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LESSON 3297 Sun 8 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 aboriginalsocieties. 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) Wishing a Happy International Women’s Day May all Women be Ever Happy, Well and Secure! May all Live Long! May all have Calm, Quiet, Alert, Attentive and an Equanimity Mind with a Clear Understanding that Everything is Changing!
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LESSON 3297 Sun 8 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
aboriginalsocieties.


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)

Wishing a Happy International Women’s Day

May all Women be Ever Happy, Well and Secure!

May all Live Long!

May all have Calm, Quiet, Alert, Attentive and an Equanimity Mind with a Clear Understanding that

Everything is Changing!


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Music

The woman’s
role during the Ministry of the Buddha was seen in four different stages. First
as a mother, as a house minister/wife (Gruha-niya - is a Sanskrit word; there
is no exact word in English and the closest found is, house minister and it is
not house wife). As an Upasika (female lay follower) and as a female renouncer
as a Bhikkhuni.

Attitude towards Women at the time of the
Buddha





The main Indian religion during
the Buddha’s time was designated as “brahmanism” and was distinguished as Hinduism
as a post Buddhist development.  The
position of woman under Hinduism was well described in the Manusmrti which is a
work of the Dhama Sastra literature of India. The “Laws of the Manu”(V, 147 -8)
Tr.by G. Buchler SBE. Vol. XIV, describes the duties of woman as follows:





 “By a girl, by a young woman, or even by an
aged one, nothing must be done independently, even in her own house. In
childhood a female must be subject to her father. In youth to her husband, when
her lord is dead to her sons; a woman must never be independent.”



“No sacrifice, no vow, no
fast must be performed by woman (apart from their husbands). If a wife obeys
her husband, she will for that (reason alone) be exalted in heaven”
(Ch.V.v.155).



Both Parsva Natha of
Jainism and Gautama the Buddha, as non-brahmanic protestant leaders, opened
their doors with strict admissions of women to their monastic communities. Theri
Gatha
(Psalms of the Sisters) alone provides evidence to show that hundreds and
hundreds of women found solace in Buddhism and preferred their spiritual
pursuits under the Buddha.




“Satta Deva Manussanam”














The Buddha proclaimed a message that was universal to
all human beings. One of the Nine Classic titles given to the Buddha is “Satta Devamanussanam”
or the leader of gods and humans, a one who could lead all beings. The Buddha’s
teaching was designed to the happiness of humanity of all beings, without
exception from one’s cast, creed, race, age, distance they lived, disability or
gender.
The Buddha taught Dhamma to both men
and women equally. He also gave talks to the householders and their wives.
The Buddha unhesitatingly accepted that women are
capable of realizing the Truth, just as men.
The highest achievement
of Buddhism, the supreme enlightenment is available to both men and women.




During the Buddhist epoch
there was a change in the attitudes towards women. The traditional structure and
functions of society undoubtedly underwent some alterations. Ms.I.B. Horner, describes
in “Woman Under Primitive Buddhism.” that “Women came to enjoy more equality
and greater respect and authority than ever. Their position in their activities
in domestic, social and religious began to improve.” The Anguttara
Nikaya,(11.57) shows that as a result of the freedom, the women set to have
fine examples in conduct and intelligence. Women no longer became intolerable
and degradable. Women were well acknowledged at last to be capable of working
as a constructive force in the society of the day. 





The Buddha addressed the
Vajjis, (a rulling clan in Veshali) and taught them the Seven Downfalls of a
Man (Saptha Aparihana Dhamma). He then advised the Vajjis to respect and honour
young girls and women and to place them well in society and not to keep them
under men’s custody.


In a society which considered that male children to
be more desirable than female ones (San.Nik,2) The Buddha had a different
view.When Queen Mallika had given birth to a daughter. The Buddha’s advice to
the King Pasenadi of Kosala, was “that a girl may prove even a better offspring
than a boy,” this clearly shows that Buddhism does not consider the birth of a
daughter as a


cause for worry and despair.







Buddhist
Woman as a Mother





As for the Buddhist, mother is the highest symbol of
respect in the home. The Buddha himself set the first example by paying the
highest respect to his foster mother when Mahaprajapathi Theri passed away by taking
part in the funeral procession.
This was the first time that the Buddha participated in a funeral. 





Motherhood
in Early Buddhism could also be valued actively in its own right. Queen
Mahamaya, the mother of the Buddha, and Queen Prajapathigotami who was his
foster mother, Yasodhara, the wife of the Prince Sidhartha are regarded as most
valued and respected mother- roles in the history of Buddhism.  





Buddhist
teachings value family as the most important human association for the
formation and socialisation of the infant.
The image of the mother
as the embodiment of compassion is used a lot.
The woman as the mother had always commanded
such veneration and gratitude, and her position was unassailable. Women were
almost invariably mentioned and listed first in the early Indian literature -
Sanskrit, Pali and Jain.











Sigalovada
Sutta, in Deega Nikaya, deals with the code of conduct for the laity. There are
five duties parents are to perform towards their children and vice versa. No
other leader than the Buddha used highest words to elicit the qualities of the
parents. 





Brahma Vihara


The Buddha declared; “Brahmati Matapitaro- Pubbacariyatiruccare.” “The
parents are Brahma- God and also our teachers.”




Brahma is believed
to have four noble qualities as in the Brahama Viharas, (Brahma Vihara Sutta
AN.10.208). They are also called the Four Divine Abodes, namely; loving
kindness (metta), Compassion (karuna), Appreciative joy (Mudita), and Equanimity
(upakka). Parents maintain these four qualities towards their children throughout
all the different events of life, from the moment of conception onwards.


In the
Sigalowada Sutta in the Diga Nikaya, Buddha advised his followers to widen
these feelings and to apply them all. 


Similar qualities are
elaborated In the Mangala Sutta, which shows, “Matapitu Upattanam etam mangala
muttaman:” that helping and supporting the parents is one of the great thirty
eight blessings. The Buddha often used the phrase, “Mata mittan sake gare.” to
give a prominent place in the family, recognise the mother as a close friend.


In another place Buddha
described parents as, “the main life supporters, protectors, feeders and teach
you how to enter into the world. “ Bahukara Bhikkhawe matapitaro puttanan
apadaka posaka imassa lokassa dassetara.”













One reason for honouring
the motherhood in Buddhism is that there are five kinds or suffering unique to
women. (Majjima Nikaya.2). Avenika Dukka Sutta in Matugama Sanyutta describes
these as:  Menstruation, pregnancy, child
birth, leaving her own family to live with her husband and in-laws and to wait
upon a man.


The Buddha explains in the
Pasyaha Sutta, (S.N) that a birth of a child would support a mother to get out
of the male dominance in her home and move forward in the society.





 Buddhist
Woman As a Wife and a House Minister (Gruhaniya)





The
influence of Buddhism on the place of woman in society as a whole in Sri Lanka
is demonstrated in both the Dipavamsa and Mahavamsa. Hugh Boyd visiting the
Kandyan court 1784 remarked “The Sihalese woman are not merely The slaves and
mistresses but in many companions and friends of husbands. The Sinhalese
neither keep their women in confinement nor impose on them humiliating
restraints,” Similar records are available on the position of women in Burma,
Thailand and Tibet where women participate freely as equals in economic, social
and religious activities of the community.









In
Buddha’s words, “A virtuous wife was considered to be one who led the good
life. A good lay woman endowed with religious devotion, moral virtue and
liberality as well as wisdom and learning, and is given to charity makes
success of her life in this very existence.” (SN.IV.120)





The
Sigalovada Sutta in the Digha Nikaya, the Pali canon describes the respect that
one is expected to give to one’s spouse. In five ways should a wife as the
western direction be respected by a husband: by honouring, not disrespecting,
being faithful, sharing authority, and by giving gifts.
And, the wife so respected, reciprocates with compassion in five ways: by being
well-organized, being kindly disposed to the in-laws and household workers,
being faithful, looking after the household goods, and being skilful and diligent
in all duties.






 In the statement of, “Issariya vossaggana,”
the Buddha meant to hand over the household administration or leadership to the
wife. The Uggaha Sutta (AN.33) explains more details about the ideal
relationship of the husband and wife in order to keep domestic peace and
harmony.





Sanwasa
Sutta in the Anguttara Nikaya, the Buddha announces four types of marriages and
how a husband and wife should keep their relationships and marriage ties
together. The best tie of a relationship stated is when the husband and the
wife live according to the virtues of a god (Deva) and goddess. The Buddha
reassures Nakulamata and Nakulapita that if both the husband and the wife
expresses the longing to be together not only here and now but in a future
state also, both of them should be in the same level in regard to their belief,
their ethical conduct, their generosity and wisdom (A ii,6If). In these
respects therefore a woman may be the equal of a man (I.B. Horner, “WOMEN”,
1982).











(SN.4.4.5
Maha.Va.7, Mallika Sutta), Queen Mallika (King Kosala’s wife) asks the Buddha
why some women are beautiful, others plain, some rich, others poor. The Buddha
explains that if a woman be ill tempered and irritable, jealous and slow to
give alms, such a one becomes poor and of ill favour, wherever she may happen
to be born. A woman, however, who never becomes angry or agitated even under
great provocation, and is generous, such a one becomes beautiful famous and
rich. (Anguttara Nikaya, N4.)





Queen Mallika
declares her determination for the future, to be gentle in temper, never
revengeful or harbouring a grudge, but always amiable and generous.








There
were high expectations in the role of a wife. In the list given in the
Anguttara Nikaya, (7;59) the Buddha describes seven wives when advising the
daughter-in-law of the Anatapindika, Sujata, who had been a difficult woman at
that time. The Buddha asked which kind of wife she falls into, and it is said
that Sujata changed her attitudes from then on. The wives are described as: The
first three types are destined for unhappiness which are the Destructive-wife,
thievish-wife and domineering wife, while the last four, as they are imbued
with long term self-control, are destined to be happy. The latter wives are
characterised as care takers (motherly-wife as she would be for her son),
companions (friend-wife, companion wife) and submissive (sister-wife and slave-wife,
like a maid wife, as she would be for her older brother).The Buddha endorsed a
variety of types of wives within marriage and emphasized the higher virtues,
values and conduct that was expected by them in order to keep husband and wife
in place.





If all goes well, then the wife is called the “comrade
supreme” (S.N), and a number of devoted couples are mentioned in the Pali
Canon, such as Queen Mallika and King Pasnadi, Nakulamata and Nakulapita, and
Dhammadinna and Visaka (I.B.Horner, “Women in Early Buddhist Literature”). 





Nakulamata and Nakulapita were considered by the Buddha
to be the most eminent among his lay-disciples or their close companionship
with one another (A.N). And they were matched in their faith in their
teaching, their self-control, and affectionate way in which they spoke to one
another (A.N).





In the family both husbands and wives are expected
to share equal responsibility and discharge their duties with equal dedication.
The husband is admonished to consider the wife a friend, a companion, a
partner. In family matters the wife was expected to be a substitute for the
husband when the husband happened to be indisposed. In fact, a wife was
expected even to acquaint herself with the trade, business or industries in
which the husband engaged, so that she would be in a position to manage his
affairs in his absence and shows the fact that in the Buddhist society the wife
administered the role
as the house minister.







However, since the ideal of early Buddhism is
renunciation. It can be seen from examples such as the story of Nanda, Buddha’s
step brother, his wife Janapada Kalyāni that striving for the bliss of Nirvana
is valued above love and marriage. Despite having married her just that day,
encouraged by his cousin, Buddha, Nanda left his wife to become a Bhikkhu in the
order of Sanga. In stories like this from the Pali Canon shows that, Nirvana is
generally perceived above love.





Buddhist Women as Upasikas (Female lay followers)

















 












































 

The Anguttara Nikaya,(5.175) describes the five
qualities of a Buddhist lay-follower:


A lay-follower (upasaka/upasika) who has
five qualities is a jewel of a lay-follower, is like a lotus. What are these
five qualities? He/She has faith; is virtuous; is not superstitious; believes
in action (kamma) and does not believe in luck or omen; does not seek
outside (of the Order). 



 Upasakas and Upasikas, are
also called sravakas and sravikas - are householders and other laypersons who
take refuge in the Three jewels (the Buddha, the teachings, and the sanga community)
and practice the Five Precepts.







Ten Virtues of the Lay-follower










He/she shares the joys and sorrows of the Order; places the Dhamma
first;


enjoys giving according to ones ability. If one sees a decline in the
Dispensation of the Teaching of the Buddha, one strives for its strong growth;


has right views, disregarding belief in superstitions and omens; will
not accept any other teacher, not even for the sake of one’s life;


guards ones deeds and words;


loves and cherishes peace and concord;


is not envious or jealous;


does not live a Buddhist life by way of deception or hypocrisy;


has gone for refuge to the Buddha, Dhamma, and Sangha.








Women are often the main upholders and supporters of a
religion. Women are known as the pillars of strength to Buddhism. This was
certainly so with Buddhism when it was widely spreading and up to today, women are
more prevalent in all activities in Buddhist temples. The first woman to become
lay-disciples by the formula of the holy triad was the mother and the former
wife of Yassa.


Visaka Upasika, an intelligent pious woman became the Buddha’s
great benefactress, supported the Buddha and the Sanga in great many ways. A
model female lay devotee, endowed with unwavering confidence in the Triple Gem.
She was securely settled in the fruit of stream-entry
at the age of seven.





Visaka, Cullasubadda, Queen
Mallika, Samawathi, Kujjuttaa, Matikamata, Uttara, Sujata, Suppawasa, Suppiya,
katiyanan, Nakulamata, Kali were some of eminent female lay disciples who were
placed as great upasikas and were well praised by the Buddha. Just as Buddha
had great sravikas as eminent nuns he had eminent upasiks in his ministry.





However the attitude of
the Buddha to the role of woman was an enlightened one.  And therefore, Velu Kantaki Nandamata and
Kujjuttara who had reached higher fruits in the path were the most eminent Upasikas the Buddha showed as the
role models for the lay followers.





The Dhammapada Atuwa denotes that Samawati, Kujjuttara,
Matika Mata and Uttara were some of the highly praised women for their wisdom
by the Buddha. 




There is nothing in the Dhamma that says that there is
a male/female based on Silaya/virtues. Terigata Attakata  denotes (5:19)( “Naso sabbesu tanesu-puriso
hoti pandito -Ettipi pandito hoti- tatta tatta vicaccana.”) that the gender is
not a barrier for the attainment of Wisdom and that the knowledge of the woman
is as far equal than a man.





The
Bhikkhuni Soma appeared to have grasped the principal that Dhamma was neutral
with respect to the gender of the follower. She fires back at a
challenge, when Mara (a demon) tells her that as a woman, with only her two-
finger length wisdom (dvangulapanna), she could never get to the true
sainthood.


She bravely tells, “What does it matter our being man or woman, when
our minds are perfectly under our command? Our wisdom and judgement are wholly
mature and the Truth of the Norm (Dhamma), we clearly see”(Thig.v.61).


The Women in the Bhikkhuni Sanga










The establishment of the Bhikkhuni order is considered
as something revolutionary in the religious history. The Buddha called all
members of humanity from all walks of life to come together to form a new
order. He advocated that all females and males look alike and shave the head,
go for alms and wear the robes and wear no different adornments. This was what
had to be followed by everyone, declaring that a member of either gender is
equally capable of achieving the highest spiritual attainments.





The Buddha gave
similar positions to both genders of the outstanding achievers in the Sanga
community naming them, the Agga Maha Shravaka and Shravika. 





The
Buddha concedes to Ven. Ananda that
woman, having taken to the life of pabbajja (ordination) in Buddhism,
are
capable of attaining the higher fruits of religious life as far as
Atahantship (AN). These considerations would have weighted heavy in the
mind of the Buddha. But in the interests of the collective good of the
institution of Brahmacariya, which was the core of the religion, woman
had to
make certain sacrifices, surrendering at times to their legitimate
rights. This
was evident from the Eight Conditions under which the Buddha granted
them
permission to enter the order.
































Swarna De Silva, (“A place for Women in
Buddhism” 1994) made a comment, stating that, “whatever be the explanation the
rules lack reciprocity between males and females, and would not suit the
present age. On his deathbed the Buddha gave permission to revise the less
important rules of the Vinaya. The extinction of the Order of Bhikkhunis must
mean that this question has to remain an academic one. Whether this contributed
to the extinction of the Bhikkhuni Order we shall never know.” 





The Eight Great Conditions





1.   
Bhikkhus were always to have precedence over
Bhikkhunis in matters of salutation, etc. irrespective of any other
consideration.


2.   Bhikkhunis could not observe the annual retreat (vassa)
in a district where there were no Bhikkhus.


3.   
Bhikkhus had to set the dates for Bhikkhuni Uposatha
ceremonies.


4.   Confessing  transgressions by Bhikkhnis had to
done before the assembly of both Bhikkhus and Bhikkhunis.


5.   
Certain judicial processes in case of Bhikkhunis had
to be undertaken by both the Sanghas.


6.   
Upasampadâ initiation of Bhikkhunis should be given by
the Bhikkhu sangha as well.


7.    
A Bhikkhuni should never abuse a Bhikkhu.


8.    
Bhikkhus can officially admonish Bhikkhunis, but not
vice versa.





The
eight revered conditions have been the focus of much debate between scholars
and between practitioners because of its conditions association with the
subordination of nuns to monks in Buddhism. Many scholars and practitioners
argue that the impact of the subordination meant that women would never be
leaders in the life of the whole community or have any decisive voice in what
they say.





Bhikku
Analayo states
(Journal of Buddhist Ethics,”Vo20,2013). “The eight


garudhammas also differ from all other rules in the
Vinaya in that they are not laid down in response to something that has happened.
Instead, they are pronounced in advance. In sum, the eight principles to be
respected are not rules per se; instead, they are recommendations
.






Kawanami (‘bhikkhuni”237) quotes that the eight
garudhamma rules were only instructions given by the Buddha. Bhikkhuni
Kusuma centres
on the possibility that the observance of the Garu Dhamma was intended
for Mahaprajapati
Gotami alone for her virtue of her having ordained by the Buddha.  She
further argues  that conditions did not
conform to contexts that generally gave rise to vinaya regulations
(Inaccurancies.8). She further argues that the Conditions were unknown
at the time of the first
establishment of the Bhihhkuni Sanga in Sri Lanka in the 3rd Century. 





B.C.E. Wijayaratna, (Buddhist Nuns, 2010) explains that the Conditions appear
to reflect the historical and social contexts of gender expectations. He
affirms that the conditions were established in order “to protect the community
of Nuns.”





The case doesn’t end
there. The Buddha had mentioned to Ven. Ananda, “if women had not gone forth in
this doctrine and discipline, the pure doctrine would last for a thousand
years, but since they have gone forth, it will only last for five hundred
years.” Could this be the real words of the Buddha? This expression can be
interpreted in several ways. Some scholars think that this is an expression of
regret by the Buddha; others see it as an attitude foreign to the Buddha’s
thought and that misogynist monks added it to the text.





From the doctrinal point
of view, a Buddha cannot feel regret. The mental states of hindrances such as
regret about the past, and being worried about the future, etc., does not arise
in a Buddha. The Buddha would have simply wanted to say that if the Nuns did
not act correctly, the duration of his teaching would last only half as long. The
community of Nuns was created by the Buddha under difficult conditions as such
the organisation had to be carefully protected by future generations. In this
dialog finally the Buddha states to Ven. Ananda that he gave the eight important
conditions to avoid this curtailing of the duration of the religious life (Vin11256;
A IV272-77).






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The Impact of Garudhamma







Many
Theravadi Buddhist leaders believe that the Garudhammas were installed to keep
the distance from both groups in the clergy. The Buddha repeatedly advised the
bhikkhus explaining that it is a common norm for both men and woman to be
always attracted to the physical appearance of each other (“Bondage/Sanyogana
Sutta,” AN 7.48). The subordinate role to the monks could help both monastics
to look at each other in a more respectful and conscientious manner and
Garudhammas could have designed to avoid obstacles to the life of renunciation
as any form of affection is an obstacle to the path of liberation.





In
the Pahankanuwa Dhamma Talks, a renowned, well learned senior monk, from Sri Lanka,
Ven. Katukurunde Gnanananda Himi says, “every clash / problem among human
beings is originated from misinterpretation of the language. People just grab
the words, but do not sense or take the real meaning. So we argue, fight;
misunderstandings arrive and eventually end up in a war. Wrong thinking and
speech becomes the most powerful weapons.”





The
First Female Ordination










The
first female request for ordination came from Queen Ysodhara. When the Buddha
first visited kapilavastu (his home town) on behalf of the invitation of his relatives.
Yasodhara expressed her desire to join the order. The Buddha disapproved her
request by remaining silent. It is stated that from the day Yasodhara came to
know about Prince Sidhartha’s renunciation, she had followed Buddha’s way of
life by wearing yellow robes and having one meal a day, by lying on low couches
and giving up garlands and scents.





Even after having had The
Eight Conditions imposed upon Prajapathigotami, she became the gateway for the
spread of nuns in Buddhism. Theri Mahapajapatigotami proved to the world that
women also had the same or equal capabilities as men to attain enlightenment,
the highest known position in Buddhism. This goes to show that Mahapajapati
Theri broke that cycle, and paved the way for women to be seen as leaders,
along with equality.


The Buddha constantly reminded us:
“as long as the sasana consisting of Bhikkhu, Bhikkuni, Upasaka, Upasika
persist, the Dhamma will remain.” We need to constantly remind ourselves of
this.




Resuscitating the Bhikkhuni Order










The dominant opinion amongst the Sanga in Theravada
countries is that there is no possibility to resuscitating the Bhikkhuni Order.
The validity of the dual ordination carried out at the Bodhgaya concerns
uncertainty whether the Bhikkhuni lineage has been passed on without
interruption in China and whether the Mahayana Bhikkhunis can represent as
Therawada Bhikkunis as their tradition and practice differ from the Theravada
tradition. 




Bhikkhu Analayao, (The
Revival of the Bhikkhuni Order and the Decline of the Sasana, Vo.20,2013)
points out that 


“However, the same uncertainty applies equally to the Bhikkhu
lineages in South and Southeast Asia, since it is in principal impossible to
provide positive proof that the transmission has always been passed on in an
unbroken manner” (Journal of Buddhist Ethics). Kieffer-Pulz (“Presuppositions,”
‘Journal of Buddhist Ethics,’ 219) argues that it is difficult and if not
impossible, for any of the excising traditions to authenticate both points.” 





























Ven. Ajhan Bramawanso Maha Thero, (Gender Equality and the
empowerment of Women in Theravada Buddhism) argues that at first the Lord
Buddha gave the bhikkhus authority to ordain bhikkhunis. Later, the Buddha gave
authority for bhikkhunis to be ordained by a dual ordination ceremony; first in
a Sangha of bhikkhunis and then in a Sangha of bhikkhus. However, in contrast
with the history of the bhikkhu ordination, where one finds that whenever a new
ordination is allowed by the Lord Buddha then the previous method is
immediately abolished, the original ordination of bhikkhunis by bhikkhus was
not abolished by the Lord Buddha
. It is a general principle of Theravada
Buddhism “Not to abolish what has been authorized by the Buddha” (one of the
seven causes for the longevity of the Buddhist religion – Anguttara Sevens,
23). This, then, is a strong argument for the legitimacy of ordination of
bhikkhunis by bhikkhus alone.”







Can Sexism Produce Karma?





Then there is another argument based on the norm of male
supremacy endemic to Buddhism, the Karma of sexism is healthy and strong in
certain Countries, such as Sri Lanka, Burma. Thailand, Vietnam, Laos, and
Cambodia. Only some communities in Sri Lanka ordain women. Elsewhere in South
East, ordination of woman is illegal. Nuns in Southeast Asian countries are
neglected and ill-served by their tradition. Many do not get prerequisites to
survive, because of their inferiority law status. This has led them to use money
to attend to their requisites, which is against the monastic discipline.





We cannot
generalise that all Theravada monks are against supporting female renounces. At
present there are very compassionate and progressive monks and Nayaka Theros to
be found amongst the Therawada tradition. 








Ten
Precepts Sil Mathas (Ten Precepts Nuns)








It
is worthwhile to mention that there is a considerable number of Sri Lankan, Ten
Precepts Sil Mathas who have kept their tradition for the last one hundred
years. There are well educated, experienced and disciplined nuns with more than
twenty five – fifty years in ordination who give meditation instructions and
attend to Buddhist teachings in certain centres.  There are clashes between both groups, when
junior Bhikkhunis try to show that they are superior to them or vice versa. 

















































(Sri Lankan Sil Matas)



































 Sayale Dipankara from Burma


Bhikkhu
Analayo, (Journal of Buddhist Ethics,2013) points out an important issue, regarding
Dasasil Matas, stating that, “a substantial number prefer to remain in their
present setting. One problem is that their whole social relationship network
with other nuns is based on the principal of seniority, which on taking
bhikkhuni ordination will have to be restructured according to seniority in
high ordination.” 




  


According to Anguttara Nnikaya, the
Buddha expected his Sanga community to be “competent, have self-confidence, be
well learned, be upholders of the Dhamma, practitioners of the Dhamma, be
followers of the Dhamma, and illuminate the community.”(AN4.7, D.N 33,) 





Whether
they be Bhikkunis or Sil Matas, there is an urgent necessity to educate




and
support the female renounces who are already in the order, who wishes to enter
the order to leave the worldly life. The need of a recognition and involvement
of the Senior Buddhist authorities, the government bodies and the wider
community is very vital in promoting peace and harmony. This could enhance the
inferiority status of the women and foster self-esteem among those female
followers that could speed up their spiritual development and attainments. 

They
should be provided with opportunities to take leadership roles that would benefit
the wider society at large, without being desperate, keeping in subordinate
conditions or in inferior situations. When these conditions are supported, and
met, more educated, visionary, and enlightened nuns could be visioned in the female
Sanga Community. 



 









His Holiness the Dalai Lama contributes
greatly to the empowering of women. He speaks at the Lions Club of Dharamsala,
in India,
claiming
that “Education alone is not sufficient. Educating only the Brain is not enough.
Education of warm-heartedness is important. Women should take an active role in
the peacemaking. Empowerment of women is very important. I give my full
support.  I always feel for other
people.” 


“21st Century is
a century for dialog. Proper way to build peace is we must make an effort to
solve peace through meaningful dialog and paying respect to others interests.
In order to promote dialog, great will and self-confidence is important.  We must make an effort to strengthen
compassion. When we act with real compassion for all beings, honest,
transparent and truthful real dialogue brings peaceful solutions among human
beings. The Empowerment of women is a peaceful solution for the 21st century.
Women can play an important role in promoting peace. The 21st Century
should be the Century of peace.”







At present, there is ample opportunity for the women to be
engaged in the Buddhist practice as upasikas. The enlightenment can come within
upasikas as well and there are no restrictions to it if one is ambitious. 















However, renunciation allows one to get away from the worldly life
to enjoy the freedom and speed up the attainments to reach high goals in the spiritual
path. When a female follower attains the fruit of Arhat-ship, she automatically
becomes a Theri or Bhikkhuni (for e.g. When the lay disciples Bahiya Druchiriya
& Santati the Minister became Arahants and passed away, the Buddha announced
them as Bhikkhu, Samana or Brahmana. One is called Sanga
when anyone in the four fold sanga attains the Noble
Eight Fold Path irrespective of the gender.





The Community of Nuns of the Old













The Community of nuns of the old, continued to prosper
for many centuries. The Anguttara-Nikaya) records a list of famous nuns
who were fully awakened Buddhist nuns and leading female disciples. They were
well known and profound in different domains thus assisted the ministry of the
Buddha in the illumination of the Dhamma: for example, Mahapajapati Theri, the
chief of the Bhikkhuni order, broke the cycle, and paved the way for women to
be seen as leaders, along with equality. Khema and Uppalwanna Theris became the
two chief Nuns of the Buddha. Theri Khema was the foremost among the nuns who
possessed great wisdom
and Therie Uppalawanna became the highest Bikkuni amongst all, who
perform Miracles using the astral body. 



















Theri
Bhaddakaccayana (Yasodhara) was foremost among the nuns who attained
supernormal knowledge, Theri Patacara was foremost among the other nuns
with
regard to knowledge on the code of discipline and Theri Nanda was
foremost
among the nuns who developed their mind. Theri Sona was foremost in
right effort,
Baddakapilanai Theri was foremost in the ability to recollect past
lives. Theri
Sigalakamata was among the ones foremost in faith. Theri Kisagotmi was
foremost among the ones who had the ability to wear rough robes. 




Altogether
there were more than two-hundred and fifty  famous Buddhist Nuns
including famous nuns such as, Mutta, Punna, Tissa, Dheera, Mitta and
Bhadra Theries from the past.




Theri
Khema, Theri Kanjangala, Theri Vajita, Theri Sukka, Theri Dhammadinna, were
well known for their ability to preach. Many of these nuns attained Arahatship
with the Four Analytical knowledge and endowed with wisdom. Theri Suppa, ordained under
Theri Dhammadinna, was an eminent Bhikkhuni, endowed with wisdom and supper
normal powers (W. M Kodikara, 92) because of her special ability to preach,
many followers became delighted and interested in listening to her Dhamma
preaching, which had made them to enter the order.





Bhikkhuni Dhammadinna was one such Bhikkhuni the Buddha
praised with high regards for her Knowledge of Dhamma. She was placed as
foremost in preaching the Dhamma among the others. 




 A higher praise was given to Yasodhara Devi for her
fidelity to the Buddha 


by protection, faithfulness and devotion shown in her previous
births and her stories are illustrated detailed in “Pujavaliya” (Garland of Offerings).



  

  



                                                               



From Yasodharapadana;



“May all the forest fruits for you turn sweeter!

May men surrounded you as the bees a flower

May the sun its scorching rays for you make dimmer

And league on league, may heavenly halls appear.”

 (Yasodharapadana & Pujavaliya, Kuddhaka Nikaya/ Apadana- translated by Ranjini Obeysekera) 

These
Bhukkhunis appeared to have spent their entire lives for the welfare and happiness
of the people surrounded in the communities they lived. 






 Bhikkhuni Lineage in Srii Lanka

















According to Dipavamsa and Mahavamsa, during the reign
of King Asoka, in the 3rd BC, Arahat Sangamitta Theri with a group
of Bhikkhunis brought the Bhukkhuni ordination lineage from India to Sri Lanka
and established the Bhikkhuni order.
Dipavamsa states, “Theri Sangamitta was
learned and wise and was endowed with her six (supernatural) faculties. Prince Aritta,
together with the five hundred high born illustrious virgins at the royal court
(companions who surrounded Anula), were free from passion and stead- fast, all
received the Pabbajja Ordination and all these persons attained Arahatship and
full perfection in the Doctrine of Jina.”





 The Buddhist
female leaders like
Vihamahadevi, Somadevi, Sugaladevi, Ahelepola Kumarihami appeared
in Sri Lanka because of her great sacrifice,
unflagging devotion, unassuming courage she gave for the moral, intellectual
and spiritual upliftment for the wellbeing and happiness of the people and the
women-fold of Sri Lanka.
 





Arahat Theri Sangamitta was a true spiritual successor of Prajapathi
Gothami, Baddhakaccana (Yasodhara), Dhammadinna, and thousands of other Arahat
Theris as such,
the community of nuns of the old, continued to prosper for many
centuries.






 



 





















 

It took well over five hundred years and appears to
have disappeared at some time around the 11th century due to
political disruptions and various invasions.

Entire monastic community in India
and Sri Lanka had disappeared. Only the 


Bhikkhku order was re-established from
Burma.




Even
though the Bhikkhuni lineage disappeared due to political and social
infractions, the Bhikhku lineage survived.




In Sri Lanka, during the 1st
Century The Theravada Leading Bhikkhus preserved the Dhamma Discoursed by the
Buddha, and scripted them on “Ola Leaves” which was previously been preserved
by memory.

This important event decided the future of the Therawada Buddhism. As Buddhists we owe them our deepest gratitude. 






   Conclusion





To conclude this program, let us look at each role
nominated to the woman by the Buddha. 


  


Each woman’s role during the ministry of the Buddha was
seen as a mother, a wife /a house minister, as Upasika and a Bhikkhiuni. These
roles were well discussed and documented. The Buddha gave the highest
embodiment of respect to the mother. Then he placed the wife in the leader-ship
role and requested her to develop the Buddhist virtues by recognising that,
those values and virtues persisted in a mother, has the potential to change the
home environment to a virtuous family life. 





For example, Buddha’s great eminent female lay
followers, like Visaka and Cullasubadra, married husbands from other religious
traditions. They were both convinced by Visaka and Cullasubadra’s behaviour and
moral conduct that led their families and later both husbands to become pious
Buddhists. Later Visaka was called Migaramata (meaning, Migara the
father-in-law’s mother). Queen Mallika was another female disciple who encouraged
and supported her husband King Kosala, to live by the virtues.





The Buddha placed the roles of mother and father as
“Brahma” who believed to have four noble qualities.





As for the Upasika or female lay follower, the Buddha
emphasised that Dhamma was neutral with respect to gender and that the best
role-model of woman was an enlightened one.






The role of each woman in society, placed by the
Buddha, is an admirable one. No such human being has given such a place for
women-fold in the human history. Hence the title given to the Buddha “Satta
Deva Manussanam”
- the leader of the all human beings was well rehearsed in
the discussion.





Regarding the Bhikkhunis and Sil mathas, there is
freedom for one to choose the path. However, in the present day, the respect
for women expected by the Buddha seems to have disappeared. The values and the
respect that reciprocals each other as human beings are also appear to be
declining.





The position of the Bhikkhuni Sanga, such as the
approval of a higher order remains unresolved and unsupported, and as such the
decision remains with the Senior Maha Sanga. If such consideration is granted through
kindness and compassion, it could resolve human rights in the modern day we
live and
could positively support to the elimination of the
inferiority low status of the female monastics.


For the past 2600 years we
have been reading, writing and appreciating the works of the Nuns who lived in
the past. In a country like Sri Lanka, where so many enlightened beings
flourished, the Bhikkhuni order declined. This is enough to show our negligence
that is coming from our communities. 





Empowering
and improving the conditions of
the female sanga communities was felt important to improve their
inferior,
subordinate low status. We have not heard of a recently enlightened nun
other than “Mae Chee Kaew” from Thailand. But the stories of the
bhikkhus have been many. Whether this
debate should take another2500 years, is not known.





The
doctrine of the Buddhist teachings immersed through meditation activities are
important conditions towards the attainment of the fruits of the path.  Merely teaching the Piriven System of
Education does not seem to pave the way to enlightenment. Once those
supportive conditions are met
, in future, we will see skilled and disciplined,
educated and cultured, visionary and enlightened female monastics who will live
by the teachings of the Buddha and be an excellent example for generations to
come. Undoubtedly such a group will be a beacon of inspiration for other
females to follow the Path of the Buddha, as the Buddha envisaged. Then we can
see visioned and enlightened female monastics who can contribute to the society
and to the history of the 21st century.





To conclude, let this Dhamma propagation be a tribute
to my Dhamma teachers and lay supporters who diligently inspired and
reinforced me to develop the path to
Nirwana.


Let this be a
tribute to the thousands of bhikkhus, bhikkhunis and nuns, of the past and the
lay male and female disciples of the Buddha who sacrificed so much to hand this
tradition down, from 2600 years ago. I hope that the exploring the poems
composed by the Arahat  Bhikkhunis or
enlightened Buddhist nuns of old, would spring much inspirations to the
contemporary Buddhists.



 The
Canonical texts reflect the role women played in the conceptualisation of
Buddhism, as such, Buddhism dignifies them by recording and remembering their
spiritual achievements. 


I Finally I wish you all be well, happy and peaceful.
May the teachings of the Buddha guide you and bless you with peace that lead to Nirvana!  





I also would like to acknowledge and pass merit of the
good thoughts and deeds we generated to day to all our listeners,to the
organisation, The Buddhist Association of the University of Queensland, to the
organisation of the Multi faith Centre, the President, Jacob Wu and the secreaty Jacqueline Roggers
and to all our students for organising and making this event a success and to
Thushari Tilakaratna for assisting me in organising the slide presentation.





May you all be well, happy and peaceful. May the
teachings of the Buddha guide you and bless you with peace that lead to Nirvana!  

















   Presented by Ven. N. Sudhamma





  (MEd,
Queensland University of Technology,  Australia)














I measure the progress of a community by the degree of progress which women have achieved – Dr. B.R. Ambedkar

Dr. B. R. Ambedkar and International Women’s Day

Not many people know that Dr. Ambedkar
always worked hard to uplift the situation of women in Indian society.
Here are few of the less known quote/ideas/thoughts/work from Dr. Ambedkar on women empowerment. To celebrate Women’s Day without recognizing the contribution of Dr. Ambedkar, Savitribai Phule, and Mahatma Jotiba Phule is hypocrisy and shameful act.

  • Newspapers started by Dr. B. R.
    Ambedkar, Mooknayak and Bahiskrit Bharat predominantly used to cover
    issues related to women and their empowerment.
  • Dr. Ambedkar was always concerned about
    women empowerment. In a letter to his father’s friend, young Dr.
    Ambedkar, during his studies at New York, said – We shall see better
    days soon and our progress will be greatly accelerated if male education
    is persuaded side by side with female education…”
  • On 18th July 1927, Dr. Ambedkar
    addressed a meeting of about three thousand women of Depressed classes,
    he said ‘I measure the progress of community by the degree of progress
    which women had achieved.’
19
  • Never regard yourself as Untouchables,
    live a clean life. Dress yourselves as touchable ladies. Never mind, if
    your dress if full of patches, but see that it is clean. None can
    restrict your freedom in the choice of your garments. Attend more to the
    cultivation of the mind and spirit of self-Help. – Dr. B. R. Ambedkar
    (While addressing women of Depressed classes on 18th July 1927)
  • Send your children to schools. Education
    is as necessary for Females as it is for males. If you know how to read
    and write, there would be much progress.  – Dr. B. R. Ambedkar (While
    addressing women of Depressed classes on 18th July 1927)
  • Dr. Ambedkar said to Women “Learn to be
    clean. Keep from vices. Give education to your children. Instill
    ambition into them. Inculcate in their minds that they are destined to
    be great. Remove from them all inferiority complexes.”
  • Dr. Ambedkar said to Women – The
    paternal duty lies in giving each child a better start than its parents
    had. Above all, let every girl who marries stand by her husband, claim
    to be her husband’s friend and equal, and refuse to his slave. I am sure
    if you follow this advice, you will bring honour and glory to
    yourselves.
  • Dr. Ambedkar raised the Women’s issue as
    Member of Legislative Council during his debate in Bombay Legislative
    Assembly on 10th Nov. 1938; he strongly advocated family planning
    measures and said that besides many other problems giving birth to many
    children negatively affects Mother’s health.
  • Did you know? Maternity Benefit Bill was
    introduced by Dr. B. R. Ambedkar in 1942, during his tenure as Labour
    Minister in Governor General’s Executive Council.
  • While drafting the constitution of
    India, Dr. Ambedkar was the prime movers of the provisions related to
    the welfare of women. On the question of civil rights, Dr. Ambedkar made
    provisions in articles 14-16 in the Indian Constitution, which provide
    equal status to Woman and also banned the of sale and purchase of woman
    prevailing Hindu India.
  • Dr. Ambedkar also introduced an
    emancipatory bill (the Hindu code Bill) in Parliament which intended
    mainly 1) to abolish different marriage systems prevalent among Hindus
    and to establish monogamy as the only legal system; 2) Conferment of
    right to property and adoption on women; 3) restitution of conjugal
    rights and judicial separation; attempts to unify the Hindu Code in tune
    with progressive and modern thought.
  • Did you know? Dr. Ambedkar created
    awareness among poor, illiterate women and inspired them to fight
    against the unjust and social practices like child marriages and devdasi
    system.
  • How many Indian ministers have resigned over women issues?

    • Did you know? In January 1928, a women‟s association was founded in Bombay with Ramabai, Dr. Ambedkar‟s wife, as its president.
    • Did you know? Dr. Ambedkar believed in
      the strength of women and their role in the process of social reform. In
      the Kalram Temple entry Satyagraha at Nasik in 1930, five hundred women
      participated and many of them were arrested along with men and ill
      treated in jails.
    • Did you know? Dr. Ambedkar believed in
      the strength of women and their role in the process of social reform.
      The historic Mahad Satyagraha witnessed participation of three hundred
      women along with their male counterparts.
    • I strongly believe in the movements run
      by women. If they are truly taken in to confidence, they may change the
      present picture of society which is very miserable. In past, they have
      played a significant role in improving the condition of weaker section
      and classes.
    • “Unity is meaningless without the
      accompaniment of women. Education is fruitless without educated women,
      and agitation is incomplete without the strength of women”.
    • In January 1928, a women’s association was founded in Bombay with Ramabai, Ambedkar’s wife, as its president.
    • On 20th July 1942, The All India Dalit Mahila conference was organized and 25,000 women attended that conference.
    • Gaining inspiration and encouragement
      from Dr. Ambedkar, many women wrote on topics like Planning, Buddhist
      philosophy and such other topics. Women also wrote plays,
      autobiographies, and participated in Satyagrahas. Tulsabai Bansode
      started a newspaper Chokhamela. This showed how Dr. Ambedkar created
      awareness among poor, illiterate women and inspired them to fight
      against the unjust social practices like child marriages and devdasi
      system.

    https://www.youtube.com/watch?v=2xm3suBATKA
    6.”Thaghat” A CLASSICAL DANCE & DRAMA ON LIFE OF “BUDDHA” BY RAVI CHAUHAN DELHI

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    Buddha: Mara and Me. A Dance of Elements

    Prashanthi Chitre Institute of Performing Arts
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    Elements dance from PCIPA’s Creative presentation, “Buddha: Mara and Me”


    Beautiful Choreography by Gayatri Nagarkar and equally beautiful
    execution by Gayatri, Sonia and Nishi. PCIPA is very much in gratitude
    for your collaboration with this project.

    An so much gratitude for the effects provided by Sudarshan Chitre (Lights) and Shriram Natarajan (Visuals)!

    Videography: Arvind Kumar, Senthil Kumar & Deepak Modi
    Sound Editing and Mixing: PCIPA
    Video Editing: PCIPA

    Choreography: Gayatri Nagarkar
    Concept & Direction: Prashanthi Chitre

    Note: PCIPA does not own the individual music pieces!
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https://www.youtube.com/watch…
BUDDHA VANDANA-DANCE THEME|JB3 -JAI BHIM JAI BUDDHA JAI BHARAT|ROSHAN KAMBLE |ROCKSTAR DANCE ACADEMY

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Mahāsatipaṭṭhāna Sutta — Attendance on awareness —  in Classical Javanese-Klasik Jawa,

Mahāsatipaṭṭhāna Sutta - Pratelan kesadaran - kanthi gambar, lagu, tari Tari Tari Klasik Jawa Klasik sing paling apik,
https://www.youtube.com/watch?v=NqD1-Xi1ioA
Mahasatipatthana Sutta

(9d Yogi
843 pelanggan
Chanting saka Mahāsatipaṭṭhāna Sutta,
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Ndeleng kawicaksanan
Mahāsatipaṭṭhāna Sutta - Gabung ing kesadaran - ing, 29) Inggris Klasik, Romawi,

Sutta iki dianggep akeh minangka referensi dhasar kanggo praktik semedi.
Pambuka

I. Pengamatan saka Kāya
A. Bagean ing uanāpana
B. Bagean ing postur
C. Bagean ing sampajañña
D. Bagean babagan repulsiveness
E. Bagéan ing Unsur
F. Bagéan ing sangang gandum garwa

II. Pangamatan Vedanā

III. Pengamatan Citta

IV. Pengamatan Dhammas
A. Bagean ing Nīvaraṇas
B. Bagean ing Khandhas
C. Bagean ing Sher Spense
D. Bagean ing Bojjhaṅgas
E. Bagean ing Kasunyatan
E1. Eksposisi Dukkhasacca
E2. Eksposisi Samudayasacca
E3. Eksposisi Nirodhasacca
E4. Eksposisi Maggasacca

Pambuka

Mangkono aku wis krungu:
Ing salah sawijining kesempatan, Bhagavā tetep ana ing Kurus ing
Kammāsadhamma, kutha pasar Kurus. Ing kana, dheweke ujar para bhikkhus:
- Bhikkhus.– Bhaddante mangsuli bhikkhus. Sang Bhagavā ngandika:
- Iki, bhikkhus, yaiku dalan sing ora liya, kajaba ngresiki makhluk,
ngatasi kasusahan lan tangisan, ngilang saka dukkha-domanassa, nggayuh
cara sing bener, nyata-nyata Nibbāna, yaiku ujar papat satipaṭṭhānas.


Sekawan? Ing kene, bhikkhus, sawijining bhikkhu manggenake kāya ing
kāya, ātāpī sampajāno, satimā, sawise nyerah abhijjhā-domanassa menyang
jagad iki. Dheweke manggen karo vedanā ing vedanā, ātāpī sampajāno,
satimā, sawise nyerah abhijjhā-domanassa menyang jagad iki. Dheweke
manggon ngawasake citta ing citta, ātāpī sampajāno, satimā, sawise
nyerah abhijjhā-domanassa menyang jagad. Dheweke manggon ing ndelok
dhamma · s, ātāpī sampajāno, satimā, sawise nyerah abhijjhā-domanassa
menyang jagad iki.

I. Kāyānupassanā

A. Bagean ing uanāpana


Lan kepiye, bhikkhus, apa bhikkhu manggoni kāya ing kāya? Ing kene,
bhikkhus, bhikkhu, wis lunga ing alas utawa wis tekan akar wit utawa
sawise mlebu menyang kamar sing kosong, lenggah ing sikil sikil kanthi
nyasar, nyetel kāya kanthi tegak, lan nyetel sati parimukhaṃ. Dadi kewan
iki dheweke ambegan, dadi kewan kaya mangkene. AMBEGAN suwene dheweke
ngerti: ‘Saya suwe ambegan’; ambegan dawa dheweke ngerti: ‘Saya suwe
ambegan’; kanthi cekak napas dheweke ngerti: ‘Aku mung ambegan’; cekak
ambegan dheweke ngerti: ‘Aku nyakot ambegan’; dheweke melatih awake
dhewe: ‘ngrasa kabeh kāya, aku bakal ambegan’; dheweke melatih awake
dhewe: ‘ngrasa kabeh kāya, aku bakal ambegan’; dheweke melatih awake
dhewe: ‘tenang karo kāya-saṅkhāras, aku bakal ambegan’; dheweke melatih
awake dhewe: ‘tenang karo kāya-saṅkhāras, aku bakal ambegan’.


Kaya ngono, bhikkhus, pemula sing trampil utawa magang dadi pemilih,
nggawe dawa, mangertos: ‘Aku nggawe dawa’; nggawe wektu cendhak, dheweke
ngerti: ‘Aku nggawe wektu cendhak’; kanthi cara sing padha, bhikkhus,
bhikkhu, ambegan kanthi dawa, ngerti: ‘Saya suwe ambegan’; ambegan dawa
dheweke ngerti: ‘Saya suwe ambegan’; kanthi cekak napas dheweke ngerti:
‘Aku mung ambegan’; cekak ambegan dheweke ngerti: ‘Aku nyakot ambegan’;
dheweke melatih awake dhewe: ‘ngrasa kabeh kāya, aku bakal ambegan’;
dheweke melatih awake dhewe: ‘ngrasa kabeh kāya, aku bakal ambegan’;
dheweke melatih awake dhewe: ‘tenang karo kāya-saṅkhāras, aku bakal
ambegan’; dheweke melatih awake dhewe: ‘tenang karo kāya-saṅkhāras, aku
bakal ambegan’.

Kanthi mangkono, dheweke kepengin mirsani kāya
ing kāya ing njero, utawa dheweke kepengin weruh ing kāya ing kāya ing
njaba, utawa dheweke kepengin weruh ing kāya ing internal lan eksternal;
piyambakipun manggen mirsani samudaya fénoména ing kāya, utawa dheweke
tetep mirsani kedadeyan-kedadeyan fenomena ing kāya, utawa dheweke
ngudhari samudaya lan ngliwati fenomena ing kāya; utawa liyane,
[sadhar:] “iki kāya!” sati ana ing dheweke, mung ora mung ñāṇa lan mung
paṭissati, dheweke tetep ora kepencut, lan ora nempel karo apa wae ing
jagad iki. Mangkono, bhikkhus, bhikkhu manggoni pemerintah kāya.

B. Bagean ing postur


Kajaba iku, bhikkhus, sing bhikkhu, nalika mlaku, mangertos: ‘Aku
mlaku-mlaku’, utawa nalika ngadeg dheweke ngerti: ‘Aku wis ngadeg’,
utawa nalika njagong dheweke mangertos: ‘Aku lungguh’, utawa nalika lagi
turu, dheweke ngerti: ‘ Aku ngapusi ‘. Yen ora, ing endi wae kepiye
kepemiliran, dheweke ngerti kanthi bener.

Kanthi mangkono,
dheweke kepengin mirsani kāya ing kāya ing njero, utawa dheweke kepengin
weruh ing kāya ing kāya ing njaba, utawa dheweke kepengin weruh ing
kāya ing internal lan eksternal; piyambakipun manggen mirsani samudaya
fénoména ing kāya, utawa dheweke tetep mirsani kedadeyan-kedadeyan
fenomena ing kāya, utawa dheweke ngudhari samudaya lan ngliwati fenomena
ing kāya; utawa liyane, [sadhar:] “iki kāya!” sati ana ing dheweke,
mung ora mung ñāṇa lan mung paṭissati, dheweke tetep ora kepencut, lan
ora nempel karo apa wae ing jagad iki. Mangkono, bhikkhus, bhikkhu
manggoni pemerintah kāya.

C. Bagean ing sampajañña


Salajengipun, bhikkhus, bhikkhu, nalika nyedhak lan nalika tindak,
tumindak kanthi sampajañña, nalika nggoleki ing ngarep lan nalika
ndeleng, dheweke tumindak karo sampajañña, nalika mbengkongake lan
nalika mbentang, dheweke kerja karo sampajañña, nalika nganggo jubah lan
jubah ndhuwur lan nalika nggawa mangkuk, dheweke tumindak sampajañña,
nalika mangan, nalika ngombe, nalika ngunyah, nalika ngrasakake, dheweke
tumindak karo sampajañña, nalika nekani bisnis sing ngala lan
ngisin-isini, dheweke tumindak sampajañña, nalika mlaku, nalika ngadeg,
nalika lungguh , nalika turu, nalika siyaga, nalika ngomong lan nalika
meneng, dheweke tumindak nganggo sampajañña.

Kanthi mangkono,
dheweke kepengin mirsani kāya ing kāya ing njero, utawa dheweke kepengin
weruh ing kāya ing kāya ing njaba, utawa dheweke kepengin weruh ing
kāya ing internal lan eksternal; piyambakipun manggen mirsani samudaya
fénoména ing kāya, utawa dheweke tetep mirsani kedadeyan-kedadeyan
fenomena ing kāya, utawa dheweke ngudhari samudaya lan ngliwati fenomena
ing kāya; utawa liyane, [sadhar:] “iki kāya!” sati ana ing dheweke,
mung ora mung ñāṇa lan mung paṭissati, dheweke tetep ora kepencut, lan
ora nempel karo apa wae ing jagad iki. Mangkono, bhikkhus, bhikkhu
manggoni pemerintah kāya.

D. Bagean babagan Repulsiveness


Kajaba iku, bhikkhu, bhikkhu nganggep awak iki, saka sikil sikil munggah
lan rambut ing sirah mudhun, sing disuda karo kulit lan kebak
macem-macem jinis kotor: “Ing kawah iki, ana rambut sirah, rambut, awak,
kuku, untu, kulit, daging, tendon, balung, sumsum balung, ginjel, ati,
ati, pleura, limpa, paru-paru, usus, mesentri, weteng karo isine, feces,
empile, phlegm , pus, getih, kringet, lemak, luh, grease, saliva, mukus
irung, cairan synovial lan urin. “

Kaya-kaya, bhikkhus, ana tas
sing ana rong bukaan lan diisi macem-macem jinis gandum, kayata
padi-padi, padi, kacang-kacangan, kacang-kacang, wiji wijen lan pari
husked. Wong sing duwe pandhangan sing apik, yen ora mantep, bakal
nimbang [isine]: “Iki pucukan bukit, iki sawah, wong-wong kasebut mung
kacang-kacangan, iku kacang-kacangan, wiji wijen lan iki beras husked;”
kanthi cara sing padha, bhikkhus, bhikkhu nganggep awak iki, saka sikil
sikil munggah lan saka rambut ing sirah mudhun, sing dikepungake karo
kulit lan kebak macem-macem jinis kotor: “Ing kāya iki, ana yaiku rambut
sirah, rambut, awak, kuku, untu, kulit, daging, tendon, balung, sumsum
balung, ginjel, ati, ati, pleura, limpa, paru-paru, usus, mesentri,
weteng karo isine, feces, empan, kahak, nanah, getih, kringet, lemak,
luh, grease, saliva, mukus irung, cairan synovial lan urin. “


Kanthi mangkono, dheweke kepengin mirsani kāya ing kāya ing njero, utawa
dheweke kepengin weruh ing kāya ing kāya ing njaba, utawa dheweke
kepengin weruh ing kāya ing internal lan eksternal; piyambakipun manggen
mirsani samudaya fénoména ing kāya, utawa dheweke tetep mirsani
kedadeyan-kedadeyan fenomena ing kāya, utawa dheweke ngudhari samudaya
lan ngliwati fenomena ing kāya; utawa liyane, [sadhar:] “iki kāya!” sati
ana ing dheweke, mung ora mung ñāṇa lan mung paṭissati, dheweke tetep
ora kepencut, lan ora nempel karo apa wae ing jagad iki. Mangkono,
bhikkhus, bhikkhu manggoni pemerintah kāya.

E. Bagéan ing Unsur


Salajengipun, bhikkhus, bhikkhu nggambaraken kawontenan sanget kasebut,
nanging diseleh, nanging dibuwang minangka dumadi saka unsur-unsur:
“Ing kawah iki, ana unsur bumi, unsur banyu, unsur geni lan unsur
udara.”

Kaya dene, bhikkhus, tukang mateni sing duwe katrampilan
utawa magang tukang daging, yen mateni sapi, bakal lenggah ing
persimpangan sing dipotong; kanthi cara sing padha, bhikkhus, bhikkhu
nggambarake kāya banget iki, nanging diselehake, nanging dibuwang: “Ing
kiki iki, ana unsur bumi, unsur banyu, unsur geni lan unsur udara.”


Kanthi mangkono, dheweke kepengin mirsani kāya ing kāya ing njero,
utawa dheweke kepengin weruh ing kāya ing kāya ing njaba, utawa dheweke
kepengin weruh ing kāya ing internal lan eksternal; piyambakipun manggen
mirsani samudaya fénoména ing kāya, utawa dheweke tetep mirsani
kedadeyan-kedadeyan fenomena ing kāya, utawa dheweke ngudhari samudaya
lan ngliwati fenomena ing kāya; utawa liyane, [sadhar:] “iki kāya!” sati
ana ing dheweke, mung ora mung ñāṇa lan mung paṭissati, dheweke tetep
ora kepencut, lan ora nempel karo apa wae ing jagad iki. Mangkono,
bhikkhus, bhikkhu manggoni pemerintah kāya.

F. Bagéan ing sangang gandum garwa

(1)
Salajengipun, bhikkhus, minangka bhikkhu, kaya nalika ndeleng awak sing
wis mati, dibuwang ing lemah, sedina seda, utawa rong dina utawa telung
dina mati, abuh, bledosan lan rame, dheweke nganggep banget kutu iki: ”
Ketya iki uga kaya ngono, mula bakal ora kaya ngono, lan ora bebas saka
kahanan kaya ngono. “

Kanthi mangkono, dheweke kepengin mirsani
kāya ing kāya ing njero, utawa dheweke kepengin weruh ing kāya ing kāya
ing njaba, utawa dheweke kepengin weruh ing kāya ing internal lan
eksternal; piyambakipun manggen mirsani samudaya fénoména ing kāya,
utawa dheweke tetep mirsani kedadeyan-kedadeyan fenomena ing kāya, utawa
dheweke ngudhari samudaya lan ngliwati fenomena ing kāya; utawa liyane,
[sadhar:] “iki kāya!” sati ana ing dheweke, mung ora mung ñāṇa lan mung
paṭissati, dheweke tetep ora kepencut, lan ora nempel karo apa wae ing
jagad iki. Mangkono, bhikkhus, bhikkhu manggoni pemerintah kāya.

(2)
Salajengipun, bhikkhu, minangka bhikkhu, sami-sami ningali awak mayit,
dibuwang ing lemah, didhahar dening manuk gagak, dipangan burung,
dipangan dening manuk, dipangan dening heron, dipangan asu, dipangan
macan, dipangan pantter, dipangan macem-macem jinis makhluk, dheweke
nganggep banget kutu iki: “Ketya iki uga kaya ngono, mula bakal dadi
kaya ngono, lan ora bebas saka kahanan kaya ngono. “

Kanthi
mangkono, dheweke kepengin mirsani kāya ing kāya ing njero, utawa
dheweke kepengin weruh ing kāya ing kāya ing njaba, utawa dheweke
kepengin weruh ing kāya ing internal lan eksternal; piyambakipun manggen
mirsani samudaya fénoména ing kāya, utawa dheweke tetep mirsani
kedadeyan-kedadeyan fenomena ing kāya, utawa dheweke ngudhari samudaya
lan ngliwati fenomena ing kāya; utawa liyane, [sadhar:] “iki kāya!” sati
ana ing dheweke, mung ora mung ñāṇa lan mung paṭissati, dheweke tetep
ora kepencut, lan ora nempel karo apa wae ing jagad iki. Mangkono,
bhikkhus, bhikkhu manggoni pemerintah kāya.

(3)
Salajengipun,
bhikkhu, minangka bhikkhu, sami-sami ningali awak mayit, dibuwang ing
lemah, balung kanthi daging lan getih, sing dikepung dening tendon,
dheweke nganggep banget kutu iki: “Ketya iki uga kalebu kaya ngono alam,
mula bakal kaya ngono, lan ora bebas saka kahanan kaya ngono. “


Kanthi mangkono, dheweke kepengin mirsani kāya ing kāya ing njero, utawa
dheweke kepengin weruh ing kāya ing kāya ing njaba, utawa dheweke
kepengin weruh ing kāya ing internal lan eksternal; piyambakipun manggen
mirsani samudaya fénoména ing kāya, utawa dheweke tetep mirsani
kedadeyan-kedadeyan fenomena ing kāya, utawa dheweke ngudhari samudaya
lan ngliwati fenomena ing kāya; utawa liyane, [sadhar:] “iki kāya!” sati
ana ing dheweke, mung ora mung ñāṇa lan mung paṭissati, dheweke tetep
ora kepencut, lan ora nempel karo apa wae ing jagad iki. Mangkono,
bhikkhus, bhikkhu manggoni pemerintah kāya.

(4)
Salajengipun,
bhikkhu, minangka bhikkhu, sami-sami ningali awak mayit, dibuwang ing
lemah, balung tanpa daging lan dibungkus getih, dihiasi karo tendon,
dheweke nganggep banget kutu iki: “Ketya iki uga saka alam kaya ngono,
mula bakal dadi ora kaya ngono, lan ora bebas saka kahanan kaya ngono. “


Kanthi mangkono, dheweke kepengin mirsani kāya ing kāya ing njero,
utawa dheweke kepengin weruh ing kāya ing kāya ing njaba, utawa dheweke
kepengin weruh ing kāya ing internal lan eksternal; piyambakipun manggen
mirsani samudaya fénoména ing kāya, utawa dheweke tetep mirsani
kedadeyan-kedadeyan fenomena ing kāya, utawa dheweke ngudhari samudaya
lan ngliwati fenomena ing kāya; utawa liyane, [sadhar:] “iki kāya!” sati
ana ing dheweke, mung ora mung ñāṇa lan mung paṭissati, dheweke tetep
ora kepencut, lan ora nempel karo apa wae ing jagad iki. Mangkono,
bhikkhus, bhikkhu manggoni pemerintah kāya.

(5)
Salajengipun,
bhikkhu, minangka bhikkhu, sami-sami ningali awak mayit, dibuwang ing
lemah, balung tanpa daging utawa getih, sing dikepung dening tendon,
dheweke nganggep banget kutu iki: “Ketya iki uga kalebu kaya ngono alam,
mula bakal kaya ngono, lan ora bebas saka kahanan kaya ngono. “


Kanthi mangkono, dheweke kepengin mirsani kāya ing kāya ing njero, utawa
dheweke kepengin weruh ing kāya ing kāya ing njaba, utawa dheweke
kepengin weruh ing kāya ing internal lan eksternal; piyambakipun manggen
mirsani samudaya fénoména ing kāya, utawa dheweke tetep mirsani
kedadeyan-kedadeyan fenomena ing kāya, utawa dheweke ngudhari samudaya
lan ngliwati fenomena ing kāya; utawa liyane, [sadhar:] “iki kāya!” sati
ana ing dheweke, mung ora mung ñāṇa lan mung paṭissati, dheweke tetep
ora kepencut, lan ora nempel karo apa wae ing jagad iki. Mangkono,
bhikkhus, bhikkhu manggoni pemerintah kāya.

(6)
Salajengipun,
bhikkhus, bhikkhu, sami-sami ningali awak mayit, dibuwang ing lemah,
balung sing disebar ing kene, ana balung tangan, ana balung sikil, kene
balung tungkak, ana balung shin , ing kene balung paha, ana balung
pinggul, kene balung, ana balung geger, kene balung tulang belakang, ana
balung gulu, ing kene balung rahang, ana balung untu, utawa ing kono
tengkorak, dheweke nganggep kawat banget iki. : “Kewya iki uga kalebu
sifat kaya ngono, mula bakal ora kaya ngono, lan ora bebas saka kahanan
kaya ngono.”

Kanthi mangkono, dheweke kepengin mirsani kāya ing
kāya ing njero, utawa dheweke kepengin weruh ing kāya ing kāya ing
njaba, utawa dheweke kepengin weruh ing kāya ing internal lan eksternal;
piyambakipun manggen mirsani samudaya fénoména ing kāya, utawa dheweke
tetep mirsani kedadeyan-kedadeyan fenomena ing kāya, utawa dheweke
ngudhari samudaya lan ngliwati fenomena ing kāya; utawa liyane,
[sadhar:] “iki kāya!” sati ana ing dheweke, mung ora mung ñāṇa lan mung
paṭissati, dheweke tetep ora kepencut, lan ora nempel karo apa wae ing
jagad iki. Mangkono, bhikkhus, bhikkhu manggoni pemerintah kāya.

(7)
Salajengipun, bhikkhus, bhikkhu, kados ningali awak mayit, dibuwang ing
lemah, balung diputus kaya segara, dheweke nganggep banget kutuya:
“Ketya iki uga wujud kaya ngono, mula dadi kaya ngono, lan ora bebas
saka kahanan kaya ngono. “

Kanthi mangkono, dheweke kepengin
mirsani kāya ing kāya ing njero, utawa dheweke kepengin weruh ing kāya
ing kāya ing njaba, utawa dheweke kepengin weruh ing kāya ing internal
lan eksternal; piyambakipun manggen mirsani samudaya fénoména ing kāya,
utawa dheweke tetep mirsani kedadeyan-kedadeyan fenomena ing kāya, utawa
dheweke ngudhari samudaya lan ngliwati fenomena ing kāya; utawa liyane,
[sadhar:] “iki kāya!” sati ana ing dheweke, mung ora mung ñāṇa lan mung
paṭissati, dheweke tetep ora kepencut, lan ora nempel karo apa wae ing
jagad iki. Mangkono, bhikkhus, bhikkhu manggoni pemerintah kāya.

(8)
Kajaba iku, bhikkhus, minangka bhikkhu, kaya dheweke weruh mayat sing
mati, dibuwang ing lemah, ngepit balung sing wis setaun taun, dheweke
nganggep banget kutuya iki: “Ketya iki uga kaya ngono, mula arep dadi
kaya ngono, lan ora bebas saka kahanan kaya ngono. “

Kanthi
mangkono, dheweke kepengin mirsani kāya ing kāya ing njero, utawa
dheweke kepengin weruh ing kāya ing kāya ing njaba, utawa dheweke
kepengin weruh ing kāya ing internal lan eksternal; piyambakipun manggen
mirsani samudaya fénoména ing kāya, utawa dheweke tetep mirsani
kedadeyan-kedadeyan fenomena ing kāya, utawa dheweke ngudhari samudaya
lan ngliwati fenomena ing kāya; utawa liyane, [sadhar:] “iki kāya!” sati
ana ing dheweke, mung ora mung ñāṇa lan mung paṭissati, dheweke tetep
ora kepencut, lan ora nempel karo apa wae ing jagad iki. Mangkono,
bhikkhus, bhikkhu manggoni pemerintah kāya.

(9
Salajengipun,
bhikkhus, minangka bhikkhu, kaya nalika ndeleng awak sing mati, dibuwang
ing lemah, balung sing rusak dadi bubuk, dheweke nganggep kutu banget
iki: “Ketya iki uga kaya ngono, mula dadi kaya ngono, lan ora bebas saka
kahanan kaya ngono. “

Kanthi mangkono, dheweke kepengin mirsani
kāya ing kāya ing njero, utawa dheweke kepengin weruh ing kāya ing kāya
ing njaba, utawa dheweke kepengin weruh ing kāya ing internal lan
eksternal; piyambakipun manggen mirsani samudaya fénoména ing kāya,
utawa dheweke tetep mirsani kedadeyan-kedadeyan fenomena ing kāya, utawa
dheweke ngudhari samudaya lan ngliwati fenomena ing kāya; utawa liyane,
[sadhar:] “iki kāya!” sati ana ing dheweke, mung ora mung ñāṇa lan mung
paṭissati, dheweke tetep ora kepencut, lan ora nempel karo apa wae ing
jagad iki. Mangkono, bhikkhus, bhikkhu manggoni pemerintah kāya.

II. Pangamatan Vedanā

Lan sabanjure, bhikkhus, kepiye bhikkhu manggon karo vedanā ing vedanā?


Ing kene, bhikkhus, bhikkhu, ngalami sukha vedanā, negesake: “Aku
ngalami sukha vedanā”; ngalami dukkha vedanā, negesake: “aku ngalami
dukkha vedanā”; ngalami adukkham-asukhā vedanā, negesake: “aku ngalami
adukkham-asukhā vedanā”; ngalami sukha vedanā sāmisa, negesake: “Aku
ngalami sukha vedanā sāmisa”; ngalami sukha vedanā nirāmisa, negesake:
“Aku ngalami sukha vedanā nirāmisa”; ngalami dukkha vedanā sāmisa,
negesake: “Aku ngalami dukkha vedanā sāmisa”; ngalami dukkha vedanā
nirāmisa, negesake: “Aku ngalami dukkha vedanā nirāmisa”; ngalami
adukkham-asukhā vedanā sāmisa, negesake: “Aku ngalami adukkham-asukhā
vedanā sāmisa”; ngalami adukkham-asukhā vedanā nirāmisa, negesake: “Aku
ngalami adukkham-asukhā vedanā nirāmisa”.

Saengga dheweke manggon
karo vedanā ing vedanā sacara internal, utawa dheweke diamati vedanā
ing vedanā sacara internal, utawa dheweke diamati vedanā ing vedanā
sacara internal lan eksternal; piyambakipun manggen mirsani samudaya
fénoména ing vedanā, utawa dheweke tetep mirsani kedadeyan fenomena ing
vedanā, utawa dheweke nemokake samudaya lan ngliwati fenomena ing
vedanā; utawa liya, [sadhar:] “iki vedanā!” sati ana ing dheweke, mung
ora mung ñāṇa lan mung paṭissati, dheweke tetep ora kepencut, lan ora
nempel karo apa wae ing jagad iki. Dadi, bhikkhus, bhikkhu manggon ing
vedanā ing vedanā.

III. Pengamatan Citta

Kajaba iku, bhikkhus, kepiye bhikkhu manggon ing citta ing citta?


Ing kene, bhikkhus, bhikkhu ngerti citta karo rāga minangka “citta karo
raga”, utawa dheweke ngerti citta tanpa dina minangka rajapati minangka
“citta tanpa rāga”, utawa dheweke ngerti citta kanthi dosa minangka
“citta karo dosa”, utawa dheweke ngerti citta tanpa dosa kaya “citta
tanpa dosa”, utawa dheweke ngerti citta karo moha minangka “citta karo
moha”, utawa dheweke ngerti citta tanpa moha minangka “citta tanpa
moha”, utawa dheweke ngerti citta sing diklumpukake minangka “citta sing
dikumpulake, utawa dheweke ngerti sing nyebar citta minangka “citta
sing kasebar”, utawa dheweke ngerti citta sing ditambahi minangka “citta
sing ditambahi”, utawa dheweke ngerti citta sing ora larang minangka
“citta sing ora larang”, utawa dheweke ngerti citta sing ora bisa
dilebokake minangka “citta sing paling akeh”, utawa dheweke ngerti.
citta sing ora bisa ditrapake minangka “citta sing ora bisa dilacak”,
utawa dheweke ngerti citta sing dienggoni minangka “citta sing
dienggoni”, utawa dheweke ngerti citta sing ora diresmikake, utawa
ngerti yen citta dibebasake minangka “citta dibebasake”, utawa dheweke
ngerti citta sing ora diwatesi minangka “citta sing ora diwatesi”.


Mangkono, dheweke manggoni citta ing citta sacara internal, utawa
dheweke nemokake citta ing njaba, utawa dheweke ndeleng citta ing citta
internal lan eksternal; piyambakipun manggen mirsani samudaya fénoména
ing citta, utawa dheweke tetep mirsani kedadeyane fenomena ing citta,
utawa dheweke nemokake prekara samudaya lan ngliwati fenomena ing citta;
utawa liyane, [sadhar:] “iki citta!” sati ana ing dheweke, mung ora
mung ñāṇa lan mung paṭissati, dheweke tetep ora kepencut, lan ora nempel
karo apa wae ing jagad iki. Mangkono, bhikkhus, bhikkhu manggoni citta
ing citta.

IV. Pengamatan Dhammas

A. Bagean ing Nīvaraṇas


Kajaba iku, bhikkhus, kepiye bhikkhu manggon ing dhammas? Ing kene,
bhikkhus, bhikkhu manggoni dhammas ing dhammas kanthi referensi kanggo
limang nīvaraṇas. Kajaba iku, bhikkhus, kepiye bhikkhu manggoni dhammas
ing dhammas kanthi referensi kanggo limang nīvaraṇas?

Ing kene,
bhikkhus, bhikkhu, sing ana ketmacchanda sing ana ing njero, ngerti:
“ana kāmacchanda ing jero aku”; ora ana ketmacchanda sing ana ing njero,
dheweke ngerti: “Ora ana kāmacchanda ing jero aku”; dheweke ngerti
sejatine kāmacchanda sing ora diwedharake; dheweke ngerti kepiye aris
kāmacchanda nilar; lan dheweke ngerti kepiye kāmacchanda sing
ditinggalake ora bakal teka ing mangsa ngarep.

Ing kene,
bhikkhus, sing bhikkhu, sing ana ing jero ruangan, ngerti: “ana byāpāda
ing njero aku”; ora ana byāpāda sing ana ing njero, dheweke ngerti: “Ora
ana byāpāda ing aku”; dheweke ngerti kepiye carane diwatesi byāpāda;
dheweke ngerti carane arum byāpāda sing nilar; lan dheweke ngerti
sejatine byāpāda sing nilar ora bakal kedadeyan.

Ing kene,
bhikkhus, bhikkhu, sing ana thīnamiddhā sing ana, ngerti: “ana
thīnamiddhā ing aku”; ora ana thīnamiddhā sing ana ing njero, dheweke
ngerti: “Ora ana thīnamiddhā ing aku”; dheweke ngerti kepiye tharis sing
diarani taris; dheweke ngerti carane arisen thīnamiddhā ditinggal; lan
dheweke ngerti kepiye thīnamiddhā sing ditinggalake ora bakal teka
maneh.

Dheweke ngerti babagan mana, dheweke ngerti dhammas,
dheweke ngerti saṃyojana sing muncul amarga loro iki, dheweke ngerti
kepiye kedadeyan ingṃyojana sing ora dikandhakake, dheweke ngerti kepiye
arane saṃyojana sing nilar, lan dheweke ngerti kepiye saṃyojana sing
nilar ora muncul. ing mangsa ngarep.

Mangkono dheweke manggoni
dhammas ing dhammas kanthi internal, utawa dheweke tetep ndelok dhammas
ing dhammas kanthi internal, utawa dheweke nemokake dhammas ing dhammas
internal lan eksternal; piyambakipun manggen mirsani samudaya fenomena
ing dhammas, utawa dheweke manggoni mirsani kedadean fenomena ing
dhammas, utawa dheweke manggoni ing samudaya lan ngilangi fenomena ing
dhammas; utawa liya, [sadhar:] “iki dhammas!” sati ana ing dheweke, mung
ora mung ñāṇa lan mung paṭissati, dheweke tetep ora kepencut, lan ora
nempel karo apa wae ing jagad iki. Mangkono, bhikkhus, bhikkhu manggoni
dhammas ing dhammas, sing ana nemoni internal internal lan eksternal.

D. Bagean ing Bojjhaṅgas


Kajaba iku, bhikkhus, bhikkhu manggoni dhammas ing dhammas kanthi
referensi pitung bojjhaṅgas. Kajaba iku, bhikkhus, kepiye bhikkhu
manggoni dhammas ing dhammas kanthi referensi pitung bojjhaṅgas?


Ing kene, bhikkhus, bhikkhu, sing ana sati sambojjhaṅga sing ana ing
njero, ngerti: “ana sati sambojjhaṅga ing jeroanku”; ora ana sati
sambojjhaṅga sing ana ing njero, dheweke ngerti: “Ora ana sati
sambojjhaṅga ing njero aku”; dheweke ngerti sejatine sati sambojjhaṅga
unarisen; dheweke ngerti sejatine arisen sati sambojjha isga
dikembangake dadi kasampurnan.

Nalika ana dhammavicaya
kapaljjhaṅga sing ana ing njero, dheweke ngerti: “ana kapaljjhaṅga
dhammavicaya; amarga ora dadi kapal dhjavikaya dhammavicaya, dheweke
ngerti: “ora ana dhammavicaya sambojjhaṅga ing aku”; dheweke ngerti
kepiye carane dhiri dhammavicaya sambojjhaṅga; dheweke ngerti kepiye
arjadir dhammavicaya sambojjhaṅga dikembangake dadi kasampurnan.


Nalika ana vīriya sambojjhaṅga sing ana ing njero, dheweke ngerti: “ana
vīriya sambojjhaṅga ing njero aku”; ora ana vīriya kapaljjhaṅga sing ana
ing njero, dheweke ngerti: “Ora ana vīriya kapaljjhaṅga ing njero aku”;
dheweke ngerti kepiye carane varismajjha samboga unarisen; dheweke
ngerti kepiye aris vīriya sambojjhaṅga dikembangake dadi kasampurnan.


Ing kana, ana ing sangarepe boatjjhaṅga, dheweke ngerti: “ana
kacangjjhaṅga ing Paiti”; amarga ora ana ing ngisor iki, aku ngerti:
“Ora ana pupujjhaṅga ing njero aku;” dheweke ngerti kepiye carane
nggabungake kacangjjjṅga unarisen; dheweke ngerti kepiye aris
kacangtijjṅṅga arisen dikembangake dadi kasampurnan.

Nalika ana
kapaljjhaṅga passaddhi, dheweke ngerti: “ana kapaljjhaṅga passaddhi ing
aku”; ora ana kapaljjhaṅga passaddhi, dheweke ngerti: “Ora ana kapal
sing apik ing aku”; dheweke ngerti kepiye pasjarke passaddhi
sambojjhaṅga; dheweke ngerti kepiye arjunahe sidjjhaṅga arisen
dikembangake dadi kasampurnan.

Nalika ana samjarku kapaljjhaṅga
sing ana ing njero, dheweke ngerti: “ana kapal samjdṅga samādhi”; ora
ana samjarku kapaljjhaṅga sing ana ing njero, dheweke ngerti: “ora ana
samādhi sambojjhaṅga ing njero aku”; dheweke ngerti kepiye carane
njejeri samādhi sambojjhaṅga; dheweke ngerti kepiye aris samādhi
sambojjhaṅga dikembangake dadi kasampurnan.

Nalika ana
kapaljjhaṅga upekkhā, dheweke ngerti: “ana kapaljjhaṅga upekkhā ing
aku”; amarga ora ana kapaljjhaṅga upekkhā sing ana, dheweke ngerti: “ora
ana kapal-kapal sambojjhaṅga ing ndhuwur aku”; dheweke ngerti sejatine
upariskhāājjhaṅga unarisen; dheweke ngerti kepiye aris upekkhā
sambojjhaṅga dikembangake dadi kasampurnan.

Mangkono dheweke
manggoni dhammas ing dhammas sacara internal, utawa dheweke tetep ndelok
dhammas ing dhammas kanthi internal, utawa dheweke nemokake dhammas ing
dhammas internal lan eksternal; piyambakipun manggen mirsani samudaya
fenomena ing dhammas, utawa dheweke manggoni mirsani kedadean fenomena
ing dhammas, utawa dheweke manggoni ing samudaya lan ngilangi fenomena
ing dhammas; utawa liya, [sadhar:] “iki dhammas!” sati ana ing dheweke,
mung ora mung ñāṇa lan mung paṭissati, dheweke tetep ora kepencut, lan
ora nempel karo apa wae ing jagad iki. Dadi, bhikkhus, bhikkhu manggoni
dhammas ing dhammas, kanthi referensi pitung bojjhaṅgas.

Ing
kene, bhikkhus, bhikkhu, sing ana uddhacca-kukkucca sing ana ing njero,
ngerti: “ana uddhacca-kukkucca ing njero aku”; ora ana uddhacca-kukkucca
sing ana ing njero, dheweke ngerti: “ora ana uddhacca-kukkucca ing
aku”; dheweke ngerti kepiye uddhacca-kukkucca unarisen; dheweke ngerti
kepiye uddhacca-kukkucca sing ditinggalake; lan dheweke ngerti kepiye
uddhacca-kukkucca sing ditinggalake ora bakal teka ing mangsa ngarep.


Ing kene, bhikkhus, sing bhikkhu, sing ana ing kono dadi vicikicchā ing
njero: “ana vicikicchā ing jero aku”; amarga ora ana vicikicchā sing
ana, dheweke ngerti: “Ora ana vicikicchā ing aku”; dheweke ngerti kepiye
cara vicikicchā sing ora diwedharake; dheweke ngerti kepiye carane
vicikicchā sing aris ditinggalake; lan dheweke ngerti kepiye para
vicikicchā sing ditinggalake ora bakal teka maneh.

Mangkono
dheweke manggoni dhammas ing dhammas sacara internal, utawa dheweke
tetep ndelok dhammas ing dhammas kanthi internal, utawa dheweke nemokake
dhammas ing dhammas internal lan eksternal; piyambakipun manggen
mirsani samudaya fenomena ing dhammas, utawa dheweke manggoni mirsani
kedadean fenomena ing dhammas, utawa dheweke manggoni ing samudaya lan
ngilangi fenomena ing dhammas; utawa liya, [sadhar:] “iki dhammas!” sati
ana ing dheweke, mung ora mung ñāṇa lan mung paṭissati, dheweke tetep
ora kepencut, lan ora nempel karo apa wae ing jagad iki. Dadi, bhikkhus,
bhikkhu manggoni dhammas ing dhammas, kanthi referensi kanggo limang
nīvaraṇas.

B. Bagean ing Khandhas

Kajaba iku, bhikkhus,
bhikkhu manggoni dhammas ing dhammas kanthi referensi kanggo limang
khandhas. Kajaba iku, bhikkhus, kepiye bhikkhu manggon ing dhammas sing
nuduhake kh lima?

Ing kene, bhikkhus, sing bhikkhu [ngerteni]:
“kaya ngono yaiku rūpa, kayata samudaya saka rūpa, kaya ngono liwati
rūpa; kaya ngono vedanā, kayata samudaya saka vedanā, kaya ngono,
lelungan ing vedanā; iku saññā, kaya samudaya saññā, kaya ngono liwati
saññā; kaya ngono saṅkhāra, kayata samudaya saka saṅkhāra, kaya ngono,
liwati saka saṅkhāra; kaya ngono viññāṇa, kayata samudaya saka viññāṇa,
kaya ngono maringaken viññāṇa “.

Mangkono dheweke manggoni
dhammas ing dhammas sacara internal, utawa dheweke tetep ndelok dhammas
ing dhammas kanthi internal, utawa dheweke nemokake dhammas ing dhammas
internal lan eksternal; piyambakipun manggen mirsani samudaya fenomena
ing dhammas, utawa dheweke manggoni mirsani kedadean fenomena ing
dhammas, utawa dheweke manggoni ing samudaya lan ngilangi fenomena ing
dhammas; utawa liya, [sadhar:] “iki dhammas!” sati ana ing dheweke, mung
ora mung ñāṇa lan mung paṭissati, dheweke tetep ora kepencut, lan ora
nempel karo apa wae ing jagad iki. Dadi, bhikkhus, bhikkhu manggoni
dhammas ing dhammas, kanthi referensi limang khandhas.

C. Bagean ing Sher Spense


Kajaba iku, bhikkhus, bhikkhu manggoni dhammas ing dhammas kanthi
referensi kanggo enem internal internal. Salajengipun, bhikkhus, kepiye
bhikkhu manggoni dhammas ing dhammas kanthi referensi menyang enem
internal internal lan eksternal?

Ing kene, bhikkhus, bhikkhu
ngerti cakkhu, dheweke ngerti rūpa, dheweke ngerti saṃyojana sing muncul
amarga loro iki, dheweke ngerti kepiye kedadeyan ingṃyojana unarisen,
dheweke ngerti kepiye aris saṃyojana ditinggal, lan dheweke ngerti
kepiye saṃyojana sing ditinggal. ora teka njedul.

Dheweke ngerti
sota, dheweke ngerti sadda, dheweke ngerti saṃyojana sing muncul amarga
loro iki, dheweke ngerti kepiye kedadeyan saṃyojana sing ora
dikandhakake, dheweke ngerti kepiye arane saṃyojana sing nilar, lan
dheweke ngerti kepiye saṃyojana sing nilar ora muncul ing mangsa ngarep.


Dheweke ngerti ghāna, dheweke ngerti gandha, dheweke ngerti saṃyojana
sing muncul amarga loro iki, dheweke ngerti kepiye kedadeyan saṃyojana
sing ora dikandhakake, dheweke ngerti kepiye arani saṃyojana sing nilar,
lan dheweke ngerti kepiye saṃyojana sing nilar ora muncul. ing mangsa
ngarep.

Dheweke ngerti jivha, dheweke ngerti rasa, dheweke ngerti
saṃyojana sing muncul amarga loro iki, dheweke ngerti kepiye kedadeyan
saṃyojana sing ora dikandhakake, dheweke ngerti kepiye arane saṃyojana
sing nilar, lan dheweke ngerti kepiye saṃyojana sing ditinggal ora teka.
ing mangsa ngarep.

Dheweke ngerti kāya, dheweke ngerti
phoṭṭhabba, dheweke ngerti saṃyojana sing muncul amarga loro iki,
dheweke ngerti kepiye kedadeyan saṃyojana sing ora diwedharake, dheweke
ngerti kepiye arane saṃyojana sing nilar, lan dheweke ngerti kepiye
saṃyojana sing ora nate muncul ing mangsa ngarep.



E. Bagean ing Kasunyatan


Kajaba iku, bhikkhus, bhikkhu manggoni dhammas ing dhammas kanthi
referensi kanggo papat ariya · saccas. Kajaba iku, bhikkhus, kepiye
bhikkhu manggon ing dhammas sing nuduhake papat ariya · saccas?

E1. Eksposisi Dukkhasacca


Lan apa, bhikkhus, apa dukkha ariyasacca? Jingkatan iku dukkha, tuwa
yaiku dukkha (lara yaiku dukkha) maraṇa yaiku dukkha, duka, prihatin,
dukkha, domanassa lan kasusahan yaiku dukkha, asosiasi karo sing ora
disenengi yaiku dukkha, pamisahan saka sing disenengi yaiku dukkha, ora
kanggo njaluk apa sing dikarepake yaiku dukkha; ing cendhak, limang
upādāna · k · khandhas yaiku dukkha.

Lan apa, bhikkhus, yaiku
jabatan? Kanggo macem-macem makhluk ing macem-macem kelas makhluk,
jabatan, lair, keturunan [menyang rahim], sing muncul [ing jagad], rupa,
rupane khandhas, akuisisi akuwasa. Iki, bhikkhus, diarani jabatan.


Lan apa, bhikkhus, apa jarā? Kanggo macem-macem makhluk ing macem-macem
kelas makhluk, jarā, negara rusak, duwe rusak untu, duwe rambut
abu-abu, diresmikake, mandhaping kekeguhan, bosok indriyas: iki,
bhikkhus, diarani jarā.

Lan apa, bhikkhus, yaiku maraṇa? Kanggo
macem-macem makhluk ing macem-macem kelas makhluk, alur, negara nggeser
[ora ana], istirahat, sirna, tiwas, mara thea, liwati adoh, istirahat
khandhas, mbuwang mayit: iki, bhikkhus, diarani maraṇa.

Lan apa,
bhikkhus, minangka kasusahan? Ing siji, bhikkhus, sing ana gandhengane
karo macem-macem jinis kasangsaran, disentuh karo macem-macem jinis
dukkha dhammas, kasusahan, prihatin, negara kasusahan, kasusahan batin,
kasusahan gedhe banget: iki, bhikkhus, diarani kasusahan.

Lan
apa, bhikkhus, yaiku tangisan? Ing siji, bhikkhus, sing ana gandhengane
karo macem-macem jinis kasangsaran, disentuh karo macem-macem jinis
dukkha dhammas, tangisan, tangisan, nangis, nangis, kahanan nangis,
negara nangis: iki, bhikkhus, diarani tangisan.

Lan apa,
bhikkhus, iku dukkha? Apa wae, bhikkhus, dukkha awak, rasa ora
nyenengake awak, dukkha digawe dening kontak awak, vedayitas sing ora
nyenengake: iki, bhikkhus, diarani dukkha.

Lan, apa, bhikkhus,
yaiku domanassa? Apa wae, bhikkhus, dukkha mental, rasa ora nyenengake
mental, dukkha digawe dening kontak mental, vedayitas sing ora
nyenengake: iki, bhikkhus, diarani domanassa.

Lan apa, bhikkhus,
ora kentekan niat? Ing siji, bhikkhus, sing ana gandhengane karo
macem-macem jinis kasangsaran, disentuh karo macem-macem jinis dukkha
dhammas, kasusahan, putus asa, negara sing ngalami masalah, negara sing
ora kentekan niat, iki, bhikkhus, diarani putus asa.

Lan apa,
bhikkhus, yaiku dukkha sing ana hubungane karo apa sing ora setuju? Ing
kene, babagan wujud, swara, rasa, ambu ora enak, fénoména lan fénoména
mental, sing ora kepenak, ora nyenengake, ora nyenengake, utawa
liya-liyane sing pengin kekurangan, sing kepéngin ilang, wong sing
kepéngin ora seneng, sing kepengin mbebasake saka siji saka lampiran,
patemon, digandhengake, dadi bareng, nemoni: iki, bhikkhus, diarani
dukkha sing gegandhengan karo apa sing ora setuju.

Lan, apa,
bhikkhus, yaiku dukkha dibedakake saka apa sing setuju? Ing kene,
babagan wujud, swara, rasa, ambu ora enak, fénoména lan fénoména mental
sing ana kepenak, nyenengake, nyenengake, utawa liya-liyane sing
kepéngin mupangate, wong sing kepéngin mupangate, wong sing kepéngin
mupangat, wong sing kepéngin mupang, kepéngin mardika saka wong saka
lampiran, ora patemon, ora digandhengake, ora bebarengan, ora nemoni:
iki, bhikkhus, diarani dukkha disuda saka apa sing disepakati.


Lan, apa, bhikkhus, apa dukkha ora njaluk apa sing dikarepake? Ing
makhluk, bhikkhus, duwe ciri lair, mula pangarep-arep kaya mengkene: “oh
tenan, muga-muga ora ana jabatan kanggo kita, lan tenan, muga-muga kita
ora bakal mlebu jabatan.” Nanging iki ora bisa digayuh kanthi kepengin.
Iki dukkha ora njaluk apa sing dikarepake.

Ing makhluk,
bhikkhus, duwe karakteristik kanggo tuwa, kekarepan kaya mengkene: “oh
tenan, bisa uga ora ana jarā kanggo kita. Nanging iki ora bisa digayuh
kanthi kepengin. Iki dukkha ora njaluk apa sing dikarepake.

Ing
makhluk, bhikkhus, duwe ciri lara, mula kekarepan kaya mengkene: “oh
tenan, bisa uga ora ana penyakit kanggo kita, lan tenan, mula kita ora
kena penyakit.” Nanging iki ora bisa digayuh kanthi kepengin. Iki dukkha
ora njaluk apa sing dikarepake.

Ing makhluk, bhikkhus, duwe
karakteristik kanggo tuwa, kekarepan kaya mengkene: “oh tenan, muga-muga
ora mara mara kanggo kita, lan saestu, supaya kita ora mara ing mara
nota.” Nanging iki ora bisa digayuh kanthi kepengin. Iki dukkha ora
njaluk apa sing dikarepake.

Ing makhluk, bhikkhus, duwe
karakteristik kesedihan, tangisan, dukkha, domanassa lan kasusahan,
kekarepan kaya mengkene: “oh tenan, muga-muga ora ana kasusahan,
tangisan, dukkha, domanassa lan kasusahan kanggo kita, lan tenan,
muga-muga ora bisa teka ing kasusahan, tangisan, dukkha, domanassa lan
kasusahan. ” Nanging iki ora bisa digayuh kanthi kepengin. Iki dukkha
ora njaluk apa sing dikarepake.

Lan apa, bhikkhus, cendhak limang
upādānakkhandhas? Yaiku: rūpa upādānakkhandha, sing vedanā
upādānakkhandha, saññā upādānakkhandha, sing saṅkhāra upādānakkhandha,
ing viññāṇa upādānakkhandha. Iki diarani cekak, bhikkhus, lima
upādānakkhandhas.

Iki diarani, bhikkhus, dukkha ariyasacca

E2. Eksposisi Samudayasacca


Lan apa, bhikkhus, apa dukkha-samudaya ariyasacca? Iki taṇhā sing
ndadékaké rebirth, sing ana gandhengane karo kepinginan lan rasa seneng,
sing nyenengake, utawa seneng, yaiku: rambut-taṇhā, bhava-taṇhā lan
vibhava-taṇhā. Nanging taṇhā, bhikkhus iki, nalika muncul, mula ana sing
muncul, lan nalika ngrampungake [awake], ing endi? Ing jagad iki kayane
katon kepenak lan sarujuk, mula ana ing ngendi taṇhā, nalika njedhul,
bakal ana, ing ngendi tekan.

Lan apa sing ana ing jagat iki
kepenak lan sarujuk? Mripat ing jagad iki kepenak lan sarujuk, ana
taṇhā, nalika njedhul, njedhul, ana nalika ngrampungake, mapan. Kuping
ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, njedhul,
ana nalika ngrampungake, mapan. Irung ing jagad iki kepenak lan sarujuk,
ana taṇhā, nalika njedhul, njedhul, ana nalika ngrampungake, mapan.
Ilat ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul,
njedhul, ana nalika ngrampungake, mapan. Kāya ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika njedhul, tangi, nalika ana sing ngrampungake,
mapan. Manajemen ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
njedhul, tangi, nalika ana ngrampungake, mapan.

Wangun sing katon
ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, muncul,
nalika ana sing ngrampungake, mapan. Swara ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika njedhul, njedhul, ana nalika ngrampungake,
mapan. Krungu ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
njedhul, timbul, ana nalika ngrampungake, mapan. Rasa ing jagad iki
kepenak lan sarujuk, ana taṇhā, nalika njedhul, njedhul, ana nalika
ngrampungake, mapan. Fénoména ing jagad iki kepenak lan sarujuk, ana
taṇhā, nalika njedhul, ana, nalika ngrampungake, mapan. Dhammas ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, timbul, ana
nalika netep, banjur mapan.

Mripat-viññāṇa ing jagad iki kepenak
lan sarujuk, ana taṇhā, nalika njedhul, timbul, ana nalika ngrampungake,
mapan. Ing kuping-viññāṇa ing jagad iki kepenak lan sarujuk, ana taṇhā,
nalika njedhul, muncul, ana nalika ngrampungake, mapan. Irung-viññāṇa
ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, tangi,
nalika ana sing ngrampungake, mapan. Ilat-viññāṇa ing jagad iki kepenak
lan sarujuk, ana taṇhā, nalika njedhul, bakal ana, nalika ngrampungake,
mapan. Kāya-viññāṇa ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
njedhul, bakal ana, nalika ngrampungake, mapan. Mana-viññāṇa ing jagad
iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, bakal ana, nalika
ngrampungake, mapan.

Mata-samphassa ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika njedhul, timbul, ing kana nalika
ngrampungake, mapan. Samphassa kuping ing jagad iki kepenak lan sarujuk,
ana taṇhā, nalika njedhul, timbul, ana ing kono nalika netep. Samphassa
irung ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul,
tangi, nalika ana sing ngrampungake, mapan. Basa-samphassa ing jagad iki
kepenak lan sarujuk, ana taṇhā, nalika njedhul, tangi, nalika ana
ngrampungake, mapan. Kāya-samphassa ing jagad iki kepenak lan sarujuk,
ana taṇhā, nalika njedhul, timbul, nalika ngrampungake, mapan.
Mana-samphassa ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
njedhul, tangi, nalika ana sing ngrampungake, mapan.

Vedanā sing
dilahirake saka mata-samphassa ing jagad iki nyenengake lan sarujuk, ana
taṇhā, nalika njedhul, ana, nalika ngrampungake, mapan. Vedanā sing
lair saka kuping-samphassa ing jagad iki kepenak lan sarujuk, ana taṇhā,
nalika njedhul, ana, nalika ngrampungake, mapan. Vedanā sing lair saka
irung-samphassa ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
timbul, ana, nalika arep ngatasi, banjur netep. Vedanā sing lair saka
basa-samphassa ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
timbul, ana, nalika ngrampungake, mapan. Vedanā sing lair saka
kāya-samphassa ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
njedhul, ana, nalika ngrampungake, mapan. Vedanā sing lair saka
mana-samphassa ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
timbul, ana, nalika arep ngrampungake, mapan.

Saññā saka formulir
sing katon ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
njedhul, bakal ana, nalika ngrampungake, mapan. Saññā swara ing jagad
iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, timbul, ing kana
nalika ngrampungake, mapan. Saññā wangi ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika njedhul, timbul, ing kana nalika netep,
manggon. Saññā rasa ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
njedhul, timbul, ing kana nalika netep, manggon. Fénoména saññā
fénoména ing saindenging jagad iki kepenak lan sarujuk, ana taṇhā,
nalika njedhul, bakal ana, nalika ngrampungake, mapan. Saññā Dhammas ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika tangi, timbul, ing
kana nalika netep, manggon.

Niat kasebut [hubungane] katon ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, timbul, nalika
ngrampungake, mapan. Tujuan [gegandhengan karo] swara ing jagad iki
kepenak lan sarujuk, ana taṇhā, nalika njedhul, bakal ana, nalika
ngrampungake, mapan. Niat kasebut [sing ana gandhengane] ambu ora enak
ing jagad iki apik lan sarujuk, ana taṇhā, nalika njedhul, bakal ana,
nalika ngrampungake, mapan. Niat kasebut [ana hubungane] rasa ing jagad
iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, bakal ana, nalika
ngrampungake, mapan. Niat kasebut [ana hubungane] fenomena awak ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, bakal ana,
nalika ngrampungake, ngrampungake. Niat kasebut [hubungane] dhammas ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika tangi, timbul, ing kana
nalika ngrampungake, mapan.

Taṇhā kanggo wujud sing katon ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, timbul, nalika
ngrampungake, mapan. Taṇhā kanggo swara ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika njedhul, timbul, nalika ngrampungake, mapan.
Taṇhā kanggo ambu wangi ing jagad iki kepenak lan sarujuk, ana taṇhā,
nalika njedhul, bakal ana, nalika ngrampungake, mapan. Taṇhā kanggo rasa
ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, bakal
ana, nalika ngrampungake, mapan. Taṇhā kanggo fénoména ing jagad iki
kepenak lan sarujuk, ana taṇhā, nalika njedhul, bakal ana, nalika
ngrampungake, mapan. Taṇhā kanggo dhammas ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika njedhul, timbul, ing kana nalika netep,
manggon.

Vitakka saka wujud sing katon ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika njedhul, ana, nalika ngrampungake, mapan.
Vitakka swara ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
njedhul, ana, nalika ana sing ngrampungake, mapan. Vitakka ambu ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, ana, nalika
ana sing ngrampungake, mapan. Rasa vitakka ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika njedhul, timbul, ing kana nalika netep,
manggon. Ing vitakka fénoména awak ing jagad iki kepenak lan sarujuk,
ana taṇhā, nalika timbul, ana, nalika ngrampungake, mapan. Vitakka
dhammas ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul,
timbul, ing kana nalika ngrampungake, mapan.

Wakil bentuk sing
katon ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul,
bakal ana, nalika ngrampungake, mapan. Wakil swara ing jagad iki kepenak
lan sarujuk, ana taṇhā, nalika njedhul, muncul, nalika ana sing
ngrampungake, mapan. Wakil bau ing jagad iki kepenak lan sarujuk, ana
taṇhā, nalika njedhul, bakal ana, nalika ngrampungake, mapan. Wakil cita
ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika njedhul, bakal
ana, nalika ngrampungake, mapan. Fénoména fénoména sing ana ing jagad
iki kepenak lan sarujuk, ana taṇhā, nalika muncul, ana, nalika
ngrampungake, mapan. Wakil dhammas ing jagad iki kepenak lan sarujuk,
ana taṇhā, nalika tangi, muncul, nalika ana sing ngrampungake, mapan.
Iki diarani, bhikkhus, dukkha · samudaya ariyasacca.

E3. Eksposisi Nirodhasacca


Lan apa, bhikkhus, apa dukkha-samudaya ariyasacca? Iki taṇhā sing
ndadékaké rebirth, sing ana gandhengane karo kepinginan lan rasa seneng,
sing nyenengake, utawa seneng, yaiku: rambut-taṇhā, bhava-taṇhā lan
vibhava-taṇhā. Nanging taṇhā, bhikkhus iki, nalika nilar, ana ngendi
ditinggal, lan nalika mandheg, ngendi mandheg? Ing jagad iki kayane
katon kepenak lan sarujuk, yaiku kahanan taṇhā, nalika ditinggal,
ditinggal, nalika bareng mandheg.

Lan apa sing ana ing jagat iki
kepenak lan sarujuk? Mripat ing jagad iki kepenak lan sarujuk, ana
taṇhā, nalika ditinggal, ditinggal, ana nalika mandheg, banjur mandheg.
Kuping ing jagad iki nyenengake lan sarujuk, ana taṇhā, nalika
ditinggal, ditinggal, ana nalika mandheg, banjur mandheg. Irung ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal,
ana nalika mandheg, banjur mandheg. Ilat ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika mandheg,
banjur mandheg. Kāya ing jagad iki kepenak lan sarujuk, ana taṇhā,
nalika ditinggal, ditinggal, ana nalika mandheg, banjur mandheg. Mana
ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika ditinggal,
ditinggal, ana nalika mandheg, banjur mandheg.

Wangun sing katon
ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika ditinggal,
ditinggal, ana nalika mandheg, banjur mandheg. Swara ing jagad iki
kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika
mandheg, mandheg. Krungu ing jagad iki kepenak lan sarujuk, ana taṇhā,
nalika ditinggal, ditinggal, ana nalika mandheg, banjur mandheg. Rasa
ing jagad iki nyenengake lan sarujuk, ana taṇhā, nalika ditinggal,
ditinggal, ana nalika mandheg, banjur mandheg. Fénoména ing jagad iki
kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika
mandheg, banjur mandheg. Dhammas ing jagad iki kepenak lan sarujuk, ana
taṇhā, nalika ditinggal, ditinggal, ana nalika mandheg, banjur mandheg.


Mripat-viññāṇa ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
ditinggal, ditinggal, ana ing kono nalika mandheg. Ing kuping-viññāṇa
ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika nilar, ditinggal,
ana nalika mandheg. Irung-viññāṇa ing jagad iki kepenak lan sarujuk, ana
taṇhā, nalika nilar, ditinggal, ana nalika mandheg, banjur mandheg.
Ilat-viññāṇa ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
ditinggal, ditinggal, ana nalika mandheg, banjur mandheg. Kāya-viññāṇa
ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika nilar, ditinggal,
ana nalika mandheg. Mana-viññāṇa ing jagad iki kepenak lan sarujuk, ana
taṇhā, nalika nilar, ditinggal, ana nalika mandheg, banjur mandheg.


Mata-samphassa ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
ditinggal, ditinggal, ana nalika mandheg, mandheg. Samphassa kuping ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal,
ana nalika mandheg, mandheg. Samphassa irung ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika nilar, ditinggal, ana nalika mandheg, banjur
mandheg. Basa-samphassa ing jagad iki kepenak lan sarujuk, ana taṇhā,
nalika ditinggal, ditinggal, ana nalika mandheg, mandheg. Kāya-samphassa
ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika ditinggal,
ditinggal, ana nalika mandheg. Mana-samphassa ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika mandheg,
mandheg.

Vedanā sing lair saka samphassa ing jagad iki nyenengake
lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika
mandheg, mandheg. Vedanā sing lair saka kuping-samphassa ing jagad iki
nyenengake lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana
nalika mandheg, mandheg. Vedanā sing lahir saka samphassa ing jagad iki
nyenengake lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana
nalika mandheg, mandheg. Vedanā sing lair saka basa-samphassa ing jagad
iki nyenengake lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana
nalika mandheg, mandheg. Vedanā lair saka kāya-samphassa ing jagad iki
kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika
mandheg, mandheg. Vedanā lair saka mana-samphassa ing jagad iki kepenak
lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika mandheg,
mandheg.

Saññā saka formulir sing katon ing jagad iki kepenak
lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika mandheg,
banjur mandheg. Saññā swara ing jagad iki kepenak lan sarujuk, ana
taṇhā, nalika ditinggal, ditinggal, ana nalika mandheg, banjur mandheg.
Saññā saka ambu ora enak lan sarujuk, ana taṇhā, nalika nilar,
ditinggal, ana nalika mandheg, banjur mandheg. Saññā rasa ing jagad iki
kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika
mandheg, banjur mandheg. Fénoména saññā fénoména ing jagad iki kepenak
lan sarujuk, ana taṇhā, nalika nilar, ditinggal, ana nalika mandheg,
banjur mandheg. Saññā Dhammas ing jagad iki kepenak lan sarujuk, ana
taṇhā, nalika nilar, ditinggal, ana nalika mandheg, banjur mandheg.


Niat kasebut [sing ana gandhengane] katon ing jagad iki kepenak lan
sarujuk, ana ta whenhā, nalika ditinggal, ditinggal, ana nalika mandheg,
banjur mandheg. Tujuan [gegandhengan karo] swara ing jagad iki kepenak
lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika mandheg,
banjur mandheg. Niat kasebut [hubungane] ambu ora enak ing donya iki
apik lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika
mandheg, banjur mandheg. Niat kasebut [hubungane] rasa ing jagad iki
kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika
mandheg, banjur mandheg. Tujuan kasebut [hubungane] fenomena awak ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal,
ana nalika mandheg, banjur mandheg. Niat kasebut [hubungane] dhammas ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal,
ana nalika mandheg, banjur mandheg.

Taṇhā kanggo wujud sing katon
ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika ditinggal,
ditinggal, ana nalika mandheg. Taṇhā kanggo swara ing jagad iki kepenak
lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika mandheg,
banjur mandheg. Taṇhā kanggo ambu wangi ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika nilar, ditinggal, ana nalika mandheg, banjur
mandheg. Taṇhā kanggo rasa ing jagad iki kepenak lan sarujuk, ana taṇhā,
nalika nilar, ditinggal, ana nalika mandheg, banjur mandheg. Taṇhā
kanggo fénoména ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
nilar, ditinggal, ana nalika mandheg, banjur mandheg. Taṇhā kanggo
dhammas ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika nilar,
ditinggal, ana nalika mandheg, banjur mandheg.

Vitakka saka wujud
sing katon ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
ditinggal, ditinggal, ana nalika mandheg. Vitakka swara ing jagad iki
kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika
mandheg, banjur mandheg. Vitakka ambu ing jagad iki kepenak lan sarujuk,
ana taṇhā, nalika nilar, ditinggal, ana nalika mandheg, banjur mandheg.
Rasa vitakka ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika
nilar, ditinggal, ana nalika mandheg, banjur mandheg. Ing vitakka
fénoména ing jagad iki kepenak lan sarujuk, ana taṇhā, nalika nilar,
ditinggal, ana nalika mandheg, banjur mandheg. Vitakka dhammas ing jagad
iki kepenak lan sarujuk, ana taṇhā, nalika nilar, ditinggal, ana nalika
mandheg, banjur mandheg.

Wakil bentuk sing katon ing jagad iki
kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal, ana nalika
mandheg. Wakil swara ing jagad iki kepenak lan sarujuk, ana taṇhā,
nalika ditinggal, ditinggal, ana nalika mandheg, mandheg. Wakil bau ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika ditinggal, ditinggal,
ana nalika mandheg, mandheg. Wakil rasa ing jagad iki kepenak lan
sarujuk, ana taṇhā, nalika nilar, ditinggal, ana nalika mandheg, banjur
mandheg. Fénoména fénoména ing jagad iki kepenak lan sarujuk, ana taṇhā,
nalika ditinggal, ditinggal, ana nalika mandheg. Wakil dhammas ing
jagad iki kepenak lan sarujuk, ana taṇhā, nalika nilar, ditinggal, ana
nalika mandheg, banjur mandheg. Iki diarani, bhikkhus, dukkha · nirodha
ariyasacca.

E4. Eksposisi Maggasacca

Lan, apa, bhikkhus,
yaiku dukun-nirodha · gāminī paṭipadā ariyasacca? Iki mung ariya
aṭṭhaṅgika magga, yaiku sammādiṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati lan sammāsamādhi.


Lan apa, bhikkhus, apa sammādiṭṭhi? Yaiku, bhikkhus, yaiku ñāṇa dukkha,
ñāṇa dukkha-samudaya, ñāṇa dukkha-nirodha lan ñāṇa
dukkha-nirodha-gāmini paṭipada, sing diarani, bhikkhus, sammādiṭṭhi.


Lan apa, bhikkhus, apa sammāsaṅkappas? Yaiku, bhikkhus, yaiku saṅkappas
nekkhamma, saṅkappas abyāpāda, saṅkappas avihiṃsā, sing diarani,
bhikkhus, sammāsaṅkappas.

Lan apa, bhikkhus, yaiku sammāvācā?
Yaiku, bhikkhus, sing nyingkirake musāvādā, nyingkirake pisuṇa vācā,
nyingkirake pharusa vācā, lan nyuda samphappalāpa, sing diarani,
bhikkhus, sammāvācā.

Lan apa, bhikkhus, apa sammā-kammanta?
Yaiku, bhikkhus, sing nyingkiri pāṇātipāta, nyingkirake adinnādana,
nyingkiri abrahmacariya, sing diarani, bhikkhus, sammā-kammanta.


Lan apa, bhikkhus, apa sammā-ājīva? Ing kene, bhikkhus, murid sing
mulya, nolak urip sing salah, ndhukung urip kanthi cara pencarian, sing
diarani, bhikkhus, sammā-ājīva.

Lan apa, bhikkhus, yaiku
sammāvāyāma? Ing kene, bhikkhus, sawijining bhikkhu ngasilake chanda
kanggo non-timbul saka sumbang ular lan unus-unen, lan dheweke nggarap
awake dhewe, nggegirisi viriya, ditrapake kanthi kuat citta lan nyoba;
dheweke nggawe chanda kanggo nglirwakake pengakuane arisen lan akusala
dhammas, dheweke nyalekake awake, nggegirisi viriya, ditrapake kanthi
kuat citta lan nyoba; dheweke ngasilake chanda kanggo njedulake dhalahe
kusmin sing ora diwedharake, dheweke nyalurake dhewe, ngrampungake
viriya, ditrapake kanthi kuat citta lan ngupayakake; dheweke nggawe
chanda dheweke kanggo terus mantep ing njero kusala dhammas, amarga ora
ana kebingungan, amarga nambah, pangembangan, budidaya lan ngrampungake,
dheweke bakal nyipta awake dhewe, nggegirisi viriya, ditrapake kanthi
kuat citta lan nyoba. Iki diarani, bhikkhus, sammāvāyāma.

Apa,
bhikkhus, apa sammāsati? Ing kene, bhikkhus, sawijining bhikkhu
manggenake kāya ing kāya, ātāpī sampajāno, satimā, sawise nyerah
abhijjhā-domanassa menyang jagad iki. Dheweke manggen karo vedanā ing
vedanā, ātāpī sampajāno, satimā, sawise nyerah abhijjhā-domanassa
menyang jagad iki. Dheweke manggon ngawasake citta ing citta, ātāpī
sampajāno, satimā, sawise nyerah abhijjhā-domanassa menyang jagad.
Dheweke manggon ing ndelok dhamma · s, ātāpī sampajāno, satimā, sawise
nyerah abhijjhā-domanassa menyang jagad iki. Iki diarani, bhikkhus,
sammāsati.

Lan apa, bhikkhus, apa sammāsamādhi? Ing kene,
bhikkhus, bhikkhu, dicabut saka rambut, dicemplung saka akusala dhammas,
sawise mlebu jhāna pertama, tetep ana ing kana, karo vitakka lan
vicāra, karo pīti lan sukha sing lair saka detasmen. Kanthi tenang
vitakka-vicāra, nalika mlebu jhāna kaloro, dheweke tetep ana ing
tanquilization utama, penyatuan citta, tanpa vitakka utawa vicāra, karo
kacangti lan sukha sing lair saka samādhi. Lan kanthi ora seneng marang
polah, dheweke tetep ing upekkha, kewan lan sampajāno, dheweke ngalami
ing sukya sukha sing dijlentrehake ariyas: ‘wong sing padha lan khusyuk
sing manggen ing [sukma] iki, nalika mlebu jhāna katelu, dheweke tetep
ing njerone. Nilar sukha lan nilar dukkha, somanassa lan domanass
sadurunge ilang, tanpa sukha utawa dukkha, kanthi kesucian upekkha lan
sati, nalika mlebu jhāna kaping papat, dheweke tetep ana ing kono. Iki
diarani, bhikkhus, sammāsamādhi.

Iki diarani, bhikkhus, dukkha · nirodha · gāminī paṭipadā ariyasacca.


Mangkono dheweke manggoni dhammas ing dhammas sacara internal, utawa
dheweke tetep ndelok dhammas ing dhammas kanthi internal, utawa dheweke
nemokake dhammas ing dhammas internal lan eksternal; piyambakipun
manggen mirsani samudaya fenomena ing dhammas, utawa dheweke manggoni
mirsani kedadean fenomena ing dhammas, utawa dheweke manggoni ing
samudaya lan ngilangi fenomena ing dhammas; utawa liya, [sadhar:] “iki
dhammas!” sati ana ing dheweke, mung ora mung ñāṇa lan mung paṭissati,
dheweke tetep ora kepencut, lan ora nempel karo apa wae ing jagad iki.
Dadi, bhikkhus, bhikkhu manggoni dhammas ing dhammas, kanthi referensi
kanggo papat ariya · saccas.

Mupangate prakteke Satipaṭṭhānas

Kanggo
sapa waé, bhikkhus, bakal nindakake papat satipaṭṭhānas kanthi cara iki
suwene pitung taun, salah sawijine asil bisa diarepake: salah
sawijining ilmu sing sampurna ing fenomena sing katon, utawa yen ana
sawetara kiwa, anāgāmita.

Ayo pitung taun, bhikkhus. Kanggo sapa
waé, bhikkhus, bakal nindakake papat satipaṭṭhānas kanthi cara iki
suwene nem taun, salah sawijine asil bisa diarepake: salah sawijining
ilmu sing sampurna ing fenomena sing katon, utawa yen ana sawetara sing
kiwa, anāgāmita.

Ayo nem taun, bhikkhus. Kanggo sapa wae,
bhikkhus, bakal nindakake papat satipaṭṭhānas kanthi cara iki sajrone
limang taun, salah sawijine asil bisa diarepake: salah sawijining ilmu
sing sampurna ing fenomena sing katon, utawa yen ana sawetara cling
kiwa, anāgāmita.

Ayo limang taun, bhikkhus. Kanggo sapa waé,
bhikkhus, bakal nindakake papat satipaṭṭhānas kanthi cara iki suwene
patang taun, salah sawijine asil bisa diarepake: salah sawijining ilmu
sing sampurna ing fenomena sing katon, utawa yen ana sawetara kiwa,
anāgāmita.

Ayo patang taun, bhikkhus. Kanggo sapa waé, bhikkhus,
bakal nindakake papat satipaṭṭhānas kanthi cara iki sajrone telung taun,
salah sawijine asil bisa diarepake: salah sawijining ilmu sing sampurna
ing fenomena sing katon, utawa yen ana sawetara sing kiwa, anāgāmita.

Aja
nganti telung taun, bhikkhus. Kanggo sapa waé, bhikkhus, bakal
nindakake papat satipaṭṭhānas kanthi cara iki suwene rong taun, salah
sawijine asil bisa diarepake: salah sawijining ilmu sing sampurna ing
fenomena sing katon, utawa yen ana sawetara kiwa, anāgāmita.

Ayo
rong taun, bhikkhus. Kanggo sapa wae, bhikkhus, bakal nindakake papat
satipaṭṭhānas kanthi cara iki sajrone setaun, salah sawijine asil bisa
diarepake: salah sawijining kawruh sing sampurna ing fenomena sing
katon, utawa yen ana sawetara kiwa, anāgāmita.

Cekake setaun
dhewe, bhikkhus. Kanggo sapa waé, bhikkhus, bakal nindakake papat
satipaṭṭhānas kanthi cara iki suwene pitung wulan, salah sawijine asil
bisa diarepake: salah sawijining ilmu sing sampurna ing fenomena sing
katon, utawa yen ana sawetara kiwa, anāgāmita.

Aja nganti pitung
wulan, bhikkhus. Kanggo sapa wae, bhikkhus, bakal nindakake papat
satipaṭṭhānas kanthi cara iki sajrone nem wulan, salah sawijine asil
bisa diarepake: salah sawijining ilmu sing sampurna ing fenomena sing
katon, utawa yen ana sawetara kiwa, anāgāmita.

Ayo nem wulan,
bhikkhus. Kanggo sapa waé, bhikkhus, bakal nindakake papat satipaṭṭhānas
kanthi cara iki sajrone limang wulan, salah sawijine asil bisa
diarepake: salah sawijining ilmu sing sampurna ing fenomena sing katon,
utawa yen ana sawetara kiwa, anāgāmita.

Ayo limang wulan,
bhikkhus. Kanggo sapa wae, bhikkhus, bakal nindakake papat satipaṭṭhānas
kanthi cara iki sajrone patang wulan, bisa uga ana salah sawijine asil:
salah sawijining kawruh sing sampurna ing fenomena sing katon, utawa
yen ana sawetara kiwa, anāgāmita.

Ayo patang wulan, bhikkhus.
Kanggo sapa wae, bhikkhus, bakal nindakake papat satipaṭṭhānas kanthi
cara iki sajrone telung wulan, salah sawijine asil bisa diarepake: salah
sawijining kawruh sing sampurna ing fenomena sing katon, utawa yen ana
sawetara cling kiwa, anāgāmita.

Cekake telung wulan, bhikkhus.
Kanggo sapa waé, bhikkhus, bakal nindakake papat satipaṭṭhānas kanthi
cara rong wulan iki, salah sawijine asil bisa diarepake: salah
sawijining kawruh sing sampurna ing fenomena sing katon, utawa yen ana
sawetara kiwa, anāgāmita.

Ayo rong wulan, bhikkhus. Kanggo sapa
waé, bhikkhus, bakal nglatih papat satipaṭṭhānas iki sak suwene siji
wulan, salah sawijine asil bisa diarepake: salah sawijining ilmu sing
sampurna ing fenomena sing katon, utawa yen ana sawetara cling kiwa,
anāgāmita.

Cekake sewulan, bhikkhus. Kanggo sapa waé, bhikkhus,
bakal nindakake papat satipaṭṭhānas kanthi cara iki sajrone setengah
wulan, salah sawijine asil bisa diarepake: salah sawijining ilmu sing
sampurna ing fenomena sing katon, utawa yen ana sawetara kiwa,
anāgāmita.

Ayo setengah wulan, bhikkhus. Kanggo sapa waé,
bhikkhus, bakal nglatih papat satipaṭṭhānas kanthi cara iki sajrone
seminggu, salah sawijine asil bisa diarepake: salah sawijining ilmu sing
sampurna ing fenomena sing katon, utawa yen ana sawetara kiwa,
anāgāmita.

“Iki, bhikkhus, yaiku cara sing ora ana, kajaba
panyucian makhluk, ngatasi kasusahan lan tangisan, ngilang saka
dukkha-domanassa, nggayuh cara sing bener, nyata-nyata Nibbana, tegese
kabeh papat satipaṭṭhānas. ” Mangkono wis ujar, lan adhedhasar kabeh iki
wis ujar.

Mangkono pangandikane Sang Bhagavā. Seneng, bhikkhus nyambut ukara Bhagavā.


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