and reform

Gallela Prasad, the fourth bishop of the Roman Catholic Diocese of Cuddapah, in the state of Andhra Pradesh in India.

Marampudi Joji, the third Archbishop of Hyderabad.


Rettamalai Srinivasan, SC/ST Activist, politician, freedom fighter and
founder of Paraiyar Mahajana SabhaAyyankali, social reformer

Giani Ditt Singh, Started Singh Sabha Movement to bring SC/STs of Punjab to sikh-fold.

Bhagu, a devotee of Krishnakant Chouriya

Mangu Ram Mugowalia, started Ad-Dharmi movement

Ravidas, mystic poet-saInt of the bhakti movement


Iyothee Thass, a prominent anti-caste activist and a practitioner of
Siddha medicine, a publisher, and writer in Tamil, who is regarded as a
pioneer of the Buddhist movement in the Tamil region in the early
twentieth century.

Sports

Vithal Palwankar, Cricketer

comments (0)
02/26/20
Mayawati, Four time Chief Minister of Uttar Pradesh
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
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https://en.wikipedia.org/wiki/Mayawati

Mayawati, Four time Chief Minister of Uttar Pradesh

From Wikipedia, the free encyclopedia

“Mayavati” redirects here. For the figure in Hinduism, daughter-in-law of Krishna, see Rati.

President of the Bahujan Samaj Party
Incumbent
Assumed office
18 September 2003
Preceded by Kanshi Ram
Member of Parliament, Rajya Sabha
In office
3 April 2012 – 20 July 2017 (Resigned)
Succeeded by Anil Agrawal, BJP
Constituency Uttar Pradesh
17th Chief Minister of Uttar Pradesh
In office
3 June 1995 – 18 October 1995
Preceded by Mulayam Singh Yadav
Succeeded by President’s rule
Constituency Harora
In office
21 March 1997 – 21 September 1997
Preceded by President’s rule
Succeeded by Kalyan Singh
Constituency Harora
In office
3 May 2002 – 29 August 2003
Preceded by President’s rule
Succeeded by Mulayam Singh Yadav
In office
13 May 2007 – 15 March 2012
Preceded by Mulayam Singh Yadav
Succeeded by Akhilesh Yadav
Personal details
Born Mayawati Prabhu Das

15 January 1956 (age 64)
New Delhi, India
Political party Bahujan Samaj Party
Residence Lucknow, Uttar Pradesh, India
Alma mater

Kalindi College, University of Delhi
Meerut University

Occupation Politician

Mayawati (born 15 January 1956) is an Indian politician.[1] She has
served four separate terms as Chief Minister of Uttar Pradesh. She is
the national president of the Bahujan Samaj Party (BSP), which focuses
on a platform of social change for Bahujans, more commonly known as
Other Backward Classes, Muslim, Scheduled Castes and Scheduled Tribes.
She was Chief Minister briefly in 2000 and again in 2005, then from 2002
to 2003 and from 2007 to 2012.

Mayawati’s rise from humble
beginnings has been called a “miracle of democracy” by P. V. Narasimha
Rao, former Prime Minister of India.[2] In 1993 Kanshi Ram formed a
coalition with the Samajwadi Party and Mayawati became the Chief
Minister of Uttar Pradesh in 1995. She was the first female Scheduled
Caste Chief Minister in India. In 1997 and in 2002 she was Chief
Minister with outside support from the Bharatiya Janata Party (BJP), the
second time only for a year up to 26 August 2003 due to BJP withdrawing
support.[3]

Mayawati’s tenure has attracted praise and
criticism. Millions of Dalits view her as an icon, and refer to her as
Behen-ji (sister), She has been praised for her fundraising efforts on
behalf of her party and her birthdays have been widely celebrated by her
supporters. The rise in her personal wealth and that of her party have
been criticised as indicative of corruption.[4]

After losing the
2012 legislative assembly elections to the rival Samajwadi Party, she
resigned from her post as party leader on 7 March 2012. Later that
month, she was elected to the Rajya Sabha, the upper house of Indian
parliament.
Early life and education

Mayawati was born on 15
January 1956 at Shrimati Sucheta Kriplani Hospital, New Delhi to a
Dalit family.[5][6] Her father, Prabhu Das, was a post office employee
at Badalpur, Gautam Buddha Nagar.[1] The sons in the family were sent to
private schools, while the daughters went to “low-performing government
schools”.[7]

Mayawati studied for her B.A. in 1975 at the
Kalindi College, University of Delhi and later obtained her LLB from
University of Delhi. She completed a B.Ed. from Meerut University’s VMLG
College, Ghaziabad, in 1976.[1] She was working as a teacher in
Inderpuri JJ Colony, Delhi, and studying for the Indian Administrative
Services exams, when Scheduled Castes and Scheduled Tribes politician
Kanshi Ram visited her family home in 1977. According to biographer Ajoy
Bose, Ram told her: “I can make you such a big leader one day that not
one but a whole row of IAS officers will line up for your orders.”[7] In
1983, Mayawati was awarded her LL.B from University of Delhi. Kanshi
Ram included her as a member of his team when he founded the Bahujan
Samaj Party (BSP) in 1984.[8] Mayawati was first elected to Parliament
in 1989.[9]
Early political career

Kanshi Ram founded the BSP
in 1984. Influenced by Dr. B. R. Ambedkar, the chief architect of the
Constitution of India, the party’s primary focus is to improve the
situation of Scheduled Castes and Scheduled Tribes and other
disadvantaged groups through policy reform, affirmative action on hiring
of members of scheduled castes for government posts, and providing
rural development programmes.[8] Reservation in India is a system
whereby a percentage of government positions and seats at universities
are reserved for persons of backward classes and scheduled castes and
tribes. Throughout her political career, Mayawati supported reservation
in both government and private sectors for backward classes, with an
increase in quotas and inclusion of more communities such as religious
minorities and economically weak upper castes.[10][11][12][13][14] In
August 2012 a bill was cleared that starts the process of amending the
constitution so that the reservation system can be expanded to
promotions in state jobs.[15] Mayawati’s career has been called a
“miracle of democracy” by former Prime Minister of India P. V. Narasimha
Rao.[2] Millions of Dalit supporters view her as an icon and refer to
her as “Behen-ji” (sister).[16] Her public meetings have been attended
by large audiences, who use slogans such as “Kanshi Ram ka mission
Adhoora; karegi Behen Mayawati poora” (Kanshi Ram’s unfulfilled mission
will be completed by Mayawati) and “Behenji tum sangharsh karo; hum
tumhare saath hain” (Sister, go ahead with your struggle; we are with
you).[17]

In its first election campaign in 1984, BSP fielded
Mayawati for the Lok Sabha (Lower House) seat of Kairana in the
Muzaffarnagar district, for Bijnor in 1985, and for Haridwar in 1987. In
1989 she was elected as the representative for Bijnor, with 183,189
votes, winning by 8,879 votes.[18][19] Although BSP did not win control
of the house, the electoral experience led to considerable activity for
Mayawati over the next five years, as she worked with Mahsood Ahmed and
other organisers. The party won three seats in the 1989 national
election[20] and two seats 1991.[21]

Mayawati was first elected
to the Rajya Sabha (Upper House) of Uttar Pradesh (UP) in 1994.[1] In
1995 she became, as head of her party, Chief Minister in a short-lived
coalition government, the youngest Chief Minister in the history of the
state up until that point, and the first female Dalit Chief Minister in
India.[16][22] She won election to the Lok Sabha in two different
constituencies in 1996 and chose to serve for Harora.[1] She became
Chief Minister again for a short period in 1997 and then from 2002 to
2003 in coalition with the Bharatiya Janata Party. In 2001 Ram named her
as his successor to the party leadership.[9]
BSP presidentship

On 15 December 2001, in an address during a rally in Lucknow, Kanshi
Ram named Mayawati as his successor.[23] She was elected national
president of the BSP for her first term on 18 September 2003.[24] She
was elected unopposed for a second consecutive term on 27 August
2006,[25], for a third term on 30 August 2014[26] and for fourth term on
28 August 2019.[27]
Chief Minister of Uttar Pradesh

As the
Chief Minister, Mayawati gained a reputation for efficient
governance[28] and promoting law and order,[29][30] winning praise even
from opposition parties[31][32][33] and other
rivals.[34][35][36][37][38] In 2007, MLA Umakant Yadav of her own
political party accused in a land grabbing case, was arrested near her
dwelling on her orders.[39][40] During September–October 2010, at the
time of the Ayodhya verdict, her government maintained law and
order[41][42][43] and the state remained peaceful.[44] Several
high-profile criminals and mafia dons were jailed during her terms in
office.[45][46][47][48] She called for strong anti-rape laws.[49][50]
Fewer riots,[51] lowest rapes,[52] and least corruption[53][54] occurred
during her tenure as compared to previous or successive governments. In
the 2007-2012 assembly, only 124 MLAs were crorepatis as compared to
271 crorepatis in successive assembly elected in 2012.[55] Uttar Pradesh
achieved higher GDP growth rate at 17 per cent[56][57] and lesser
crimes under Mayawati regime as compared to previous and successive
governments.[58]
First term, 1995

Mayawati first served as
Chief Minister from 3 June 1995 to 18 October 1995. During this term,
the new districts of Ambedkar Nagar district and Udham Singh Nagar
district were created.[59]
Second term, 1997

Her second term
was from 21 March 1997 to 20 September 1997. A drive under her
government allotted pattas or gram sabha lands on lease to thousands of
landless residents.[60] In April 1997, she created Gautam Budh Nagar
district from the district of Ghaziabad, Kaushambi district was
separated from Allahabad district, and Jyotiba Phule Nagar district from
Moradabad district. In May 1997, Mahamaya Nagar district was created
out of Aligarh district and Banda district was split into Banda and
Chatrapati Shahuji Maharaj Nagar.[61] Mayawati carried out review
meetings with bureaucrats and suspended 127 officers.[62] She setup Dr
Ambedkar Awards and erected over 100 statues of various sizes of
Ambedkar in Lucknow, Kanpur, Allahabad and other key towns.[63]
Third term, 2002–03

Her third term was from 3 May 2002 to 26 August 2003. She suspended 12
IAS officers, including Divisional Commissioners and District
Magistrates. Six IPS officers were suspended for failing to maintain law
and order, while 24 officers were warned to improve.[64] She started
511 acre Gautam Buddha University.[65] She renamed King George’s Medical
University to Chhatrapati Shahuji Maharaj Medical University.[66] She
suspended three senior officials after review in a couple of
administrative divisions.[67]
2007 State and 2009 general election
Further information: 2007 Uttar Pradesh Legislative Assembly election

Uttar Pradesh, India’s most populous state and one of its poorest, is
considered pivotal in the politics of India because of its large number
of voters.[68][69] BSP won a majority in the 2007 Uttar Pradesh Assembly
elections, fielding candidates from a variety of castes and
religions.[70] The campaign was accompanied by a colourful slogan:
Haathi nahin, Ganesh hain, Brahma, Vishnu Mahesh Hain: “The elephant
(the BSP logo) is really the Lord Ganesha, the trinity of gods rolled
into one”.[71]

The BSP won 20 seats in Lok Sabha from the state
of Uttar Pradesh in the 2009 elections, obtaining the highest percentage
(27.42%) of votes for any political party in the state. The party
placed third in terms of national polling percentage (6.17%).[72]
Fourth term, 2007–12: BSP absolute majority

Mayawati was sworn in as Chief Minister of Uttar Pradesh for the fourth
time on 13 May 2007. She announced an agenda that focused on providing
social justice to the weaker sections of society and providing
employment instead of distributing money to the unemployed. Her slogan
was to make “Uttar Pradesh” (”Northern Province”) into “Uttam Pradesh”
(”Excellent Province”).[73] Her government began a major crackdown on
irregularities in the recruitment process of police officers recruited
during the previous Mulayam Singh government. Over 18,000 policemen lost
their jobs for irregularities in their hiring, and 25 Indian Police
Service officers were suspended for their involvement in corruption
while recruiting the constables.[74][75] Mayawati instituted reforms to
introduce transparency into the recruiting process, including posting
the results of selection exams online.[76]

On 10 August 2007, the
Mayawati government proposed 30 per cent reservation in jobs in the
private sector.[77] A quota for promotions was also introduced, but was
later quashed by the Supreme Court of India.[78]

In September
2007, Bhimrao Ambedkar Rural Integrated Development Programme was
started.[79] The Dr Ambedkar Gram Vikas Yojana scheme was launched for
supplying water, electricity, and constructing roads in villages with a
Dalit majority.[80][81][82] Under this scheme, 24,716 villages received
improvements.

In 2008, Mayawati launched, Manyawar Shri Kanshiram
Ji Shahri Garib Awas Yojna, a scheme for building low-cost housing
colonies for urban poor with 90,000 low-cost homes under the first round
of construction in different towns and cities across the state while a
second and a third round were still underway when government ended in
2012 and next government scrapped the scheme including cutting down
electricity of these colonies.[83]

Mayawati government started
efforts to set up solar power plants and the first 5 MW solar power
plant located in Naini of Allahabad district started functioning in
March 2012 and was developed by EMC Limited.[84] UP government signed a
MoU with NTPC Limited for 1,320-MW power plant.[85]

Mayawati’s
dream project of 165 km six lane Yamuna Expressway connected Delhi to
Agra through Noida–Greater Noida Expressway, touching 1,182 villages in
the state.[86] Later, Indian Air Force fighter jet Dassault Mirage 2000
test-Landed on Yamuna Expressway as Part of Trials.[87] On 15 January
2008, Mayawati inaugurated the construction of the 1,047 km Ganga
Expressway at the cost of ₹30,000 crore (US$4.2 billion) for joining
Ballia to Greater Noida.[88]

In November 2009, Mayawati dedicated
Noida Metro constructed at the cost of ₹557 crore (US$78
million).[89][90] She had vigorously proposed for construction of Jewar
airport near Noida.[91]

In October 2011, Mayawati government
under public-private partnership with Jaypee Group successfully executed
and delivered First F1 Indian Grand Prix, an international event at
Buddh International Circuit, Greater Noida constructed by Jaypee Group.
The event was hailed as flawlessly conducted salvaging some of India’s
prestige when compared to minor embarrassments in 2010 Commonwealth
Games (Before opening ceremony) conducted in Delhi.[92][93][94] Mayawati
presented the winning trophy to winner Sebastian Vettel.[95] Foreigners
found the track as ‘impressive’[96] and 3 Indian teenagers picked by a
F1 panel to train them as future Formula One drivers in Europe.[97]

Mayawati has seen through to completion of several memorials dedicated
to icons of Bahujan Samaj build first time in India, including the
Manyawar Shri Kanshiram Ji Green Eco Garden (inaugurated March
2011),[98] the Rashtriya Dalit Prerna Sthal and Green Garden
(inaugurated October 2011),[99] and the Dr Bhimrao Ambedkar Samajik
Parivartan Prateek Sthal (opened November 2012).[100] She renamed Amethi
district as Chattrapati Sahuji Maharaj Nagar[101], Kanpur Dehat as
Rambai Nagar, Sambhal as Bheem Nagar, Shamli as Prabuddha Nagar, Hapur
as Psanchseel Nagar, Kasganj as Kanshiram Nagar, Hathras as Mahamaya
Nagar and Amroha as JP Nagar.[102]

Mayawati during her tenure
directed the all the Commissioners and the District Magistrates to
distribute 3 acre land pieces or pattas to weaker sections of society by
launching special drive for illegal possesses of pattas be dispossessed
of them and the eligible poor be identified by regular monitoring of
pattas and strict action against the mafias and musclemen through spot
verification of different development and public welfare
programmes.[103]

In 2010, 5596 people belonging to the SC and ST
communities were allotted 1054.879 hectares of agriculture land. In a
special drive 74 FIRs were filed and 88 people were arrested for illegal
occupation from agricultural land.[104][105]

Sugar Information Service a model website supported by SMS and IVRS facility was developed.[106]

In 2008, Her government established Dr. Shakuntala Misra National
Rehabilitation University for the Physically challenged students.[107]

Mayawati dedicated the ₹63.5 crore (US$8.9 million) 286-bed
super-specialty Centenary hospital in Lucknow and 50-bed critical care
unit at CSMMU[108] and increased salaries of doctors.[109] Mayawati, in
2007, launched[110] ₹500 crore (US$70 million) Manyawar Kanshiram
Multi-speciality Hospital in Greater Noida which started its OPD
services in April 2013.[111] Mayawati government also spent ₹510 crore
(US$72 million) on Dr. B.R. Ambedkar Multi Speciality Hospital in Sector
30 of Noida.[112]

Her government also instituted Sant Ravidas Kala Samman Award with a cash prize of ₹1.25 lakh (US$1,800).[113]

Under Savitri Bai Phule Balika Shiksha Madad Yojna, Mayawati
distributed over 10 lakh bicycles among Muslim and poor school girls
from 2008 to 2011.[114][115]

After coming to power in 2007,
Mayawati wrote letters to the Prime Minister regarding partitioning of
Uttar Pradesh into four different states in 2007, in March 2008 and
December 2009.[116][117] Finally on 15 November 2011, Mayawati’s cabinet
approved partitioning Uttar Pradesh into four different states
(Pashchim Pradesh, Awadh Pradesh, Bundelkhand and Purvanchal) for better
administration and governance.[118]

On 6 March 2012 the Bahujan
Samaj Party lost its majority to the Samajwadi Party and Mayawati
tendered her resignation to the governor of Uttar Pradesh the next
day,[119] thereby becoming the first CM to complete full five years in
office.[120] On 13 March 2012 she filed nomination papers for the Rajya
Sabha, and she was declared elected unopposed on 22 March.[121][122]
Political and legal issues
Ambedkar Memorial Park at night

Mayawati’s political career has attracted praise and
controversy.[123][124] She has been praised for her fundraising efforts
on behalf of her party, and her birthdays were major media events as
well as a symbol for her supporters. The increase in her personal wealth
and that of her party[125][4][126] have been viewed by critics as signs
of corruption.[16][127]

Taj corridor case

Main article: Taj corridor case

In 2002, the government of Uttar Pradesh began improvements of the
infrastructure in the Taj Heritage Corridor, the important tourist area
in Agra that includes the Taj Mahal. The project was soon riddled with
problems, including funds being released for the project without the
submission of the required detailed project reports to the environmental
authorities.[128] Suspecting there were financial irregularities as
well, the Central Bureau of Investigation (CBI) raided twelve
residences, including Mayawati’s. It had filed a First Information
Report against her and seven others two days earlier.[129] The raid
uncovered evidence of assets disproportionate to her known
income.[130][131] Afterwards, Mayawati resigned from her own government
to prove that she was not “hungry for power”[132] She asked the BJP-run
Government of India to remove Union Tourism and Culture Minister,
Jagmohan[133] for conspiring this all controversy against her.[134]

In June 2007, Governor T. V. Rajeswar said that there was insufficient
evidence to prosecute her. In his 23-page order, he said: “the fact that
the Mission Management Board, consisting of officers of both the State
and the Central Government, regularly met and discussed the project and
the fact that even a sum of ₹ 17 crores was spent through the Central
Government public sector undertaking, NPCC, all go to show that the
serious offences with which Mayawati and the Minister were charged do
not stand scrutiny.”[135] Advocates unsuccessfully challenged the
governor’s decision in court. The Supreme Court rejected the plea of the
CBI and refused to direct the governor to prosecute her. The Taj
corridor case was effectively ended before going to
trial.[136][137][138]

Disproportionate assets case

In the
2007–08 assessment year, Mayawati paid an income tax of ₹ 26 crore,
ranking among the top 20 taxpayers in the country. Earlier the CBI filed
a case against her for owning assets disproportionate to her known
sources of income. Mayawati described the CBI investigation against her
as illegal.[139] Her party asserted that her income comes from gifts and
small contributions made by party workers and supporters.[140][141]

On 3 August 2011 the Delhi High court dismissed the central
government’s appeal against Mayawati, stating that “she has fully
discharged her obligations by disclosing the identities of all of her
donors, the gifts had been donated by her supporters”.[142] The central
government decided not to file an appeal in the Supreme Court.[143] On
13 March 2012 Mayawati revealed assets worth ₹ 111.26 crore in an
affidavit filed with her nomination papers for the Rajya Sabha.[121] The
disproportionate assets case was finally quashed on 6 July 2012—nine
years later—by a Supreme Court bench of Justice P Sathasivam and Dipak
Misra; the court found that the case was unwarranted.[144] Based on an
opinion received from the Directorate of Prosecution, the CBI decided
not to file an appeal.[145] On 4 October 2012 a review petition was
filed by Kamlesh Verma, contending that the case had been dismissed
merely on technical grounds, and that the evidence had not been
adequately reviewed.[146] On 8 August 2013 the Supreme Court declined a
request to re-open the case.[147] After seeking legal advice, the CBI
finally closed their file on 8 October 2013.[148]

Bahujan Monuments

In her tenures as a Chief Minister, Mayawati commissioned the
production and public display of several monuments[149] having parks,
gallerias, museums,[150] memorials, murals[151] and statues representing
Buddhist and Hindu, Dalit/OBC[152] icons like Gautama Buddha, Gadge
Maharaj, Sant Ravidas, Sant Kabir, Narayana Guru, Jyotirao Phule,
Chatrapati Shahuji Maharaj, Babasaheb Ambedkar, BSP party founder Kanshi
Ram, and of herself.[153] She claims that the expenditure was required
because the past governments did not show respect towards Dalit leaders,
in whose memory nothing had ever been built.[154] She spent somewhere
between ₹ 25 and 60 billion rupees (about US$500 million to US$1.3
billion) on projects in five parks and at memorials such as Dr. B.R.
Ambedkar Samajik Parivartan Sthal and Manyavar Kanshiram Smarak Sthal,
built in the name of B.R. Ambedkar, Ramabai Ambedkar, and Kanshi Ram in
Lucknow between 2007 and 2009.[155][156][157] In June 2009 the Supreme
Court issued a stay against further building on the projects, until the
Public Interest Litigation (PIL) questioning these expenditures was
settled.[158] The Comptroller and Auditor General of India reported that
₹ 66 crore (about US$12 million) in excessive costs had been incurred
on the construction of the memorials.[159] In February 2010 Mayawati’s
government approved a plan for a special police force to protect the
statues, as she feared that her political opponents might demolish
them.[160] In December 2010, her government received permission to
continue part of the plan, namely maintenance and completion of Ambedkar
Memorial Park.[157][158]

Despite the existing Supreme Court
stay, in October 2011 Mayawati inaugurated the Rashtriya Dalit Prerna
Sthal and Green Garden, built at a cost of ₹ 685 crore.[161] Since the
memorial also features her own statues, Mayawati was accused by the
Indian National Congress of wasting the taxpayers’ money.[162] The BSP
dismissed the allegations, stating that her statues were erected because
Kanshi Ram’s will requested that his statues should be constructed next
to those of the current President of BSP. Mayawati accused the Congress
of being “anti-Dalit”.[162]

In January 2012, the Election
Commission ordered that all of the statues of Mayawati as well as recent
statues of elephants ( the symbol of the Bahujan Samaj Party) should be
covered up until after February’s Uttar Pradesh
election.[158][163][164] On 26 July 2012 the statue in Lucknow was
damaged by members of a group calling themselves “Uttar Pradesh
Naunirman Sena”.[165][166][167] A replacement statue was re-installed
overnight by the Lucknow city administration.[168] Following the Lucknow
vandalism, there were similar such incidents in other parts of Uttar
Pradesh.[169]

In 2015, the Supreme Court continued hearings on
the PLI case about the statues. The BSP had still not provided evidence
about where the monies expended on such monuments came from, whether it
was all from appropriation bills passed by the legislature or also
included party funds spent for the purpose.[158]

World Bank criticism

The World Bank lent India funds for development, and Mayawati was to
manage projects with this money in UP. The projects were preplanned and
on schedule, but the Mayawati government made changes which put the
projects behind schedule, including rapidly transferring high-caste
managers in and out of rural posts.[170] The World Bank sent a letter of
complaint on 1 August 2002 to India’s central government stating, “We
have now learnt that project managers have been replaced within three
weeks of assuming office. The project coordinator of the Diversified
Agriculture Support Project has been changed twice in quick succession
and at the moment there is no project coordinator. In the forestry
project, numerous changes have been made over past six months … Such
developments do not augur well for these time-bound projects that
require consistently good leadership.”[171] Mayawati initially responded
by saying the letter was a fake and later said there had been a
misunderstanding. She then decreased the number of transfers, stopped
creating new posts, and temporarily reduced the level of government
spending on furniture and vehicles in response to the allegations. The
World Bank continued to criticise the level of corruption even after
these measures had been implemented.[170]
Personal life and public image
Statues of Mayawati (L) and Kanshi Ram (R) at Ambedkar Memorial Park

Mayawati started her political career after Kanshi Ram, the founder of
Bahujan Samaj Party, persuaded her to join the civil service and
politics.[172] Mayawati chose to remain unmarried. She is also known as
the Iron Lady Mayawati.[173][174][175]

Kanshi Ram praised
Mayawati at her 47th birthday celebrations for her fundraising
activities on behalf of the party. He stated that the party’s eventual
goal is to gain power at the national level, and that Mayawati’s efforts
had helped in that quest.[123] Her birthdays have since become major
media events at which she has appeared laden with diamonds.[16] Her
supporters have declared her birthday as Jan Kalyankari Diwas (People’s
Welfare Day). In 2009, the day was marked by the announcement of welfare
schemes targeted towards poor and downtrodden people of the state[176]
and, in 2010, by the launch of social programmes with a value of over ₹
7,312 crore.[177]

In 2007-08, Mayawati paid ₹26.26 crore (US$3.7
million) as income tax.[178] She was at number 20 in I-T department’s
compilation of the top 200 taxpayers’ list with names like Shah Rukh
Khan and Sachin Tendulkar.[179] Most of her income comes as “gifts” from
her faithful supporters of Bahujan Movement started by Kanshi Ram. She
paid ₹15 crore (US$2.1 million) in advance tax in April–December
2007.[180]

When BSP workers garlanded Mayawati with currency
notes on the occasion of the party’s silver jubilee celebrations
coinciding with BSP founder Kanshi Ram’s birth anniversary on 15 March
2010, Indian news channels and newspapers purported to expose the event
as a ‘scandal’ on the presumption that the Chief Minister had publicly
committed an act of corruption that was being flaunted openly and
declaring that the garland of currency notes was made from money through
corrupt means and not from donations of Bahujan Samaj Party supporters
as Mayawati, her Ministers and supporters claimed. At Kanshi Ram’s
funeral ceremonies in 2006, Mayawati stated that both Kanshi Ram and
herself had been, and she would continue to be, observant of Buddhist
traditions and customs. She has stated her intention to formally convert
to Buddhism when the political conditions enable her to become Prime
Minister of India. Her act of performing the last rites (traditionally
done by a male heir) was an expression of their views against gender
discrimination.[181][182] When she was Chief Minister of Uttar Pradesh,
she publicly called Bhikkhus to prayer.[183]
Literature about Mayawati

Literature about Mayawati includes studies and books. One of the first
works about her was journalist Mohammad Jamil Akhter’s book, Iron Lady
Kumari Mayawati.[184] Her autobiographies are Mere Sangarshmai Jeevan
Evam Bahujan Movement Ka Safarnama in three volumes in Hindi and A
Travelogue of My Struggle-ridden Life and of Bahujan Samaj, in two
volumes in English.[185] Behenji : A Political Biography of Mayawati is a
biography by veteran journalist Ajoy Bose.[7] There is news that
Bollywood will release new biopic about Mayawati, where Vidya Balan will
play lead role.[186]
Awards and recognition

In 2003,
Mayawati as the Chief Minister, was awarded with Paul Harris Fellow
Award by UNICEF, World Health Organization and Rotary International, for
her initiative in Polio eradication.[187][188] Mayawati was also
honoured with Rajarshi Shahu Award by Rajarshi Shahu Memorial
Trust.[189] In 2008, Forbes added Mayawati in the 59th place on its list
of the 100 most powerful women in the world.[190][191] She appeared in
Newsweek’s top woman achievers list in 2007.[192] In 2009 a Newsweek
article described her as the Barack Obama of India, and a potential
candidate for Prime Minister.[193] Time magazine included Mayawati in
India’s 15 Most Influential list for 2007.[194]

Comments


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Jagatheesan Chandrasekharan

“We alone can challenge and defeat the casteist,communaland pro-capitalist BJP! Get ready!”
Behanji’s clarion call  to liberate the country from the clutches of fascist
.

We,
the Scheduled Castes, Scheduled Tribes, Other Backward Classes and
Religious Minorities, are able to secure our rights guaranteed under the
Constitution of India due to the incessant struggle and matchless
sacrifice of Babasaheb Dr. Bheemrao Ambedkar. But the caste-prejudiced
governments did not implement these rights to the benefit of our people.
As the result, despite the provisions of Constitution, our
socio-economic condition remained worst as before. Hence, Babasaheb
advocated us to form the government on our own by getting united under
one political platform and one leadership. In this direction, he
contemplated to launch the Republican Party of India during his
life-time. But he, perhaps, did not know that he would die so early even
before he could bring his plans into action. He could not complete the
task which was later on completed by Manyawar Kanshi Ram Saheb.
Non-political
Routes: When Manyawar Kanshi Ram Saheb decided to revive the
Ambedkarite movement, the movement was almost extinct. People had almost
forgotten about the movement. Kanshi Ram Saheb made a deep study as to
the conditions which caused the failure of Ambedkarite movement. He saw
that most of the followers of Babasaheb were out of the movement.  He
started probing the reasons which led to the discontinuation of the
movement followed by the death of Babasaheb Ambedkar. He, after a
thorough study, understood that the failure of Ambedkarite movement was
caused due to the lack of ‘non-political routes’ among the Bahujan Samaj
and hence, he decided to strengthen the non-political routes to create
the ‘non-purchasable leadership’. He realized that only that society
with strong non-political routes would produce the ‘non-purchasable’
missionary leaders. Thus he decided to prepare the non-political routes
of the society by preparing the educated employees and youths. Before
launching the Bahujan Samaj Party, he started the BAMCEF and DS-4 to
prepare the educated employees and youth from among the SC/ST/OBCs and
Religious Minorities. He devoted the best part of his life to strengthen
the non-political routes of Bahujan Samaj.

Tampering
of EVMs by BJP :  Our failure to form our own government in other
states has helped the BJP to defeat us in Uttar Pradesh. They found that
BSP is strong only in UP and not in other states and hence they thought
that if they could finish us in UP, BSP will die a natural death in all
other states. That is how they focused their entire strength to defeat
us in UP. However, they could not win through fair means. They had to
resort to fraudulent way of tampering the electronic voting machines
(EVMs) to defeat us.BJP and company had used the EVMs in 2014 itself to
win the General Election. We thought that it was the mandate against the
scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM
scandal of BJP. They could not win in Punjab, Uttarkhand, Goa and
Manipur. In Goa and Manipur, Congress party got lead over the BJP. But
BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs and the results were on the expected lines. But in Uttar Pradesh,
nobody expected that BJP would get such a huge margin of victory. The
senior bureaucrats of UP, who are usually the first to know the results
in advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.


























https://en.m.wikipedia.org/wiki/Dalit_Shoshit_Samaj_Sangharsh_Samiti
























































































































































































































































































































































































































https://www.google.co.in/…/www.collinsdic…/amp/english/dalit
Definition of ‘Dalit’
Dalit in British
(ˈdɑːlɪt )

noun
a member of the lowest class in India, whom those of the four main castes were formerly forbidden to touch
. Formerly called (taboo, offensive): untouchable

The foreigners from Bene Israel chitpavan brahmins


are 1st rate athmas (souls), the Kshatriya, vysias, shudras are 2nd,
3rd, 4th rate souls and the aboriginal inhabitants of
Jumbudvipa/Prabuddha Bharat as having no souls at all. So that any
atrocity can be inflicted upon them. But the Buddha never believed in
any soul. He said all are equal.

Word origin of ‘Dalit’
from Hindi, from Sanskrit dalita, literally: oppressed
Nearby words of ‘Dalit’
Dalhousie
Dali
Dalian
Dalit
Dall sheep
Dallapiccola
Dallas

All ENGLISH words that begin with ‘D’
Source
Definition of Dalit from the Collins English Dictionary

https://www.thefreedictionary.com/Dalit

Dalit
Also found in: Thesaurus, Legal, Encyclopedia, Wikipedia.
Da·lit (dä′lĭt)
n.
A member of the lowest class in traditional Indian society, falling
altogether outside the Hindu caste categories and subject to extensive
social restrictions.
[Hindi dalit, crushed, oppressed, from Sanskrit
dalita-, past passive participle of dalayati, to cause to burst,
variant of darayati, he splits, derived form (probably a denominative of
-daraḥ, smasher, as in puraṃdaraḥ, citadel-smasher, an epithet of
Indra) of darati, he splits; see der- in Indo-European roots.]

Da′lit adj.
American Heritage® Dictionary of the English Language, Fifth Edition.
Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company.
Published by Houghton Mifflin Harcourt Publishing Company. All rights
reserved.
Dalit (ˈdɑːlɪt)
n
(Hinduism) a member of the
lowest class in India, whom those of the four main castes were formerly
forbidden to touch. Formerly called (offensive): untouchable
[from Hindi, from Sanskrit dalita, literally: oppressed]
Collins English Dictionary – Complete and Unabridged, 12th Edition 2014
© HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007,
2009, 2011, 2014

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friend about us, add a link to this page, or visit the webmaster’s page
for free fun content.
Mentioned in
?
Harijan
outcaste
pariah
untouchable
References in periodicals archive
?
Even though Dalits make up 70 percent of the church, only 600 of
India’s 17,000 priests and six of the 160 bishops come from the Dalit
community.
Caste off: Catholic Dalits (untouchables)in India are divided over how to improve their lot
Energy company Noble Energy Inc (NYSE:NBL) reported on Tuesday the
execution of a Heads of Agreement (HOA) to evaluate Floating LNG for the
export of natural gas from the Tamar and Dalit fields, offshore Israel.
Noble Energy Inc enters into HOA to evaluate Floating LNG, offshore Israel
The awakening of Dalit awareness of selfhood may be traced to the Marathi literature of the 1970s in India.
Urmila Pawar. The Weave of My Life: A Dalit Woman’s Memoirs
com)– Celebrity stylist Dalit Gwenna shows that hats, the new hip trend, can be worn every day, not just on special occasions.
EM & Co and Stylist Dalit Gwenna Share Hat Styling Secrets
Tamil Dalit literature is a relatively new arrival in the literary landscape of India.
The lives of Tamil Dalit women: a study of the literary works of Bama and P. Sivakami
The Dalit Samaritan woman asked Jesus, “Where can I find this living water?
Global Ecumenical Conference on Justice for Dalits March 21-24, 2009, Bangkok, Thailand The Bangkok Declaration and Call
THE JUNE RECORD contained some introductory comments about the Dalit
peoples in caste-affected societies, and about the recent Global
Ecumenical Conference on Justice for Dalits, which took place in Bangkok
this past March.
Moving mountains: the first step to helping 200 million people is self-education
ISLAMABAD, April 24, 2009 (Balochistan Times) — Human Rights activists
are of view that India has been successful in using its regional might
and its position as an ally of Western countries in keeping the Dalit
issue off the United Nations agenda.
India trying to keep Dalit issue off the UN agenda
Noble Energy Inc (NYSE:NBL), a US-based oil and gas exploration and
development company, has announced flow test results from the Dalit
natural gas discovery in the Michal licence offshore Israel.
Noble Energy Announces Successful Flow Test Results
John Mary, a 45-year-old Dalit Christian, is knocking doors for help.
Indian Christian ‘untouchables’ face social monsters
Based on primary research conducted with the Karnataka Domestic Workers
Movement in Bangalore, India, this paper locates the injustice that a
group of dalit women domestic workers identify as structuring their
lives, and assesses the strategies that the group employs in resisting
and dealing with such injustice.
Articulations of injustice and the
recognition–redistribution debate: locating caste, class and gender in
paid domestic work in India
8 (ANI): Bahujan Samaj Party (BSP) chief
Mayawati on Thursday condemned the vandalisation of statues of
political and ideological figures across the country including Dalit
icon BR Ambedkar’s statue
Mayawati condemns vandalisation of BR Ambedkar statue
More results ►

https://www.google.co.in/…/why-not…/article24911632.ece/amp/
The word Dalit denotes the pain of all those who suffered because of
the caste system.” A protest rally in New Delhi under the banner of the
Bahujan Sankalp Mahasabha.PTI D. Raja 10 SEPTEMBER 2018 00:00 IST
UPDATED: 10 SEPTEMBER 2018 03:36 IST The government advisory on the use
of the word shows its intent to further marginalise the community


In pre-Independence India and after 1947, during the several unyielding
movements for justice for Dalits, multiple terms have been used to
convey the idea of the caste system which B.R. Ambedkar described “as an
ascending scale of reverence and descending scale of contempt.” We have
been seeing the “descending scale of contempt” for thousands of years
manifested in the worst manner possible in the practice of
untouchability.

Terms over the years

The many movements
launched by social reformers and activists against the caste system and
against untouchability have used terms such as Antyajas, suppressed
castes, pariahs, depressed castes, Dalits, Harijans, Ati Shudra and Adi
Dravida. Jyotiba Phule is credited to have used the term Dalit. Even
Mahatma Gandhi accepted the term Dalit when he wrote in 1927 that “from
now on, we will describe Antyajas too as dalit.” Explaining that “the
term was first used by Swami Shraddhanand”, Gandhi added that “Swami
Vivekananda chose an English word having the same meaning. He described
the untouchables not as ‘depressed’ but as ‘suppressed’ and quite
rightly. They became, and remain, what they are because they were
suppressed by the so-called upper classes.”

In 1931, many people
disapproved of the use of the word Dalit. Mahatma Gandhi wrote in an
article: “Formerly the name Antyaja was not felt as expressing contempt.
The names Dhed and Bhangi were disliked. I think the term ‘Dalit’ was
first used by the late Swami Shraddhanand. Now it seems that name also
is not liked. The real explanation is that as long as the poison of
untouchability exists in our society, any name that may be given will
probably come to be disliked after some time. Hence the right thing to
do is to get rid of that poison.” He added: “Though it is thus necessary
to attack the root cause, if a better word than Antyaja or Dalit occurs
to anyone he may send it to me.”

In the absence of a better
word, Dalit has been the preferred word in the movements for justice for
Dalits till now. It is well known that the term Harijan was coined by
someone who was a victim of untouchability. He suggested that Gandhi use
it to describe the so-called untouchables. That term was widely used
during the freedom struggle and many, including Ambedkar, considered it
humiliating and patronising. In 1946, Gandhi received a complaint from
someone who wrote, “From the psychological point of view, I think the
name ‘Harijan’ instils into the minds of the people to whom it is
applied a feeling of inferiority, however sacred that name may be. This
feeling is very difficult to wipe out from them — to whatever extent
they are advanced — if they are always called ‘Harijan’. Similarly if a
man in the street is asked about a ‘Harijan’, the first thing he will
speak of is ‘untouchability and the Depressed Class’.”

Gandhi
responded to that question by writing an article, “What is in a name?”,
in which he said: “The name ‘Harijan’ has sacred associations. It was
suggested by a Harijan as a substitute for Asprishya (untouchable),
Dalita (depressed), or for the different categories of ‘untouchables’
such as Bhangis, Mehtars, Chamars, Pariahs, etc.” He added: “The
Government officers put them in a schedule and, therefore, called them
the Scheduled Classes, thus making confusion worse confounded.”

A term that denotes pain


The historical narrative conveys the point that many terms have been
generated in the movements against caste. The British government did not
prefer one term over another even as it put certain castes in a
schedule and called them Scheduled Castes. Now, the confusion has become
more pronounced with the Bharatiya Janata Party-led National Democratic
Alliance government issuing an advisory to the media saying they “may
refrain” from using the word Dalit, based on an order by the Nagpur
Bench of the Bombay High Court. Previously, the Madhya Pradesh High
Court had stated that it would “have no manner of doubt” that the
government would “refrain from using the nomenclature ‘Dalit’ for the
members belonging to Scheduled Castes and Scheduled Tribes as the same
does not find mention in the Constitution of India or any statute.” This
has caused hurt among the Dalits, who feel that the term is not
offensive or violative of any law, and that such an advisory is not
based on sound reasoning.

My book, Marx and Ambedkar — Continuing
the Dialogue, co-authored with N. Muthumohan, discusses the Dalit
question extensively. Gail Omvedt’s Dalits and the Democratic Revolution
deals with Dalit issues. Can the government dare to dictate terms used
in books, and in public discourse and analysis?

‘Dalit’ had
become the preferred term in Maharashtra during the 1970s. The word
Harijan is not used now (the government issued a circular to officials
in 1982 saying they should not use the term while describing members of
the Scheduled Castes). The word Dalit denotes the pain of all those who
suffered because of the caste system; it defines their identity to
launch struggles based on Ambedkar’s slogan: Educate, Organise, Agitate.
The government’s advisory indicates its anti-Dalit posture. The term
Dalit, used by Jyotiba Phule, Swami Shraddhananda, Gandhi, and Ambedkar,
cannot be dismissed by an executive order. In fact, the seven-judge
Bench of the Supreme Court in S.P. Gupta v. President of India (1981)
had observed that society is “pulsating with urges of gender justice,
worker justice, minorities justice, Dalit justice and equal justice
between chronic un-equals.” In using the term “Dalit justice”, the
Constitution Bench of the Supreme Court validated the use of the term
Dalit. It is painful to state that what the present government is trying
to do was not done even during British rule. Such an advisory sounds
strange when no

TODAY’S PAPER OPINION
OPINION
Why not Dalit?
“The word Dalit denotes the pain of all those who suffered because of
the caste system.” A protest rally in New Delhi under the banner of the
Bahujan Sankalp Mahasabha.PTI
“The word Dalit denotes the pain of
all those who suffered because of the caste system.” A protest rally in
New Delhi under the banner of the Bahujan Sankalp Mahasabha.PTI
D. Raja
10 SEPTEMBER 2018 00:00 IST
UPDATED: 10 SEPTEMBER 2018 03:36 IST

The government advisory on the use of the word shows its intent to further marginalise the community


In pre-Independence India and after 1947, during the several unyielding
movements for justice for Dalits, multiple terms have been used to
convey the idea of the caste system which B.R. Ambedkar described “as an
ascending scale of reverence and descending scale of contempt.” We have
been seeing the “descending scale of contempt” for thousands of years
manifested in the worst manner possible in the practice of
untouchability.

Terms over the years

The many movements
launched by social reformers and activists against the caste system and
against untouchability have used terms such as Antyajas, suppressed
castes, pariahs, depressed castes, Dalits, Harijans, Ati Shudra and Adi
Dravida. Jyotiba Phule is credited to have used the term Dalit. Even
Mahatma Gandhi accepted the term Dalit when he wrote in 1927 that “from
now on, we will describe Antyajas too as dalit.” Explaining that “the
term was first used by Swami Shraddhanand”, Gandhi added that “Swami
Vivekananda chose an English word having the same meaning. He described
the untouchables not as ‘depressed’ but as ‘suppressed’ and quite
rightly. They became, and remain, what they are because they were
suppressed by the so-called upper classes.”

In 1931, many people
disapproved of the use of the word Dalit. Mahatma Gandhi wrote in an
article: “Formerly the name Antyaja was not felt as expressing contempt.
The names Dhed and Bhangi were disliked. I think the term ‘Dalit’ was
first used by the late Swami Shraddhanand. Now it seems that name also
is not liked. The real explanation is that as long as the poison of
untouchability exists in our society, any name that may be given will
probably come to be disliked after some time. Hence the right thing to
do is to get rid of that poison.” He added: “Though it is thus necessary
to attack the root cause, if a better word than Antyaja or Dalit occurs
to anyone he may send it to me.”

In the absence of a better
word, Dalit has been the preferred word in the movements for justice for
Dalits till now. It is well known that the term Harijan was coined by
someone who was a victim of untouchability. He suggested that Gandhi use
it to describe the so-called untouchables. That term was widely used
during the freedom struggle and many, including Ambedkar, considered it
humiliating and patronising. In 1946, Gandhi received a complaint from
someone who wrote, “From the psychological point of view, I think the
name ‘Harijan’ instils into the minds of the people to whom it is
applied a feeling of inferiority, however sacred that name may be. This
feeling is very difficult to wipe out from them — to whatever extent
they are advanced — if they are always called ‘Harijan’. Similarly if a
man in the street is asked about a ‘Harijan’, the first thing he will
speak of is ‘untouchability and the Depressed Class’.”

Gandhi
responded to that question by writing an article, “What is in a name?”,
in which he said: “The name ‘Harijan’ has sacred associations. It was
suggested by a Harijan as a substitute for Asprishya (untouchable),
Dalita (depressed), or for the different categories of ‘untouchables’
such as Bhangis, Mehtars, Chamars, Pariahs, etc.” He added: “The
Government officers put them in a schedule and, therefore, called them
the Scheduled Classes, thus making confusion worse confounded.”

A term that denotes pain


The historical narrative conveys the point that many terms have been
generated in the movements against caste. The British government did not
prefer one term over another even as it put certain castes in a
schedule and called them Scheduled Castes. Now, the confusion has become
more pronounced with the Bharatiya Janata Party-led National Democratic
Alliance government issuing an advisory to the media saying they “may
refrain” from using the word Dalit, based on an order by the Nagpur
Bench of the Bombay High Court. Previously, the Madhya Pradesh High
Court had stated that it would “have no manner of doubt” that the
government would “refrain from using the nomenclature ‘Dalit’ for the
members belonging to Scheduled Castes and Scheduled Tribes as the same
does not find mention in the Constitution of India or any statute.” This
has caused hurt among the Dalits, who feel that the term is not
offensive or violative of any law, and that such an advisory is not
based on sound reasoning.

My book, Marx and Ambedkar — Continuing
the Dialogue, co-authored with N. Muthumohan, discusses the Dalit
question extensively. Gail Omvedt’s Dalits and the Democratic Revolution
deals with Dalit issues. Can the government dare to dictate terms used
in books, and in public discourse and analysis?

‘Dalit’ had
become the preferred term in Maharashtra during the 1970s. The word
Harijan is not used now (the government issued a circular to officials
in 1982 saying they should not use the term while describing members of
the Scheduled Castes). The word Dalit denotes the pain of all those who
suffered because of the caste system; it defines their identity to
launch struggles based on Ambedkar’s slogan: Educate, Organise, Agitate.
The government’s advisory indicates its anti-Dalit posture. The term
Dalit, used by Jyotiba Phule, Swami Shraddhananda, Gandhi, and Ambedkar,
cannot be dismissed by an executive order. In fact, the seven-judge
Bench of the Supreme Court in S.P. Gupta v. President of India (1981)
had observed that society is “pulsating with urges of gender justice,
worker justice, minorities justice, Dalit justice and equal justice
between chronic un-equals.” In using the term “Dalit justice”, the
Constitution Bench of the Supreme Court validated the use of the term
Dalit. It is painful to state that what the present government is trying
to do was not done even during British rule. Such an advisory sounds
strange when no such demand has been made by any Dalit organisation or
leader, and when the term is used by the Supreme Court.

Such an
advisory at a time when the term Dalit is empowering Dalits in their
relentless fight against the increasing levels of atrocities against
them, and at a time of heightened Dalit consciousness in the country,
only signals the intent of the government to further marginalise the
community, which is being asked to conform to the identity determined by
the government. This is unacceptable. The government should withdraw
its circular and challenge the order passed by the Bombay High Court in
the Supreme Court.

D. Raja is National Secretary of the Communist Party of India and a Member of Parliament

https://www.google.co.in/search?client=safari&channel=iphone_bm&source=hp&ei=3xSWW-npAYm-rQG91r7IAw&ins=false&q=Infiltrators+will+be+deported+-+BJP&oq=Infiltrators+will+be+deported+-+BJP&gs_l=mobile-gws-wiz-hp.3..33i160.81482.125234..126856…0.0..2.3171.48130.6-12j9j8j5……0….1…….3..0j41j46j0i131j0i22i10i30j0i22i30j33i22i29i30j33i21.j5QmjAY4Ob4

Just
0.1% intolerant, cunning, crooked, number one terrorists, violent,
militant, ever shooting, mob lynching, lunatic, mentally retarded
rapists foreigners from Bene Israel chitpavan brahmin RSS (Rowdy
Rakshasa Swayam Sevaks) are the real infiltrators remotely controlling
BJP (Brashtachar Jiyadha Psychopaths) full of hatred, anger, jealousy,
delusion that are defilement of the mind requiring mental treatment in
mental asylums. The 99.9 % Sarva SamJ must unite to catch hold of these
mad people to admit them in mental hospitals.

https://www.google.co.in/…/patel-wo…/article6669125.ece/amp/
Patel would not have allowed Ambedkar to draft Constitution


Dr. B.R. Ambedkar would not have drafted the Constitution of India if
Sardar Vallabhai Patel had become the first Prime Minister, Dalit
ideologue Kancha Ilaiah said here on Saturday.


“Dr.Ambedkar and Jawaharlal Nehru had a common understanding of caste,
religion and nation building, but ‘Iron Man’ Sardar Vallabhai Patel
would never have allowed Dr. Ambedkar to draft the Constitution and lay
the foundation for a democratic nation,” he added.

Speaking at a
seminar on ‘Dr. Ambedkar, Nehru and Patel: the contemporary debate’
organised by the Dr. Ambedkar Chair on Social Policy and Social Action
and Dr. Ambedkar Foundation, Dr. Ilaiah said: “After Nehru became the
head of the interim government, he appointed Dr. Ambedkar as Chairman of
the Drafting Committee, giving him a free hand to draft the
Constitution. Both Nehru and Ambedkar had a secular, liberal and
rational outlook, but Patel was a fundamentalist.”

Elaborating on
the commonalities between Nehru and Ambedkar, Dr. Ilaiah said it was
the idea of Dr. Ambedkar that a national government be formed after
Independence. The first government had representation from all
communities and regions. ANU Registrar P. Raja Sekhar, Rector K.R.S.
Sambasiva Rao, University College of Arts, Commerce and Law principal V.
Chandrasekhara Rao and Science College principal B.Re. Victor Babu were
present.






































































































https://youtu.be/qIEbf-i98bo
https://www.google.co.in/amp/s/www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/patel-would-not-have-allowed-ambedkar-to-draft-constitution/article6669125.ece/amp/

Patel would not have allowed Ambedkar to draft Constitution

Dr.
B.R. Ambedkar would not have drafted the Constitution of India if
Sardar Vallabhai Patel had become the first Prime Minister, Dalit
ideologue Kancha Ilaiah said here on Saturday.

“Dr.Ambedkar and
Jawaharlal Nehru had a common understanding of caste, religion and
nation building, but ‘Iron Man’ Sardar Vallabhai Patel would never have
allowed Dr. Ambedkar to draft the Constitution and lay the foundation
for a democratic nation,” he added.

Speaking at a seminar on ‘Dr.
Ambedkar, Nehru and Patel: the contemporary debate’ organised by the
Dr. Ambedkar Chair on Social Policy and Social Action and Dr. Ambedkar
Foundation, Dr. Ilaiah said: “After Nehru became the head of the interim
government, he appointed Dr. Ambedkar as Chairman of the Drafting
Committee, giving him a free hand to draft the Constitution. Both Nehru
and Ambedkar had a secular, liberal and rational outlook, but Patel was a
fundamentalist.”

Elaborating on the commonalities between Nehru
and Ambedkar, Dr. Ilaiah said it was the idea of Dr. Ambedkar that a
national government be formed after Independence. The first government
had representation from all communities and regions. ANU Registrar P.
Raja Sekhar, Rector K.R.S. Sambasiva Rao, University College of Arts,
Commerce and Law principal V. Chandrasekhara Rao and Science College
principal B.Re. Victor Babu were present.






https://www.google.co.in/…/voices%252Fopinion%252Fsardar-pa…
Did You Know?

Sardar Patel and Dr Ambedkar strongly differed on reservation and caste.
They sparred over this in the Constituent Assembly Debates.

Ambedkar wanted to protect SC/ST rights via quotas in education and employment.
Patel felt quotas “quotas are anti-national”.


Therefore for this reason Murderer of democratic institutions (Modi)
after gobbling the Master Key by tampering the Fraud EVMs laid the
foundation stone in 2013, he commissioned Patel’s statue at Kevadia in
Gujarat, which is billed as being the tallest in the world.

Thus,
in this perplexing crucible, it would be worthwhile to delve into the
tomes of history and see whether both the icons – Ambedkar and Patel –
saw eye-to-eye on caste and reservations.

https://www.google.co.in/…/patel-wo…/article6669125.ece/amp/
Patel would not have allowed Ambedkar to draft Constitution


Dr. B.R. Ambedkar would not have drafted the Constitution of India if
Sardar Vallabhai Patel had become the first Prime Minister, SC/ST
ideologue Kancha Ilaiah said here on Saturday.


“Dr.Ambedkar and Jawaharlal Nehru had a common understanding of caste,
religion and nation building, but ‘Iron Man’ Sardar Vallabhai Patel
would never have allowed Dr. Ambedkar to draft the Constitution and lay
the foundation for a democratic nation,” he added.

Speaking at a
seminar on ‘Dr. Ambedkar, Nehru and Patel: the contemporary debate’
organised by the Dr. Ambedkar Chair on Social Policy and Social Action
and Dr. Ambedkar Foundation, Dr. Ilaiah said: “After Nehru became the
head of the interim government, he appointed Dr. Ambedkar as Chairman of
the Drafting Committee, giving him a free hand to draft the
Constitution. Both Nehru and Ambedkar had a secular, liberal and
rational outlook, but Patel was a fundamentalist.”

Elaborating on
the commonalities between Nehru and Ambedkar, Dr. Ilaiah said it was
the idea of Dr. Ambedkar that a national government be formed after
Independence. The first government had representation from all
communities and regions. ANU Registrar P. Raja Sekhar, Rector K.R.S.
Sambasiva Rao, University College of Arts, Commerce and Law principal V.
Chandrasekhara Rao and Science College principal B.Re. Victor Babu were
present.



https://www.google.co.in/…/story-EqYMsbzYbhDOtNgocROfNM_amp…
Ban RSS, India’s no 1 terror organisation: Former Maharashtra cop
Maharashtra’s former inspector general of police SM Mushrif on Tuesday
accused the Intelligence Bureau (IB) of being hand-in-glove with
right-wing extremists, and called for a ban on the RSS describing it as
India’s No.1 terror organisation.
Updated: Feb 23, 2016 20:25:20


SM Mushrif speaking at the launch of his book. (PTI Photo)
Maharashtra’s former inspector general of police SM Mushrif on Tuesday
accused the Intelligence Bureau (IB) of being hand-in-glove with
right-wing extremists, and called for a ban on the RSS describing it as
India’s No.1 terror organisation. At the launch of the Bengali version
of his book “RSS - Country’s Greatest Terror Organisation”, Mushrif also
termed the ongoing JNU controversy as a manifestation of the Rashtriya
Swayamsevak Sangh’s (RSS) attempt to turn India into a Hindu nation.
“The IB has been and continues to be the most powerful organisation in
the country and irrespective of which political party is in power at the
centre, it continues to operate the way it wants.

Whatever the
IB says or does is considered the truth and its claims or acts are never
questioned or verified,” said Mushrif, indicting the agency for
colluding with the RSS and its subsidiaries for the killing of
anti-terror squad chief Hemant Karkare, who was probing the involvement
of Hindu radicals in terror acts.

Karkare was killed during the 2008 Mumbai terror attack.


“No other terror organisation has used RDX like the RSS has. At least
18 chargesheets have been filed against the RSS and its subsidiaries
like Abhinav Bharat and Bajrang Dal in terror cases.

The RSS should be immediately banned for being the country’s No.1 terror organisation,” said Mushrif.

Condemning the Jawaharlal Nehru University row, Mushrif expressed alarm over rising right-wing extremism.


“This is only a manifestation of the RSS’s bid to establish the
Aryavart Hindu Rashtra based on the tenets of Smritis and Vedas. Its
time the entire country stood up against this rise of extremism,” said
the author of “Who Killed Karkare? : The Real Face of Terrorism in
India”.

RSS : World’s largest terrorist Organization


RSS : World’s largest terrorist Organization


https://defence.pk/…/narendra-modi-a-terrorist-who-rose-to…/
About Hindutva, Sanghparivar, RSS, Fascism, Religious Terror,
“The whole business of Hindutva and its nationalism is a poison in the
body politic of India. We have to accept that the poison has been
injected and it will take a lot to purge it,” Arundhati Roy

SUNDAY, NOVEMBER 19, 2006
RSS : World’s largest terrorist Organization?

What makes one or an organization terrorist?


American Heritage Dictionary: The unlawful use or threatened use of
force or violence by a person or an organized group against people or
property with the intention of intimidating or coercing societies or
governments, often for ideological or political reasons.

Does the Sanghparivar have any of these qualities in its work to make it not to declare a terrorist organization?


An American research centre has placed our ultra-nationalist Rashtrya
Swayamsewak Sangh (RSS) on its terrorist list. The East Virginia-based
Terrorism Research Center (TRC) is closely connected to the American
government and many of its directors and researchers have closely worked
with US administrations and have taken part in research and planning
for the US administration.

In the list of ?? in India, the TRC
has placed RSS under no. 21. Here is the link as it appeared on 9
September 2004 on the group?s website under the caption ?Known Terrorist
Groups Operating in India?.


http://www.terrorism.com/modules.php…

RSS


The RSS was founded in 1925 by the Maratha Brahmin Keshav Baliram
Hegdewar on the Aryan Vaishnava Holy day of Vijaya Dashami (the 10th day
of the moon) when the Aryan invader Rama destroyed the Dravidian Empire
of Lanka [ Sangh ]. This was done to symbolise its inherent anti-Sudra
nature. Its organisation is highly skewed, with the Sar Sangh Chalak
(supreme dictator) at the top [ Roots ]. This person can only be a
Brahmin.

RSS militia is organised around local cells or `shakas’
where weapons are distributed to its hardcore members, who are drilled
in a vigorous program of harsh discipline. RSS converted hindu temples
serve as repositories of weapons as well as centers of dissemination of
its racist ideology of Aryan supremacy. RSS cadre graduate to the BJP.

VHP (Vishwa Hindu Parishad)


The council was established on August 29, 1964 in Bombay, Maharastra [
Biju ] with a political objective of establishing the supremacy of
Hinduism all over the world. It obtains funds and recruits from Aryan
Hindus all across the globe, especially from the US, UK and Canada and
has grown to become the main fund-raising agency of Brahmanist
Fundamentalism. The council was instrumental in the demolition of the
holiest Islamic shrine in Oudh, the Babri Masjid at Ayodhya and has
organised several massacres of Muslims and Christians. It is in the
forefront in the call for a Hindu Rashtra, a Hindu State ethnically
cleansed of its non-Aryan populations.

Bajrang Dal ( Party of Monkey God called Hanuman.)


The militant wing of the VHP, it was formed “to counter `Sikh
militancy’ ” during the Sikh Genocide of 1983-84 [ Bajrang ]. Created
with the objective of the eradication of Sikhs which it has termed
“Muslims in disguise”, its cadres fought alongside Congress-backed
Hindutva militias during the massacre of 200,000 Sikhs under Indira
Gandhi and Rajiv Gandhi. Recruits carry a ” knife-like trident to be
slung across the shoulder - an answer to the Sikh kirpan ” [ Bajrang ].
later it has subsequently expanded its targets to include Muslims and
Christians as well.

ABVP

This front comprises students of
Hindu religious schools (vidyalayas). It has expanded its base by
infiltration into `secular’ universities. Its higher-ranking cadres are
well-equipped with weaponry; they often organise communal campus
disturbances against Christians, Muslims, Sikhs, Buddhists and Jains.
Most of its members graduate to become hardcore RSS and VHP militants.

An excellent thesis: articulate, erudite, and dispassionate.


Now go ahead and present this to UN general assemble, UNSC, European
and American media, and try to get RSS ban in at least a couple of
countries. You would find willing allies among Christian fanatics.


If possible ,get it framed and nail it on entrance of UN building, like
Martin Luther nailed his thesis on door of Castle Church of Wittenberg.
This thesis of your is more path braking than the one which caused
Protestant reformation.
About Hindutva, Sanghparivar, RSS, Fascism, Religious Terror,
“The whole business of Hindutva and its nationalism is a poison in the
body politic of India. We have to accept that the poison has been
injected and it will take a lot to purge it,” Arundhati Roy

MONDAY, NOVEMBER 20, 2006
A report on the ‘attack’ on RSS Headquarters on June 01, 2006


The official version of events raises scores of doubts. The team wanted
simple clarifications from the Commissioner of Police, Nagpur and
approached him continuously for five days. That the Commissioner
persistently declined to meet the team and answer these simple queries,
reveal his unwillingness and/or his inability to answer these questions.


It also suggests that he chose to hide certain facts. And this leads
the team to question the veracity of the Commissioner of Police’s
narration of the encounter. The Cock and bull story of the encounter
thus compels the team to infer that the encounter appears to be fake and
requires, in the interest of the nation, a fair probing.

Constituent member organizations:

People’s Union for Civil Liberties,

Nagpur Committee for Protection of Democratic Rights,

Mumbai Dharma Nirapeksh Nagarik Manch, Nagpur

Andhra Pradesh Civil Liberties Committee,

Hyderabad Indian Association of People’s Lawyers Bahujan Sangharsh Samiti
List of Members

Head of the Team, Justice B G Kolse Patil, Rtd Judge of Mumbai High Court, Convenor, Dr Suresh Khairnar,
Members Dr Anand Teltumde, CPDR, Mumbai; Adv. P Suresh Kumar, Andra
Pradesh Civil Liberties Committee, Hyderabad; Mr Ahmed Latif Khan, Civil
Liberty Monitoring Committee, Hyderabad; Dr D John Chelladurai, India
Peace Centre, Nagpur; Mr Nagesh Choudhury, Bahujan Sangharsh Samiti,
Nagpur; Mr Arvind Ghosh, PUCL, Nagpur; Adv. Anil Kale, Indian Assn of
People’s Lawyers; Adv. Surendra Gadling, Indian Assn of People’s
Lawyers; Mr Gaffar Shakir, Dharma Nirapeksha Nagarik Manch, Nagpur; Mr
Ashish K Ghosh, PUCL, Nagpur; Mr Arvind Deshmukh, Bahujan Sangharsh
Samiti, Nagpur; Mr T V Kathane, Nagpur, Bahujan Sangharsh Samiti,Nagpur;
Adv. Anand Gajbhiye, IAPL, Nagpur

Introduction

The nation
awoke on June 01, 2006 hearing the shocking news of an attempted attack
on the RSS headquarters building. It was a respite that the news of
police foiling the attempt too came along.

The news of attempted
attack on the Head Quarters of the RSS reportedly by fidayeens of a Pak
based terrorist group, sent a spine chilling fear in the minds of
millions of peace loving people in the country. We all know very well,
the potential of such a happening to ignite a trail of tragic clashes
among the communities. The peace loving masses heaved a sigh of relief
as the leaders of every community promptly condemned the heinous act and
appealed to the masses to maintain peace, and peace did prevail. In the
next twenty four hours quite a lot of information, almost all the
information pertaining to the attackers had been published obviously
supplied by the police department to the media.

The narrative of
the whole encounter as reported on June 02, 2006, instead of clearing
the mystery of the attackers, unfortunately confounded the citizens all
the more. The reports were conflicting and left innumerable questions on
ground zero situation unanswered.

The foiled attempt and the
appreciable tranquility maintained by the masses were a great relief.
However the deadly weapon and ammunition with which the ‘fidayeens’ (as
told by the Commissioner of Police) appeared, and the ease with which
the police claimed to have liquidated them, suggested that the Police
team had a ‘cake walk’ over the deadly terrorists. The very next day a
section of the media aired their doubt over the whole happening (as
reported by the Police Commissioner), most of them quoting wide sections
of the national community, including senior leaders.

The peace
loving social activists and campaigners for communal harmony based in
Nagpur were at first relieved by the success of the police over the
terrorists. However the confounding report that appeared in the media
and the doubts aired by masses and leaders prompted them to read between
the lines. Particularly, the ‘Islamic’ terrorist attempting to attack
RSS Head Quarters has a larger implication. It has the potential to push
the nation into a communal strife. Scuh a thing should not be allowed
to happen in any manner, orchestrated by any group. The confounding
report of the ‘encounter’ therefore requires an honest study.

The
above stated social organizations, hence constituted a fact finding
team comprised of the above mentioned activists. The team is headed by
Mr B G Kolse Patil, retired Judge of Mumbai High Court, and Convened by
Dr Suresh Khairnar, a renowned social thinker and activist. The team
visited the site of the encounter, spoke to the people residing in the
vicinity. The team also visited the RSS Head Quarters and met Mr Shirish
Wate, the HQ incharge.

The team went to Government Medical
College to meet the doctors who carried out the postmortem. Dr Dhavane,
who was present gave elementary information but declined to give
details. The team spoke to Dr Vibhawari Dani, Dean, Govt Medical
Hospital and College on telephone. The Dean also declined to reveal the
postmortem report. It was a classified document, she said.

The
team repeatedly sought an appointment with the Commissioner of Police.
The CP too declined to meet the team. On the contrary the CP asked the
respectable members their credentials; who funded the team, what
international connections does the team have and similar questions with
apparent intention to intimidate the team from their earnest effort to
help the society to know the truth.

The Incident as reported by Mr S P S Yadav, the Commissioner of Police, Nagpur
The Special squad of the City police who were on high alert following
specific input from intelligence agency spotted a white Ambassador car
moving in a suspicious manner in Lakdi Pul in Mahal area and started
tailing it. Two cars, a Tata Sumo and a Qualis were used in the
operation. The tailing cars were unmarked and all police personal in it
were wearing plain clothes.

When the ambassador car with red
beacon atop moved towards RSS Head Quarters, one for the constables in
the Tata Sumo casually asked the young occupants about their intentions.
Rattled by the enquiry the militants opened fire on the police vehicle
even as they tried to get away. In the process they dashed into the
barricade near the eastern side of the RSS HQ. The alert cops led by PSI
Rajendra Tiwari, PSI Arvind Saraf and PSI JA More replied to the
Gunfire. It was their bulletproof jackets that saved police personnel.
The terrorists also threw a hand grenade on the police party. But it
failed to explode. They threw the grenade without pulling out the pin.


The gun battle lasted about 20 minutes in which the militants fired 76
rounds while the cops retaliated with 63 rounds. The terrorists had
three AK-M automatic weapons, 12 hand grenades and 5.6 Kgs of highly
explosive materials with them. They also had three spare magazines for
their fire arms each carrying 30 rounds. They had hundred and twenty
rounds each, said Mr S P S Yadav. Mr Yadav also reported to have said,
looking at their preparation and determination to storm RSS HQ at any
cost despite heavy police deployment, indicates that it was a ‘fidayeen’
attack.

Refusing to divulge the exact identity of the three
militants, who were in the age group of 20-22 years, Mr Yadav described
them as ‘Islamic militants.’ At this point of time, he added, it is too
premature to associate them with any outfit.

Media reports


As per the details received from the police a white Ambassador car MH
20-8979 with a red beacon and three persons on board dressed as police
sub-inspectors, was first spotted by the patrolling police party at the
central avenue some time before the incident. The car was heading
towards Badkas Chowk. As it emerged form Chitaroli, two police vehicles,
a Tata Sumo carrying two PSI and five constables and a Toyoto Qualis
with 5 PSI got suspicious about the car. The police vehicles hastened
the chase of the suspicious ambassador car. At Badkas chowk the
ambassador car took a left turn towards Junta chowk and again turned
right towards the Sangh building from the Lakdipul side.


Presuming the car might have gone towards Ayachit mandir the police
stopped the chase for a while. However when the police jeep came back to
the same place during their routine patrol, they noticed the same car
in a small alley between Lakdipul and Gajanan Mandir towards the eastern
gate of the RSS Head Quarters. The Police vans then closed in on the
ambassador car. However, without paying heed to the police patrol the
car tried to force its way through the temporary barricade erected 50
meters before the main entrance of the RSS HQ. At this juncture the PSI
Tiwari intercepted the ambassador car and enquired as to where it was
heading. Instantly thereafter the two ultras who were seated on the rear
seats came out of the car with a grenade in their left hand and AK56
rifle in the right hand. One of them lobbed the grenade at the police,
but since the pin was not fully removed it failed to explode. Seeing
this the ultras opened indiscriminate fire at the police party. In the
melee PSI Saraf who just alighted from the police vehicle got hit at his
abdomen. However, since he was wearing a bullet proof vest the bullet
did not pierce his body. Soon after this police force and the ultras
started exchanging fire in which two of the three militants were killed
on the spot. The driver of the car then tried to flee towards the Bhauji
Daftari School. However he could not escape the bullets from the police
and he too was killed on the spot. The entire shoot out went on for
just around 15 minutes between 4.00 and 4.15 AM.

The police then
informed the control room and the commissioner of Police about the shoot
out. The senior police officers immediately reached the spot and
shifted at the three ultras to the government medical college where they
were declared brought dead. The members of Dautkhani family along with
other neighbours woke up at the sound of the firing and one of his
family members opened the door of their house to peep outside.


However alert cops told the family members to shut the door and remain
inside the house only. It was to prevent the terrorists from taking
shelter in the Dautkani house and taking them as hostages. The operation
was carried out by the city police successfully without any loss of
life other than that of the militants. The press reported on the 2nd
June that, all the three terrorists are said to be Pak nationals. Two of
them hailed from Lahore and the third from Gujranwala. The police had
seized from the place a dairy which contained email addresses in Urdu, a
few phone numbers of Lohare and Gujranwala. Rs 45,000 and maps of the
city were recovered from the terrorists.

































The names of three
terrorists are said to be Afsal Ahmed Bhat, Bilal Ahmed Bhat and
Mohammed Usman Habib. Loksatta, (Indian Express Group) Nagpur Marathi
edition, dated June 03 2006 carried an article containing the following
detail. ‘Normally the attacks by the terrorists are preplanned
meticulously and they seldom fail in their attempt. This being the
public opinion, the recent futile attempt by the terrorists on RSS
building and the success gained by the police in thwarting the attempt
creates suspicion in public mind as well as among RSS people and their
rivals.

Though normally terrorists claim the responsibility of
the attack, no terrorist group has claimed any responsibility to this
attempt. Therefore the question arises, whether they were hardcore
Islamic terrorists or just any other newcomers. According to police
statement, threat of attack on RSS head quarters loomed large for the
last one year and there was security cordon around the building. Yet the
attackers seemed to have no idea of any of them, neither did they seem
to know the roads leading to RSS building. And no map of the building
and its surrounding could be found with them.

During the whole
encounter with the police the terrorists got only one chance to lob a
grenade and that too did not explode. That not a single policeman was
injured by the bullets of the attackers, puts a question mark on the
ability of the terrorists. The attackers could bring a car load of guns
and bullets, hand grenades, powerful explosives like RDX from places
thousands of kilometers away without being detected or checked by any
police or civic authorities, is a matter of surprise even in the RSS
circles.

The RSS which usually take such attack on them seriously
and go for nationwide protest, unusually kept extraordinary silence and
the morning shaka at the headquarters went on with more people
attending it. It was a surprise even among the cadres of RSS. This also
has created among their functionaries doubt over the bona fide of the
attackers. However, they speak in a low voice.
‘ Mahanayak, a
Marathi news paper from Mumbai, published a title page news from its
special correspondent from Nagpur, with the caption: “Mahanayak’s
Special Story on the Attack on RSS Head Quarters.” The news goes like
this: There is a talk among the Nagpur police that, of the 11 police who
conducted the encounter, 6 police did not even know how to handle a
carbine. Some of them were under demotion on account of departmental
disciplinary action, and they were given this ‘chance’ to prove their
‘worthiness.’ Sources close to the police circle say, none of the eleven
cops had special commando training. The authorities punished two of
them, for they extorted from a ‘gutka’ merchant a huge amount (Rs 3.5
lakhs) five months ago, in the Panchpoli police station area. At the
orders of the CP they were shifted to another ‘punishment’ section.
Police inner circle is surprised at the composition of the squad for
most of them do not know to handle guns properly.

The reporter
gives details of many indisciplines of the eleven police personals and
wonders how and on what basis they were selected for Special Squad to
handle such an important assignment in the RSS HQ.

Observations of the fact team


1. When the police had prior information about possible attack on RSS
Head Quarters and the police were prepared, as stated by the
Commissioner of Police (CP), to handle possible attack, why did they
allow the attackers to go close to the RSS HQ? Why did the Police not
stop them at first sight?

2. We hear from the residents, that the
police had a kind of rehearsal to the ‘encounter’ few days back on the
same spot. Police even fired in the air on the occasion, they claim. And
when the actual encounter took place, these residents said, they first
thought that it was yet another demonstration. Why did the police take a
demo a few days ago?

3. The CP has said, “when the ambassador
car with red beacon atop moved towards RSS HQ, one of the constables in
the Tata Sumo casually asked the young occupants about their intentions.
Rattled by the inquiry the militants opened fire on the police vehicle
even as they tried to get away.” For the constable to ask casually,
either he must have brought his car (the police vehicle) side by side to
the terrorist vehicle or he (the constable) must have come by foot
close to terrorist vehicle (and asked them). In either case the
constable must have been exposed to the terrorist attack at close
quarter. How did the constable escape unhurt? The narration of the
incident doesn’t have any detail to clarify this.

4. There is no
eyewitness to the whole happening. The encounter took place according to
the police at 4.15 AM. The bodies of the assailants were removed even
before the press reporters (who were the first people other than the
Police) reached the spot, close to 5.00 AM. Why this hurry?

5.
Day one media report says, Deputy Commissioner Mr Prabhat Kumar was in
the patrolling team and he smelled foul and started tailing it in their
unmarked blue Tata Sumo. Why did the CP not bring him (Mr P Kumar) in
his (CP) narration of the encounter? Why did CP hide the DCP?

6.
Another report says that the patrolling police that tailed the
ambassador at one point “presumed the car might have gone towards
Ayachit mandir the police stopped the chase for a while. However when
the police jeep came back to the same place during their routine patrol,
they noticed the same car in a small alley between Lakdipul and
Gajanand Mandir towards the eastern gate of the RSS Head Quarters. As
the point where the police missed the ambassador car and the place where
they saw them again are the same small alley, do the police mean to say
that the attackers were waiting over there until then?

7. It is
said that the attackers’ car tried to force its way through the
barricade. The said barricade was installed a couple of weeks before
June 01 2006, in the aftermath of weapon seizure from antisocial
elements in the State. When the attackers came where were the sentries
posted at the barricade? They must have been the first one to stop the
terrorists or get attacked by the terrorists. Where were they?

8.
The exchange of fire took place for twenty minutes, it was reported.
Can anyone explain how the police disabled the terrorists from using the
dozen hand grenades and the 360 rounds of bullets?

9. That the
terrorists had 12 hand grenade, 360 rounds of bullets, 5.6 Kgs of highly
explosive material which was later stated to be RDX, and they battled
for twenty minutes ‘hopelessly’ not using any of them, is a narration
that fails to convince common sense.

10. It was reported that the
police recovered from the terrorists’ vehicle a sealed case containing
12 hand grenades. The terrorists coming on a deadly mission carrying
their munitions in sealed cases does not comply the logic of terrorist
attack. They did not even open them when they were fighting for 20
minutes in a losing battle makes the narration all the more
unconvincing.

11. That the terrorists, reported to be ‘fidayeen’
who chose to travel on white ambassador car with red beacon atop, not
knowing what is the official protocol but chose to wear PSI dress, does
not comply with the statement of the CP that the terrorists were a
trained fidayeens.

12. The reported information that the police
recovered wet underwear and soaked bathing soap from the white
ambassador car suggests that they could not have been ‘terrorists’ on a
mission involving their very life.

13. The police declared them
as ‘Islamic’ terrorist and Pak based ‘fidayeens’. The stated seizure of a
diary containing all their names and their own telephone numbers sounds
farce. Usually we do not write our own telephone numbers in our dairy.
Terrorists of deadly mission carrying a dairy with their own identities
when they were on an attack, do not appeal common sense.

14. Even
if the police had found a dairy belonging to the attackers, how did
they decipher the code names and codified messages in so short a time
that in less than 10 hours the CP could reveal their identity as
‘Islamic’ terrorist and ‘fidayeens’? (the history of terrorist attack
tells clearly that the terrorists do not carry written documents. If
they have to write anything they choose to write in codes and false
names.)

15. What authentication did the police possess to finally
declare them as Muslims and bury them according to Islamic rituals?
What was the hurry to bury the dead bodies of the terrorists without
establishing their identity?

16. Few holes on the walls (opposite
to Bharat Mahila Vidyalay) are, said by the CID official present at the
site, as bullet marks. Two of the six marks found to be marks of
bullets fired from right across, at 90 degrees. One bullet mark, as
marked by the police on the Bharat Mahila Vidyalay wall too clearly
indicates that the bullet was fired at 90 degrees. Were the police and
their vehicle come side by side the terrorists? It was amusing, that the
police officer present at the time of the team’s visit to the spot,
told that bullets fired by the policemen down the lane from behind the
terrorist vehicle possibly took an aerial curve and hit the wall at 90
degree.

17. There is hardly any mark of terrorist bullets on the other side, except on the Police vehicle.


18. The blue Tata Sumo vehicle that was tailing behind the terrorist
vehicle had six bullet marks. Two of them were at least apparently
pistol bullet marks. The police report did not mention terrorists having
used pistols. How did pistol bullet marks appear on the police vehicle?


19. The terrorists were reported to have fired from AK-M automatic
guns. The bullet marks on the blue Tata Sumo of the police bear bullet
marks that are all single shot marks. There is no series of bullet marks
(which is expected if the opponents were using automatic guns) that
raises the doubt over nature of the exchange of fire.

20. One
bullet hole was found (in the police blue Tata Sumo vehicle) on the
right side front door from inside. The point of hit was almost at the
hip of the driver. Had the driver been on his seat he should have been
hit. There was no such report. It is clear that the driver was not in
the seat at the time of firing. We found bullet marks on the same police
vehicle hit from three angles on the left side of the vehicle. Three
bullets were 45 degrees from behind, two bullets 90 degrees on the left
and one bullet 130 degree further that hit just below the front
windshield. The question is, if the vehicle is not on the move during
the attack, (as the bullet did not hit the driver), then how did the
bullet mark appear from three angles? This question assumes significance
as it was not possible for the terrorists to move to such wide range
and fire from all three angles, for they were caught in their vehicle
that was trapped in a narrow alley and they were immobilized.

21.
Mr S P S Yadav, Commissioner of Police is reported to have said,
“Looking at their preparation and determination to storm RSS HQ at any
cost despite heavy police deployment, indicates that it was a ‘fidayeen’
attack.” This conclusion of the CP amounts to be hasty in his decision;
or the terrorists were in his hands prior to the encounter, for him to
know about them in detail.

22. On the site of the encounter was
parked a white Maruti Omni car at the premises of Mr Jopat, the compound
wall being fenced by barbed wire. As the house is the first one in the
lane (in front of which raised the barricade) and the attackers were
inside the lane, if the police wanted to target the attackers, they
should have gone some where behind this Maruti Omni car. When there was
over 140 rounds of fire, there is not a single bullet mark on the
vehicle.

This creates strong doubts over the nature of reported encounter.

Recommendations


The official version of events raises scores of doubts. The team wanted
simple clarifications from the Commissioner of Police, Nagpur and
approached him continuously for five days. That the CP persistently
declined to meet the team and answer these simple queries, reveal his
unwillingness / inability to face these fair queries.

It also
suggests that he chose to hide certain facts. And this lead the team to
question the veracity of the Commissioner of Police’s narration of the
encounter. The Cock and Bull story of the encounter thus compels the
team to infer that the encounter appears to be fake and requires, in the
interest of the nation, a fair probing.

The team therefore,
calls upon the Central government to appoint a judicial enquiry
committee headed by a retired judge of the Supreme Court and probe the
whole episode.

Labels: Fake Encounters, RSS Head Quaters

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02/25/20
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