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 3291 Mon 2 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) Mahāsatipaṭṭhāna Sutta — Attendance - 48) Classical Igbo,Klassískt Igbo,
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LESSON 3291 Mon 2 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)


Mahāsatipaṭṭhāna Sutta — Attendance - 48) Classical Igbo,Klassískt Igbo,

Ambedkar’s Warnings About Three Types of Dictatorships


The iconic leader’s prescient observations about varna dharma and its
threat to Prabuddha Bharat’s constitutional democracy are there for all
to see today.

While drafting Prabuddha Bharat’s Constitution, Dr
B.R. Ambedkar saw three types of threats to the democratic and
egalitarian ethos that he wanted to infuse the nation with. Therefore,
for him, the Constitution was not only a means to provide rights to the
citizens, but was also meant to be a barrier to keep these threats from
establishing any form of dictatorship.When Ambedkar entered politics
after he returned from his higher education in the US and UK, communist
movements were sweeping the world. Communist parties of all countries
believed that once the revolution succeeds, they could establish a
proletariat dictatorship.

Since the proletariat refers to the working
class, the poor and oppressed classes (castes in Prabuddha bharat) were
mostly with the communist parties. Having come from an exploited caste –
one treated as ‘untouchable’ – Ambedkar naturally should have been a
communist. But because of their declared theory of proletariat
dictatorship, he opposed communism in Prabuddha Bharat.

Where did his
opposition come from? He was by then a serious student of varna dharma,
an India-specific, a violently exploitative system built on caste. He
seems to have realised that the Prabuddha Bharat working masses had been
under the control of varna dharma for a long time. The varna dharma is
all-pervasive in spiritual, social and political structures whch
believes chitpavan brahmins as 1st rate athmas (souls), ksathria, vysia,
shudra as 2nd, 3rd, 4thrate souls and the aboriginal societies the
SC/Sts as having no soul at all so that all atrocities can be committed
on them.

A significant speculative judgement he made was that since
the Communist Party was also under the control of chitpavan brahmin
leadership (P.C.Joshi, Dange and Randive were the main leaders at that
time) they will be real dictators in the name of the proletariat. He
seems to have understood that if communism succeeded, the exploited and
oppressed castes would continue to be under chitpavan brahminic
dictatorship.

Varna dharma as an exploitative ideological system was well
established by Ambedkar’s time and all political formations were under
the control of chitpavan brahmin educated and not intellectual forces,
though all were not casteist. They were English educated and leaders and
did not fully grasp the seriousness of caste oppression. There was no
intellectual force among the Shudra/SC/ST masses then.

In modern times,
any dictatorial system is operationalised by the educated elite.
Naturally in Prabuddha Bharat, Ambedkar saw that it would be mainly,
even solely, chitpavan brahmin educated who refuse to recognise
caste-untouchability as a system of exploitation and oppression, who
operationalise dictatorship. Thus, he felt, the so-called proletariat
dictatorship of the communists would have also been a casteist
dictatorship in a different form.

Those were the times in which Ambedkar
got an opportunity to draft his anti-communist and anti-varna dharma
constitution that focused on welfare and social change. This was an
accidental opportunity that he got at a critical time. Today, the
oppressed Prabuddha Bharatian masses believe that his birth in that
family and caste is because of divine providence, as he gave them what
was unthinkable: the right to vote in a democracy.

The second type of
dictatorship

What was the second type of dictatorship Ambedkar
encountered through his life experience and study? This is an Indian
variant called varna dharma dictatorship. A lot of study and scrutiny
has been done on proletariat dictatorship, but varna dharma dictatorship
has not been. In fact, this variant is the longest surviving form of
dictatorship withinPrabuddha Bharat and has been in force for
millennia.

He foresaw the danger of varna dharma dictatorship and avoided
joining the Hindu Mahasabha or another political formation – the Indian
National Congress – in his early years of political thought. Through
the drafting of the Constitution and his politics, Ambedkar played a
role in undercutting the possibility of varna dharma dictatorship
getting established immediately after the British left.

For many years,
political forces ignored him but are now realising the seriousness of
this possibility when the RSS/BJP (Rowdy/Rakshasa Swayam Sevaks/
Bevakoof Jhoothe Psychopaths)– essentially a social and political
network of dwijas (chitpavan brahmin, Bania and Ksatriyas) – came to
power, first in 1999, and again since. When in power, this network has
been trying to push Prabuddha Bharat’s constitutional democracy into a
crisis, particularly so after the victory in 2019 by the Murderer of
democratic institutions and master of diluting institutions (Modi) who
gobblked the Master Key by tampering the fraus EVMs/VVPATS to win
elections.

The RSS/BJP wants to establish its dictatorship through
democratic means, like Adolf Hitler in Germany. Mohan Bhagwat himself
said that their notion of ‘nationalism’ may be linked with Nazism. They
too understood that there is global discussion that Prabuddha bharat’s
future under their rule could have parallels with Hitler’s Germany.


File photo of RSS Chief Mohan Bhagwat (C) during an RSS function. Photo: PTI


The
credit for not varna dharma believers not gaining power in Delhi
immediately after independence must go not only to Ambedkar but to
Jawaharlal Nehru as well. Mahatma Gandhi gave enough scope for the
establishment of varna dharma dictatorship, and knowingly or unknowingly
Sardar Vallabhbhai Patel was willing to allow that. The only brahmin
who was not willing to allow the establishment of varna dharma was
Nehru, who had a deeper understanding of that system. Ambedkar not only
had an understanding, but also historical experience of its oppression
and exploitation.

What is the nature and character of varna dharna
dictatorship? It works at various layers, but is more dangerous than any
other from of dictatorship. All ideological and political decisions in
this form of dictatorship are taken at the top by a small group of
people, who are defined as perpetually on the top by very birth.
According to Bhanwar Meghwanshi, who just released his autobiographic
narration entitled I Could Not Be Hindu: The Story of a SC/STs in the
RSS, the RSS policymaking body called Akhila Bharatiya Pratinidhi Sabha
(ABPS) consists of 36 people. Twenty-six of these are brahmins, 5 are
Vaishyas, three Kshatriyas and two Shudras and nobody from the Scheduled
Castes. The non-elected head of the organisation is the sarsanghchalak,
generally a brahmin in general ane chitpavan brahmin in particular.
When the BJP is in power at Delhi, the actual power is controlled by the
ABPS of RSS.

Three small communities, called the dwijas, have all
spiritual, state and financial powers. The entire Shudra masses have to
serve their interests and the other layers of society have to obey them.
Otherwise, spiritual, financial and state power would be used to attack
them.

These three communities, whom we may call dwija bhadralok,
controlled everything, without dirtying their own hands. When Muslim
rule was established in India and later the British raj, the dwijas lost
only state power. Spiritual, social and financial power remained with
them, during these reigns.

By establishing the Hindu Mahasabha and the
Rashtriya Swayamsevak Sangh (RSS) in early 20th century, the dwija
bhadralok wanted to establish a varna dharma dictatorship in a very
subtle and modern way, once the British left.

In Ambedkar’s eyes,

the
Constitution would be a means to counter this ideology.The third kindThe
third dictatorship Ambedkar foresaw was of the Islamic Caliphate kind.
Ambedkar realised that after Partition, there was no scope of Prabuddha Bharatian
Muslims coming to power and establishing a caliphate type of
dictatorship. However, he studied this system very closely while writing
a book on Pakistan. He, perhaps, foresaw that the kind of democracy he
wanted to establish in Prabuddha Bharat would not be sustainable in
Islamic countries, particularly in Pakistan. This too proved correct by
the end of 20th century.

It would not be correct to attribute Amebdkar’s
knowledge, courage and confidence to tackle these forms of dictatorship
solely to his US and British education. He made a special effort to
learn, study, think, write and fight to counter these forces in
Prabuddha Bharat. Without the brilliant, bold and skillful Ambedkar,
even Nehru would not have been able stop the varna dharma dictatorship
and perhaps would even have been part of it if it had been established.
His birth in that system would have allowed him to do that.

When Ambedkar
became the chairman of the drafting committee of the Indian
constitution, he proceeded with maximum care and caution. It survived
for 70 years and improved the life of all sections of Prabuddha bharat,
even the dwijas. democracy survived in a region that had the
proletarian dictatorship in China, Islamic dictatorship in Pakistan and
stealth, shadowy hindutva cult varna dharmic dictatorship in Nepal. Now
it appears that Prabuddha bharat too is at risk.If this is not
understood and the Constitution is not protected by people who fall
outisde the RSS/BJP’s varna dharma ideology, its dictatorship will be
reestablished and the nation will sink into medievalism. Once that
happens, along with Muslims and Christians, the Shudras, SC/STs – who
have been historical victims of this ideology – will also suffer.



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48) Classical Igbo,Klassískt Igbo,

Mahāsatipaṭṭhāna Sutta - Nleta na mmata - nke kacha mma Buddha oyiyi, song, agba egwu na Classical Igbo, Klassískt Igbo

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Mahāsatipaṭṭhāna Sutta - Ntị banyere mmata -inụ, 29) Bekee, Roman,

A na-ele sutta a anya ka ihe ndabere maka omume ntụgharị uche.
Okwu mmeghe

I. Ileba anya nke Kāya
A. Nkebi na ānāpāna
B. Akụkụ na postures
C. Ngalaba na sampajañña
D. Ngalaba na-asọ oyi
E. Ngalaba na mmemme
F. Nkebi nke iteghete itolu

II. Ileba anya na Vedanā

III. Nleba anya nke Citta

Nkem. Ileru Dhammas
A. Nkebi na Nīvaraṇas
B. Akụkụ na Khandhas
C. Ngalaba na Sentres Sense
D. Ngalaba na Bojjhaṅgas
E. Nkebi Eziokwu
E1. Ngosiputa nke Dukkhasacca
E2. Ngosiputa nke Samudayasacca
E3. Ngosipụta nke Nirodhasacca
E4. Ngosipụta nke Maggasacca

Okwu mmeghe

N’ihi ya ka m nụrụ:
N’otu oge, ndị Bhagavā na-anọ n’etiti ndị Kurus na Kammāsadhamma, bụ obodo ahịa nke Kurus. N’ebe ahụ, ọ gwara bhikkhus:
- Bhikkhus.– Bhaddante zara bhikkhus. Bhagavā wee sị:
- Nke a, bhikkhus, bụ okporo ụzọ nke na - eduga n’ihe ọ bụla ma ọ bụrụ
na ịsachapụ nke mmadụ, imeri iru uju na ịkwa arịrị, mwepu nke
gbogbokha-domanassa, inweta nke ụzọ ziri ezi, nghọta nke Nibbāna, nke
ahụ bụ ịsị anọ satipaṭṭhānas.

Kedu mmadụ anọ? N’ebe a, bhikkhus,
bhikkhu bi na-elebe kāya na kāya, ātāpī sampajāno, satimā, ọ hapụsịrị
abhijjhā-domanassa n’ụwa. O bi na vedanā na vedanā, ātāpī sampajāno,
satimā, ọ hapụsịrị abhijjhā-domanassa n’ụwa. O bi na citta na citta,
ātāpī sampajāno, satimā, n’atuchapu abhijjhā-domanassa n’uwa. O bi na
njedebe nke njedebe. S, ātāpī sampajāno, satimā, ọ hapụsịrị
abhijjhā-domanassa n’ụwa.

I. Kāyānupassanā

A. Nkebi na ānāpāna


Oleekwa, bhikkhus, bhikkhu si ebi na-ele kāya na kāya? N’ebe a,
bhikkhus, bhikkhu, agbanyela n’oké ọhịa ma ọ bụ na-agbanye na mgbọrọgwụ
nke osisi ma ọ bụ na ọ gara n’ọnụ ụlọ na-adịghị ọcha, na-anọdụ ala
na-agbagharị ụkwụ ya, na-esetịpụ kāya kwụ ọtọ, ma na-esetịpụ sati
parimukhaṃ. N’ịbụ onye sato ọ na-eku ume, ebe ọ na-abụ sato ọ na-eku
ume. Na-eku ume n’ogologo, ọ ghọtara: ‘Ana m eku ume ogologo oge’;
na-eku ume site ogologo oge ọ na-aghọta: ‘M na-eku ume ogologo oge’;
na-eku ume na nkenke, ọ ghọtara: ‘M na-eku ume na nkenke’; na-eku ume dị
mkpụmkpụ ọ ghọtara: ‘M na-eku ume dị mkpụmkpụ’; ọ na-azụ onwe ya:
‘na-enwe mmetụta kāya niile, m ga-eku ume n’ime’; ọ na-azụ onwe ya:
‘na-enwe mmetụta kāya niile, m ga-eku ume’; ọ zụọ onwe ya: ‘na-amam azụ
kāya-saṅkhāras, M ga-eku ume n’ime’; ọ zụọ onwe ya: ‘na-amam azụ
kāya-saṅkhāras, m ga-eku ume’.

Dịka, bhikkhus, onye nwere nkà ma ọ
bụ onye na-atụgharị atụgharị, na-eme ogologo oge, na-aghọta: ‘M
na-atụgharị ogologo’; na -eme mkpụmkpụ, ọ na-aghọta: ‘M na-eme obere
oge’; n’otu ụzọ ahụ, bhikkhus, bhikkhu, na-eku ume ogologo oge,
na-aghọta: ‘Ana m eku ume ogologo oge’; na-eku ume site ogologo oge ọ
na-aghọta: ‘M na-eku ume ogologo oge’; na-eku ume na nkenke, ọ ghọtara:
‘M na-eku ume na nkenke’; na-eku ume dị mkpụmkpụ ọ ghọtara: ‘M na-eku
ume dị mkpụmkpụ’; ọ na-azụ onwe ya: ‘na-enwe mmetụta kāya niile, m
ga-eku ume n’ime’; ọ na-azụ onwe ya: ‘na-enwe mmetụta kāya niile, m
ga-eku ume’; ọ zụọ onwe ya: ‘na-amam azụ kāya-saṅkhāras, M ga-eku ume
n’ime’; ọ zụọ onwe ya: ‘na-amam azụ kāya-saṅkhāras, m ga-eku ume’.


N’ihi ya, ọ na-ebi kāya na kāya n’ime, ma ọ bụ na ọ na-ele kāya na kāya
na mpụga, ma ọ bụ na ọ na-edebe kāya na kāya n’ime na n’èzí; ọ na-ekiri
samudaya nke ihe ịtụnanya na kāya, ma ọ bụ na ọ na-ahụ na-agafe
na-agafe na ihe ịtụnanya na kāya, ma ọ bụ na-ebi na-ekiri samudaya na
ịgafe nke ihe ịtụnanya na kāya; ma ọ bụ ọzọ, [n’ịghọta:] “nke a bụ
kāya!” sati dị n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ na-ebi
ndụ rụrụ arụ, ọ dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus,
bhikkhu bi na-ekiri kāya na kāya.

B. Akụkụ na postures


Ọzọkwa, bhikkhus, bhikkhu, mgbe ọ na-eje ije, na-aghọta: ‘M na-eje ije’,
ma ọ bụ mgbe ọ na-eguzo, ọ na-aghọta: ‘M guzo,’ ma ọ bụ mgbe ọ
na-anọdụ, ọ na-aghọta: ‘Anọdụ m’, ma ọ bụ mgbe m dina ala, ọ na-aghọta: ‘
Ana m edina ‘. Ma ọ bụghi, n’ọnọdụ ọ bụla nke uche ya kyaya, ọ
na-aghọta ya.

N’ihi ya, ọ na-ebi kāya na kāya n’ime, ma ọ bụ na ọ
na-ele kāya na kāya na mpụga, ma ọ bụ na ọ na-edebe kāya na kāya n’ime
na n’èzí; ọ na-ekiri samudaya nke ihe ịtụnanya na kāya, ma ọ bụ na ọ
na-ahụ na-agafe na-agafe na ihe ịtụnanya na kāya, ma ọ bụ na-ebi
na-ekiri samudaya na ịgafe nke ihe ịtụnanya na kāya; ma ọ bụ ọzọ,
[n’ịghọta:] “nke a bụ kāya!” sati dị n’ime ya, ruo n ‘naanị ñāṇa na
naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ dịghịkwa arapara n’ihe ọ bụla
n’ụwa. Ya mere, bhikkhus, bhikkhu bi na-ekiri kāya na kāya.

C. Ngalaba na sampajañña


Ọzọkwa, bhikkhus, bhikkhu, ka ọ na-abịaru nso na mgbe ọ na-apụ, ọ
na-arụ ọrụ nke sampajañña, ka ọ na-ele n’ihu na mgbe ọ na-ele anya, ọ
na-eme Sampajañña, ebe ọ na-ehulata ma ka ọ na-agbatị, ọ na-arụ ọrụ na
sampajañña, ebe ọ na-eyi uwe mwụda na uwe elu na mgbe ọ na-eburu nnukwu
efere, ọ na-eme ya na sampajañña, mgbe ọ na-eri ihe, na-a drinkingụ ihe ọ
,ụ ,ụ, mgbe ọ na-ata ata, ọ na-arụ ọrụ na sampajañña, ebe ọ na-aga ahịa
nke mmeri na urin, ọ na-eme ya na sampajañña, mgbe ọ na-eje ije, mgbe ọ
na-eguzo, mgbe ọ na-anọdụ ala, mgbe ọ na-anọdụ ala. , mgbe ọ na-ehi
ụra, mgbe ọ na-amụ anya, ka ọ na-ekwu okwu ma ka ọ na-agbachi nkịtị, ọ
na-eme ihe sampajañña.

N’ihi ya, ọ na-ebi kāya na kāya n’ime, ma ọ
bụ na ọ na-ele kāya na kāya na mpụga, ma ọ bụ na ọ na-edebe kāya na
kāya n’ime na n’èzí; ọ na-ekiri samudaya nke ihe ịtụnanya na kāya, ma ọ
bụ na ọ na-ahụ na-agafe na-agafe na ihe ịtụnanya na kāya, ma ọ bụ na-ebi
na-ekiri samudaya na ịgafe nke ihe ịtụnanya na kāya; ma ọ bụ ọzọ,
[n’ịghọta:] “nke a bụ kāya!” sati dị n’ime ya, ruo n ‘naanị ñāṇa na
naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ dịghịkwa arapara n’ihe ọ bụla
n’ụwa. Ya mere, bhikkhus, bhikkhu bi na-ekiri kāya na kāya.

D. Akụkụ na Mkpesa


Ọzọkwa, bhikkhus, bhikkhu na-ele ahụ nke a anya, site n’ọbụ ụkwụ ya ruo
na ntutu dị n’isi ruo ala, nke akpụkpọ ahụ na-agbapụta ya na ụdị adịghị
mma dị iche iche: “Na kāya a, enwere ntutu nke isi, ajị anụ ahụ, mbọ,
ezé, anụ ahụ, akwara, ọkpụkpụ, ụmị ọkpụkpụ, akụrụ, obi, imeju, pleura,
akwara, ngụgụ, eriri afọ, mesiri, afọ na ọdịnaya ya, feces, bile, phlegm
, ọsị, ọbara, ọsụsọ, abụba, anya mmiri, mmanụ, imi, imi, mmiri ọgbụgbọ
na mmamịrị. “

Dị ka a ga - asị, bhikkhus, enwere akpa nwere
oghere abụọ ma jupụta n’ọtụtụ ọka dị iche iche, dịka ugwu-paddy, paddy,
agwa, agwa-pees, mkpụrụ sesame na osikapa gbara agba. Nwoke nwere anya
ya mara mma, n’enweghi iko, ga-atụle [ihe dị n’ime ya]: “Nke a bụ
ugwu-paddy, nke a bụ paddy, ndị ahụ bụ agwa bekee, ndị ahụ bụ ehi-peas,
ndị ahụ bụ mkpụrụ sesame, nke a bụ osikapa gbara agba; n’otu aka ahụ,
bhikkhus, bhikkhu na-ahụkwa ahụ a, site na ụkwụ nke ụkwụ wee rue na
ntutu dị n’isi, nke akpịrị ya na-esite ma nweekwa ụdị adịghị mma dị iche
iche: “Na kāya a, enwere bụ ntutu dị n’isi, ajị anụ ahụ, mbọ, ezé, anụ
ahụ, anụ ahụ, akwara, ọkpụkpụ, ụmị ọkpụkpụ, akụrụ, obi, imeju, akwara,
ngụgụ, ngụgụ, eriri afọ, akwara, afọ na ihe ndị dị n’ime ya, akwara,
bile, phlegm, pus, ọbara, ọsụsọ, abụba, anya mmiri, mmanụ, imi, imi, imi
na mmamịrị. “

N’ihi ya, ọ na-ebi kāya na kāya n’ime, ma ọ bụ na ọ
na-ele kāya na kāya na mpụga, ma ọ bụ na ọ na-edebe kāya na kāya n’ime
na n’èzí; ọ na-ekiri samudaya nke ihe ịtụnanya na kāya, ma ọ bụ na ọ
na-ahụ na-agafe na-agafe na ihe ịtụnanya na kāya, ma ọ bụ na-ebi
na-ekiri samudaya na ịgafe nke ihe ịtụnanya na kāya; ma ọ bụ ọzọ,
[n’ịghọta:] “nke a bụ kāya!” sati dị n’ime ya, ruo n ‘naanị ñāṇa na
naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ dịghịkwa arapara n’ihe ọ bụla
n’ụwa. Ya mere, bhikkhus, bhikkhu bi na-ekiri kāya na kāya.

E. Ngalaba na mmemme


Ọzọkwa, bhikkhus, bhikkhu na-atụgharị uche n’ihe a kāya, n’agbanyeghị
nke ahụ, edobere ya dịka ihe mejupụtara: “Na kāya a, enwere ihe ụwa,
mmiri mmiri, ihe ọkụ na ikuku.”

Dịka, bhikkhus, onye nwere ọgụgụ
isi ma ọ bụ onye na-egbu anụ, ka o gbuchara ehi, ga-anọdụ ala n’oche
ga-egbutu ya; n’otu ụzọ ahụ, bhikkhus, bhikkhu na-egosipụta nke a kāya,
n’agbanyeghị nke ahụ, edobere ya: “Na kāya a, enwere ihe ụwa, mmiri
mmiri, ihe ọkụ na ikuku.”

N’ihi ya, ọ na-ebi kāya na kāya n’ime,
ma ọ bụ na ọ na-ele kāya na kāya na mpụga, ma ọ bụ na ọ na-edebe kāya na
kāya n’ime na n’èzí; ọ na-ekiri samudaya nke ihe ịtụnanya na kāya, ma ọ
bụ na ọ na-ahụ na-agafe na-agafe na ihe ịtụnanya na kāya, ma ọ bụ
na-ebi na-ekiri samudaya na ịgafe nke ihe ịtụnanya na kāya; ma ọ bụ ọzọ,
[n’ịghọta:] “nke a bụ kāya!” sati dị n’ime ya, ruo n ‘naanị ñāṇa na
naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ dịghịkwa arapara n’ihe ọ bụla
n’ụwa. Ya mere, bhikkhus, bhikkhu bi na-ekiri kāya na kāya.

F. Nkebi nke iteghete itolu

(1)
Ọzọkwa, bhikkhus, bhikkhu, dị ka ọ na - ahụ onye nwụrụ anwụ, tụpụrụ ya
na mbara ala, otu ụbọchị nwụrụ, ma ọ bụ ụbọchị abụọ nwụrụ ma ọ bụ ụbọchị
atọ nwụrụ, ọ fụrụ akpụ, bluish na friji, ọ na-ewere nke a kāya: ” Nke a
kāya bu udi okike, o gha adi ka nka, o nwebeghi nsogbu di.

N’ihi
ya, ọ na-ebi kāya na kāya n’ime, ma ọ bụ na ọ na-ele kāya na kāya na
mpụga, ma ọ bụ na ọ na-edebe kāya na kāya n’ime na n’èzí; ọ na-ekiri
samudaya nke ihe ịtụnanya na kāya, ma ọ bụ na ọ na-ahụ na-agafe na-agafe
na ihe ịtụnanya na kāya, ma ọ bụ na-ebi na-ekiri samudaya na ịgafe nke
ihe ịtụnanya na kāya; ma ọ bụ ọzọ, [n’ịghọta:] “nke a bụ kāya!” sati dị
n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ
dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus, bhikkhu bi
na-ekiri kāya na kāya.

(2)
Ọzọkwa, bhikkhus, bhikkhu, dị ka a
ga - asị na ọ hụrụ ozu nwụrụ anwụ, tụfuo ya na mbara ala nkịtị, nke oke
akwụ na-eri ya, oke ukpa na-eri ya, ndị mmụọ na-eri ya, ndị nkịta
na-eri ya, nke agu na-eri ya, nke pantaran na-eri ya, ụdị anụ dị iche
iche na-eri ya, ọ na-ewere nke a kāya: “Kāya a bụkwa ụdị agwa a, ọ ga -
adị ka nke a, o nweghikwa ọnọdụ dị otu a. “

N’ihi ya, ọ na-ebi
kāya na kāya n’ime, ma ọ bụ na ọ na-ele kāya na kāya na mpụga, ma ọ bụ
na ọ na-edebe kāya na kāya n’ime na n’èzí; ọ na-ekiri samudaya nke ihe
ịtụnanya na kāya, ma ọ bụ na ọ na-ahụ na-agafe na-agafe na ihe ịtụnanya
na kāya, ma ọ bụ na-ebi na-ekiri samudaya na ịgafe nke ihe ịtụnanya na
kāya; ma ọ bụ ọzọ, [n’ịghọta:] “nke a bụ kāya!” sati dị n’ime ya, ruo n
‘naanị ñāṇa na naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ dịghịkwa
arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus, bhikkhu bi na-ekiri kāya
na kāya.

(3)
Ọzọkwa, bhikkhus, bhikkhu, dị ka ọ na - ahụ ọ
nwụrụ anwụ, tụpụrụ ya n’ime ala nkịtị, onye nwere anụ ahụ na ọbara, nke
agịga jikọtara ọnụ, ọ na-ahụ nke a kāya: “Kyaya a bukwara nke a. okike, ọ
ga - adị ka nke a, o nweghikwa ọnọdụ dị otú a. “

N’ihi ya, ọ
na-ebi kāya na kāya n’ime, ma ọ bụ na ọ na-ele kāya na kāya na mpụga, ma
ọ bụ na ọ na-edebe kāya na kāya n’ime na n’èzí; ọ na-ekiri samudaya nke
ihe ịtụnanya na kāya, ma ọ bụ na ọ na-ahụ na-agafe na-agafe na ihe
ịtụnanya na kāya, ma ọ bụ na-ebi na-ekiri samudaya na ịgafe nke ihe
ịtụnanya na kāya; ma ọ bụ ọzọ, [n’ịghọta:] “nke a bụ kāya!” sati dị
n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ
dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus, bhikkhu bi
na-ekiri kāya na kāya.

(4)
Ọzọkwa, bhikkhus, bhikkhu, dị ka ọ
na - ahụ ọ nwụrụ anwụ, tụbara ya na mbara ala, mkpọ nke na - enweghị
anụ arụ na ọbara ọbara nke ejiri aka ya kee, ọ na-ewere nke a kāya:
“Kyaya a nke ụdị okike a, ọ ga - adị ka nke a, o nweghikwa ọnọdụ dị otú
a. “

N’ihi ya, ọ na-ebi kāya na kāya n’ime, ma ọ bụ na ọ na-ele
kāya na kāya na mpụga, ma ọ bụ na ọ na-edebe kāya na kāya n’ime na
n’èzí; ọ na-ekiri samudaya nke ihe ịtụnanya na kāya, ma ọ bụ na ọ na-ahụ
na-agafe na-agafe na ihe ịtụnanya na kāya, ma ọ bụ na-ebi na-ekiri
samudaya na ịgafe nke ihe ịtụnanya na kāya; ma ọ bụ ọzọ, [n’ịghọta:]
“nke a bụ kāya!” sati dị n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati,
ọ na-ebi ndụ rụrụ arụ, ọ dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere,
bhikkhus, bhikkhu bi na-ekiri kāya na kāya.

(5)
Ọzọkwa,
bhikkhus, bhikkhu, dị ka a ga - asị na ọ hụrụ ahụ nwụrụ anwụ, tụpụrụ ya
na mbara ala nkịtị, ebe a na - enweghị anụ ahụ ma ọ bụ ọbara, nke otu
aka na - ejikọta ya, ọ na - ewere kāya a: “Kyaya a bukwara nke a. okike,
ọ ga - adị ka nke a, o nweghikwa ọnọdụ dị otú a. “

N’ihi ya, ọ
na-ebi kāya na kāya n’ime, ma ọ bụ na ọ na-ele kāya na kāya na mpụga, ma
ọ bụ na ọ na-edebe kāya na kāya n’ime na n’èzí; ọ na-ekiri samudaya nke
ihe ịtụnanya na kāya, ma ọ bụ na ọ na-ahụ na-agafe na-agafe na ihe
ịtụnanya na kāya, ma ọ bụ na-ebi na-ekiri samudaya na ịgafe nke ihe
ịtụnanya na kāya; ma ọ bụ ọzọ, [n’ịghọta:] “nke a bụ kāya!” sati dị
n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ
dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus, bhikkhu bi
na-ekiri kāya na kāya.

(6)
Ọzọkwa, bhikkhus, bhikkhu, dị ka ọ
na - ahụ ọ nwụrụ anwụ, tụbara ya na mbara ala, agbapụla ọkpụkpụ ebe a
na - ebe a, otu ọkpụkpụ aka, enwere ọkpụkpụ ụkwụ, ebe a nkwonkwo ụkwụ,
ebe ahụ ọkpụkpụ na-egbu egbu. , lee ọkpụkpụ apata apata, e nwere ọkpụkpụ
apata ụkwụ, ebe a ọgịrịga, e nwere ọkpụkpụ azụ, ebe a ọkpụkpụ ọkpụkpụ, e
nwere ọkpụkpụ olu, ebe a ọkpụkpụ agba, e nwere ezé ezé, ma ọ bụ
okpokoro isi, ọ na-ahụ nke a nnọọ kāya. : “” Kāya a nwekwara ụdị okike, ọ
ga - adị ka nke a, o nweghikwa ọnọdụ dị otú a. “

N’ihi ya, ọ
na-ebi kāya na kāya n’ime, ma ọ bụ na ọ na-ele kāya na kāya na mpụga, ma
ọ bụ na ọ na-edebe kāya na kāya n’ime na n’èzí; ọ na-ekiri samudaya nke
ihe ịtụnanya na kāya, ma ọ bụ na ọ na-ahụ na-agafe na-agafe na ihe
ịtụnanya na kāya, ma ọ bụ na-ebi na-ekiri samudaya na ịgafe nke ihe
ịtụnanya na kāya; ma ọ bụ ọzọ, [n’ịghọta:] “nke a bụ kāya!” sati dị
n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ
dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus, bhikkhu bi
na-ekiri kāya na kāya.

(7)
Ọzọkwa, bhikkhus, bhikkhu, dị ka ọ
na - ahụ ọ nwụrụ anwụ, tụbara ya na mbara ala, ọkpụkpụ na - achapu dị
ka nke sihere, ọ na - ahụ kyaya a: “Kyaya a bụkwa ụdị okike, ọ na - aga.
becomedị ​​ka nke a, esighịkwa n’ọnọdụ dị otú a. “

N’ihi ya, ọ
na-ebi kāya na kāya n’ime, ma ọ bụ na ọ na-ele kāya na kāya na mpụga, ma
ọ bụ na ọ na-edebe kāya na kāya n’ime na n’èzí; ọ na-ekiri samudaya nke
ihe ịtụnanya na kāya, ma ọ bụ na ọ na-ahụ na-agafe na-agafe na ihe
ịtụnanya na kāya, ma ọ bụ na-ebi na-ekiri samudaya na ịgafe nke ihe
ịtụnanya na kāya; ma ọ bụ ọzọ, [n’ịghọta:] “nke a bụ kāya!” sati dị
n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ
dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus, bhikkhu bi
na-ekiri kāya na kāya.

(8)
Ọzọkwa, bhikkhus, bhikkhu, dị ka ọ
na - ahụ ọ nwụrụ anwụ, tụbara ya na mbara ala, kpoo ọkpụkpụ karịrị otu
afọ, ọ na - ahụ nnọọ kāya: “Kāya a bụkwa ụdị okike, ọ bụ ga-adị ka nke
a, esighịkwa n’ọnọdụ dị otú ahụ pụta. ”

N’ihi ya, ọ na-ebi kāya
na kāya n’ime, ma ọ bụ na ọ na-ele kāya na kāya na mpụga, ma ọ bụ na ọ
na-edebe kāya na kāya n’ime na n’èzí; ọ na-ekiri samudaya nke ihe
ịtụnanya na kāya, ma ọ bụ na ọ na-ahụ na-agafe na-agafe na ihe ịtụnanya
na kāya, ma ọ bụ na-ebi na-ekiri samudaya na ịgafe nke ihe ịtụnanya na
kāya; ma ọ bụ ọzọ, [n’ịghọta:] “nke a bụ kāya!” sati dị n’ime ya, ruo n
‘naanị ñāṇa na naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ dịghịkwa
arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus, bhikkhu bi na-ekiri kāya
na kāya.

(9)
Ọzọkwa, bhikkhus, bhikkhu, dị ka ọ na - ahụ ọ
nwụrụ anwụ, tụbara ya na mbara ala, ọkpụkpụ rere ure belata na ntụ ntụ, ọ
na-ahụ nke a kāya: “Kyaya a bụkwa ụdị okike, ọ ga - aga dịrị ka nke a,
esikwala n’ọnọdụ dị otú a pụọ. ”

N’ihi ya, ọ na-ebi kāya na kāya
n’ime, ma ọ bụ na ọ na-ele kāya na kāya na mpụga, ma ọ bụ na ọ na-edebe
kāya na kāya n’ime na n’èzí; ọ na-ekiri samudaya nke ihe ịtụnanya na
kāya, ma ọ bụ na ọ na-ahụ na-agafe na-agafe na ihe ịtụnanya na kāya, ma ọ
bụ na-ebi na-ekiri samudaya na ịgafe nke ihe ịtụnanya na kāya; ma ọ bụ
ọzọ, [n’ịghọta:] “nke a bụ kāya!” sati dị n’ime ya, ruo n ‘naanị ñāṇa na
naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ dịghịkwa arapara n’ihe ọ bụla
n’ụwa. Ya mere, bhikkhus, bhikkhu bi na-ekiri kāya na kāya.

II. Ileba anya na Vedanā

Ọzọkwa, bhikkhus, kedu ka bhikkhu si ebi na-ele vedanā na vedanā?


N’ebe a, bhikkhus, bhikkhu, na-enwe sukha vedanā, na-ekwusi ike: “Ana m
enweta sukha vedanā”; na-enwe onye isikha vedanā, kwusiri okwu ike:
“Ana m ahụta otukhakha vedanā”; na-enwe adukkham-asukhā vedanā,
na-ekwusi ike: “Ana m enweta adukkham-asukhā vedanā”; na-enwe nzaghachi
sukha vedanā sāmisa, na-ekwusi ike: “M na-enwe sukha vedanā sāmisa”;
na-enwe nzaghachi sukha vedanā nirāmisa, na-ekwusi ike: “Ana m ahụ sukha
vedanā nirāmisa”; na-enwe onye isi vedanā sāmisa, na-ekwusi ike: “M
na-enwe onye isikha vedanā sāmisa”; na-enwe onyekari vedanā nirāmisa,
kwusiri ike: “Ana m ahụ onye isikha vedanā nirāmisa”; na-enwe
adukkham-asukhā vedanā sāmisa, na-ekwusi ike: “M na-enwe adukkham-asukhā
vedanā sāmisa”; na-enwe adukkham-asukhā vedanā nirāmisa, kwusiri ike:
“Ana m enweta adukkham-asukhā vedanā nirāmisa”.

Ya bu na o bi na
ilegide vedanā na vedanā n’ime, ma obu o bi na-elele vedanā na vedanā na
mpụga, ma ọ bụ na-elele vedanā na vedanā n’ime na n’èzí; ọ na-ekiri
samudaya nke ihe ijuanya na vedanā, ma ọ bụ ebe ọ na-ele anya na-agafe
agafe na vedanā, ma ọ bụ na-ekiri ihe samudaya na ịgafe nke ihe ijuanya
na vedanā; ma ọ bụ ọzọ, [n’ịghọta:] “Nke a bụ vedanā!” sati dị n’ime ya,
ruo n ‘naanị ñāṇa na naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ dịghịkwa
arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus, bhikkhu bi na-edebe
vedanā na vedanā.

III. Nleba anya nke Citta

Ọzọkwa, bhikkhus, kedu ka bhikkhu si ebi na-ele citta na citta?


N’ebe a, bhikkhus, bhikkhu ghọtara citta na rāga dị ka “citta nwere
rāga”, ma ọ bụ ọ ghọtara citta na-enweghị rāga dị ka “citta na-enweghị
rāga”, ma ọ bụ ọ ghọtara citta na dosa dị ka “citta nwere dosa”, ma ọ bụ
ọ ghọtara citta na-enweghị dosa dịka “citta enweghi dosa”, ma obu ghota
citta na moha dika “citta nwere moha”, ma obu ghota citta n’enyeghi
moha dika “citta enweghi moha”, ma obu ghota citta anakọtara dika “citta
anakọtara”, ma obu ghota ihe achotara citta dị ka “citta chụsasịrị”, ma
ọ bụ na ọ ghọtara citta agbasawanye dị ka “citta agbasawanye”, ma ọ bụ
na ọ ghọtara citta na-enweghị atụ dịka “citta na-enweghị atụ”, ma ọ bụ
na ọ ghọtara citta dị oke ọnụ dị ka “citta dị oké ọnụ ahịa”, ma ọ bụ na ọ
ghọtara “CIT” a na - apụghị ịgbagha agbagha dị ka “citta a na - apụghị
ịgbagha agbagha”, ma ọ bụ na ọ ghọtara citta ebiri dị ka “citta ebiri”,
ma ọ bụ na - aghọta citta na - anaghị agbanwe agbanwe, ma ọ bụ na -
aghọta citta a tọhapụrụ atọka dị ka “citta a tọhapụsịrị”, ma ọ bụ ọ
ghọtara citta a na-edeghị ede dị ka “citta a na-edeghị ede”.


N’ihi ya, ọ na-ebi ndụ na-ekiri citta na citta na mpụga, ma ọ bụ na-ebi
ndụ na-ele citta na citta na mpụga, ma ọ bụ na-ebi ndụ na-ele citta na
cita na mpụga; ọ na-elele anyadaya nke ihe ndị merenụ na citta, ma ọ bụ
na-ebi ndụ na-elele ihe na-eme na citta, ma ọ bụ na-ebi ndụ na-ekiri
samudaya na ịgabiga ihe ịtụnanya na citta; ma ọ bụ ọzọ, [n’ịghọta:] “Nke
a bụ citta!” sati dị n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ
na-ebi ndụ rụrụ arụ, ọ dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere,
bhikkhus, bhikkhu bi na-ekiri citta na citta.

Nkem. Ileru Dhammas

A. Nkebi na Nīvaraṇas


Ọzọkwa, bhikkhus, kedu ka bhikkhu si ebi na-elechazu na ọkwaas? N’ebe
a, bhikkhus, bhikkhu bi na-ekiri dhammas na parias na-ekwu banyere
nīvaraṇas ise ahụ. Ọzọkwa, bhikkhus, kedu ka bhikkhu si ebi
na-elechachachachara ma zoo aka nīvaraṇas ise ahụ?

N’ebe a,
bhikkhus, bhikkhu, ebe a na-enwe kāmacchanda ugbu a, na-aghọta: “enwere
kāmacchanda dị n’ime m”; ebe enweghi kāmacchanda ugbu a, ọ ghọtara:
“enweghị kāmacchanda n’ime m”; ọ ghọtara otu esi kāmacchanda na-ezighi
ezi bịara ibilite; ọ ghọtara etu esi gbahapụ arisen kāmacchanda; ọ ghota
ka kāmacchanda gbahapụrụ agbahapụ anaghị ebilite n’ọdịnihu.


N’ebe a, bhikkhus, bhikkhu, ebe a byāpāda nọ ugbu a, na-aghọta: “enwere
byāpāda n’ime m”; na-enweghị ịnọ site naāāāāāāāāāāāāāāāāāāāāāpāda, na
odum na understandsr:: “nodighi faāāda na m”; ọ ghota ka otu uzo ināpāda
si wulite ya ebilite; ọ ghotara otu esi hapụ ihe kpatara byāpāda; ma ọ
ghota otu ihe bypāda gbahapụrụ agbahapụ anaghị abịa n’ọdịniihu.


N’ebe a, bhikkhus, bhikkhu, ebe a na-enwe thīnamiddhā, na-aghọta:
“thīnamiddhā dị n’ime m”; na - anọghị na thīnamiddhā dị ugbu a, ọ
ghọtara: “enweghị thīnamiddhā n’ime m”; ọ ghotara ka otu ngwa ngwa
thīnamiddhā si ebilite; ọ ghotara etu esi gbahapụ arisen thīnamiddhā; ọ
ghota otú thīnamiddhā gbahapụrụ agbahapụghị abịa n’ọdịnihu.

O
ghotara mana, o ghota fulas, o ghotara saṃyojana nke putara n’ihi ihe
ndia, o ghota otu nke saṃyojana a na-adighi anya bilitere, o ghota otu
esi ahapu saṃyojana, ma ghota otu nke saṃyojana gbahapuru adighi
ebilite. n’ọdịnihu.

Ya mere ọ na-ebizuzu oke na imezu n’ime, ma ọ
bụ na ọ na-elelezuzu ka ọ na-emezu ya na mpụga, ma ọ bụ na-ekiri ka ọ
na -emezuzu n’ime na n’èzí; ọ na-elele samudaya nke ihe ijuanya nazuzu,
ma ọ bụ na ọ na-ahụ ngafe nke ihe ijupụta nazuzu, ma ọ bụ na ọ na-elele
samudaya na agabiga ihe ịtụnanya nazuzu; ma ọ bụ ọzọ, [n’ịghọta:] “ndị a
bụ parias!” sati dị n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ
na-ebi ndụ rụrụ arụ, ọ dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere,
bhikkhus, bhikkhu bi na-ekiri parias na parias, na-ezo aka āyatanas nke
ime na nke mpụga.

D. Ngalaba na Bojjhaṅgas

Ọzọkwa,
bhikkhus, bhikkhu bi na-ekiri parias na parias na-ekwu maka bojjhaṅgas
asaa. Ọzọkwa, bhikkhus, kedu ka onye bhikkhu si ebi na-elechachachara na
parias na-ezo aka na bojjhaṅgas asaa ahụ?

N’ebe a, bhikkhus,
bhikkhu, ebe sati sambojjhaṅga dị ugbu a, ghọtara: “sati sambojjhajjga
dị n’ime m”; ọ bụrụ na ọnweghị sati sambojjhaṅga dị ugbu a, ọ ghọtara:
“Ọ dịghị sati sambojjhaṅga dị n’ime m”; ọ ghọtara etu onye saris
sambojjhaṅga na-esighi esi bia; ọ ghọtara otu esi ewulite sati
sambojjhaṅga etolite ruo izu oke.

Enwere njedebevicaya
sambojjhaṅga dị ugbu a, ọ ghọtara: “njedebevicaya sambojjhaṅga dị n’ime
m”; enwere njedebevicaya sambojjhaṅga ugbu a n’ime, ọ ghọtara: “ọ dịghị
njedebevicaya sambojjhaṅga n’ime m”; ọ ghota ka unarisen njedebevicaya
sambojjhaṅga bịara ibilite; ọ ghọtara otu esi etolite etolite
njedebevicaya sambojjhaṅga tozuru oke.

Ebe enwere vīriya
sambojjhaṅga dị ugbu a, ọ ghọtara: “vīriya sambojjhaṅga dị n’ime m”;
na-enweghị vīriya sambojjhaṅga dị ugbu a, ọ ghọtara: “Ọ dịghị vīriya
sambojjhaṅga dị n’ime m”; Ọ ghotara ka otu varisriya sambojjhaṅga
na-esighi esi bia; Ọ ghọtara etu esi ewulite visriya sambojjhaṅga wee
zuo oke.

Ebe enwere pīti sambojjhaṅga dị ugbu a, ọ ghọtara: “p
theti sambojjhaṅga dị n’ime m”; na-enweghị pīti sambojjhaṅga dị ugbu a, ọ
ghọtara: “Ọ dịghị pīti sambojjhaṅga dị n’ime m”; ọ ghọtara otu onye
na-ezighi ezi pīti sambojjhaṅga si ebilite; Ọ maara etu esi ewulite pīti
sambojjhaṅga etolite ruo izu oke.

Ebe enwere passbohi
sambojjhaṅga dị ugbu a, ọ ghọtara: “E nwere passaddhi sambojjhaṅga n’ime
m”; na-enweghị passambhi sambojjhaṅga dị ugbu a, ọ ghọtara: “Ọ dịghị
passasthi sambojjhaṅga dị n’ime m”; Ọ ghotara ka onye na –emegheghị
azamaka ya sambojjhaṅga bịara ibilite; ọ mara etu esi arigen passaddhi
sambojjhaṅga zụlite izu oke.

Ebe enwere samādhi sambojjhaṅga dị
ugbu a, ọ ghọtara: “enwere samādhi sambojjhaṅga n’ime m”; ebe enweghi
samādhi sambojjhaṅga ugbu a, ọ ghọtara: “enweghị samādhi sambojjhaṅga
n’ime m”; Ọ ghotara ka onye na-amaghị enwetaghị samādhi sambojjhaṅga
bịara ibilite; ọ ghota otu esi ewulite samisdha sambojjhaṅga wee zuo
oke.

Ebe enwere upekkhā sambojjhaṅga dị ugbu a, ọ ghọtara:
“upekkhā sambojjhaṅga dị n’ime m”; ebe ọnweghị upekkhā sambojjhaṅga dị
ugbu a, ọ ghọtara: “Enweghị upekkhā sambojjhaṅga enweghị n’ime m”; Ọ
ghotara ka onye na-esighi ike upekkhā sambojjhaṅga bịara ibilite; ọ mara
otu esi ewulite upekkhā sambojjhaṅga wee zuo oke.

Ya mere ọ
na-ebizuzu oke na imezu n’ime, ma ọ bụ na ọ na-elelezuzu ka ọ na-emezu
ya na mpụga, ma ọ bụ na-ekiri ka ọ na -emezuzu n’ime na n’èzí; ọ
na-elele samudaya nke ihe ijuanya nazuzu, ma ọ bụ na ọ na-ahụ ngafe nke
ihe ijupụta nazuzu, ma ọ bụ na ọ na-elele samudaya na agabiga ihe
ịtụnanya nazuzu; ma ọ bụ ọzọ, [n’ịghọta:] “ndị a bụ parias!” sati dị
n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ
dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus, bhikkhu bi
na-ekiri dhammas na parias, na-ezo aka na bojjhaṅgas asaa ahụ.


N’ebe a, bhikkhus, bhikkhu, ebe a na-enwe uddhacca-kukkucca n’ime,
ghọtara: “uddhacca-kukkucca dị n’ime m”; enweghị ịbụ uddhacca-kukkucca
dị ugbu a, ọ ghọtara: “enweghị uddhacca-kukkucca n’ime m”; Ọ ghọtara etu
uddhacca-kukkucca na-esighi esi bia; ọ ghọtara etu esi gbahapụ arisen
uddhacca-kukkucca; ọ ghota ka uddhacca-kukkucca gbahapụrụ adịghị ebilite
n’ọdịnihu.

N’ebe a, bhikkhus, bhikkhu, ebe a na-enwe vicikicchā
ugbu a, na-aghọta: “vicikicchā dị n’ime m”; enweghi vicikicchā ugbu a, ọ
na - aghota: “ọnweghị vicikicchā n’ime m”; ọ ghotara ka vicikicchā
na-enweghị mkpesa bịara bilite; ọ ghọtara etu esi gbahapụ arisen
vicikicchā; ọ ghota otu vicikicchā gbahapụrụ hapụghị n’ọdịnihu.


Ya mere ọ na-ebizuzu oke na imezu n’ime, ma ọ bụ na ọ na-elelezuzu ka ọ
na-emezu ya na mpụga, ma ọ bụ na-ekiri ka ọ na -emezuzu n’ime na n’èzí; ọ
na-elele samudaya nke ihe ijuanya nazuzu, ma ọ bụ na ọ na-ahụ ngafe nke
ihe ijupụta nazuzu, ma ọ bụ na ọ na-elele samudaya na agabiga ihe
ịtụnanya nazuzu; ma ọ bụ ọzọ, [n’ịghọta:] “ndị a bụ parias!” sati dị
n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ
dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus, bhikkhu bi
na-ekiri dhammas na parias, na-ezo aka nīvaraṇas ise ahụ.

B. Akụkụ na Khandhas


Ọzọkwa, bhikkhus, bhikkhu bi na-ekiri parias na parias na-ekwu maka
khandhas ise. Na nke ozo, bhikkhus, kedu ka onye bhikkhu si ebi
na-elechazu ahizu ka o kwuru okwu banyere khandhas ise?

N’ebe a,
bhikkhus, bhikkhu [nghọta]: “ndị dị otú ahụ bụ rūpa, ọ bụ samudaya nke
rūpa, ọ bụ ịgafe rūpa; ọ bụ vedanā, ndị dị otú ahụ bụ samudaya nke
vedanā, ndị dị otú ahụ bụ ịgafe nke vedanā; bụ saññā, ụdị a bụ samudaya
nke saññā, ọ bụ otu a ka ịgafe nke saññā; ọ bụ saṅkhāra, nke a bụ
samudaya nke saṅkhāra, otu a bụ ịgafe saṅkhāra; ndị dị otú ahụ bụ
viññāṇa, ndị dị otú ahụ bụ samudaya nke viññā ,a, ụdị a bụ ngafe nke
viññāṇa ”.

Ya mere ọ na-ebizuzu oke na imezu n’ime, ma ọ bụ na ọ
na-elelezuzu ka ọ na-emezu ya na mpụga, ma ọ bụ na-ekiri ka ọ na
-emezuzu n’ime na n’èzí; ọ na-elele samudaya nke ihe ijuanya nazuzu, ma ọ
bụ na ọ na-ahụ ngafe nke ihe ijupụta nazuzu, ma ọ bụ na ọ na-elele
samudaya na agabiga ihe ịtụnanya nazuzu; ma ọ bụ ọzọ, [n’ịghọta:] “ndị a
bụ parias!” sati dị n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ
na-ebi ndụ rụrụ arụ, ọ dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere,
bhikkhus, bhikkhu bi na-ekirizucha na parias, na-ezo aka na khandhas ise
ahụ.

C. Ngalaba na Sentres Sense

Ọzọkwa, bhikkhus,
bhikkhu bi na-ekiri parias na parias yana āyatanas nke dị n’ime na
mpụga. Ọzọkwa, bhikkhus, kedu ka onye bhikkhu si ebi na-elechachachara
na parias na āyatanas nke ime na nke mpụga?

N’ebe a, bhikkhus,
bhikkhu ghọtara cakkhu, ọ ghọtara rūpa, ọ ghọtara saṃyojana nke na-esite
na nke abụọ ndị a, ọ ghọtara etu saṃyojana na-adịghị adị na-esite, ọ
ghotara etu osi gbahapụ saṃyojana, ọ ghota etu osi hapụ saṃyojana.
adịghị ebilite n’ọdịnihu.

Ọ ghọtara sota, ọ ghọtara sadda, ọ
ghọtara saṃyojana nke na-esite na ihe abụọ ndị a, ọ ghọta etu saṃyojana
ahụ na-adịghị eweghachi, ọ ghọta etu esi gbahapụ saṃyojana, ọ ghota etu
saṃyojana gbahapụrụ adịghị ebilite. n’ọdịnihu.

Ọ ghọtara ghāna, ọ
ghọtara gandha, ọ ghọtara saṃyojana nke na-esite na nke abụọ a, ọ ghọta
etu saṃyojana na-esighi esi bilite, ọ ghota otu esi gbahapụ saṃyojana, ọ
ghota etu saṃyojana gbahapụrụ adịghị ebilite. n’ọdịnihu.


ghọtara jivha, ọ ghọtara rasa, ọ ghọtara saṃyojana nke na-esite na ihe
abụọ ndị a, ọ ghọta etu saṃyojana na-esighi esi bilite, ọ ghota etu esi
hapụ ọgbaghara saṃyojana, ọ ghota etu saṃyojana gbahapụrụ adịghị
ebilite. n’ọdịnihu.

Ọ ghọtara kāya, ọ ghọtara phoṭṭhabba, ọ
ghọtara saṃyojana nke na-esite na nke abụọ ndị a, ọ ghọta etu saṃyojana
na-esighi esi bilite, ọ ghota otu osi gbahapụ saṃyojana, ọ ghota etu
saṃyojana gbahapụrụ adịghị ebilite. n’ọdịnihu.

E. Nkebi Eziokwu


Ọzọkwa, bhikkhus, bhikkhu bi na-ekiri parias na parias na anọchi ·
saccas anọ. Ọzọkwa, bhikkhus, kedu ka bhikkhu si ebi na-elechazu na
parias na akwụkwọ anọya · saccas?

E1. Ngosiputa nke Dukkhasacca


Gini bu, bhikkhus, bu onye isikha ariyasacca? Jāti bụ dukkha, ịka nká
bụ dukkha (ọrịa bụ dukkha) maraṇa bụ dukkha, iru uju, akwa arịrị,
dukkha, domanassa na ahụhụ bụ ihe niile, iso ihe na-adịghị amasị bụ
dukkha, ịkpa ókè bụ ihe masịrị ya bụ dukkha, ọ bụghị iji nweta ihe otu
onye chọrọ. bụ gbogbokha; na nkenke, ise upādāna · k · khandhas bu
dumkha.

Gini bu, bhikkhus, bu jāti? Maka ndị dị iche iche dị na
klas dị iche iche, jāti, ọmụmụ, nwa [n’ime akpa nwa], ebilite [na ụwa],
ọdịdị ahụ, akụ nke khandhas, nnweta nke āyatanas. Nke a, bhikkhus, ka a
na-akpọ jāti.

Gini bu, bhikkhus, bu jarā? Maka ndị dị iche iche
dị na klas dị iche iche, jarā, ọnọdụ ịbụ onye e merụrụ emerụ, nke nwere
ezé ezé, nke isi awọ, nke ntutu ịta mmiri, ọdịda dị mkpa, mbibi nke ndị
indriya: nke a, bhikkhus, a na-akpọ jarā.

Gịnị bụ, bhikkhus, bụ
maraṇa? Maka ndi di iche iche di iche-iche n’ime ndu mmadu, nghogbu,
onodu ichoro [site na idi adi], gbasaa, ihe anyi na achoghi, onwu,
maraṇa, agabiga, nghapu nke khandhas, dina ala. nke ozu: nke a,
bhikkhus, ka a na-akpọ maraṇa.

Gịnịkwa, bhikkhus, bụ ihe mwute?
Na otu, bhikkhus, metụtara ụdị ajọ ihe dị iche iche, ụdị ụdị nilekha
mezuru, sorrrow, iru uju, ọnọdụ uju, obi mgbawa, akwa obi nke ime: nke
a, a na-akpọ bhikkhus iru uju.

Gịnịkwa, bhikkhus, bụ akwa arịrị?
Na otu, bhikkhus, metụtara ụdị ihe ọjọọ dị iche iche, na ụdị ụdị nilekha
mezuru, mkpu arịrị, akwa arịrị, mkpu arịrị, ọnọdụ ịkwa arịrị, ọnọdụ
ịkwa arịrị: nke a, a na-akpọ bhikkhus ịkwa arịrị.

Gini bu,
bhikkhus, bu dukkha? Ihe obula, bhikkhus, aruha nke ahu, ihe adighi nma,
ihe nile metutara ya aru, ihe ojoo adighi nma: ihe a bu bhikkhus ka ana
akpo dukkha.

Gini bu, bhikkhus, bu domanassa? Ihe ọ bụla,
bhikkhus, ụbụrụ uche nile, obi anaghị adị gị mma, ihe niile emetụtara ya
site na isi mgbaka, vedayitas adịghị mma: nke a, bhikkhus, ka a na-akpọ
domanassa.

Na gịnị, bhikkhus, bụ nkụda mmụọ? Na otu, bhikkhus,
metụtara ụdị ajọ ọnọdụ dị iche iche, metụtara ụdị nilekha parias, nsogbu
ahụ, obi nkoropụ, ọnọdụ ịnọ na nsogbu, ọnọdụ nke inwe obi nkoropụ: nke
a, a na-akpọ bhikkhus nkụda mmụọ.

Gịnịkwa, bhikkhus, bụ ihe niile
banyere ijikọ ihe na-ekwekọrịtaghị? N’ebe a, n’ụdị, ụda, ụtọ, isi, ihe
anụ ahụ na ihe ịtụnanya nke uche, enwere ihe ndị na-adịghị atọ ụtọ, ndị
na-adịghị atọ ụtọ, ma ọ bụ ndị ọzọ na-achọ ọghọm mmadụ, ndị na-achọ
nhụsianya nke mmadụ, ndị chọrọ obi erughị ala, ndị ahụ. onye choro
nnwere onwe ya na nmekorita, nzuko, ijikọ ya, inweko, na-ezute ha: nke
a, bhikkhus, ka anakpo onye isi nke ijikota na ihe ekwekorita.


Gịnịkwa bụ, bhikkhus, gịnị ka a ga-ekepụrụ ndị isi n’ebe ihe dị mma?
N’ebe a, maka ụdị, ụda, ihe ndị na-atọ ụtọ, isi, ihe anụ ahụ na ihe
ịtụnanya nke uche, enwere ndị nke na-atọ ụtọ, na-atọ ụtọ, na-atọ ụtọ, ma
ọ bụ ndị ọzọ na-achọ uru mmadụ, ndị na-achọ uru mmadụ, ndị na-achọ ka
mmadụ nweta nkasi obi, ndị na-achọ ka mmadụ nweta nkasi obi. chọrọ ka
mmadụ nweere onwe ya pụọ ​​na njikọ aka, ọ bụghị nzukọ, ọ bụghị ijikọ
ya, ọ bụghị ịnọkọ, ịgaghị abịakwute ya: nke a, bhikkhus, ka a na-akpọ
ndị isikha nke ịbụ onye e kewapụrụ site na ihe dị mma.

Oleekwa,
bhikkhus, bụ isi nke inweta ihe mmadụ chọrọ? N’ime ihe dị n’ime mmadụ,
bhikkhus, nke nwere agwa amụrụ ya, ụdị agụụ a na-ebilite: “Oh n’ezie,
enwere ike ghara ịbụ jāti maka anyị, na n’ezie, ka anyị ghara ịbịa
jāti.” Mana nke a agaghị enweta site n’ọchịchọ. Nke a bụ ihe niile nke
inweta ihe mmadụ chọrọ.

N’ime ihe dị n’ime mmadụ, bhikkhus, nke
nwere njiri mara agadi, ụdị agụụ ahụ na-ebilite: “Oh n’ezie, ekwela na
anyị agaghị enwe jarā, mana n’ezie, ka anyị ghara ịbanye na jarā.” Mana
nke a agaghị enweta site n’ọchịchọ. Nke a bụ ihe niile nke inweta ihe
mmadụ chọrọ.

N’ime anụ ahụ, bhikkhus, nke nwere njirimara nke
ịrịa ọrịa, agụụ dị otú a na-ebilite: “Oh n’ezie, enwere ike ọ gaghị enwe
ọrịa, na n’ezie, ka anyị ghara ịbịakwute ọrịa.” Mana nke a agaghị
enweta site n’ọchịchọ. Nke a bụ ihe niile nke inweta ihe mmadụ chọrọ.


N’ime ihe dị n’ime mmadụ, bhikkhus, nke nwere njiri mara agadi, ụdị
agụụ a na-ebilite: “Oh n’ezie, ekwela ọ gaghị abụ maraṇa, mana n’ezie,
ka anyị ghara ịbịa maraṇa.” Mana nke a agaghị enweta site n’ọchịchọ. Nke
a bụ ihe niile nke inweta ihe mmadụ chọrọ.

N’ime ihe dị n’ime
mmadụ, bhikkhus, nke nwere njirimara nke iru uju, akwa arịrị, dukkha,
domanassa na ahụhụ, ụdị agụụ a na-ebilite: “oo, n’ezie, ka iwe ghara
ịkwa anyị, kwaa arịrị, dukkha, domanassa na ahụhụ maka anyị, na n’ezie,
ka anyị ghara bịanụ na iru uju, akwa arịrị, dukkha, domanassa na ahụhụ. ”
Mana nke a agaghị enweta site n’ọchịchọ. Nke a bụ ihe niile nke inweta
ihe mmadụ chọrọ.

Ma gịnị, bhikkhus, dị mkpụmkpụ ise
upādānakkhandhas? Ha bụ: rūpa upādānakkhandha, na vedanā
upādānakkhandha, saññā upādānakkhandha, saṅkhāra upādānakkhandha, na
viññāṇa upādānakkhandha. A na-akpọ ndị a na nkenke, bhikkhus, ise
upādānakkhandhas.

A na-akpọ nke a, bhikkhus, the dukkha ariyasacca

E2. Ngosiputa nke Samudayasacca


Gini bu, bhikkhus, bu dukkha-samudaya ariyasacca? Ọ bụ taṇhā a na-eduga
n’ịlọ ụwa, nke jikọtara ya n’ọchịchọ na ọ ,ụ, na-atọ ụtọ ebe a ma ọ bụ
ebe ahụ, nke ahụ bụ: kāma-taṇhā, bhava-taṇhā na vibhava-taṇhā. Ma taṇhā,
bhikkhus, ke ini enye adahade, m̀mọ̀n̄ ke enye ada, ndien ke ini enye
odụkde idemesie, ke m̀mọ̀n̄ do? N’afọ ụwa nke yiri ka ọ dị ụtọ ma
na-ekwekọrịta, ọ bụ ebe ahụ ka taṇhā nọ, mgbe ọ bilitere, bilitere, ebe
mgbe ọ ga-edozi, ọ na-edozi.

Na ihe n’ụwa dị ụtọ ma
na-ekwekọrịta? Anya dị n’ụwa dị mma ma kwekwa ekwenye, ebe taṇhā, mgbe ọ
bilitere, bilite, ebe ahụ mgbe ọ na-edozi, ọ na-edozi. Ntị nke ụwa dị
mma ma kwekwa ekwekọ, n’ebe ahụ taṇhā, mgbe ọ bilitere, bilite, ebe ahụ
mgbe ọ na-edozi, ọ na-edozi. Imi n’ime ụwa dị mma ma bụrụ onye a
na-ekwenye, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ
na-edozi. Ire nke uwa di nma ma nwekwa nkwekorita, odi taṇhā, mgbe o
biliri, o bilite, n’ebe ahu mgbe odiri, o gha edobe. Kāya n’ime uwa di
uto ma nwekwa nkwekorita, odika taṇhā, mgbe o bilitere, o bilite, n’ebe
ahu mgbe ebido, ogha adikwa. Mana n’ụwa dị mma ma nwee nkwekọrịta, ebe
taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na-ebi.


Formsdị ndị a na-ahụ anya na ụwa dị mma ma na-ekwenye ekwenye, ebe
taṇhā, mgbe ọ bilitere, bilitere, ebe ahụ mgbe edozi, ọ na-edozi. Undsda
n’ụwa dị mma ma kwekọọ, e nwere taṇhā, mgbe ọ bilitere, bilite, ebe ahụ
mgbe ọ na-edozi, ọ na-edozi. Ellsụ sịga n’ụwa dị mma ma nwee
nkwekọrịta, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe edozi, ọ
na-edozi. Ihe ndị na-atọ ụtọ n’ụwa dị mma ma na-ekwekọrịtara, ebe taṇhā,
mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na-edozi. Ihe aru
nke uwa di uto ma nwekwa nkwekorita, karie ihe a, taṇhā, mgbe o
bilitere, o bilitere, n’ebe ahu mgbe ebido idozi ya. Dhammas na uwa di
uto ma nwe nkwekorita, odika taṇhā, mgbe o bilitere, o bilite, n’ebe ahu
mgbe ebido, ogha adi.

Anya-viññāṇa n’ime ụwa dị mma ma kwekwa
nkwekọrịta, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ
na-edozi. Ntị nke ntị-viññṇṇa n’ime ụwa dị ụtọ ma kwekwa nkwekọrịta,
ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na -eche.
Imi-viññāṇa n’ime ụwa dị ụtọ ma bụrụ nke a na-ekwenye, ebe taṇhā, mgbe ọ
bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na-edozi. Ire-viññāṇa nke
uwa di nma ma nwekwa nkwekorita, odi taṇhā, mgbe o bilitere, o bilite,
n’ebe ahu mgbe odiri, ogha adi. Kāya-viññāṇa n’ime ụwa dị ụtọ ma bụrụ
nke a na-ekwenye, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ
na-edozi, ọ na-edozi. Mana-viññāṇa n’ime ụwa dị ụtọ ma kwekwa ekwenye,
ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ ga-edozi, ọ na-ebi.


Samonssa nke dị n ’ụwa dị mma ma bụrụ nke a na-ekwenye ekwenye, n’ebe
ahụ taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na-edozi.
-Re ntị-samphassa n’ime ụwa dị mma ma bụrụkwa nke a ga-ekwenye, ebe
taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na-edozi.
Imi-samphassa n’ime ụwa dị mma ma bụrụ nke a na-ekwenye, ebe taṇhā, mgbe
ọ bilitere, ebili, ebe ahụ mgbe ọ ga-edozi, ọ na-edozi. Ire-samphassa
n’ime ụwa dị ụtọ ma bụrụ nke a na-ekwenye, ebe taṇhā, mgbe ọ bilitere,
ebili, ebe ahụ mgbe ọ na edozi, ọ na-edozi. Kāya-samphassa n’ụwa dị ụtọ
ma kwekwa ekwenye, ebe taṇhā, mgbe ọ bilitere, ebilite, ebe ahụ mgbe ọ
ga-edozi, ọ na-edozi. Mana-samphassa n’ime ụwa dị ụtọ ma bụrụ nke a
na-ekwenye, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ
na-edozi.

Vedanā nke anya-samphassa n’uwa di nma na nkwekorita,
n’ebe taṇhā, mgbe o bilitere, o bilitere, n’ebe ahu mgbe o na edozi, o
na edobe. Vedanā nke amuru site na sam-jafassa n’ime uwa di nma ma
nwekwa nkwekorita, n’ebe taṇhā, mgbe o bilitere, o bilitere, n’ebe ahu
mgbe o gha edozi Vedanā nke imi-samphassa n’uwa di nma na nkwekorita,
n’ebe ahu taṇhā, mgbe o biliri, bilite, n’ebe ahu mgbe edozi ya, o gha
edobe. Vedanā nke amuru ire-samphassa n’ime uwa di nma ma nwekwa
nkwekorita, odika taṇhā, mgbe o bilitere, o bilite, n’ebe ahu mgbe
odiri, ogha adi. Vedanā nke amuru na kāya-samphassa n’uwa di nma ma
nwekwa nkwekorita, n’ebe taṇhā, mgbe o bilitere, o bilitere, n’ebe ahu
mgbe o ghazi, o dozi. Vedanā nke mana-samphassa nke uwa di nma ma nwekwa
nkwekorita, odika taṇhā, mgbe o bilitere, o bilitere, n’ebe ahu mgbe
ebido, ogha adi.

Saññā nke ụdị a na-ahụ anya n’ụwa dị mma ma
kwekwa na ya, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ
ga-edozi, ọ na-ebi. Saññā nke ụda ụwa dị ụtọ ma bụrụ nke a na-ekwenye,
ebe ta therehā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ ga-edozi, ọ
na-ebi. Saññā na-esi ísì ụtọ n’ụwa dị ụtọ ma kwekwa ekwenye, ebe taṇhā,
mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ ga-edozi, ọ na-edozi. Saññā nke
ụtọ dị n’ụwa mara mma ma nwekwaa nkwekọrịta, ebe taṇhā, mgbe ọ bilitere,
bilitere, ebe ahụ mgbe ebido, ọ ga-edozi. Saññā nke aru nke uwa di nma
ma nwekwa nkwekorita, n’ebe ahu taṇhā, mgbe o biliri, bilite, n’ebe ahu
mgbe ogba adi, ogha adi. Saññā nke Dhammas n’ụwa dị mma ma kwekwa na ya,
ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na-ebi.


Ebumnuche [nke metụtara] ụdị ndị a na-ahụ anya n’ụwa dị mma ma kwekwa
na ya, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ebido, ọ
ga-edozi. Ebumnuche [na - emetụta] ụda ụwa dị mma ma bụrụkwa nke a
ga-ekwenye, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ebido, ọ
ga-edozi. Ebumnuche [metụtara] isi dị n’ụwa dị mma ma kwekwa ekwenye,
ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ebido, ọ ga-edozi.
Ebumnuche [metụtara] ụtọ ụwa dị mma ma kwekwaakwe, ebe ta therehā, mgbe ọ
bilitere, ebili, ebe ahụ mgbe ebido, ọ ga-edozi. Ebumnuche [metụtara]
anụ ahụ n’ime ụwa dị mma ma kwekwaakwe, e nwere taṇhā, mgbe ebilite,
bilitere, ebe ahụ mgbe ebido, ọ ga-edozi. Ebumnuche [nke metụtara]
parias n’ime ụwa dị mma ma kwekwa ekwenye, ebe taṇhā, mgbe ọ bilitere,
ebili, ebe ahụ mgbe ebido, ọ ga-edozi.

Taṇhā maka ụdị ndị a
na-ahụ anya n’ụwa dị mma ma bụrụ nke a na-ekwenye, ebe taṇhā, mgbe ọ
bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na-edozi. Taṇhā maka ụda ụwa
dị ụtọ ma bụrụ nke a na-ekwenye ekwenye, ebe taāhā, mgbe ọ bilitere,
ebili, ebe ahụ mgbe ọ na-edozi, ọ na-edozi. Taṇhā na-esi ísì ụtọ n’ụwa
bụ ihe na-atọ ụtọ ma kwekwa ekwenye, ebe taṇhā, mgbe ọ bilitere, ebili,
ebe ahụ mgbe ọ ga-edozi, ọ na-ebe. Taṇhā maka ụtọ ụwa dị ụtọ ma kwekwa
ekwenye, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na edozi, ọ
na-edozi. Taṇhā maka ihe aru nke uwa di nma ma nwekwa nkwekorita, odika
taṇhā, mgbe o bilitere, bilite, n’ebe ahu mgbe ogba adi, ogha adi. Taṇhā
maka parias n’ime ụwa dị ụtọ ma kwekwa ekwenye, ebe taṇhā, mgbe ọ
bilitere, ebili, ebe ahụ mgbe ọ ga-edozi, ọ na-edozi.

Vitakka nke
ụdị anya a na-ahụ anya na ụwa dị mma ma na-ekwenye ekwenye, enwere
taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na-edozi.
Vitakka nke ụda ụwa dị ụtọ ma kwekwa ekwenye, ebe taṇhā, mgbe ọ
bilitere, ebilite, ebe ahụ mgbe ọ na edozi, ọ na-edozi. The vitakka isi
nke ụwa dị ụtọ ma kwekwaakwe, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ
mgbe ọ ga-edozi, ọ na-edozi. Vitakka nke uto dị n’ụwa dị mma ma kwekwa
na ya, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na edozi, ọ
na-edozi. Vitakka nke ihe arụ nke ụwa dị mma ma nwee nkwekọrịta, ebe
taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na-edozi.
Vitakka nke parias n’ime ụwa dị ụtọ ma bụrụ nke a na-ekwenye, ebe taṇhā,
mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ ga-edozi, ọ na-edozi.


Vicāra nke ụdị ụwa a na-ahụ anya na-atọ ụtọ ma na-ekwenye ekwenye, ebe
taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na-edozi.
Vicāra nke ụda ụwa dị ụtọ ma kwekwa ekwenye, ebe taṇhā, mgbe ọ bilitere,
ebili, ebe ahụ mgbe ọ ga-edozi, ọ na-edozi. Vicāra na-esi ísì ụtọ n’ụwa
dị mma ma nabata ya, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ
na-edozi, ọ na-edozi. Vicāra nke ihe ụtọ dị n’ụwa mara mma ma kwekwa na
ya, ebe taṇhā, mgbe ọ bilitere, ebili, ebe ahụ mgbe ọ ga-edozi, ọ
na-edozi. Vicāra nke ihe aru nke uwa di nma ma nwekwa nkwekorita, odika
taṇhā, mgbe o bilitere, o bilite, n’ebe ahu mgbe odiri, ogha adi. Vicāra
nke parias n’ime ụwa dị ụtọ ma bụrụ nke a na-ekwenye, ebe taṇhā, mgbe ọ
bilitere, ebili, ebe ahụ mgbe ọ na-edozi, ọ na-edozi. A na-akpọ nke a,
bhikkhus, the dukkha · samudaya ariyasacca.

E3. Ngosipụta nke Nirodhasacca


Gini bu, bhikkhus, bu dukkha-samudaya ariyasacca? Ọ bụ taṇhā a na-eduga
n’ịlọ ụwa, nke jikọtara ya n’ọchịchọ na ọ ,ụ, na-atọ ụtọ ebe a ma ọ bụ
ebe ahụ, nke ahụ bụ: kāma-taṇhā, bhava-taṇhā na vibhava-taṇhā. Ma taṇhā,
bhikkhus, mgbe a gbahapụrụ ya, ebee ka a gbahapụrụ ya, mgbe ọ kwụsịrị,
olee ebe ọ ga-akwụsị? N’ime ụwa nke yiri ihe ụtọ na ihe nkwekọrịta, ọ bụ
ebe ahụ ka taṇhā, mgbe a gbahapụrụ agbahapụ, ebe a na-akwụsị, ọ
na-akwụsị.

Na ihe n’ụwa dị ụtọ ma na-ekwekọrịta? Anya dị n’ụwa dị
mma ma kwekwa ekwenye, e nwere taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe
ahụ mgbe ọ kwụsịrị, ọ kwụsịrị. Ntị nke ụwa dị mma ma kwekọọ, e nwere
taablehā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ
ga-akwụsị. Imi n’ime ụwa dị mma ma bụrụ onye a na-ekwenye, ebe taṇhā,
mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ kwụsị. Ire nke
uwa di nma ma nwekwa nkwekorita, odi taṇhā, mgbe a gbahapụrụ ya,
gbahapuru ya, ebe ahu kwusi, o na akwusi. Kāya n’ime uwa di uto ma
nwekwa nkwekorita, odi taṇhā, mgbe a gbahapụrụ ya, gbahapuru ya, ebe ahu
ino na akwusi. Mana n’ụwa dị mma ma nwee nkwekọrịta, ebe taṇhā, mgbe a
gbahapụrụ ya, gbahapụ ya, ebe ahụ mgbe ọ kwụsịrị, ọ ga-akwụsị.

Dị
ndị a na-ahụ anya n’ụwa dị mma ma na-ekwenye ekwenye, e nwere taṇhā,
mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ na-akwụsị. Da
n’ụwa dị mma ma kwekọrịta, e nwere taṇhā, mgbe a gbahapụrụ ya, gbahapụ,
ebe ahụ mgbe ọ kwụsịrị, ọ ga-akwụsị. Ellsellsụ sịga n’ụwa dị mma ma
kwekọọ, e nwere taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ ga-akwụsị. Ihe ndị na-atọ ụtọ n’ụwa dị mma ma kwekọọ, e nwere
taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ
ga-akwụsị. Ihe aru nke uwa di uto ma nwekwaa nkwekorita, enwere taṇhā,
mgbe a gbahapuru, arapuru ha, ebe ahu ino na akwusi. Dhammas n’ụwa dị
mma ma nwee nkwekọrịta, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ
mgbe ọ kwụsịrị, ọ ga-akwụsị.

Anya-viññāṇa n’ime ụwa dị mma ma
kwekwaa ebe ahụ, taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ kwụsịrị. Ntị ntị-viññāṇa n’ime ụwa dị ụtọ ma kwekwaa ebe ahụ,
taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ
na-akwụsị. Imi-viññāṇa n’ime ụwa dị ụtọ ma bụrụ nke a na-ekwenye, ebe
taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ
na-akwụsị. Ire-viññāṇa nke uwa di nma ma nwekwa nkwekorita, odi taṇhā,
mgbe a gbahapụrụ ya, gbahapụ ya, no ebe ahu odighi akwusi. Kāya-viññāṇa
n’ime ụwa dị ụtọ ma kwekọọ, e nwere taṇhā, mgbe a gbahapụrụ agbahapụ,
ebe ahụ mgbe ọ kwụsịrị, ọ na-akwụsị. Mana-viññāṇa n’ụwa dị ụtọ ma
kwekwaa ebe ahụ, taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ ga-akwụsị.

-Re-samphassa n’ime ụwa dị mma ma bụrụ nke a
na-ekwenye ekwenye, ebe taāhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ
mgbe ọ kwụsịrị, ọ na-akwụsị. Ear-samphassa n’ụwa dị ụtọ ma kwekwa
ekwenye, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ kwụsị. Imi-samphassa n’ime ụwa dị mma ma bụrụ nke a
na-ekwenye, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ kwụsị. Ire-samphassa n’ime ụwa dị ụtọ ma bụrụ nke a
na-ekwenye, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ na-akwụsị. Kāya-samphassa n’ime ụwa dị ụtọ ma bụrụ nke a
na-ekwenye, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ na-akwụsị. Mana-samphassa n’ime ụwa dị ụtọ ma nwee
nkwekọrịta, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụrụ ya, ebe ahụ mgbe ọ
kwụsịrị, ọ na-akwụsị.

Vedanā nke anya-samphassa n’uwa di nma ma
nwekwa nkwekorita, n’ebe ahu taṇhā, mgbe arapuru ya, arapu ya, ya onwe
ya adighi akwusi. Vedanā amuru site na ntị-samphassa n’ime uwa di nma ma
nwekwa nkwekorita, n’ebe ta therehā, mgbe ahapuru ya, arapuru ya,
onwere ebe obu ya akwusi. Vedanā amuru imi-samphassa n’ime uwa di uto ma
nwekwaa nkwekorita, enwere taṇhā, mgbe ahurupuru ya, gbahapuru ya, ebe
ahu kwusi, o kwusi. The vedanā nke amụ-samphassa n’ime ụwa dị ụtọ ma
nwee nkwekọrịta, ebe taṇhā, mgbe a gbahapụrụ agbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ na-akwụsị. Vedanā nke kāya-samphassa na ụwa dị mma ma
kwekwaakwe, ebe taṇhā, mgbe a gbahapụrụ agbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ na-akwụsị. Amuru na vedanā nke mana-samphassa n’uwa di nma ma
nwekwa nkwekorita, odika taṇhā, mgbe arapuru ya, arapu ya, ya ghara
ikwusi.

Saññā nke ụdị a na-ahụ anya n’ụwa dị mma ma kwekwa na ya,
ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ
na-akwụsị. Saññā nke ụda ụwa dị ụtọ ma nwee nkwekọrịta, ebe taṇhā, mgbe a
gbahapụrụ, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ na-akwụsị. Saññā na-esi
ísì ụtọ n’ụwa dị ụtọ ma kwekwa ekwenye, ebe taṇhā, mgbe a gbahapụrụ,
gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ na-akwụsị. Saññā nke ụtọ dị n’ụwa
mara mma ma nwekwaa nkwekọrịta, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụ,
ebe ahụ mgbe ọ kwụsịrị, ọ kwụsịrị. Saññā nke ihe aru n’uwa di uto ma
nwekwaa nkwekorita, enwere taṇhā, mgbe arapuru ya, arapu ya, ya onwe ya
we kwusi. Saññā nke Dhammas n’ụwa dị mma ma kwekwa na ya, ebe taṇhā,
mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ kwụsịrị.


Ebumnuche [nke metụtara] ụdị ndị a na-ahụ anya n’ụwa dị mma ma kwekọọ, e
nwere taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ
na-akwụsị. Ebumnuche [na - emetụta] ụda dị n’ụwa dị mma ma bụrụkwa nke a
ga-ekwenye, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụrụ ya, ebe ahụ mgbe ọ
kwụsịrị, ọ ga-akwụsị. Ebumnuche [metụtara] isi dị n’ụwa dị mma ma
kwekwa ekwe, n’ebe taṇhā, mgbe a gbahapụrụ agbahapụ, gbahapụ, ebe ahụ
mgbe ọ kwụsịrị, ọ na-akwụsị. Ebumnuche [metụtara] ụtọ ụwa dị mma ma
kwekwaakwe, ebe taṇhā, mgbe a gbahapụrụ agbahapụ, gbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ kwụsịrị. Ebumnuche [metụtara] anụ ahụ na ụwa dị mma ma
kwekwaa, e nwere taṇhā, mgbe a gbahapụrụ agbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ ga-akwụsị. Ebumnuche [nke metụtara] parias n’ime ụwa dị mma
ma kwekwaa ebe ahụ, taṇhā, mgbe a gbahapụrụ ya, gbahapụrụ ya, ebe ahụ
mgbe ọ kwụsịrị, ọ ga-akwụsị.

Taṇhā na ụdị ụwa a na-ahụ anya
na-atọ ụtọ ma na-ekwenye ekwenye, ebe taṇhā, mgbe a gbahapụrụ, gbahapụ,
ebe ahụ mgbe ọ kwụsịrị, ọ na-akwụsị. Taṇhā maka ụda ụwa dị ụtọ ma nwee
nkwekọrịta, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụrụ ya, ebe ahụ kwụsị,
ọ na-akwụsị. Taṇhā na-anụ ụtọ ụwa bụ ihe na-atọ ụtọ ma kwekwa ekwenye,
ebe ta therehā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ
ga-akwụsị. Taṇhā maka ụtọ ụwa dị mma ma kwekwa ekwe, ebe taṇhā, mgbe a
gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ kwụsịrị. Taṇhā maka ihe
aru nke uwa di nma ma nwekwa nkwekorita, enwere taṇhā, mgbe arapuru ha,
arapu ha, ha no nagbusi. Taṇhā maka parias n’ụwa dị ụtọ ma kwekwaa ebe
ahụ, taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ
ga-akwụsị.

Vitakka nke ụdị anya ụwa na-atọ ụtọ ma na-ekwenye
ekwenye, e nwere taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ na-akwụsị. Vitakka ụda nke ụwa dị ụtọ ma bụrụ nke a
na-ekwenye, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụrụ ya, ebe ahụ mgbe ọ
kwụsịrị, ọ na-akwụsị. The vitakka isi na ụwa dị ụtọ ma kwekwaakwe, ebe
taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ kwụsịrị.
Vitakka nke uto dị n’ụwa dị mma ma kwekwa na ya, enwere taṇhā, mgbe a
gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ kwụsị. Na vitakka nke
aru n’uwa di uto ma nwekwaa nkwekorita, enwere taṇhā, mgbe a gbahapuru,
gbahapuru, ebe ahu ino na akwusi. Vitakka nke parias n’ime ụwa dị ụtọ ma
bụrụkwa ihe a na-anabata, n’ebe ahụ taṇhā, mgbe a gbahapụrụ ya,
gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ na-akwụsị.

Vicāra nke ụdị ụwa a
na-ahụ anya na-atọ ụtọ ma na-ekwenye ekwenye, n’ebe ahụ taṇhā, mgbe a
gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ na-akwụsị. Vicāra nke
ụda ụwa dị mma ma nabata ya, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụrụ
ya, ebe ahụ kwụsị, ọ na-akwụsị. Vicāra na-esi ísì ụtọ n’ụwa dị mma ma
kwekwa ekwe, n’ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ na-akwụsị. Vicāra nke ihe ụtọ dị n’ụwa mara mma ma kwekwa
ekwenye, ebe taṇhā, mgbe a gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ
kwụsịrị, ọ ga-akwụsị. Vicāra nke aru n’uwa di uto ma nwekwaa nkwekorita,
enwere taṇhā, mgbe anakpochara ya, arapu ya, ya ghara ikwusi. Vicāra
nke parias n’ime ụwa dị ụtọ ma bụrụ onye a na-ekwenye, ebe ta ,hā, mgbe a
gbahapụrụ ya, gbahapụ, ebe ahụ mgbe ọ kwụsịrị, ọ na-akwụsị. A na-akpọ
nke a, bhikkhus, the dukkha · nirodha ariyasacca.

E4. Ngosipụta nke Maggasacca


Gini kwa, bhikkhus, bu dukkha · nirodha · gāminī paṭipadā ariyasacca? Ọ
bụ naanị ariya aṭṭhaṅgika magga, ya bụ, sammādiṭṭhi, sammāsaṅkappo,
sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati na
sammāsamādhi.

Na gịnị, bhikkhus, bụ sammādiṭṭhi? Nke ahụ,
bhikkhus, nke bụ ñāṇa nke dukkha, na ñāṇa nke dukkha-samudaya, na ñāṇa
nke dukkha-nirodha na ñāṇa nke dukkha-nirodha-gāmini paṭ mgbanwe, nke a
na-akpọ, bhikkhus, sammādiṭṭhi.

Na gịnị, bhikkhus, bụ
sammāsaṅkappas? Ndị ahụ, bhikkhus, nke bụ saṅkappas nke nekkhamma,
saṅkappas nke abyāpāda, saṅkappas nke avihiṃsā, ndị a na-akpọ, bhikkhus,
sammāsaṅkappas.

Kedu ihe, bhikkhus, bụ sammāvācā? Nke ahụ,
bhikkhus, nke na-ezere na musāvādā, na-ezere pisuṇa vācā, na-ezere
pharusa vācā, na-ezere samphappalāpa, nke a na-akpọ, bhikkhus,
sammāvācā.

Na gịnị, bhikkhus, bụ sammā-kammanta? Nke ahụ,
bhikkhus, nke na-ezere pāṇātipāta, na-ezere adinnādāna, na-ezere
abrahmacariya, nke a na-akpọ, bhikkhus, sammā-kammanta.

Kedu ihe,
bhikkhus, bụ sammā-ājīva? N’ebe a, bhikkhus, ezigbo onye na-eso ụzọ,
hapụrụla ụzọ ndụ na-ezighi ezi, kwadoro ndụ ya n’ụzọ ziri ezi nke a
na-akpọ bhikkhus, sammā-ājīva.

Na gịnị, bhikkhus, bụ sammāvāyāma?
N’ebe a, bhikkhus, bhikkhu na-ewepụta chanda ya maka ebili na-abụghị
paris na puspaka na akusala fulas, ọ na-egosipụta onwe ya, na-akpali ya
nwanyị, na-etinye ike ya na citta ma na-agbasi mbọ ike; ọ na-ewepụta
chanda ya maka mgbahapụ nke pispaka na akusala parias, ọ na-egosipụta
onwe ya, na-akpali nwa agbọghọ ya, na-emetụta citta ma na-agbasi mbọ
ike; ọ na-ewepụta chanda ya maka ibili nke na-enweghị mkpụmkpụ kusala
parias, ọ na-eyi onwe ya, na-akpali nwa agbọghọ ya, na-emetụta citta ya
nke ọma ma na-agba mbọ; ọ na-ewepụta chanda ya maka iguzosi ike nke
arisen kusala parias, maka enweghị ọgba aghara, maka mmụba ha, mmepe ha,
mmepe ha na ngwụcha ya, ọ na - egosipụta onwe ya, na - akpali ya
nwanyị, na - emetụta citta ma na - agbasi mbọ ike. A na-akpọ nke a,
bhikkhus, sammāvāyāma.

Ihe bụ, bhikkhus, bụ sammāsati? N’ebe a,
bhikkhus, bhikkhu bi na-elebe kāya na kāya, ātāpī sampajāno, satimā, ọ
hapụsịrị abhijjhā-domanassa n’ụwa. O bi na vedanā na vedanā, ātāpī
sampajāno, satimā, ọ hapụsịrị abhijjhā-domanassa n’ụwa. O bi na citta na
citta, ātāpī sampajāno, satimā, n’atuchapu abhijjhā-domanassa n’uwa. O
bi na njedebe nke njedebe. S, ātāpī sampajāno, satimā, ọ hapụsịrị
abhijjhā-domanassa n’ụwa. A na-akpọ nke a, bhikkhus, sammāsati.


Na gịnị, bhikkhus, bụ sammāsamādhi? N’ebe a, bhikkhus, bhikkhu, nke e
kewapụrụ na kāma, wepụrụ ya na akusala parias, batara na jhāna nke mbụ,
nọrọ na ya, ya na vitakka na vicāra, ebe pīti na sukha mụrụ na-apụ apụ.
Site na ntanetị nke vitakka-vicāra, ọ banyere na jhāna nke abụọ, ọ na
-ebi n’ime ya na ntinye nke ime, ijikọ citta, na-enweghị vitakka ma ọ bụ
vicāra, ya na pīti na sukha mụrụ nke samādhi. Na enweghị mmasị na pīti,
ọ na-anọ na upekkha, sato na sampajāno, ọ na-ahụ ihe na kāya the sukha
nke ndị ariyas na-akọwa: ‘onye nwere ọgụgụ isi ma nwee uche bi na nke a’
sukha ‘, ebe ọ batara na jhāna nke atọ, ọ na-adigide. nime ya. Ihapu
sukha na gbaha agba agba, somanassa na domanassa na-apụ n’anya,
na-enweghị sukha ma ọ bụ dukkha, na ịdị ọcha nke upekkha na sati, ọ
batara na jhāna nke anọ, ọ na-adịgide. A na-akpọ nke a, bhikkhus,
sammāsamādhi.

A na-akpọ nke a, bhikkhus, ndị isikha · nirodha · gāminī paṭipadā ariyasacca.


Ya mere ọ na-ebizuzu oke na imezu n’ime, ma ọ bụ na ọ na-elelezuzu ka ọ
na-emezu ya na mpụga, ma ọ bụ na-ekiri ka ọ na -emezuzu n’ime na n’èzí;
ọ na-elele samudaya nke ihe ijuanya nazuzu, ma ọ bụ na ọ na-ahụ ngafe
nke ihe ijupụta nazuzu, ma ọ bụ na ọ na-elele samudaya na agabiga ihe
ịtụnanya nazuzu; ma ọ bụ ọzọ, [n’ịghọta:] “ndị a bụ parias!” sati dị
n’ime ya, ruo n ‘naanị ñāṇa na naanị paṭissati, ọ na-ebi ndụ rụrụ arụ, ọ
dịghịkwa arapara n’ihe ọ bụla n’ụwa. Ya mere, bhikkhus, bhikkhu bi
na-ekiri dhammas na parias, na-ekwu maka ariya · saccas anọ.

Uru dị na ịme Satipaṭṭhānas


Maka onye ọ bụla, bhikkhus, ga-eme satipaṭṭhānas anọ a n’ụzọ afọ asaa,
enwere ike ịtụ anya otu n’ime nsonaazụ abụọ: ma ọ bụ ihe ọmụma zuru oke
na ihe ndị a na-ahụ anya, ma ọ bụ ọ bụrụ na ọ dị ihe na-agbagide,
anāgāmita.

Hapụ afọ asaa, bhikkhus. Maka onye ọ bụla, bhikkhus,
ga-eme satipaṭṭhānas anọ ndị a n’ụzọ dị afọ isii, enwere ike ịtụ anya
otu n’ime nsonaazụ abụọ: ma ọ bụ ihe ọmụma zuru oke na ihe ndị a na-ahụ
anya, ma ọ bụ ọ bụrụ na ọ nwere ihe na-agbagide, anāgāmita.

Hapụ
afọ isii, bhikkhus. Maka onye ọ bụla, bhikkhus, ga-eme satipaṭṭhānas anọ
n’ụzọ dị otú a ruo afọ ise, enwere ike ịtụ anya otu n’ime nsonaazụ
abụọ: ma ọ bụ ihe ọmụma zuru oke na ihe ndị a na-ahụ anya, ma ọ bụ ọ
bụrụ na ọ dị ihe na-agbagide, anāgāmita.

Hapụ afọ ise, bhikkhus.
Maka onye ọ bụla, bhikkhus, ga-eme satipaṭṭhānas anọ a n’ụzọ anọ ruo afọ
anọ, enwere ike ịtụ anya otu n’ime nsonaazụ abụọ: ma ọ bụ ihe ọmụma
zuru oke na ihe ndị a na-ahụ anya, ma ọ bụ ọ bụrụ na ọ dị ihe
na-agbagide, anāgāmita.

Hapụ afọ anọ, bhikkhus. Maka onye ọ bụla,
bhikkhus, ga-eme satipaṭṭhānas anọ a n’ụzọ afọ atọ, enwere ike ịtụ anya
otu n’ime nsonaazụ abụọ: ma ọ bụ ihe ọmụma zuru oke na ihe ndị a na-ahụ
anya, ma ọ bụ ọ bụrụ na ọ dị ihe na-agbagide, anāgāmita.

Hapụ
afọ atọ, bhikkhus. Maka onye ọ bụla, bhikkhus, ga-eme satipaṭṭhānas anọ
n’ụzọ dị otú a ruo afọ abụọ, enwere ike ịtụ anya otu n’ime nsonaazụ
abụọ: ma ọ bụ ihe ọmụma zuru oke na ihe ndị a na-ahụ anya, ma ọ bụ ọ
bụrụ na ọ dị ihe na-agbagide, anāgāmita.

Hapụ afọ abụọ, bhikkhus.
Maka onye ọ bụla, bhikkhus, ga-eme satipaṭṭhānas anọ n’ụzọ dị otú a ruo
otu afọ, enwere ike ịtụ anya otu n’ime nsonaazụ abụọ: ma ọ bụ ihe ọmụma
zuru oke na ihe ndị a na-ahụ anya, ma ọ bụ ọ bụrụ na ọ dị ihe
na-agbagide, anāgāmita.

Hapụ naanị otu afọ, bhikkhus. Maka onye ọ
bụla, bhikkhus, ga-eme satipaṭṭhānas anọ a n’ụzọ ọnwa asaa, enwere ike
ịtụ anya otu n’ime nsonaazụ abụọ: ma ọ bụ ihe ọmụma zuru oke na ihe ndị a
na-ahụ anya, ma ọ bụ ọ bụrụ na ọ dị ihe na-agbagide, anāgāmita.


Hapụ ka ọnwa asaa, bhikkhus. Maka onye ọ bụla, bhikkhus, ga-eme
satipaṭṭhānas anọ a n’ụzọ ọnwa isii, enwere ike ịtụ anya otu n’ime
nsonaazụ abụọ: ma ọ bụ ihe ọmụma zuru oke na ihe ndị a na-ahụ anya, ma ọ
bụ ọ bụrụ na ọ dị ihe na-agbagide, anāgāmita.

Hapụ ka ọnwa isii,
bhikkhus. Maka onye ọ bụla, bhikkhus, ga-eme satipaṭṭhānas anọ a n’ụzọ
ọnwa ise, enwere ike ịtụ anya otu n’ime nsonaazụ abụọ: ma ọ bụ ihe ọmụma
zuru oke na ihe ndị a na-ahụ anya, ma ọ bụ ọ bụrụ na ọ dị ihe
na-agbagide, anāgāmita.

Hapụ ka ọnwa ise, bhikkhus. Maka onye ọ
bụla, bhikkhus, ga-eme satipaṭṭhānas anọ a n’ụzọ ọnwa anọ, enwere ike
ịtụ anya otu n’ime nsonaazụ abụọ: ma ọ bụ ihe ọmụma zuru oke na ihe ndị a
na-ahụ anya, ma ọ bụ ọ bụrụ na ọ nwere ihe na-agbagide, anāgāmita.


Hapụ ka ọnwa anọ, bhikkhus. Maka onye ọ bụla, bhikkhus, ga-eme
satipaṭṭhānas anọ a n’ụzọ ọnwa atọ, enwere ike ịtụ anya otu n’ime
nsonaazụ abụọ: ma ọ bụ ihe ọmụma zuru oke na ihe ndị a na-ahụ anya, ma ọ
bụ ọ bụrụ na ọ dị ihe na-agbagide, anāgāmita.

Hapụ ka ọnwa atọ,
bhikkhus. Maka onye ọ bụla, bhikkhus, ga-eme satipaṭṭhānas anọ a n’ụzọ
ọnwa abụọ, enwere ike ịtụ anya otu n’ime nsonaazụ abụọ: ma ọ bụ ihe
ọmụma zuru oke na ihe ndị a na-ahụ anya, ma ọ bụ ọ bụrụ na ọ dị ihe
na-agbagide, anāgāmita.

Hapụ ka ọnwa abụọ, bhikkhus. Maka onye ọ
bụla, bhikkhus, ga-eme satipaṭṭhānas anọ a n’ụzọ otu ọnwa, enwere ike
ịtụ anya otu n’ime nsonaazụ abụọ: ma ọ bụ ihe ọmụma zuru oke na ihe ndị a
na-ahụ anya, ma ọ bụ ọ bụrụ na ọ dị ihe na-agbagide, anāgāmita.


Hapụ otu ọnwa, bhikkhus. Maka onye ọ bụla, bhikkhus, ga-eme
satipaṭṭhānas anọ n’ụzọ dị otú a ruo ọkara ọnwa, enwere ike ịtụ anya otu
n’ime nsonaazụ abụọ: ma ọ bụ ihe ọmụma zuru oke na ihe ndị a na-ahụ
anya, ma ọ bụ ọ bụrụ na ọ dị ihe na-agbagide, anāgāmita.

Hapụ
ọkara ọnwa, bhikkhus. Maka onye ọ bụla, bhikkhus, ga-eme satipaṭṭhānas
anọ a n’ụzọ otu izu, enwere ike ịtụ anya otu n’ime nsonaazụ abụọ: ma ọ
bụ ihe ọmụma [nke zuru oke] na ihe ndị a na-ahụ anya, ma ọ bụ ọ bụrụ na ọ
dị ihe na-agbagide, anāgāmita.

“Nke a, bhikkhus, bụ okporo ụzọ
nke na - eduga n’ihe ọ bụla ma ọ bụghị banyere nhichapụ nke mmadụ, imeri
iru uju na ịkwa arịrị, mwepu nke gbogbokha-domanassa, inweta nke ụzọ
ziri ezi, ịmata nke Nibbāna, nke ahụ bụ ịsị anọ satipaṭṭhānas. ” E
kwuwo, na-ekwupụta ihe a dum.

Bhagavā kwuru otu a. N’ịbụ onye nwere obi ụtọ, bhikkhus nabatara okwu Bhagavā.

https://www.youtube.com/watch?v=i8y0MFytj-Q
FESTIVAL MASQURADE Di Na Nwunye Aborgwu / Igbo Mma mmanu

InFinity Water TV
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DANCEBLE MASQURADE IN FESTIVAL DAY OF ABORGWU,
By Golden Spoon/ Aborgwu youth.
Category
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My mom’s burial

Godwin CJ
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Mgbakwu. Awka. Ogene music
Category
People & Blogs


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Mgbakwu. Awka. Ogene music

Mgbakwu. Awka. Ogene music




VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS)

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No Hatred and Violence but kindness and compassion is required.
Now Bahujan Samaj Party is needed.

Elephant


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

घृणा और हिंसा नहीं बल्कि दया और करुणा की आवश्यकता है।
अब बहुजन समाज पार्टी की जरूरत है।

Bahujan Samaj Party Flag

16) Classical Bengali-ক্লাসিক্যাল বাংলা,

16) ধ্রুপদী বাংলা- ক্লাসিক কলা বাংলা,

কোনও ঘৃণা ও হিংস্রতা নয় কিন্তু দয়া ও মমত্ববোধ প্রয়োজন।
এখন বহুজন সমাজ পার্টি দরকার।

Image result for BSP election symbol with Bengali quotes

40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

40) ક્લાસિકલ ગુજરાતી- ક્લાસિકલ ગુજરાતી,

કોઈ દ્વેષ અને હિંસા નહીં પરંતુ દયા અને કરુણા જરૂરી છે.
હવે બહુજન સમાજ પાર્ટીની જરૂર છે.

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54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

54) ಕ್ಲಾಸಿಕಲ್ ಕನ್ನಡ- ಒಂದು ವೇಳೆ,

ಯಾವುದೇ ದ್ವೇಷ ಮತ್ತು ಹಿಂಸೆ ಆದರೆ ದಯೆ ಮತ್ತು ಸಹಾನುಭೂತಿ ಅಗತ್ಯವಿಲ್ಲ.
ಈಗ ಬಹುಜನ ಸಮಾಜ ಪಕ್ಷದ ಅಗತ್ಯವಿದೆ.

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68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

68) ക്ലാസിക്കൽ മലയാളം-

വിദ്വേഷവും അക്രമവും ഇല്ല, പക്ഷേ ദയയും അനുകമ്പയും ആവശ്യമാണ്.
ഇപ്പോൾ ബഹുജൻ സമാജ് പാർട്ടി ആവശ്യമാണ്.

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71) Classical Marathi-क्लासिकल माओरी,

)१) शास्त्रीय मराठी- क्लासिकल वॉलपेपर

द्वेष आणि हिंसा नाही परंतु दयाळूपणा आणि करुणा आवश्यक आहे.
आता बहुजन समाज पक्षाची गरज आहे.

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74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

) 74) शास्त्रीय नेपाली- शास्त्रीय म्यानमार (बर्मा),

कुनै घृणा र हिंसा छैन तर दया र करुणा आवश्यक छ।
अब बहुजन समाज पार्टी आवश्यक छ।

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80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

80) ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ- ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

ਕੋਈ ਨਫ਼ਰਤ ਅਤੇ ਹਿੰਸਾ ਨਹੀਂ ਬਲਕਿ ਦਿਆਲੂ ਅਤੇ ਦਇਆ ਦੀ ਲੋੜ ਹੈ.
ਹੁਣ ਬਹੁਜਨ ਸਮਾਜ ਪਾਰਟੀ ਦੀ ਲੋੜ ਹੈ।

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84) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

84) छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्

णो ःअत्रेद् अन्द् Vइओलेन्चे बुत् किन्द्नेस्स् अन्द् चोम्पस्सिओन् इस् रेqउइरेद्.
णोw Bअहुजन् षमज् Pअर्त्य् इस् नेएदेद्.

Image result for BSP election symbol with Sanskrit quotes



89) Classical Sindhi،

ڪابه نفرت ۽ تشدد ناهي پر رحم ۽ رحم جي ضرورت آهي.
هاڻي بهجن سماج پارٽي جي ضرورت آهي.

Image result for BSP election symbol with Sindhi quotes

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

99) செம்மொழித் தமிழ்

வெறுப்பும் வன்முறையும் இல்லை, ஆனால் இரக்கம் தேவை.
இப்போது பகுஜன் சமாஜ் கட்சி தேவை.

Image result for BSP election symbol with Tamil quotes

100) Classical Telugu- క్లాసికల్ తెలుగు,

100) క్లాసికల్ తెలుగు- ఒకవేళ,

ద్వేషం మరియు హింస లేదు కానీ దయ మరియు కరుణ అవసరం.
ఇప్పుడు బహుజన్ సమాజ్ పార్టీ అవసరం.

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104) Classical Urdu- کلاسیکی اردو

104) کلاسیکی اردو- کلاسیکی اردو

کسی سے نفرت اور تشدد نہیں لیکن مہربانی اور شفقت کی ضرورت ہے۔
اب بہوجن سماج پارٹی کی ضرورت ہے۔

First
all the opposition parties must say YES to Ballot Papers and NO to
EVMs/VVPATs which is the Voice of 99% All awakened Aboriginal Societies
including SC/STs/OBCs/Religious Minorities and even the non-chitpavan
brahmins :

Discuss in Parliament and post them in the Social Media.

In New Delhi and many other places goli mardia but no one held for the following reason:

Just
0.1% intolerant, violent, militant, number one terrorists of the world,
cunning, crooked, ever shooting,mob lynching, lunatic, mentally
retarded foreigners from Bene Israel,Tibet, Africa, Eastern Europe,
Western Germany, Northern Europe, South Russia, Hungary, etc, etc.,
chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS) plan to
establish stealth and shadowy hidutva cult who claim as 1st rate athmas
(souls) kshatrias, vysias, shudras, as 2nd, 3rd, 4th rate souls and
aborignal SC/STs/ Religious Minorities considered as having no souls at
all so that all sorts of atrocities could be committed on them. But the
Buddha never believed in any soul. He said all are equal on which our
marvelous modern constitution is written. The chitpavan brahmins wants
no other religion or is caste exists. The chitpavan brahmins never
believe elections. Their leaders are chosen by selection in general and
by the EVMs/VVPATs in particular. The chitpavan brahmins DNA report says
that they are of foreign origin kicked out from Bene Israel, Siberia,
Tibet, Africa, Eastern Europe, Western Germany, Northern Europe, South
Russia, Hungary, etc, etc. They will never register in NPR because of
their DNA Origin., chitpavan brahmins of RSS (Rowdy/Rakshasa Swayam
Sevaks) descendants worry about proving their citizenship as they cannot
prove it.

America enlisted RSS in one of the Biggest Terrorist Organisation in the World

About
stealth and shadowy foreigners from Bene Israel chitpavan brahmins
hindutva cult , sanghparivar the Bevakoof Jhoothe Psychopaths (BJP)
Visha Hindutva Psychopaths (VHP),  All Brahmins Violent Psychopaths
(ABVP), Bhajan Dal, and ever cropping up units of Rowdy/Rakshasa Swayam
Sevaks (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

 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 (Visha Hindutva  Psychopaths)

The
council was established on August 29, 1964 in Bombay, Maharastra [ Biju
] with a political objective of establishing the supremacy of stealth
shadowy hindutva cult all over the world. It obtains funds and recruits
from Aryan hindutvaites all across the globe, especially from the US, UK
and Canada and has grown to become the main fund-raising agency of
chitpavan 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 hindutva cult rashtra, a
hindutva state ethnically cleansed of its non-Aryan but all aboriginal
awakened societies including SC/STs/OBCs/Religious Minorities and even
the non-chitpavan brahmins populations.

Bajrang Dal ( Bhajan 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  (All Brahmins Violent Psychopaths)

This
front comprises students of hindutva 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.

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.

Sanghparivar have all 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.

This short documentary equates
Murderer of democratic institutions and Master of diluting institutions
(Modi) with Hitler and Genghis Khan but the difference is that Modi has
gobbled the Master Key by tampering the fraud EVMs/VVPATs to win
elections.

Now 99.9% All
Awakened Aboriginal Societies including SC/STs/OBCs/Religious
Minorities and even the non-chitpavan brahmins are up in their sleeves
to force the chitpavan brahmins to quit Prabuddha Bharat to save
Democracy, Liberty, Equality, Fraternity as enshrined in our Marvellous
Modern Constitution for the welfare, happiness, and Peace for all
societies.

Tucked away in tech city is the neighbourhood of Barkas, where descendants of Yemeni tribes have lived since the 17th century



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