Free Online Analytic Insight Net for Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU) For the Welfare, Happiness and Peace for all Sentient and Non-Sentient Beings and for them to Attain Eternal Bliss as Final Goal.Free Online Analytic Insight Net for Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU) For the Welfare, Happiness and Peace for all Sentient and Non-Sentient Beings and for them to Attain Eternal Bliss as Final Goal.
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LESSON 3281 Fri 21 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 42) Classical Hausa-Hausa Hausa,
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LESSON 3281 Fri 21 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 42) Classical Hausa-Hausa Hausa,

42) Classical Hausa-Hausa Hausa,

Mahāsatipaṭṭhāna Sutta - Kasancewa kan sani - tare da kyakkyawan hoton Buddha mai kima a cikin Classical Hausa-Hausa

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

(9d Yogi
843 biyan kuɗi
Kira da Mahāsatipaṭṭhāna Sutta,
Nau’i
Rashin Tallafawa & Kokari
Lasisi
Licensearancin Halita na Creativeirar Halittu (sake amfani da izinin)
Bidiyo mai tushe
Duba halayen
Mahāsatipaṭṭhāna Sutta - Kasancewa kan wayar da kai - a, 29) Turanci na gargajiya, Roman,

Wannan sutta ana ɗaukarsa azaman mahimmancin ra’ayi don karatun tunani.
Gabatarwa

I. Lura da Kāya
A. Sashi akan ānāpāna
B. Sashe a kan matsayi
C. Bangaren sampajañña
D. Sashe a kan ƙi
E. Sashe na Abubuwa
F. Sashi akan filaye tara na caji

II. Lura da Vedanā

III. Lura da Citta

IV. Lura da Dhammas
A. Sashi akan Nīvaraṇas
B. Sashe akan Khandhas
C. Sashe akan Sense Senseres
D. Sashen akan Bojjhaṅgas
E. Sashe akan Gaskiya
E1. Bayyanin Dukkhasacca
E2. Bayyananin Samudayasacca
E3. Bayyanar Nirodhasacca
E4. Bayyanin Maggasacca

Gabatarwa

Ga abin da na ji,
A wani lokaci, Bhagavā yana zama tare da Kurus a Kammāsadhamma, gari na garin Kurus. A nan, ya yi magana da bhikkhus:
- Bhikkhus.– Bhaddante ya amsa da bhikkhus. Bhagavā yace:
- Wannan, bhikkhus, hanya ce da take kaiwa zuwa ga komai face tsarkake
halittu, kawar da baqin ciki da makoki, bacewar dukkha-domanassa, isa ga
hanya madaidaiciya, tabbatar da Nibbāna, shine a ce hudu.
satipaṭṭhānas.

Wanne hudu? Anan, bhikkhus, bhikkhu yana zaune
yana kallon kāya a cikin kāya, ātāpī sampajāno, satimā, bayan ya bar
abhijjhā-domanassa ga duniya. Yana zaune a cikin vedanā a vedanā, ātāpī
sampajāno, satimā, bayan ya bar abhijjhā-domanassa ga duniya. Yana zaune
yana kallon citta a cikin citta, ātāpī sampajāno, satimā, bayan ya bar
abhijjhā-domanassa ga duniya. Yana zaune a ƙarshen dhamma, s, ātāpī
sampajāno, satimā, bayan ya bar abhijjhā-domanassa ga duniya.

I. Kāyānupassanā

A. Sashi akan ānāpāna


Kuma yaya, bhikkhus, bhikkhu yana zaune yana kallon kāya a cikin kāya?
Anan, bhikkhus, bhikkhu, ya tafi jeji ko ya je a gindin itaciya ko shiga
ɗakin ba komai, ya zauna yana kwance ƙafafunsa ta hanyar layi, kafa
kāya a tsaye, da saita sati parimukhaṃ. Kasancewar haka sato sai ya
numfasa ciki, yayin da yake sato sai ya numfasa waje. Numfashi cikin
dogon lokaci ya fahimta: ‘Ina numfashi cikin dogon lokaci’; yana fitar
da numfashi tsawon lokaci ya fahimta: ‘Ina dogon numfashi’; yana
numfashi a takaice ya fahimta: ‘Ina numfashi a takaice’; yana fitar da
gajeren numfashi ya fahimta: ‘Ina jan numfashi a takaice’; ya horar da
kansa: ‘jin daɗin kāya gaba ɗaya, zan numfasa a ciki’; ya horar da
kansa: ‘jin daɗin kāya duka, zan numfasa fita’; ya horar da kansa:
‘kwantar da kāya-saṅkhāras, zan numfasa a ciki’; ya horar da kansa:
‘kwantar da hankalin kāya-saṅkhāras, zan numfasa waje’.

Kamar dai
yadda, bhikkhus, mai gwanin juyawa ko mai koyo, da yin nisan kwana, ya
fahimta: ‘Ina yin jinkiri’; yin gajeren zango, sai ya fahimta: ‘Ina dan
takaitaccen lokaci’; kamar yadda, bhikkhus, bhikkhu, mai numfashi a
cikin dogon lokaci, ya fahimta: ‘Ina numfashi a tsayi’; yana fitar da
numfashi tsawon lokaci ya fahimta: ‘Ina dogon numfashi’; yana numfashi a
takaice ya fahimta: ‘Ina numfashi a takaice’; yana fitar da gajeren
numfashi ya fahimta: ‘Ina jan numfashi a takaice’; ya horar da kansa:
‘jin daɗin kāya gaba ɗaya, zan numfasa a ciki’; ya horar da kansa: ‘jin
daɗin kāya duka, zan numfasa fita’; ya horar da kansa: ‘kwantar da
kāya-saṅkhāras, zan numfasa a ciki’; ya horar da kansa: ‘kwantar da
hankalin kāya-saṅkhāras, zan numfasa waje’.

Ta haka ne yake zama
yana kallon kāya a cikin kāya a cikin, ko kuma yana zama yana kallon
kāya a cikin kāya na waje, ko kuma yana zama yana kallon kāya cikin kāya
a ciki da waje. yana zama yana lura da samudaya na abubuwan mamaki a
cikin kāya, ko kuma yana lura da wucewar abubuwan mamaki a cikin kāya,
ko kuma yana zama yana lura da samudaya da kuma wuce abubuwan mamaki a
cikin kāya; ko kuma, [farga:] “wannan kāya ne!” sati yana nan a cikin
sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a ware, kuma baya
mannewa da komai a duniya. Don haka, bhikkhus, bhikkhu yana zaune yana
lura da kāya a cikin kāya.

B. Sashe a kan matsayi

Bugu da
ƙari, bhikkhus, bhikkhu, yayin da yake tafiya, ya fahimta: ‘Ina tafiya’,
ko yayin da yake tsaye sai ya fahimta: ‘Ina tsaye’, ko yayin da yake
zaune yana fahimta: ‘Ni zaune’, ko yayin da yake kwance yana fahimta: ‘
Ina kwance ‘. Ko kuma, a kowane matsayi kāya ya karkace, zai fahimce shi
daidai.

Ta haka ne yake zama yana kallon kāya a cikin kāya a
cikin, ko kuma yana zama yana kallon kāya a cikin kāya na waje, ko kuma
yana zama yana kallon kāya cikin kāya a ciki da waje. yana zama yana
lura da samudaya na abubuwan mamaki a cikin kāya, ko kuma yana lura da
wucewar abubuwan mamaki a cikin kāya, ko kuma yana zama yana lura da
samudaya da kuma wuce abubuwan mamaki a cikin kāya; ko kuma, [farga:]
“wannan kāya ne!” sati yana nan a cikin sa, har zuwa ñāṇa da kawai
paṭissati, yana zaune a ware, kuma baya mannewa da komai a duniya. Don
haka, bhikkhus, bhikkhu yana zaune yana lura da kāya a cikin kāya.

C. Bangaren sampajañña


Bugu da ƙari, bhikkhus, bhikkhu, yayin da yake gabatowa kuma yayin
tafiya, yana aiki tare da sampajañña, yayin da yake duban gaba da yayin
da yake kallo, yana aiki da sampajañña, yayin da yake lanƙwasawa yayin
da yake shimfiɗa, yana aikatawa tare da sampajañña, yayin da yake sa
riguna da babbar riguna da yayin ɗaukar kwano, yana aiki tare da
sampajañña, yayin cin abinci, yayin sha, yayin sha, yayin dandanawa,
yana aiki tare da sampajañña, yayin halartar kasuwancin lalata da urin,
yana aiki da sampajañña, yayin tafiya, yayin da yake tsaye, yayin da
yake zaune, yayin da yake zaune, yayin da yake zaune , yayin bacci,
yayin bacci, yayin magana kuma yayin da yake shuru, yana aikatawa da
sampajañña.

Ta haka ne yake zama yana kallon kāya a cikin kāya a
cikin, ko kuma yana zama yana kallon kāya a cikin kāya na waje, ko kuma
yana zama yana kallon kāya cikin kāya a ciki da waje. yana zama yana
lura da samudaya na abubuwan mamaki a cikin kāya, ko kuma yana lura da
wucewar abubuwan mamaki a cikin kāya, ko kuma yana zama yana lura da
samudaya da kuma wuce abubuwan mamaki a cikin kāya; ko kuma, [farga:]
“wannan kāya ne!” sati yana nan a cikin sa, har zuwa ñāṇa da kawai
paṭissati, yana zaune a ware, kuma baya mannewa da komai a duniya. Don
haka, bhikkhus, bhikkhu yana zaune yana lura da kāya a cikin kāya.

D. Sashe a kan Maimaitawa


Bugu da kari, bhikkhus, bhikkhu yana la’akari da wannan jikin, daga
cinyoyin ƙafafunsa sama da kan gashin kan kai har zuwa ƙasa, wanda
fatarsa ​​ke cike da nau’ikan ƙazanta iri iri: “A cikin wannan kāya,
akwai masu haiba na kai, hairs na jiki, kusoshi, hakora, fata, nama,
akidar, kasusuwa, kasusuwa, kodan, zuciya, hanta, gamsar, amai, huhu,
hanji, farji, ciki tare da abinda yake ciki, feces, bile, phlegm ,
farji, jini, gumi, kitse, hawaye, shafawa, yau, hanci, ruwa mai narkewa
da fitsari. “

Kamar dai yadda, In ji jakar, akwai jaka da take da
buɗaɗɗen buɗefi biyu kuma cike da nau’ikan hatsi iri iri, irin su
tuddai-paddy, paddy, wake wake, wake, fis, ƙwayar sesame da shinkafar da
aka bushe. Mutumin da idanunsa masu kyau, suka kwance shi, zai yi
la’akari da abin da ke ciki: “Wannan tudu ne, wannan tatsuniya ce,
waɗancan wake ne, waɗancan ɓoyayyen wake ne, waɗancan sesame tsaba ne
kuma wannan shinkafa ce mai kyau; haka kuma, bhikkhus, bhikkhu yana
la’akari da wannan gawar, daga tafin ƙafafu zuwa sama da gashi a kan kai
zuwa ƙasa, wanda fatarsa ​​take cike da nau’ikan ƙazanta iri iri: “A
cikin wannan kāya, akwai sune gashin kansa, gashin kansa, kusoshi,
hakora, fata, nama, akidar, kasusuwa, kasusuwa, kodan, zuciya, hanta,
gamsuwa, sauro, huhu, hanji, hanji, abubuwan ciki, abubuwan ciki, feces,
bile, phlegm, pus, jini, gumi, kitse, hawaye, maiko, yau, hancin hanci,
ruwa mai fitsari da fitsari. “

Ta haka ne yake zama yana kallon
kāya a cikin kāya a cikin, ko kuma yana zama yana kallon kāya a cikin
kāya na waje, ko kuma yana zama yana kallon kāya cikin kāya a ciki da
waje. yana zama yana lura da samudaya na abubuwan mamaki a cikin kāya,
ko kuma yana lura da wucewar abubuwan mamaki a cikin kāya, ko kuma yana
zama yana lura da samudaya da kuma wuce abubuwan mamaki a cikin kāya; ko
kuma, [farga:] “wannan kāya ne!” sati yana nan a cikin sa, har zuwa
ñāṇa da kawai paṭissati, yana zaune a ware, kuma baya mannewa da komai a
duniya. Don haka, bhikkhus, bhikkhu yana zaune yana lura da kāya a
cikin kāya.

E. Sashe na Abubuwa

Bugu da kari, bhikkhus,
bhikkhu yana tunani akan wannan kyan, duk da cewa an sanya shi, duk da
haka an zubar dashi a matsayin ya kunshi abubuwa: “A cikin wannan kāya,
akwai asalin kasa, ruwa, kayan wuta da kuma sinadaran iska.”


Kamar dai yadda, bhikkhus, ma’aikacin zagi ko mai horar da mahauta, da
ya kashe saniya, zai kasance a bakin titi yana yanke shi; ta wannan
hanyar, bhikkhus, bhikkhu yana nuna wannan kyan, sosai, an sanya shi,
duk da haka an zubar da shi: “A cikin wannan kāya, akwai abubuwan
duniya, ruwa ruwa, kayan wuta da makamashin iska.”

Ta haka ne
yake zama yana kallon kāya a cikin kāya a cikin, ko kuma yana zama yana
kallon kāya a cikin kāya na waje, ko kuma yana zama yana kallon kāya
cikin kāya a ciki da waje. yana zama yana lura da samudaya na abubuwan
mamaki a cikin kāya, ko kuma yana lura da wucewar abubuwan mamaki a
cikin kāya, ko kuma yana zama yana lura da samudaya da kuma wuce
abubuwan mamaki a cikin kāya; ko kuma, [farga:] “wannan kāya ne!” sati
yana nan a cikin sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a
ware, kuma baya mannewa da komai a duniya. Don haka, bhikkhus, bhikkhu
yana zaune yana lura da kāya a cikin kāya.

F. Sashi akan filaye tara na caji

(1)
Bugu da kari, bhikkhus, bhikkhu, kamar dai yana ganin gawar mamaci, an
jefar dashi a cikin wata mashin, ko wata rana ya mutu, ko ya mutu kwana
biyu ko kwana uku, ya kumbura, bluish da feshin, yana daukar wannan
kāya: ” Wannan kāya ma yana da irin wannan dabi’a, zai zama kamar
wannan, ba shi da ‘yanci daga irin wannan yanayin. “

Ta haka ne
yake zama yana kallon kāya a cikin kāya a cikin, ko kuma yana zama yana
kallon kāya a cikin kāya na waje, ko kuma yana zama yana kallon kāya
cikin kāya a ciki da waje. yana zama yana lura da samudaya na abubuwan
mamaki a cikin kāya, ko kuma yana lura da wucewar abubuwan mamaki a
cikin kāya, ko kuma yana zama yana lura da samudaya da kuma wuce
abubuwan mamaki a cikin kāya; ko kuma, [farga:] “wannan kāya ne!” sati
yana nan a cikin sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a
ware, kuma baya mannewa da komai a duniya. Don haka, bhikkhus, bhikkhu
yana zaune yana lura da kāya a cikin kāya.

(2)
Bugu da kari,
bhikkhus, bhikkhu, kamar dai yana ganin gawa ne, an jefar dashi a cikin
wata katafaren gida, tsutsotsin ne suke cin shi, tsuntsaye suna cinye
shi, sarakuna suna cin sa, karnuka suna cin sa, karnuka suna cin sa,
Dabbobi masu cin abinci, dabbobi ke cinsa, wasu nau’o'in halittu suna
cinye shi, sai ya ɗauki wannan kāya: “Wannan kāya ma yana da irin wannan
dabi’a, zai zama kamar wannan, ba shi da ‘yanci daga irin wannan
yanayin. “

Ta haka ne yake zama yana kallon kāya a cikin kāya a
cikin, ko kuma yana zama yana kallon kāya a cikin kāya na waje, ko kuma
yana zama yana kallon kāya cikin kāya a ciki da waje. yana zama yana
lura da samudaya na abubuwan mamaki a cikin kāya, ko kuma yana lura da
wucewar abubuwan mamaki a cikin kāya, ko kuma yana zama yana lura da
samudaya da kuma wuce abubuwan mamaki a cikin kāya; ko kuma, [farga:]
“wannan kāya ne!” sati yana nan a cikin sa, har zuwa ñāṇa da kawai
paṭissati, yana zaune a ware, kuma baya mannewa da komai a duniya. Don
haka, bhikkhus, bhikkhu yana zaune yana lura da kāya a cikin kāya.

(3)
Bugu da kari, bhikkhus, bhikkhu, kamar dai yana ganin gawar mamaci, an
jefar dashi a farfajiyar gidan, masara tare da nama da jini, wanda aka
hada da jijiyoyi, sai ya dauki wannan kāya: “Wannan kāya shima yana da
irin wannan dabi’a. yanayi, zai zama kamar haka, kuma ba shi da ‘yanci
daga irin wannan yanayin. “

Ta haka ne yake zama yana kallon kāya
a cikin kāya a cikin, ko kuma yana zama yana kallon kāya a cikin kāya
na waje, ko kuma yana zama yana kallon kāya cikin kāya a ciki da waje.
yana zama yana lura da samudaya na abubuwan mamaki a cikin kāya, ko kuma
yana lura da wucewar abubuwan mamaki a cikin kāya, ko kuma yana zama
yana lura da samudaya da kuma wuce abubuwan mamaki a cikin kāya; ko
kuma, [farga:] “wannan kāya ne!” sati yana nan a cikin sa, har zuwa ñāṇa
da kawai paṭissati, yana zaune a ware, kuma baya mannewa da komai a
duniya. Don haka, bhikkhus, bhikkhu yana zaune yana lura da kāya a cikin
kāya.

(4)
Bugu da kari, bhikkhus, bhikkhu, kamar dai yana
ganin gawar mamaci, an jefar dashi a cikin filin murfin, squeleton ba
tare da nama ba da jini, wanda aka riƙe shi da jijiyoyinka, yana ganin
wannan kāya: “Wannan kāya shima yana daga irin wannan yanayin, zai zama
kamar haka, kuma ba shi da ‘yanci daga irin wannan yanayin. “

Ta
haka ne yake zama yana kallon kāya a cikin kāya a cikin, ko kuma yana
zama yana kallon kāya a cikin kāya na waje, ko kuma yana zama yana
kallon kāya cikin kāya a ciki da waje. yana zama yana lura da samudaya
na abubuwan mamaki a cikin kāya, ko kuma yana lura da wucewar abubuwan
mamaki a cikin kāya, ko kuma yana zama yana lura da samudaya da kuma
wuce abubuwan mamaki a cikin kāya; ko kuma, [farga:] “wannan kāya ne!”
sati yana nan a cikin sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a
ware, kuma baya mannewa da komai a duniya. Don haka, bhikkhus, bhikkhu
yana zaune yana lura da kāya a cikin kāya.

(5)
Bugu da kari,
bhikkhus, bhikkhu, kamar dai yana ganin gawar mamaci, an jefar dashi a
cikin filin murfin, squeleton ba tare da nama ko jini ba, wanda aka hada
da jijiya, yana daukar wannan kāya: “Wannan kāya shima yana da irin
wannan dabi’a. yanayi, zai zama kamar haka, kuma ba shi da ‘yanci daga
irin wannan yanayin. “

Ta haka ne yake zama yana kallon kāya a
cikin kāya a cikin, ko kuma yana zama yana kallon kāya a cikin kāya na
waje, ko kuma yana zama yana kallon kāya cikin kāya a ciki da waje. yana
zama yana lura da samudaya na abubuwan mamaki a cikin kāya, ko kuma
yana lura da wucewar abubuwan mamaki a cikin kāya, ko kuma yana zama
yana lura da samudaya da kuma wuce abubuwan mamaki a cikin kāya; ko
kuma, [farga:] “wannan kāya ne!” sati yana nan a cikin sa, har zuwa ñāṇa
da kawai paṭissati, yana zaune a ware, kuma baya mannewa da komai a
duniya. Don haka, bhikkhus, bhikkhu yana zaune yana lura da kāya a cikin
kāya.

(6)
Bayan haka, bhikkhus, bhikkhu, kamar dai yana
ganin gawar mamaci, an jefar dashi a cikin filin murfin katsewa, ya
watse kasusuwa a ciki da can, anan ne kashin hannun, akwai kashin ƙafar
ƙafa, anan ƙashin gwiwa , a nan kashin cinya, akwai kashin huji, ga wani
hakimi, ga wata kashin baya, anan kashin kashin, akwai kashin wuyansa,
anan kashin muƙamuƙi, akwai ƙashin haƙori, ko kuma kwanyar, shin yana
ɗaukar wannan kāya : “Wannan kāya ma yana da irin wannan dabi’a, zai
zama kamar wannan, ba shi da ‘yanci daga irin wannan yanayin.”

Ta
haka ne yake zama yana kallon kāya a cikin kāya a cikin, ko kuma yana
zama yana kallon kāya a cikin kāya na waje, ko kuma yana zama yana
kallon kāya cikin kāya a ciki da waje. yana zama yana lura da samudaya
na abubuwan mamaki a cikin kāya, ko kuma yana lura da wucewar abubuwan
mamaki a cikin kāya, ko kuma yana zama yana lura da samudaya da kuma
wuce abubuwan mamaki a cikin kāya; ko kuma, [farga:] “wannan kāya ne!”
sati yana nan a cikin sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a
ware, kuma baya mannewa da komai a duniya. Don haka, bhikkhus, bhikkhu
yana zaune yana lura da kāya a cikin kāya.

(7)
Bugu da kari,
bhikkhus, bhikkhu, kamar dai yana ganin gawar mamaci, sai aka jefar
dashi a cikin bargo, kasusuwa suka yi fari kamar bahar, yana ganin
wannan kyanya: “Wannan kāya shima irin wannan dabi’a yake, yana faruwa
don zama kamar wannan, kuma ba shi da ‘yanci daga irin wannan yanayin. “


Ta haka ne yake zama yana kallon kāya a cikin kāya a cikin, ko kuma
yana zama yana kallon kāya a cikin kāya na waje, ko kuma yana zama yana
kallon kāya cikin kāya a ciki da waje. yana zama yana lura da samudaya
na abubuwan mamaki a cikin kāya, ko kuma yana lura da wucewar abubuwan
mamaki a cikin kāya, ko kuma yana zama yana lura da samudaya da kuma
wuce abubuwan mamaki a cikin kāya; ko kuma, [farga:] “wannan kāya ne!”
sati yana nan a cikin sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a
ware, kuma baya mannewa da komai a duniya. Don haka, bhikkhus, bhikkhu
yana zaune yana lura da kāya a cikin kāya.

(8)
Bugu da kari,
bhikkhus, bhikkhu, kamar dai yana ganin gawar mamaci ne, an jefar dashi a
cikin filin wasan dutse, ya tara kasusuwa sama da shekara daya, ya
dauki wannan kāya: “Wannan kāya shima irin wannan dabi’a yake. zai zama
kamar haka, kuma ba shi da ‘yanci daga irin wannan yanayin. “

Ta
haka ne yake zama yana kallon kāya a cikin kāya a cikin, ko kuma yana
zama yana kallon kāya a cikin kāya na waje, ko kuma yana zama yana
kallon kāya cikin kāya a ciki da waje. yana zama yana lura da samudaya
na abubuwan mamaki a cikin kāya, ko kuma yana lura da wucewar abubuwan
mamaki a cikin kāya, ko kuma yana zama yana lura da samudaya da kuma
wuce abubuwan mamaki a cikin kāya; ko kuma, [farga:] “wannan kāya ne!”
sati yana nan a cikin sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a
ware, kuma baya mannewa da komai a duniya. Don haka, bhikkhus, bhikkhu
yana zaune yana lura da kāya a cikin kāya.

(9
Bugu da kari,
bhikkhus, bhikkhu, kamar dai yana ganin gawar mamaci, sai aka jefar
dashi a cikin bargon, kasusuwa marasa nauyi sun zama gari, sai ya dauki
wannan kāya: “Wannan kāya shima irin wannan dabi’a yake, zai je zama
kamar wannan, ba shi da ‘yanci daga irin wannan yanayin. “

Ta
haka ne yake zama yana kallon kāya a cikin kāya a cikin, ko kuma yana
zama yana kallon kāya a cikin kāya na waje, ko kuma yana zama yana
kallon kāya cikin kāya a ciki da waje. yana zama yana lura da samudaya
na abubuwan mamaki a cikin kāya, ko kuma yana lura da wucewar abubuwan
mamaki a cikin kāya, ko kuma yana zama yana lura da samudaya da kuma
wuce abubuwan mamaki a cikin kāya; ko kuma, [farga:] “wannan kāya ne!”
sati yana nan a cikin sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a
ware, kuma baya mannewa da komai a duniya. Don haka, bhikkhus, bhikkhu
yana zaune yana lura da kāya a cikin kāya.

II. Lura da Vedanā

Bayan haka kuma, bhikkhus, ta yaya wani bhikkhu zai zauna yana lura da vedanā a vedanā?


Anan, bhikkhus, bhikkhu, yana fuskantar sukha vedanā, ya jaddada cewa:
“Ina fuskantar sukha vedanā”; fuskantar dukkha vedanā, ya ba da
tabbacin: “Ina fuskantar dukkha vedanā”; fuskantar wani adukkham-asukhā
vedanā, ya ba da tabbacin: “Ina fuskantar adukkham-asukhā vedanā”;
fuskantar sukha vedanā sāmisa, ya ba da tabbaci: “Ina fuskantar sukha
vedanā sāmisa”; fuskantar sukha vedanā nirāmisa, ya ba da tabbacin: “Ina
fuskantar sukha vedanā nirāmisa”; fuskantar dukkha vedanā sāmisa, ya ba
da tabbaci: “Ina fuskantar dukkha vedanā sāmisa”; fuskantar dukkha
vedanā nirāmisa, ya ba da tabbacin: “Ina fuskantar dukkha vedanā
nirāmisa”; fuskantar wani adukkham-asukhā vedanā sāmisa, ya jaddada
cewa: “Ina fuskantar wani adukkham-asukhā vedanā sāmisa”; fuskantar wani
adukkham-asukhā vedanā nirāmisa, ya jaddada cewa: “Ina fuskantar wani
adukkham-asukhā vedanā nirāmisa”.

Ta haka ne yake zama a cikin
vedanā a cikin vedanā na ciki, ko kuma yana zama yana kallon vedanā a
cikin vedanā na waje, ko yana zaune yana kallon vedanā a cikin vedanā na
ciki da na waje; yana zama yana lura da samudaya na abubuwan mamaki a
garin vedanā, ko kuma yana lura da wucewar abubuwan mamaki a garin
vedanā, ko kuma yana zama yana lura da samudaya da wucewar abubuwan
mamaki a vedanā; ko kuma, [farga:] “wannan vedanā ne!” sati yana nan a
cikin sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a ware, kuma baya
mannewa da komai a duniya. Don haka, bhikkhus, bhikkhu yana zaune yana
lura da garin vedanā a vedanā.

III. Lura da Citta

Bayan haka kuma, bhikkhus, ta yaya bhikkhu zai iya kasancewa yana lura da citta a citta?


A nan, bhikkhus, bhikkhu ya fahimci citta tare da rāga a matsayin
“citta tare da rāga”, ko kuma ya fahimci citta ba tare da rāga a
matsayin “citta ba tare da rāga”, ko kuma ya fahimci citta tare da dosa a
matsayin “citta tare da dosa”, ko kuma ya fahimci citta ba tare da dosa
ba “citta ba tare da dosa ba”, ko kuma ya fahimci citta tare da moha
kamar “citta tare da moha”, ko kuma ya fahimci citta ba tare da moha
kamar “citta ba tare da moha”, ko kuma ya fahimci citta da aka tattara a
matsayin “citta da aka tattara”, ko kuma ya fahimci watsar Citta a
matsayin “citta mai warwatse”, ko kuma ya fahimci wani citta da aka
fadada a matsayin “citta da aka fadada”, ko kuma ya fahimci citta da ba a
bayyana ba kamar “citta da ba a suturta ta” ba, ko kuma ya fahimci
citta a matsayin “citta mai fitarwa”, ko kuma ya fahimci citta wanda ba a
iya cuwa-cuwa a matsayin “citta mara cuwa-cuwa”, ko kuma ya fahimci
citta da aka zauna a matsayin “citta da aka zauna”, ko kuma ya fahimci
citta da ba ta da matsala kamar “citta da ba ta kwance”, ko kuma ya
fahimci citta mai ‘yanci kamar “citta mai’ yanci”, ko ya fahimci citta
mara izini kamar “citta mara inganci”.

Ta haka ne yake zaune yana
kallon citta a cikin citta a ciki, ko kuma yana zama yana kallon citta a
cikin citta na waje, ko kuma yana zaune ne yana kallon citta cikin
citta a ciki da waje; yana zama yana lura da samudaya na abubuwan mamaki
a cikin citta, ko kuma yana zaune yana lura da ƙaddamar da abubuwan
mamaki a cikin citta, ko kuma yana zaune yana lura da samudaya da kuma
wucewar abubuwan mamaki a cikin citta; ko kuma, [farga:] “wannan citta!”
sati yana nan a cikin sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a
ware, kuma baya mannewa da komai a duniya. Don haka, bhikkhus, bhikkhu
yana zaune yana lura da citta a cikin citta.

IV. Lura da Dhammas

A. Sashi akan Nīvaraṇas


Bayan haka kuma, bhikkhus, ta yaya bhikkhu zai iya zama yana lura da
kammala? Anan, bhikkhus, bhikkhu yana zaune yana lura da ƙoshin kammala
tare da nufin nīvaraṇas biyar. Bayan haka kuma, bhikkhus, ta yaya yaya
bhikkhu zai iya kasancewa yana lura da kammala a dangane da nīvaraṇas
biyar?

Anan, bhikkhus, bhikkhu, yayin da ake gabatar da
kāmacchanda a ciki, ya fahimta: “akwai kāmacchanda a ciki”; idan babu
kāmacchanda kasancewa a ciki, sai ya fahimta: “Babu kāmacchanda a ciki”;
ya fahimci yadda rashin kayan aikin kāmacchanda ke fitowa; ya fahimci
yadda aka yi watsi da arisen kāmacchanda; kuma ya fahimci yadda tsallake
kāmacchanda bai fito ba nan gaba.

Anan, bhikkhus, bhikkhu, akwai
wurin byāpāda a ​​ciki, ya fahimta: “akwai byāpāda a ​​cikina”; babu
mai byāpāda yanzu a ciki, sai ya fahimta: “Babu wani byāpāda a
​​cikina”; zai iya fahimtar yadda bayyānā unāzārā ta ta’aliki ta
bayyana; ya fahimci yadda aka watsar da byāpāda; kuma ya fahimci yadda
watsi da uspāda bai fito ba nan gaba.

Anan, bhikkhus, bhikkhu,
ana gabatar da thīnamiddhā a ciki, ya fahimta: “akwai thīnamiddhā a
ciki”; kasancewar babu thīnamiddhā ba a ciki, ya fahimta: “babu
thīnamiddhā a cikina”; ya fahimci yadda rashin walwala ya zama; ya
fahimci yadda aka watsar da batun thīnamiddhā; kuma ya fahimci yadda
ragowar thīnamiddhā bai fito ba nan gaba.

Ya fahimci mana, ya
fahimci kammalaas, ya fahimci saṃyojana wacce ta samo asali sakamakon
waɗannan biyun, ya fahimci yadda saṃyojana unarisen ta taso, ya fahimci
yadda aka watsar da saṃyojana, kuma ya fahimci yadda saṃyojana da aka
watsar ba ta fito ba zuwa gaba.

Don haka yakan kasance yana lura
da kammala ta cikin gida, ko kuma yana zama yana kallon kammala a cikin
na waje, ko kuma yana zaune yana kammala kammala a ciki da waje; yana
zama yana lura da samudaya na abubuwan mamaki a cikas, ko yana zaune
yana lura da wucewar abubuwan mamaki a cikas, ko kuma yana zaune yana
lura da samudaya da kuma wuce abubuwan mamaki a cikas; ko kuma, [farga:]
“Waɗannan su ne kammala!” sati yana nan a cikin sa, har zuwa ñāṇa da
kawai paṭissati, yana zaune a ware, kuma baya mannewa da komai a duniya.
Don haka, bhikkhus, bhikkhu yana zaune yana lura da kammala, tare da
nuni zuwa āyatanas na ciki da na waje.

D. Sashen akan Bojjhaṅgas


Bayan haka kuma, bhikkhus, bhikkhu yana zaune yana lura da kammala a
cikin kammala da ma’anar hajjin nan bakwai. Bayan haka kuma, bhikkhus,
ta yaya mutum bhikkhu zai iya kasancewa yana lura da kammalah dangane da
bojjhaṅgas guda bakwai?

Anan, bhikkhus, bhikkhu, akwai sati
sambojjhaṅga da ake gabatarwa a ciki, ya fahimta: “akwai sati
sambojjhaṅga a cikina”; idan babu sati sambojjhaṅga yanzu a ciki, ya
fahimta: “Babu sati sambojjhaṅga a cikina”; ya fahimci yadda sati
sambojjhaṅga unarisen ya zo; ya fahimci yadda aka taso sati sambojjhaṅga
zuwa cikakke.

Akwai karshenvicaya sambojjhaṅga yanzu a ciki, ya
fahimta: “akwai karshenvicaya sambojjhaṅga a cikina”; kasancewar babu
karshenvicaya sambojjhaṅga yanzu a ciki, ya fahimta: “Babu karshenvicaya
sambojjhaṅga a cikina”; ya fahimci yadda ƙarshen unvurvvyaya
sambojjhaṅga ya tashi; ya fahimci yadda aka sami wadatar arisen
karshenvicaya sambojjhaṅga zuwa kammala.

Akwai kasancewa īriya
sambojjhaṅga yanzu a ciki, ya fahimta: “akwai vīriya sambojjhaṅga a
cikina”; kasancewar babu vīriya sambojjhaṅga a ciki, ya fahimta: “Babu
vīriya sambojjhaṅga a cikina”; ya iya fahimtar yadda ake yin vīriya
sambojjhaṅga ta fito; ya fahimci yadda aka taso visriya sambojjhaṅga
zuwa cikakke.

Akwai pīti sambojjhaṅga yanzu a ciki, ya fahimta:
“Akwai pīti sambojjhaṅga a cikina”; tunda babu pīti sambojjhaṅga yanzu a
ciki, ya fahimta: “Babu pīti sambojjhaṅga a cikina”; ya fahimci yadda
marubuta ta pīti sambojjhaṅga ta zo; ya fahimci yadda aka taso da pisti
sambojjhaṅga ya zama cikakke.

Akwai passambhi sambojjhaṅga yanzu a
ciki, ya fahimta: “akwai passaddhi sambojjhaṅga a cikina”; kasancewar
babu passordhi sambojjhaṅga da muke ciki, ya fahimta: “Babu wani
passaddhi sambojjhaṅga a cikina”; ya fahimci yadda matattarar fasinja
sambojjhaṅga ta zo; ya fahimci yadda aka taso da batun sambojjhaṅga zuwa
cikakke.

Kasancewar akwai samādhi sambojjhaṅga a ciki, ya
fahimta: “akwai samādhi sambojjhaṅga a cikina”; idan babu samādhi
sambojjhaṅga yanzu a ciki, sai ya fahimta: “Babu samādhi sambojjhaṅga a
cikina”; ya fahimci yadda matattarar samādhi sambojjhaṅga tazo; ya
fahimci yadda aka haɓaka samowar samādhi sambojjhaṅga zuwa kammala.


Akwai kasancewar upekkhā sambojjhaṅga a ciki, ya fahimta: “akwai
upekkhā sambojjhaṅga a cikina”; babu kasancewa upekkhā sambojjhaṅga
yanzu a ciki, ya fahimta: “Babu upekkhā sambojjhaṅga a cikina”; ya
fahimci yadda rashin upekkhā sambojjhaṅga ya zo ya bayyana; ya fahimci
yadda aka taso batun upekkhā sambojjhaṅga zuwa kammala.

Don haka
yakan kasance yana lura da kammala ta cikin gida, ko kuma yana zama yana
kallon kammala a cikin na waje, ko kuma yana zaune yana kammala kammala
a ciki da waje; yana zama yana lura da samudaya na abubuwan mamaki a
cikas, ko yana zaune yana lura da wucewar abubuwan mamaki a cikas, ko
kuma yana zaune yana lura da samudaya da kuma wuce abubuwan mamaki a
cikas; ko kuma, [farga:] “Waɗannan su ne kammala!” sati yana nan a cikin
sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a ware, kuma baya
mannewa da komai a duniya. Don haka, bhikkhus, bhikkhu yana zaune yana
lura da ƙoshin kammala, tare da lafazin hajjin nan bakwai.

Anan,
bhikkhus, bhikkhu, akwai uddhacca-kukkucca yanzu, ya fahimta: “Akwai
uddhacca-kukkucca a cikina”; babu kasancewa tare da uddhacca-kukkucca a
ciki, ya fahimta: “Babu kwayar-kukkucca a cikina”; ya fahimci yadda udan
kwaɗar uddhacca-kukkucca ke zuwa; ya fahimci yadda ake watsi da arisen
uddhacca-kukkucca; kuma ya fahimci yadda watsi da uddhacca-kukkucca bai
zo ya tashi a nan gaba ba.

Anan, bhikkhus, bhikkhu, akwai
vicikicchā akwai a ciki, ya fahimta: “akwai vicikicchā a cikina”; babu
mai vicikicchā ba a ciki, ya fahimta: “Babu vicikicchā a cikina”; ya
fahimci yadda vicikicchā unarisen vatikicchā ya zo; ya fahimci yadda aka
watsar da vicikicchā; kuma ya fahimci yadda vicikicchā da aka watsar ba
ya tashi a nan gaba.

Don haka yakan kasance yana lura da kammala
ta cikin gida, ko kuma yana zama yana kallon kammala a cikin na waje,
ko kuma yana zaune yana kammala kammala a ciki da waje; yana zama yana
lura da samudaya na abubuwan mamaki a cikas, ko yana zaune yana lura da
wucewar abubuwan mamaki a cikas, ko kuma yana zaune yana lura da
samudaya da kuma wuce abubuwan mamaki a cikas; ko kuma, [farga:]
“Waɗannan su ne kammala!” sati yana nan a cikin sa, har zuwa ñāṇa da
kawai paṭissati, yana zaune a ware, kuma baya mannewa da komai a duniya.
Don haka, bhikkhus, bhikkhu yana zaune yana lura da ƙoshinsu a cikin
dhammas, dangane da nīvaraṇas biyar.

B. Sashe akan Khandhas


Bayan haka kuma, bhikkhus, bhikkhu yana zaune yana lura da kamala a
kammala tare da alaƙa da khandhas biyar. Bayan haka kuma, bhikkhus, ta
yaya yaya bhikkhu zai iya kasancewa yana lura da kammala?

Anan,
bhikkhus, bhikkhu [ya fahimta]: “wannan shine rūpa, wannan shine
samudaya na rūpa, irin wannan wucewar rūpa; irin wannan vedanā, irin
wannan samudaya na vedanā, irin wannan wucewar vedanā ne; shi ne saññā,
irin wannan ne samudaya na saññā, irin wannan wucewar saññā; irin wannan
saṅkhāra, irin wannan samudaya na saṅkhāra, irin wannan wucewar
saṅkhāra; wucewar viññāṇa “.

Don haka yakan kasance yana lura da
kammala ta cikin gida, ko kuma yana zama yana kallon kammala a cikin na
waje, ko kuma yana zaune yana kammala kammala a ciki da waje; yana zama
yana lura da samudaya na abubuwan mamaki a cikas, ko yana zaune yana
lura da wucewar abubuwan mamaki a cikas, ko kuma yana zaune yana lura da
samudaya da kuma wuce abubuwan mamaki a cikas; ko kuma, [farga:]
“Waɗannan su ne kammala!” sati yana nan a cikin sa, har zuwa ñāṇa da
kawai paṭissati, yana zaune a ware, kuma baya mannewa da komai a duniya.
Don haka, bhikkhus, bhikkhu yana zaune yana lura da kammala a ƙarshe,
tare da lafazin Khandhas biyar.

C. Sashe akan Sense Senseres


Bayan haka kuma, bhikkhus, bhikkhu yana zaune yana lura da kammala a
cikin kammala tare da alaƙa da āyatanas na ciki da na waje. Bayan haka
kuma, bhikkhus, ta yaya wani bhikkhu zai iya zama yana lura da kammala
daga kammala dangane da āyatanas na ciki da na waje?

Anan,
bhikkhus, bhikkhu ya fahimci cakkhu, ya fahimci rūpa, ya fahimci
saṃyojana wacce ta tashi sakamakon wadannan biyun, ya fahimci yadda
saṃyojana unarisen ta taso, ya fahimci yadda aka watsar da saṃyojana,
kuma ya fahimci yadda aka watsar da saṃyojana ba ya zuwa ya tashi a nan
gaba.

Ya fahimci sota, ya fahimci sadda, ya fahimci saṃyojana
wacce ta samo asali daga waɗannan, ya fahimci yadda saṃyojana unarisen
ta taso, ya fahimci yadda aka watsar da saṃyojana, kuma ya fahimci yadda
saṃyojana da aka watsar ba ta fito ba zuwa gaba.

Ya fahimci
ghāna, ya fahimci gandha, ya fahimci saṃyojana wacce ta samo asali daga
waɗannan, ya fahimci yadda saṃyojana unarisen ta tashi, ya fahimci yadda
aka watsar da saṃyojana, kuma ya fahimci yadda saṃyojana da aka watsar
ba ta tashi ba. zuwa gaba.

Ya fahimci jivha, ya fahimci rasa, ya
fahimci saṃyojana wacce ta samo asali sakamakon waɗannan biyun, ya
fahimci yadda saṃyojana unarisen ta taso, ya fahimci yadda aka watsar da
sajyojana, kuma ya fahimci yadda saṃyojana da aka watsar ba ta tashi ba
zuwa gaba.

Ya fahimci kāya, ya fahimci phoṭṭhabba, ya fahimci
saṃyojana wacce ta samo asali daga waɗannan, ya fahimci yadda saṃyojana
unarisen ta taso, ya fahimci yadda aka watsar da saṃyojana, kuma ya
fahimci yadda saṃyojana da aka watsar ba ta tashi ba. zuwa gaba.


youtube.com
Chanting of the Mahāsatipaṭṭhāna Sutta,

E. Sashe akan Gaskiya


Bayan haka kuma, bhikkhus, bhikkhu yana zaune yana lura da kamala a
kammala da ma’anar ariya · saccas. Bayan haka kuma, bhikkhus, ta yaya
yaya bhikkhu zai iya kasancewa yana lura da kammala?

E1. Bayyanin Dukkhasacca


Kuma menene, bhikkhus, shine dukkha ariyasacca? Jāti dukkha ne, tsufa
shine dukkha (rashin lafiya shine dukkha) maraṇa shine dukkha, bakin
ciki, makoki, dukkha, domanassa da wahala shine dukkha, tarayya da
abinda ake so shine dukkha, rabuwar kawuna daga abinda ake so shine
dukkha, baya samun abinda mutum yake so. shine dukkha; a takaice, biyar
upādāna · k · khandhas sunekhakha.

Kuma menene, bhikkhus, jāti
ne? Ga halittu daban-daban na halittu daban-daban, jāti, haihuwa, zuriya
[cikin mahaifar], tasowa [a cikin duniya], bayyanar, alfarmar khandhas,
samun āyatanas. Wannan, bhikkhus, ana kiran shi jāti.

Kuma
menene, bhikkhus, shine jarā? Ga halittu iri daban-daban na halittu
daban-daban, jarā, yanayin lalacewa, fashewar hakora, aski, datti,
rushewar muhimmanci, lalacewar indriyas: wannan, bhikkhus, ana kiranta
jarā.

Kuma menene, bhikkhus, maraṇa ne? Ga halittu daban-daban a
halittu daban daban, yaudarar, yanayin canzawa [rayuwa), fashewa,
bacewar, mutuwa, Mara’a, wucewa, fashewar khandhas, kwanciya. na gawa:
wannan, bhikkhus, ana kiransa maraṇa.

Kuma menene, bhikkhus,
baƙin ciki? A cikin guda ɗaya, bhikkhus, wanda ke da alaƙa da nau’ikan
bala’i, ya shafi nau’ikan dukkha kammala, baƙin ciki, makoki, baƙin
ciki, baƙin ciki, baƙin ciki na ciki: wannan, bhikkhus, ana kiransa
baƙin ciki.

Kuma menene, bhikkhus, ana makoki? A cikin guda ɗaya,
bhikkhus, wanda ke da alaƙa da nau’ikan bala’i, ya shafi nau’ikan
dukkha kammala, kuka, kuka, kuka, kuka da kuka, halin makoki: wannan,
bhikkhus, ana kiranta makoki.

Kuma menene, bhikkhus, shine
dukkha? Komai, bhikkhus, dukkha na jiki, rashin tausayi na jiki, dukkha
ya rikice ta hanyar saduwa, jiki mara kyau: wannan, bhikkhus, ana kiran
shi dukkha.

Kuma menene, bhikkhus, menanassa? Komai, bhikkhus,
kwakwalwa dukkha, rashin takaici na hankali, dukkha ta jawo hankalin
mutum ta hanyar tunani, rashin walwala: wannan, bhikkhus, ana kiran shi
domanassa.

Kuma menene, bhikkhus, fid da zuciya? A cikin guda
ɗaya, bhikkhus, wanda ke da alaƙa da nau’ikan bala’i, ya shafi nau’ikan
dukkha kammala, matsala, yanke ƙauna, yanayin kasancewa cikin damuwa,
halin kunci: wannan, bhikkhus, ana kiransa yanke ƙauna.

Kuma
menene, bhikkhus, shine dukkha da ake haɗa shi da abin da ba a yarda
dashi ba? A nan, game da tsari, sautuka, dandano, kamshi, abubuwan
mamaki na jiki da abubuwan tunani akwai waɗanda ba sa jin daɗi, ba sa
jin daɗi, ba sa jin daɗi, ko kuma waɗanda suke nufin rashin lafiyar
mutum, waɗanda suke nufin hasarar mutum, da waɗanda suke son rashin jin
daɗin mutum, da waɗanda wadanda ke son rashin samun ‘yanci daga abin da
aka makala, saduwa, haduwa, kasancewa tare, gamuwa da su: wannan,
bhikkhus, ana kiran shi dukkha da kasancewarsa cikin abin da ba a yarda
da shi ba.

Kuma menene, bhikkhus, shine dukkhas na rabuwar kai
daga abin da aka yarda? A nan, game da tsari, sautuka, dandano, kamshi,
abubuwan mamaki na jiki da abubuwan tunani akwai waɗanda suke da daɗi,
jin daɗi, daɗi, ko kuma waɗanda ke nufin fa’idar mutum, waɗanda suke son
fa’idodin mutum, waɗanda suke son nutsuwa ga mutum, da waɗanda suke son
‘yanci mutum daga abin da aka makala, ba gamuwa, ba a cudanya, ba tare,
ba haduwa da su: wannan, bhikkhus, ana kiransa dukkha da rabuwa da abin
da aka yarda da shi.

Kuma menene, bhikkhus, shine dukkha na
rashin samun abin da mutum yake so? A cikin halittu, bhikkhus, yana da
halayyar haihuwar, irin wannan fata yana tasowa: “Oh da gaske, watakila
kar a sami jāti a gare mu, kuma da gaske, kada mu zo jāti.” Amma ba za a
sami wannan ta hanyar bege ba. Wannan shine dukkha na rashin samun abin
da mutum yake so.

A cikin halittu, bhikkhus, yana da halayyar
tsufa, irin wannan bege ya taso: “Oh da gaske, watakila ba za a sami
jarā ba a gare mu, kuma da gaske, kada mu zo wurin jarā.” Amma ba za a
sami wannan ta hanyar bege ba. Wannan shine dukkha na rashin samun abin
da mutum yake so.

A cikin halittu, bhikkhus, yana da halayyar
rashin lafiya, irin wannan fata yana tasowa: “Oh da gaske, watakila babu
rashin lafiya gare mu, kuma da gaske, kada mu zo ga ciwo.” Amma ba za a
sami wannan ta hanyar bege ba. Wannan shine dukkha na rashin samun abin
da mutum yake so.

A cikin halittu, bhikkhus, yana da halayyar
tsufa, irin wannan fata yana tasowa: “Oh da gaske, kada a sami maraṇa a
kanmu, kuma da gaske, kada mu zo Mara’a.” Amma ba za a sami wannan ta
hanyar bege ba. Wannan shine dukkha na rashin samun abin da mutum yake
so.

A cikin halittu, bhikkhus, yana da halayyar baƙin ciki,
makoki, dukkha, domanassa da wahala, irin wannan bege ya taso: “oh da
gaske, wataƙila ba za a yi baƙin ciki, makoki, dukkha, domanassa da
damuwa a garemu ba, kuma da gaske, kada mu zo baƙin ciki, makoki,
dukkha, domanassa da wahala. ” Amma ba za a sami wannan ta hanyar bege
ba. Wannan shine dukkha na rashin samun abin da mutum yake so.


Kuma menene, bhikkhus, a takaice dai biyar upādānakkhandhas? Su ne: rūpa
upādānakkhandha, vedanā upādānakkhandha, saññā upādānakkhandha,
saṅkhāra upādānakkhandha, viññāṇa upādānakkhandha. Ana kiran waɗannan a
takaice, bhikkhus, biyar upādānakkhandhas.

Ana kiran wannan, bhikkhus, dukkha ariyasacca

E2. Bayyananin Samudayasacca


Kuma menene, bhikkhus, shine dukkha-samudaya ariyasacca? Ita wannan
taṇhā ke haifar da haihuwa, da alaƙa da sha’awa da jin daɗi, da jin daɗi
anan ko can, watau a ce: kāma-taṇhā, bhava-taṇhā da vibhava-taṇhā. Amma
wannan taṇhā, bhikkhus, idan ya tashi, daga ina yake tashi, idan kuma
ya tashi kansa, ina zai sauka? A cikin abin da ke cikin duniyan da ke da
daɗi da yarda, shi ke nan a cikin taāhā, lokacin tashi, ya tashi, a
inda aka daidaita, zai sauka.

Kuma menene a cikin duniya mai dadi
da yarda? Idanun duniya suna da daɗi da yarda, akwai taṇhā, idan ya
tashi, ya tashi, a can lokacin da zai zauna, ya zauna. Kunnen duniya
yana da daɗi da yarda, akwai taṇhā, idan ya tashi, ya tashi, a can
lokacin da zai zauna, ya sauka. Hanci a cikin duniya yana da daɗi da
yarda, akwai taṇhā, idan ya tashi, ya tashi, a can lokacin da zai
daidaita, ya sauka. Harshen duniya yana da daɗi da yarda, akwai taṇhā,
idan ya tashi, ya tashi, a can lokacin da zai daidaita, ya sauka. Kāya a
cikin duniya yana da daɗi da yarda, akwai taṇhā, idan ya tashi, ya
tashi, a can lokacin da zai daidaita, zai zauna. Mana a cikin duniya abu
ne mai daɗi da yarda, akwai taṇhā, idan ya tashi, ya tashi, a can
lokacin da zai daidaita, zai zauna.

Siffofi marasa ganuwa a cikin
duniya abin yarda ne kuma an yarda da su, akwai taṇhā, idan aka tashi,
aka tashi, a can lokacin da aka daidaita, zai daidaita. Sauti a cikin
duniya abu ne mai daɗi da yarda, akwai taṇhā, idan aka tashi, aka tashi,
a can lokacin da aka daidaita, zai sauka. Ellsamshi a cikin duniya yana
da daɗi da yarda, akwai taṇhā, idan ya tashi, ya tashi, a can lokacin
da zai daidaita, ya sauka. Dandano a cikin duniya suna da daɗi da yarda,
akwai taṇhā, idan ya tashi, ya tashi, a can lokacin da zai daidaita, ya
sauka. Abubuwa masu kyau a cikin duniya abu ne mai daɗi da yarda, akwai
taṇhā, idan aka tashi, aka tashi, a can lokacin da aka daidaita, zai
daidaita. Dhammas a cikin duniya abu ne mai daɗi da yarda, akwai taṇhā,
idan ya tashi, ya tashi, a can lokacin da zai daidaita, zai zauna.


Anya-viññṇṇa a cikin duniya abu ne mai daɗi da yarda, akwai taṇhā,
lokacin tashi, ya tashi, can lokacin da ya daidaita, zai zauna. Kunnen
viññāṇa a cikin duniya abu ne mai daɗi kuma mai yarda, akwai taṇhā,
lokacin tashi, ya tashi, a can lokacin da zai daidaita, ya zauna.
Hanci-viññṇṇa a cikin duniya abu ne mai daɗi kuma mai yarda, akwai
taṇhā, idan ya tashi, ya tashi, a can lokacin da zai daidaita, ya zauna.
Harshen-viññṇṇa a cikin duniya abu ne mai daɗi da yarda, a nan taṇhā,
lokacin tashi, ya tashi, a can lokacin da zai daidaita, zai zauna.
Kāya-viññāṇa a cikin duniya abu ne mai daɗi da yarda, akwai taṇhā,
lokacin tashi, ya tashi, a can lokacin da zai daidaita, zai zauna.
Mana-viññāṇa a cikin duniya abu ne mai daɗi da yarda, akwai taṇhā, idan
ya tashi, ya tashi, a can lokacin da zai daidaita, zai zauna.


Samun-samphassa a cikin duniya abu ne mai kyau da yarda, akwai taṇhā,
idan ya tashi, ya tashi, a can lokacin da zai daidaita, zai zauna. Cutar
kunne-samphassa a cikin duniya abu ne mai kyau da yarda, akwai taṇhā,
idan ya tashi, ya tashi, a can lokacin da zai daidaita, ya sauka.
Samun-samphassa a cikin duniya yana da daɗi kuma yana da yarda, akwai
taṇhā, idan ya tashi, ya tashi, a can lokacin da zai daidaita, ya
daidaita. Harshen-samphassa a cikin duniya abu ne mai daɗi kuma mai
yarda, akwai taṇhā, idan ya tashi, ya tashi, a can lokacin da zai
daidaita, zai sauka. Kāya-samphassa a cikin duniya abu ne mai daɗi kuma
an yarda da shi, akwai taṇhā, idan ya tashi, ya tashi, a can lokacin da
zai daidaita, zai zauna. Mana-samphassa a cikin duniya abu ne mai daɗi
kuma mai karɓa, akwai taṇhā, idan aka tashi, aka tashi, a can lokacin da
aka daidaita, zai zauna.

Vedanā wanda aka haifa daga samira-ido a
duniya yana da daɗi da yarda, akwai taṇhā, lokacin tashi, ya tashi, can
lokacin da zai daidaita, ya zauna. Vedanā wanda aka haife shi daga
samon-samphassa a cikin duniya yana da daɗi da yarda, akwai taṇhā,
lokacin tashi, ya tashi, can lokacin da zai daidaita, ya zauna. Vedanā
wanda aka haife shi da hanci-samphassa a cikin duniya yana da daɗi da
yarda, akwai taṇhā, lokacin tashi, ya tashi, can lokacin da zai
daidaita, ya zauna. Vedanā wanda aka haife shi da-samphassa a cikin
duniya yana da daɗi da yarda, akwai taṇhā, lokacin tashi, ya tashi, can
lokacin da zai daidaita, ya sauka. Vedanā wanda aka haifa daga
kāya-samphassa a cikin duniya yana da daɗi da yarda, akwai ta therehā,
idan ya tashi, ya tashi, a can lokacin da zai daidaita, ya sauka. Vedanā
wanda aka haifeshi na mana-samphassa a duniya abu ne mai daɗi kuma mai
yarda, akwai taṇhā, lokacin tashi, ya tashi, can lokacin da aka
daidaita, zai zauna.

Saññā na siffofin bayyane a cikin duniya abu
ne mai daɗi kuma mai yarda, akwai taṇhā, idan ya tashi, ya tashi, a can
lokacin da zai daidaita, ya sauka. Saññā na sautuka a cikin duniya yana
da daɗi da yarda, akwai taṇhā, idan ya tashi, ya tashi, a can lokacin
da zai daidaita, ya sauka. Saññā na ƙanshi a cikin duniya yana da daɗi
da yarda, akwai taṇhā, idan ya tashi, ya tashi, a can lokacin da zai
daidaita, ya sauka. Saññā na dandano a duniya abu ne mai daɗi kuma mai
yarda, akwai taṇhā, idan ya tashi, ya tashi, a can lokacin da zai
daidaita, ya sauka. Saññā na al’amuran jiki a cikin duniya yana da daɗi
da yarda, akwai taṇhā, lokacin tashi, ya tashi, can lokacin da zai
daidaita, zai zauna. Saññā na Dhammas a cikin duniya yana da daɗi da
yarda, akwai ta ,hā, idan ya tashi, ya tashi, a can lokacin da zai
daidaita, ya sauka.

Niyya [mai alaƙa da] fasali bayyane a cikin
duniya abu ne mai daɗi kuma an yarda da shi, akwai taṇhā, idan ya tashi,
ya tashi, a can lokacin da zai daidaita, ya sauka. Niyya [mai alaƙa] da
sautuna a cikin duniya abu ne mai daɗi da yarda, akwai ta ,hā, idan ya
tashi, ya tashi, a can lokacin da zai daidaita, zai sauka. Manufar [da
alaƙa] da ƙanshi a cikin duniya yana da daɗi da yarda, akwai taṇhā, idan
ya tashi, ya tashi, a can lokacin da zai daidaita, ya sauka. Manufar
[da alaƙa] da dandano a cikin duniya abu ne mai daɗi da yarda, akwai
taṇhā, lokacin tashi, ya tashi, a can lokacin da zai daidaita, ya
daidaita. Niyya [mai alaƙa da] al’amurran jiki a cikin duniya abu ne mai
kyau da yarda, akwai taṇhā, lokacin tashi, ya tashi, a can lokacin da
zai daidaita, zai zauna. Manufar [da alaƙa da] kammalawa a cikin duniya
abu ne mai kyau da yarda, a nan akwai taṇhā, lokacin tashi, ya tashi, a
can lokacin da zai daidaita, zai sauka.

Taṇhā don siffofin
bayyane a cikin duniya abu ne mai kyau da yarda, akwai taṇhā, lokacin
tashi, ya tashi, a can lokacin da zai daidaita, ya sauka. Taṇhā don
sauti a cikin duniya abu ne mai daɗi kuma an yarda da shi, akwai taṇhā,
idan ya tashi, ya tashi, a can lokacin da zai daidaita, zai sauka. Taṇhā
don ƙanshi a cikin duniya yana da daɗi da yarda, akwai taṇhā, idan ya
tashi, ya tashi, a can lokacin da zai daidaita, zai sauka. Taṇhā don
dandano a duniya abu ne mai daɗi da yarda, akwai taṇhā, idan ta tashi,
ta tashi, a can lokacin da ta daidaita, ta sauka. Taṇhā don al’amuran
jiki a cikin duniya abu ne mai daɗi da yarda, akwai taṇhā, idan ya
tashi, ya tashi, a can lokacin da zai daidaita, zai zauna. Taṇhā don
kammalawa a cikin duniya abu ne mai daɗi da yarda, akwai taṇhā, idan ya
tashi, ya tashi, a can lokacin da zai daidaita, zai sauka.


Vitakka na siffofin bayyane a cikin duniya abu ne mai kyau da yarda,
akwai tahhā, idan ya tashi, ya tashi, a can lokacin da zai daidaita, ya
sauka. Vitakka na sauti a cikin duniya abu ne mai daɗi kuma an yarda da
shi, akwai taṇhā, idan ya tashi, ya tashi, a can lokacin da zai
daidaita, zai sauka. Vitakka na wari a cikin duniya mai dadi ne kuma mai
yarda ne, akwai taṇhā, idan ya tashi, ya tashi, a can lokacin da zai
daidaita, ya sauka. Vitakka na dandano a duniya abu ne mai kyau da
yarda, akwai tahhā, idan ya tashi, ya tashi, a can lokacin da zai
daidaita, ya sauka. Vitakka na abubuwan da suka shafi jikin mutum a
cikin duniya abu ne mai kyau da yarda, akwai taṇhā, idan ya tashi, ya
tashi, a can lokacin da zai daidaita, ya zauna. Vitakka na kammalaas a
duniya yana da dadi da yarda, akwai tahhā, idan ya tashi, ya tashi, a
can lokacin da zai daidaita, ya sauka.

Cikakken siffofin bayyane a
cikin duniya abu ne mai kyau da yarda, akwai taablehā, lokacin tashi,
ya tashi, a can lokacin da zai daidaita, ya sauka. Vicāra na sauti a
cikin duniya yana da daɗi kuma ana yarda da shi, akwai taṇhā, idan ya
tashi, ya tashi, a can lokacin da zai daidaita, zai sauka. Vicāra na
ƙanshi a cikin duniya yana da daɗi da yarda, akwai taṇhā, idan ya tashi,
ya tashi, a can lokacin da zai daidaita, ya sauka. Vicāra na ɗanɗano a
cikin duniya yana da daɗi da yarda, akwai taṇhā, idan ta tashi, ta
tashi, a can lokacin da ta daidaita, ta sauka. Vicāra na abubuwan jiki a
cikin duniya suna da daɗi kuma sun yarda, akwai taṇhā, idan ya tashi,
ya tashi, a can lokacin da zai daidaita, zai zauna. Cikakken vicāra na
duniya yana da daɗi da yarda, akwai taṇhā, idan ya tashi, ya tashi, a
can lokacin da zai daidaita, zai sauka. Ana kiran wannan, bhikkhus,
dukkha · samudaya ariyasacca.

E3. Bayyanar Nirodhasacca


Kuma menene, bhikkhus, shine dukkha-samudaya ariyasacca? Ita wannan
taṇhā ke haifar da haihuwa, da alaƙa da sha’awa da jin daɗi, da jin daɗi
anan ko can, watau a ce: kāma-taṇhā, bhava-taṇhā da vibhava-taṇhā. Amma
wannan taṇhā, bhikkhus, idan aka yi watsi dashi, a ina aka watsar
dashi, idan kuma aka daina, to a ina yake gushewa? A cikin duniyar da
take da daɗi da yarda, a nan ne taṇhā, idan aka yi watsi da ita, aka
watsar da ita, inda idan ta daina, ta daina.

Kuma menene a cikin
duniya mai dadi da yarda? Idanun duniya suna da daɗi da yarda, akwai
taṇhā, idan aka watsar da ita, aka watsar da ita, akwai lokacin da ta
daina, ta daina. Kunnen duniya yana da daɗi da yarda. Akwai taṇhā, idan
aka watsar, aka watsar da ita, akwai lokacin da ta daina, ta daina.
Hanci a cikin duniya mai dadi ne kuma mai yarda, akwai taṇhā, idan aka
yi watsi da ita, aka watsar da ita, a can lokacin da ta daina, ta daina.
Harshen duniya yana da daɗi da yarda, akwai taṇhā, idan aka yi watsi da
ita, aka watsar da ita, a can lokacin da ta daina, ta daina. Kāya a
cikin duniya abu ne mai daɗi da yarda, akwai taṇhā, idan aka yi watsi da
ita, an yi watsi da ita, a nan idan ta daina, ta daina. Mana a cikin
duniya abu ne mai daɗi da yarda, akwai taṇhā, idan aka yi watsi da ita,
aka watsar da ita, a can lokacin da ta daina, ta daina.

Siffofin
bayyane a cikin duniya abu ne masu daɗi kuma akwai yarda, akwai taāhā,
idan aka yi watsi da ita, aka watsar da ita, akwai lokacin da ta daina,
ta daina. Sauti a cikin duniya abu ne mai daɗi da yarda, a nan akwai
taāhā, idan aka yi watsi da ita, aka watsar da ita, akwai lokacin da ta
daina, ta daina. Ellsanshin duniya a daddaɗa da yarda, akwai taṇhā, idan
aka yi watsi da ita, aka watsar da ita, akwai lokacin da ta daina, ta
daina. Dandano a cikin duniya suna da daɗi da yarda, akwai taṇhā, idan
aka yi watsi da ita, aka watsar da ita, akwai lokacin da ta daina, ta
daina. Abubuwa masu kyau a cikin duniya abu ne mai daɗi da yarda, akwai
taṇhā, idan aka yi watsi da ita, aka watsar da ita, a can lokacin da ta
daina, ta daina. Dhammas a cikin duniya abu ne mai daɗi da yarda, akwai
taṇhā, idan aka yi watsi da ita, aka watsar da ita, akwai lokacin da ta
daina, ta daina.

Anya-viññṇṇa a cikin duniya abu ne mai daɗi da
yarda, a nan taṇhā, idan aka yi watsi da ita, aka watsar da ita, a
lokacin da ta daina, ta daina. Kunnen viññāṇa a cikin duniya abu ne mai
daɗi da yarda, a nan taṇhā, idan aka yi watsi da ita, aka yi watsi da
ita, a nan idan ta daina, ta daina. Hanci-viññṇṇa a cikin duniya abu ne
mai daɗi da yarda, a nan taṇhā, idan aka yi watsi da ita, aka watsar da
ita, a lokacin da ta daina, ta daina. Harshen-viñāṇa a cikin duniya abu
ne mai daɗi da yarda, a nan taṇhā, idan aka yi watsi da ita, aka watsar
da ita, a nan lokacin da ta daina, ta daina. Kāya-viññāṇa a cikin duniya
abu ne mai daɗi da yarda, akwai taṇhā, idan aka yi watsi da ita, an yi
watsi da ita, a can lokacin da ta daina, ta daina. Mana-viññṇṇa a cikin
duniya abu ne mai daɗi da yarda, a nan taṇhā, idan aka yi watsi da ita,
aka yi watsi da ita, a can lokacin da ta daina, ta daina.


Samun-samphassa a cikin duniya abu ne mai kyau da yarda, akwai taṇhā,
idan aka yi watsi da ita, aka yi watsi da ita, a nan ne idan aka daina,
ya daina. Cutar kunne-samphassa a cikin duniya abu ne mai kyau da yarda,
akwai taṇhā, idan aka yi watsi da ita, aka yi watsi da ita, a nan ne
idan ta daina, sai ta daina. Samun-samphassa a cikin duniya yana da daɗi
kuma akwai yarda, akwai taṇhā, idan aka yi watsi da ita, aka watsar da
ita, akwai lokacin da ta daina, ta daina. Harshen-samphassa a cikin
duniya abu ne mai daɗi da yarda, akwai taṇhā, idan aka yi watsi da ita,
aka watsar da ita, a can lokacin da ta daina, ta daina. Kāya-samphassa a
cikin duniya abu ne mai daɗi kuma mai yarda, akwai taṇhā, idan aka yi
watsi da ita, aka watsar da ita, akwai lokacin da ta daina, ta daina.
Mana-samphassa a cikin duniya abu ne mai daɗi da yarda, akwai taṇhā,
idan an yi watsi da ita, an yi watsi da ita, a can lokacin da ta daina,
ta daina.

Vedanā wanda aka haifa-samphassa a duniya abu ne mai
daɗi kuma akwai yarda, akwai taṇhā, idan aka watsar, aka watsar da shi,
akwai lokacin da ya daina, yana dainawa. Vedanā wanda aka haife shi daga
samon-samphassa a cikin duniya yana da daɗi kuma akwai yarda, akwai ta
therehā, idan aka watsar, aka watsar da shi, akwai lokacin da ya daina,
zai daina. Vedanā wanda aka haife shi da hanci-samphassa a cikin duniya
yana da daɗi kuma akwai yarda, akwai taṇhā, idan aka watsar, aka watsar
da shi, akwai lokacin da ya daina, yana dainawa. Vedanā wanda aka
harshe-samphassa a cikin duniya yana da daɗi kuma akwai yarda, akwai
taṇhā, idan aka watsar, aka watsar da shi, akwai lokacin da ya daina,
yana dainawa. Vedanā wanda aka haife shi daga kāya-samphassa a cikin
duniya yana da daɗi kuma akwai yarda, akwai taṇhā, idan aka watsar, aka
watsar da shi, akwai lokacin da ya daina, yana dainawa. Vedanā wanda aka
haifeshi na mana-samphassa a duniya abu ne mai daɗi kuma akwai yarda,
akwai taṇhā, idan aka watsar, aka watsar da shi, akwai lokacin da ya
daina, yana dainawa.

Saññā na siffofin bayyane a cikin duniya abu
ne mai daɗi kuma akwai yarda, akwai taṇhā, idan aka yi watsi da ita,
aka watsar da ita, akwai lokacin da ta daina, ta daina. Saññā na sautuka
a cikin duniya yana da daɗi kuma akwai yarda, akwai taṇhā, idan aka yi
watsi da ita, aka watsar da ita, akwai lokacin da ta daina, ta daina.
Saññā na ƙanshi a cikin duniya yana da daɗin yarda kuma, akwai taṇhā,
idan aka yi watsi da shi, aka yi watsi da shi, a nan idan ya daina, zai
daina. Saññā na dandano a duniya abu ne mai daɗi kuma mai yarda, akwai
taṇhā, idan aka yi watsi da ita, aka watsar da ita, akwai lokacin da ta
daina, ta daina. Saññā na abubuwan gani a cikin jiki abu ne mai daɗi da
yarda, akwai taṇhā, idan aka watsar, aka watsar da shi, akwai lokacin da
ya daina, zai daina. Saññā na Dhammas a cikin duniya abu ne mai daɗi
kuma an yarda da shi, akwai taṇhā, idan aka yi watsi da ita, aka yi
watsi da ita, a lokacin da ta daina, ta daina.

Manufar [mai alaƙa
da] siffofin bayyane a cikin duniya abu ne mai kyau da yarda, akwai ta
therehā, idan aka yi watsi da ita, aka watsar da ita, a can lokacin da
ta daina, ta daina. Niyya [mai alaƙa] da sautuna a cikin duniya abu ne
mai daɗi da yarda, akwai ta ,hā, idan aka yi watsi da ita, aka watsar da
ita, a can lokacin da ta daina, ta daina. Manufar [da alaƙa] da ƙanshi a
cikin duniya abu ne mai daɗi da yarda, akwai taāhā, idan aka yi watsi
da ita, aka watsar da ita, a can lokacin da ta daina, ta daina. Manufar
[da alaƙa] da dandano a cikin duniya abu ne mai daɗi da yarda, akwai
taṇhā, idan aka yi watsi da ita, aka watsar da ita, a can lokacin da ta
daina, ta ƙare. Manufar [alaƙa da] abin da ke faruwa a cikin jiki abu ne
mai daɗi da yarda, akwai taṇhā, idan an yi watsi da ita, an yi watsi da
ita, a can lokacin da ta daina, ta daina. Manufar [da alaƙa da]
kammalawa a cikin duniya abu ne mai daɗi da yarda, akwai taṇhā, idan aka
yi watsi da ita, an watsar da ita, a can lokacin da ta daina, ta daina.


Taṇhā don siffofin bayyane a cikin duniya abu ne mai daɗi kuma akwai
yarda, a nan akwai taṇhā, idan aka yi watsi da ita, aka yi watsi da ita,
a lokacin da ta daina, ta daina. Taṇhā don sauti a cikin duniya abu ne
mai daɗi kuma an yarda, a nan akwai taṇhā, idan aka yi watsi da ita, aka
yi watsi da ita, a can lokacin da ta daina, ta daina. Taṇhā don ƙanshi a
cikin duniya yana da daɗi da yarda, akwai ta ,hā, idan aka watsar, aka
watsar da shi, akwai lokacin da ya daina, zai daina. Taṇhā don dandani a
duniya abu ne mai daɗi da yarda, a nan akwai taṇhā, idan aka yi watsi
da ita, aka yi watsi da ita, a can lokacin da ta daina, ta daina. Taṇhā
don al’amuran jiki a cikin duniya abu ne mai daɗi da yarda, akwai taṇhā,
idan aka yi watsi da ita, an yi watsi da ita, a can lokacin da ta
daina, ta daina. Taṇhā don kammalawa a cikin duniya abu ne mai daɗi kuma
ana yarda da shi, akwai ta ,hā, idan aka yi watsi da ita, aka yi watsi
da ita, a lokacin da ta daina, ta daina.

Vitakka na siffofin
bayyane a cikin duniya abu ne mai kyau da yarda, akwai tahhā, idan aka
yi watsi da ita, aka watsar da ita, a can lokacin da ta daina, ta daina.
Vitakka na sauti a cikin duniya abu ne mai daɗi kuma akwai yarda, akwai
taṇhā, idan aka yi watsi da ita, aka watsar da ita, a can lokacin da ta
daina, ta daina. Vitakka na wari a cikin duniya yana da daɗi da yarda,
akwai taṇhā, idan aka watsar, aka watsar da shi, a lokacin da ya daina,
zai daina. Vitakka na dandano a cikin duniya mai dadi ne kuma mai yarda,
akwai tahhā, idan aka yi watsi da ita, aka watsar da ita, akwai lokacin
da ta daina, ta daina. Vitakka na halittar jiki a duniya abu ne mai
daxi da yarda, akwai taṇhā, idan aka yi watsi da ita, aka yi watsi da
ita, a lokacin da ta daina, ta daina. Vitakka na gamaas a duniya
yakasance mai gamsarwa kuma akwai yarda, akwai tahhā, idan aka watsar,
aka watsar dashi, anan idan aka daina, ya daina.

Vicāra na
siffofin bayyane a cikin duniya mai daɗi ne kuma akwai yarda, akwai
tahhā, idan aka yi watsi da ita, aka watsar da ita, akwai lokacin da ta
daina, ta daina. Vicāra na sauti a cikin duniya mai daɗi ne kuma an
yarda da shi, akwai taṇhā, idan aka yi watsi da ita, aka watsar da ita, a
can lokacin da ta daina, ta daina. Vicāra na ƙanshi a cikin duniya yana
da daɗi da yarda, akwai ta ,hā, idan aka yi watsi da shi, aka watsar da
shi, a nan ne idan ya daina, zai daina. Vicāra na dandano a duniya abu
ne mai daɗi da yarda, akwai taṇhā, idan aka yi watsi da ita, aka yi
watsi da ita, a can lokacin da ta daina, ta daina. Vicāra na abubuwan
gani na jiki a cikin duniya mai daɗi ne kuma akwai yarda, akwai taṇhā,
idan aka yi watsi da ita, aka yi watsi da ita, a can lokacin da ta
daina, ta daina. Cikakken vicāra na duniya yana da kyau kuma ana iya
yarda da shi, akwai taṇhā, idan aka watsar, aka watsar da shi, a nan
idan ya daina, zai daina. Ana kiran wannan, bhikkhus, dukkha · nirodha
ariyasacca.

E4. Bayyanin Maggasacca

Kuma menene, bhikkhus,
shine dukkha · nirodha · gāminī paṭipadā ariyasacca? Daidai wannan
ariya aṭṭhaṅgika magga, shine a sammādiṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati da sammāsamādhi.


Kuma menene, bhikkhus, shine sammādiṭṭhi? Cewa, bhikkhus, wanda yake
shi ne ñāṇa na dukkha, da ñāṇa na dukkha-samudaya, da ñāṇa na
dukkha-nirodha da ñāṇa na dukkha-nirodha-gadmini paṭ canza, shi ake
kira, bhikkhus, sammādiṭṭhi.

Kuma menene, bhikkhus, su ne
sammāsaṅkappas? Waɗannan, bhikkhus, waɗanda saṅkappas na nekkhamma,
saṅkappas na abyāpāda, saṅkappas na avihiṃsā, waɗanda ake kira,
bhikkhus, sammāsaṅkappas.

Kuma menene, bhikkhus, shine sammāvācā?
Wannan, bhikkhus, wanda ke nisanta daga musāvādā, da nisantar pisuṇa
vācā, da nisantar pharusa vācā, da nisanta daga samphappalāpa, shine ake
kira, bhikkhus, sammāvācā.

Kuma menene, bhikkhus, shine
sammā-kammanta? Wancan, bhikkhus, wanda ke nisanta daga pāṇātipāta,
nisantar adinnādāna, nisantar abrahmacariya, shi ake kira, bhikkhus,
sammā-kammanta.

Kuma menene, bhikkhus, shine sammā-ājīva? Anan,
bhikkhus, babban almajiri, tunda yayi watsi da rayuwar ba daidai ba,
yana tallafawa rayuwarsa ta hanyar da ta dace, shine ake kira, bhikkhus,
sammā-ājīva.

Kuma menene, bhikkhus, shine sammāvāyāma? A nan,
bhikkhus, bhikkhu yana samarda chanda domin rashin fitowar parisar
Parisar da akusala kammala, ya zama kansa, ya bud’e budurcinta, yayi
aiki sosai da citta da yin qoqari; ya samar da chanda domin rabuwar
arisen pāpaka da akusala kammala, ya zama kansa, ya tayar da budurwarsa,
ya yi amfani da citta da himma sosai; ya samar da chandarsa saboda
tasowar unalaz kusala gamaas, ya zama kansa, ya bud’e budurcinta, yayi
aiki da cittarsa ​​sosai kuma yayi himma; yana haifar da chanda shi don
juriya na arisen kusala kammalaas, saboda rashin rikicewa, don
karuwarsu, ci gaban su, ci gaban su da kuma kammalawa, ya nuna kansa, ya
tursasa budurwar sa, yayi aiki sosai da cittarsa ​​kuma yayi qoqari.
Wannan ana kiran shi, bhikkhus, sammāvāyāma.

An, bhikkhus, shine
sammāsati? Anan, bhikkhus, bhikkhu yana zaune yana kallon kāya a cikin
kāya, ātāpī sampajāno, satimā, bayan ya bar abhijjhā-domanassa ga
duniya. Yana zaune a cikin vedanā a vedanā, ātāpī sampajāno, satimā,
bayan ya bar abhijjhā-domanassa ga duniya. Yana zaune yana kallon citta a
cikin citta, ātāpī sampajāno, satimā, bayan ya bar abhijjhā-domanassa
ga duniya. Yana zaune a ƙarshen dhamma, s, ātāpī sampajāno, satimā,
bayan ya bar abhijjhā-domanassa ga duniya. Wannan ake kira, bhikkhus,
sammāsati.

Kuma menene, bhikkhus, shine sammāsamādhi? Anan,
bhikkhus, bhikkhu, an cire shi daga kāma, an cire shi daga akusala
fulas, kasancewar ya fara a cikin jhāna na farko, ya zauna a ciki, tare
da vitakka da vicāra, tare da pīti da sukha waɗanda aka haife su. Tare
da ci gaba da kasancewa a cikin vitakka-vicāra, yayin da ya shiga cikin
jhāna na biyu, ya zauna a ciki da kwanciyar hankali na ciki, hadewar
citta, ba tare da vitakka ko vicāra ba, tare da pīti da sukha wanda aka
haife shi daga samādhi. Kuma ba tare da nuna son kai ga Pīti ba, ya ci
gaba da kasancewa cikin upekkha, sato da sampajāno, ya samu gogewa cikin
kāya da sukha wanda ariyas ya bayyana: ‘wanda yake daidaitacce kuma mai
hankali yana zaune a cikin wannan] sukha’, da ya shiga jhāna na uku, ya
dawwama. a cikinta. Barin sukha da barin dukkha, somanassa da domanassa
sun shuxe a baya, ba tare da sukha ko dukkha ba, da tsarkakakken
upekkha da sati, tunda ya shiga jhāna na hudun, ya zauna a ciki. Wannan
ake kira, bhikkhus, sammāsamādhi.

Ana kiran wannan, bhikkhus, dukkha · nirodha · gāminī paṭipadā ariyasacca.


Don haka yakan kasance yana lura da kammala ta cikin gida, ko kuma yana
zama yana kallon kammala a cikin na waje, ko kuma yana zaune yana
kammala kammala a ciki da waje; yana zama yana lura da samudaya na
abubuwan mamaki a cikas, ko yana zaune yana lura da wucewar abubuwan
mamaki a cikas, ko kuma yana zaune yana lura da samudaya da kuma wuce
abubuwan mamaki a cikas; ko kuma, [farga:] “Waɗannan su ne kammala!”
sati yana nan a cikin sa, har zuwa ñāṇa da kawai paṭissati, yana zaune a
ware, kuma baya mannewa da komai a duniya. Sabili da haka, bhikkhus,
bhikkhu yana zaune yana lura da kammala a ƙarshe, dangane da ariya ·
saccas huɗu.

Fa’idodin yin Satipaṭṭhānas

Ga wanda,
bhikkhus, zaiyi wadannan satipaṭṭhānas ta wannan hanyar tsawon shekaru
bakwai, ana iya tsammanin ɗayan sakamako biyu: ko dai [cikakke] ilimi
cikin abubuwan da ke bayyane, ko kuma idan akwai wasu ragi, anāgāmita.


Ka bar shekara bakwai, bhikkhus. Ga wanda, bhikkhus, zaiyi wadannan
satipaṭṭhānas ta wannan hanyar tsawon shekaru shida, ana iya tsammanin
ɗayan sakamako biyu: ko dai [cikakke] ilimi cikin abubuwan da ke
bayyane, ko kuma idan akwai wasu hagu, anāgāmita.

Bari kawai
shekara shida, bhikkhus. Ga wanda, bhikkhus, zaiyi wadannan
satipaṭṭhānas ta wannan hanyar tsawon shekaru biyar, ana iya tsammanin
ɗayan sakamako biyu: ko dai cikakke [ilimi] a cikin abubuwan da ake iya
gani, ko kuma idan akwai wasu hagu, anāgāmita.

Ka bar shekara
biyar, bhikkhus. Ga wanda, bhikkhus, zaiyi wadannan satipaṭṭhānas ta
wannan hanyar tsawon shekaru hudu, ana iya tsammanin ɗayan sakamako
biyu: ko dai [cikakke] ilimi cikin abubuwan da ke bayyane, ko kuma idan
akwai wasu hagu, anāgāmita.

Bada damar shekaru hudu, bhikkhus. Ga
wanda, bhikkhus, zaiyi wadannan satipaṭṭhānas ta wannan hanyar tsawon
shekaru uku, ana iya tsammanin ɗayan sakamako biyu: ko dai cikakke
[ilimi] a cikin abubuwan da ake gani, ko kuma idan akwai wasu hagu,
anāgāmita.

Bari a shekara uku, bhikkhus. Ga wanda, bhikkhus,
zaiyi wadannan satipaṭṭhānas ta wannan hanyar tsawon shekaru biyu, ana
iya tsammanin ɗayan sakamako biyu: ko dai cikakke [ilimi] a cikin
abubuwan da ake iya gani, ko kuma idan akwai wasu ragi, anāgāmita.


A bar shekara biyu, bhikkhus. Ga wanda, bhikkhus, zaiyi wadannan
satipaṭṭhānas ta wannan hanyar tsawon shekara guda, ana iya tsammanin
ɗayan sakamako biyu: ko dai [cikakke] ilimi a cikin abubuwan da ake
gani, ko kuma idan akwai wasu ragi, anāgāmita.

Bashi kadai
shekara guda, bhikkhus. Ga wanda, bhikkhus, zaiyi wadannan satipaṭṭhānas
ta wannan hanyar tsawon watanni bakwai, ana iya tsammanin ɗayan
sakamako biyu: ko dai cikakke [ƙima] ilimi a cikin abubuwan da ake gani,
ko kuma idan akwai wasu ragi, anāgāmita.

Barin watanni bakwai,
bhikkhus. Ga wanda, bhikkhus, zaiyi wadannan satipaṭṭhānas ta wannan
hanyar tsawon watanni shida, ana iya tsammanin ɗayan sakamako biyu: ko
dai [cikakke] ilimi cikin abubuwan da ke bayyane, ko kuma idan akwai
wasu hagu, anāgāmita.

Barin wata shida, bhikkhus. Ga wanda,
bhikkhus, zaiyi wadannan satipaṭṭhānas ta wannan hanyar tsawon watanni
biyar, ana iya tsammanin ɗayan sakamako biyu: ko dai cikakke [ilimi] a
cikin abubuwan da ake iya gani, ko kuma idan akwai wasu mahaɗo,
anāgāmita.

Bari watanni biyar, bhikkhus. Ga wanda, bhikkhus,
zaiyi wadannan satipaṭṭhānas ta wannan hanyar tsawon watanni hudu, ana
iya tsammanin ɗayan sakamako biyu: ko dai [cikakke] ilimi a cikin
abubuwan da ake gani, ko kuma idan akwai wasu hagu, anāgāmita.


Barin wata hudu, bhikkhus. Ga wanda, bhikkhus, zaiyi wadannan
satipaṭṭhānas ta wannan hanyar tsawon watanni uku, ana iya tsammanin
ɗayan sakamako biyu: ko dai [cikakke] ilimi cikin abubuwan da ke
bayyane, ko kuma idan akwai wasu hagu, anāgāmita.

A bar watanni
uku, bhikkhus. Ga wanda, bhikkhus, zaiyi wadannan satipaṭṭhānas ta
wannan hanyar tsawon watanni biyu, ana iya tsammanin ɗayan sakamako
biyu: ko dai cikakke [ƙima] ilimi a cikin abubuwan da ake gani, ko kuma
idan akwai wasu ragi, anāgāmita.

A bar watanni biyu, bhikkhus. Ga
wanda, bhikkhus, zaiyi wadannan satipaṭṭhānas ta wannan hanyar tsawon
wata daya, ana iya tsammanin ɗayan sakamako biyu: ko dai [cikakke] ilimi
cikin abubuwan da ke bayyane, ko kuma idan akwai wasu ragi, anāgāmita.


Barin wata daya, bhikkhus. Ga wanda, bhikkhus, zaiyi wadannan
satipaṭṭhānas ta wannan hanyar na rabin wata, ana iya tsammanin ɗayan
sakamako biyu: ko dai cikakke [ƙima] ilimi a cikin abubuwan da ake gani,
ko kuma idan akwai wasu ragi, anāgāmita.

Bada rabin wata,
bhikkhus. Ga wanda, bhikkhus, zaiyi wadannan satipaṭṭhānas ta wannan
hanyar tsawon mako guda, ana iya tsammanin ɗayan sakamako biyu: ko dai
cikakke [ƙima] ilimi a cikin abubuwan da ake gani, ko kuma idan akwai
wasu hagu, anāgāmita.

“Wannan, bhikkhus, hanya ce da ke kai mutum
ga komai sai tsarkakewar talikai, kawar da baqin ciki da makoki,
bacewar dukkha-domanassa, isa ga hanya madaidaiciya, tabbatar da
Nibbāna, shine a ce hudu. satipaṭṭhānas. ” Haka aka faɗi, kuma bisa ga
dukkan abin da ya faɗi ke nan.

In ji Bhagavā. Da jin daɗin, bhikkhus ya yi maraba da maganar Bhagavā.


https://www.technologyreview.com/s/603496/10-breakthrough-technologies-2017-the-360-degree-selfie/



The 360-Degree Selfie: 10 Breakthrough Technologies 2017

Inexpensive cameras that make spherical images are opening a new era in photography and changing the way people share stories.

Feb 22, 2017


Seasonal changes to vegetation fascinate Koen Hufkens.
So last fall Hufkens, an ecological researcher at Harvard, devised a
system to continuously broadcast images from a Massachusetts forest to a
website called VirtualForest.io. And because he used a camera that creates 360
°
pictures, visitors can do more than just watch the feed; they can use
their mouse cursor (on a computer) or finger (on a smartphone or tablet)
to pan around the image in a circle or scroll up to view the forest
canopy and down to see the ground. If they look at the image through a
virtual-reality headset they can rotate the photo by moving their head,
intensifying the illusion that they are in the woods.


Hufkens says the
project will allow him to document how climate change is affecting leaf
development in New England. The total cost? About $550, including $350
for the Ricoh Theta S camera that takes the photos.

We
experience the world in 360 degrees, surrounded by sights and sounds.
Until recently, there were two main options for shooting photos and
video that captured that context: use a rig to position multiple cameras
at different angles with overlapping fields of view or pay at least
$10,000 for a special camera. The production process was just as
cumbersome and generally took multiple days to complete. Once you shot
your footage, you had to transfer the images to a computer; wrestle with
complex, pricey software to fuse them into a seamless picture; and then
convert the file into a format that other people could view easily.






Today, anyone can buy a decent 360° camera for less than $500, record a video within minutes, and upload it to Facebook or YouTube. Much of this amateur 360° content is blurry; some of it captures 360 degrees horizontally but not vertically; and most of it is mundane. (Watching footage of a stranger’s vacation is almost as boring in spherical view as it is in regular mode.) But the best user-generated 360° photos and videos—such as the Virtual Forest—deepen the viewer’s appreciation of a place or an event.

Journalists from the New York Times and Reuters are using $350 Samsung Gear 360
cameras to produce spherical photos and videos that document anything
from hurricane damage in Haiti to a refugee camp in Gaza. One New York Times video
that depicts people in Niger fleeing the militant group Boko Haram puts
you in the center of a crowd receiving food from aid groups. You start
by watching a man heaving sacks off a pickup truck and hearing them thud
onto the ground. When you turn your head, you see the throngs that have
gathered to claim the food and the makeshift carts they will use to
transport it. The 360
° format is so compelling
that it could become a new standard for raw footage of news
events—something that Twitter is trying to encourage by enabling live
spherical videos in its Periscope app.

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Kodak Pixpro SP360 4k
It can be mounted on a drone to produce aerial 360° videos.

Or consider the spherical videos of medical procedures that the Los Angeles startup Giblib makes to teach students about surgery. The company films the operations by attaching a $500 360fly 4K camera, which is the size of a baseball, to surgical lights above the patient. The 360°
view enables students to see not just the surgeon and surgical site,
but also the way the operating room is organized and how the operating
room staff interacts.

Meanwhile, inexpensive 360° cameras such as Kodak’s $450 Pixpro SP360 4K
are popping up on basketball backboards, football fields, and hockey
nets during practice for professional and collegiate teams. Coaches say
the resulting videos help players visualize the action and prepare for
games in ways that conventional sideline and end-zone videos can’t.

Component innovations

These
applications are feasible because of the smartphone boom and
innovations in several technologies that combine images from multiple
lenses and sensors. For instance, 360
° cameras
require more horsepower than regular cameras and generate more heat, but
that is handled by the energy-efficient chips that power smartphones.
Both the 360fly and the $499 ALLie camera use Qualcomm Snapdragon processors similar to those that run Samsung’s high-end handsets.


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360Fly 4K
Dustproof and water-resistant, it’s often used to record extreme sports.
Camera companies also benefited in recent
years from smartphone vendors’ continuous quest to integrate
higher-quality imaging into their gadgets. The competition forced
component makers like Sony to shrink image sensors and ensure that they
offered both high resolution and good performance in low light. As the
huge smartphone market helped bring down component prices, 360°-camera makers found it possible to price their devices accessibly, often at less
than $500. “There are sensors that now cost $1 instead of $1,000
because they’re used in smartphones, which have incredible economies of
scale,” says Jeffrey Martin, the CEO of a 360
°-camera startup called Sphericam. Advances in optics played a part as well. Unlike traditional cameras, which have fairly narrow fields of view, 360° cameras sport exaggerated fish-eye lenses that require special optics to align and focus images across multiple points.

Most 360°
cameras lack displays and viewfinders. To compensate, camera makers
developed apps that you can download to your phone to compose shots and
review the resulting images. The cameras connect to the apps wirelessly,
and many of them allow you to upload photos and video directly from
your phone to Facebook and YouTube. In turn, those sites have made it
possible over the past year for people not just to post recorded 360
° content but to live-stream 360° videos as well.

Because creating 360°
content requires stitching together multiple images, doing it on the
fly for live streaming represents an impressive technical achievement.
Computer-vision algorithms have simplified the process so that it can  be
done on the camera itself, which in turn allows people to live-stream
video with minimal delays. (It helps that most consumer-grade cameras
have only two lenses and thus one stitch line. Professional versions can
have six to 24 lenses.) The ALLie camera supports fast stitching and
live-streaming, as do Ricoh’s upcoming Ricoh R development kit camera and Kodak’s Orbit360 4K, which will be available later this year for $500.


Ricoh Theta S
Ricoh put the image sensors on the camera’s sides instead of behind its lenses, making its thin shape possible.

Spherical
cameras represented 1 percent of worldwide consumer camera shipments in
2016 and are set to reach 4 percent in 2017, according to the research
firm Futuresource Consulting. The popularity of these devices will
benefit the virtual-reality industry as well as camera makers. You don’t
need special VR gear to view spherical videos, but YouTube says many
people look at them on smartphones slipped into VR headsets, such as
Google’s Cardboard and Daydream devices. And more people experimenting
with 360
° cameras means more content for other people to watch in VR.

In
fact, John Carmack, the chief technology officer of Facebook’s Oculus
VR subsidiary, has predicted that people will spend less than 50 percent
of their VR time playing games. Instead, they may don VR headsets to do
things like virtually attend a wedding.


Once people
discover spherical videos, research suggests, they shift their viewing
behavior quickly. The company Humaneyes, which is developing an $800 camera that can produce 3-D spherical images, says people need to watch only about 10 hours of 360
° content before they instinctively start trying to interact with all videos. When you see 360° imagery that truly transports you somewhere else, you want it more and more.


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