LESSON 3333 Mon 13 Apr 2020
The Honourable Chief Justice
of All Free Online E-Supreme Courts of the world,Research and Health Ministries of all Governments of the World, Research Doctors, Media and Social Media at large
Sub: Request for passing orders to all the Governments to make public full details on how did 412,356 as on 13-4-2020 recover from COVID-19. Such details will help all
surviving world population to live in peace relieved from the the ongoing curfew imposed by the Governments.
With Kind Regards and for favourable orders
Yours Sincerly
Jagatheesan Chandrasekharan
2. Such an appeal may be sent by all surviving people to the Free Online E-Supreme Courts,Research and Health Ministries of all Governments of the World, Research Doctors, Media and Social Media at large
3. Lock your homes and place a
NO ENTRY
board for
COVID-19, Yama dharmaraja, Murderer of democratic institutions(Modi),
Bevakoof Jhoothe Psychopaths (BJP) and the chief of RSS(Rowdy/Rakshasa
Swayam Sevaks) Facist Hitlers to prevent starvation deaths
4. May all 7,777,286,562 surviving world population be ever happy, well and secure!
May all live long!
May all be calm, quiet, alert, attentive, and have equanimity mind with a clear understanding that everything is changing !
How did 412,356 COVID-19 cases recovered:
5. The
world will be happy if the secret as to how and with what vaccineor
medicine have they been cured which has to be published.This will save
treatment cost of Rs 7.5 Lakhs in Government and Rs.15 lakhs in Private
Hospitals.
7. All
Governments and their trusts formed for COVID-19 must and should pay the
Hospital charges and provide online food and shelter for migrant workers
by distributing the wealth of the countries equally among all sections of
the societies for their welfare, happiness and peace as a choice is
between starvation and infection and for them to attain Eternal Bliss as
Final Goal.Apart from BCG vaccines which was injected to the people
prevented the virus,
https://www.dailymail.co.uk/âŠ/COVID-19-Australian-researcheâŠ
8. Australian researchers
claimed
two existing drugs which could âcureâ COVID-19 with HIV and
anti-malaria drugs as Drugs used to treat HIV and malaria could be used
to tackle the COVID-19,according to scientists in Australia
convalescent plasma therapy as a promising option to save lives till a
vaccine is found. Anti-malarial drug hydroxychloroquine, which Trump has
touted as a treatment optionfor COVID-19 where Modi bowed to President
Donald Trumpâs demands.
9. And
certainly not the permanent curfew stealth shadowy hindutva treatment
such as drinking cowâs urine, Cow dung bath, clapping hands, pushups
(thoppu karanam) to god ganesha, angha pradarshanam, and lighting lamps
to drive out COVID-19 and blaming the Aboriginal Awakened Muslims Who
are converted SC/STs (untouchables) for the spread of virus by
the Modi, Agarwal, Pila Rajesh by Health Department of Bevakoof Jhoothe
Psychopaths (BJP). As it is not proved they must be booked under
Prevention of Atrocities Act.
10.Free Online NIBBANA TRAINING
from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL
Even a seven year old can Understand. A seventy year old must practice.
Say YES to Paper Ballots
NO
to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternity for
the welfare, happiness and peace for all Awakened aboriginal
societies.is the
HONEST VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (HVoAAAS)
Dr B.R.Ambedkar thundered âMain Bharat Baudhmay karunga.â (I will make India Buddhist)
Quotations of Dr. B.R. Ambedkar
Men are mortal. So are ideas. An idea needs propagation as much as a plant needs watering. Otherwise both will wither and die.
The conception of secular state is derived
from the liberal democratic tradition of west. No institution which is
maintained wholly out of state funds shall be used for the purpose of
religious instruction irrespective of the question whether the religious
instruction is given by the state or any other body.
If you ask me, my ideal would be the
society based on liberty, equality and fraternity. An ideal society
should be mobile and full of channels of conveying a change taking place
in one part to other parts.
To idealise the real which more often than
not is full of inequities is a very selfish thing to do. It is only when
a person finds a personal advantage in things, as they are that he
tries to idealise the real. To proceed to make such an ideal real is
nothing short of criminal. It means perpetuating inequity on the ground
that whatever is settled is settled for all times. Such a view is
opposed to all morality. No society with ideal conscience has ever
accepted it. On the contrary whatever progress in improving the terms of
associated life between individuals and classes has been made in the
course of history is due entirely to the recognition of the ethical
doctrine that whatever is wrongly settled is never settled and must be
resettled.
A historian ought to be exact, sincere and
impartial; free from passion, unbiased by interest, fear, resentment or
affection; and faithful to the truth, which is the mother of history the
preserver of great actions, the enemy of oblivion, the witness of the
past, the director of the future.
In every country the intellectual class is
the most influential class. This is the class which can foresee advice
and lead. In no country does the mass of the people live the life for
intelligent thought and action. It is largely imitative and follows the
intellectual class. There is no exaggeration in saying that the entire
destination of the country depends upon its intellectual class. If the
intellectual class is honest and independent, it can be trusted to take
the initiative and give a proper lead when a crisis arises. It is true
that the intellect by itself is no virtue. It is only a means and the
use of a means depends upon the ends which an intellectual person
pursues. An intellectual man can be a good man but he may easily be a
rogue. Similarly an intellectual class may be a band of high-souled
persons, ready to help, ready to emancipate erring humanity or it may
easily be a gang of crooks or a body of advocates of narrow clique from
which it draws its support.
My final words of advice to you are
educate, agitate and organize; have faith in yourself. With justice on
our side I do not see how we can loose our battle. The battle to me is a
matter of joy. The battle is in the fullest sense spiritual. There is
nothing material or social in it. For ours is a battle not for wealth or
for power. It is battle for freedom. It is the battle of reclamation of
human personality.
You must abolish your slavery yourselves.
Do not depend for its abolition upon god or a superman. Remember that it
is not enough that a people are numerically in the majority. They must
be always watchful, strong and self-respecting to attain and maintain
success. We must shape our course ourselves and by ourselves.
Untouchability shuts all doors of
opportunities for betterment in life for Untouchables. It does not offer
an Untouchable any opportunity to move freely in society; it compels
him to live in dungeons and seclusion; it prevents him from educating
himself and following a profession of his choice.
Untouchability has ruined the Untouchables,
the Hindus and ultimately the nation as well. If the depressed classes
gained their self-respect and freedom, they would contribute not only to
their own progress and prosperity but by their industry intellect and
courage would contribute also to the strength and prosperity of the
nation. If the tremendous energy Untouchables are at present required to
fritter away in combating the stigma of Untouchability had been saved
them, it would have been applied by them to the promotion of education
and development of resources of their nation as a whole.
There have been many Mahatmas in India
whose sole object was to remove Untouchability and to elevate and absorb
the depressed classes, but everyone has failed in their mission.
Mahatmas have come, Mahatmas have gone but the Untouchables have
remained as Untouchables.
From the point of view of annihilation of
caste, the struggle of the saints did not have any effects on society.
The value of a man is axiomatic and self-evident; it does not come to
him from the gilding of Bhakti. The saints did not struggle to establish
this point. On the contrary their struggle had very unhealthy effect on
the depressed classes. It provided the Brahmins with an excuse to
silence them by telling them that they would be respected if they
attained the status of Chokhamela.
It is mischievously propagated by Hindu
scriptures that by serving the upper classes the Shudras achieve
salvation. Untouchability is another appellation of slavery. No race can
be raised by destroying its self-respect. So if you really want to
uplift the Untouchables, you must treat them in the social order as free
citizens, free to carve out their destiny.
What you have lost others has gained. Your
humiliations are a matter of pride with others. You are made to suffer
wants, privations and humiliations not because it was pre-ordained by
the sins committed in your previous birth, but because of the
overpowering tyranny and treachery of those who are above you. You have
no lands because others have usurped them; you have no posts because
others have monopolised them. Do not believe in fate; believe in your
strength.
Learn to live in this world with
self-respect. You should always cherish some ambition of doing something
in this world. But remember that the age of selflessness has ended. A
new epoch is set in. All things are now possible because of your being
able to participate in the politics and legislature of your country.
Some people think that religion is not
essential to the society. I do not hold this view. I consider the
foundations of religion are essential to the society. At the roots of
Hindu social system lies a Dharma as prescribed in the Manusmriti. Such
being the case I do not think it is possible to abolish the inequality
in the Hindu society unless foundations of the Smriti-religion is
removed and a better one laid in its place. I however, despair of Hindu
society, being able to reconstruct itself on such a better foundation.
My religious conversion is not inspired by
any material motive. This is hardly anything I cannot achieve even while
remaining an Untouchable. There is no other feeling than that of a
spiritual feeling underlying my religious conversion. Hinduism does not
appeal to my conscience. My self-respect cannot assimilate Hinduism. In
your case change of religion is imperative for worldly as well as
spiritual ends. Do not care for the opinion of those who foolishly
ridicule the idea of conversion for material ends. Why should you live
under the fold of that religion which has deprived you of honor, money,
food and shelter?
I tell you, religion is for man and not man
for religion. If you want to organise, consolidate and be successful in
this world, change this religion. The religion that does not recognise
you as a human being, or give you water to drink, or allow you to enter
in temples is not worthy to be called a religion. The religion that
forbids you to receive education and comes in the way of your material
advancement is not worthy of the appellation âreligionâ. The religion
that does not teach its followers to show humanity in dealing with its
co-religionists is nothing but a display of a force. The religion that
teaches its followers to suffer the touch of animals but not the touch
of human beings is not a religion but a mockery. The religion that
compels the ignorant to be ignorant and the poor to be poor is not a
religion but a visitation!
The basic idea underlying religion is to
create an atmosphere for the spiritual development of the individual.
This being the situation, it is clear that you cannot develop your
personality at all in Hinduism.
In Hinduism, conscience, reason and independent thinking have no scope for development.
It is your claim to equality which hurts
them. They want to maintain the status quo. If you continue to accept
your lowly status ungrudgingly, continue to remain dirty, filthy,
backward, ignorant, poor and disunited, they will allow you to live in
peace. The moment you start to raise your level, the conflict starts.
Untouchability is not transitory or temporary feature; it is eternal, it
is lasting. Frankly it can be said that the struggle between the Hindus
and the Untouchables is a never-ending conflict. It is eternal because
the religion which assigns you the lowest status in society is itself
divine and eternal according to the belief of the so-called high caste
Hindus. No change warranted by change of time and circumstances is
possible.
I have never claimed to be a universal
leader of suffering humanity. The problem of the untouchables is quite
enough for my slender strength. I do not say that other causes are not
equally noble. But knowing that life is short, one can only serve one
cause and I have never aspired to do more than serve the Untouchables.
Every man must have a philosophy of life,
for everyone must have a standard by which to measure his conduct. And
philosophy is nothing but a standard by which to measure.
Negatively I reject the Hindu social
philosophy propounded in Bhagvad Gita, based as it is on the Triguna of
Sankhya Philosophy which in my judgement is a cruel perversion of the
philosophy of Kapila, and which had made the caste system of graded
inequality the law of Hindu social life.
Positively, my social philosophy may be said to be enshrined in three
words: liberty, equality and fraternity. Let no one however say that I
have borrowed my philosophy from the French Revolution. I have not. My
philosophy has its roots in religion and not in political science. I
have derived them from the teachings of my master, the Buddha.
Indians today are governed by two different
ideologies. Their political ideal set in the preamble of the
Constitution affirms a life of liberty, equality and fraternity. Their
social ideal embodied in their religion denies them.
Unlike a drop of water which loses its
identity when it joins the ocean, man does not lose his being in the
society in which he lives. Manâs life is independent. He is born not for
the development of the society alone, but for the development of his
self.
Freedom of mind is the real freedom. A
person, whose mind is not free though he may not be in chains, is a
slave, not a free man. One, whose mind is not free, though he may not be
in prison, is a prisoner and not a free man. One whose mind is not free
though alive, is no better than dead. Freedom of mind is the proof of
oneâs existence.
What is the proof to judge that the flame
of mental freedom is not extinguished in the mind of person? To whom can
we say that his mind is free? I call him free who with his conscience
awake realises his rights, responsibilities and duties. He who is not a
slave of circumstances and is always ready and striving to change them
in his flavor, I call him free. One who is not a slave of usage,
customs, of meaningless rituals and ceremonies, of superstitions and
traditions; whose flame of reason has not been extinguished, I call him a
free man. He who has not surrendered his free will and abdicated his
intelligence and independent thinking, who does not blindly act on the
teachings of others, who does not blindly accept anything without
critically analyzing and examining its veracity and usefulness, who is
always prepared to protect his rights, who is not afraid of ridicule and
unjust public criticism, who has a sound conscience and self-respect so
as not become a tool in the hands of others, I call him a free man. He
who does not lead his life under the direction of others, who sets his
own goal of life according to his own reasoning and decides for himself
as to how and in what way life should be lead, is a free man. In short,
who is a master of his own free will, him alone I call a free man.
Caste cannot be abolished by inter caste
dinners or stray instances of inter caste marriages. Caste is a state of
mind. It is a disease of mind. The teachings of the Hindu religion are
the root cause of this disease. We practice casteism and we observe
Untouchability because we are enjoined to do so by the Hindu religion. A
bitter thing cannot be made sweet. The taste of anything can be
changed. But poison cannot be changed into nectar.
What struck me most was that my community
still continues to accept a position of humiliation only because caste
Hindus persist in dominating over them. You must rely on your own
strength, shake off the notion that you are in any way inferior to any
community.
Constitutional morality is not a natural
sentiment. It has to be cultivated. We must realize that our people have
yet to learn it. Democracy in India is only a top dressing on an Indian
soil whish is essentially undemocratic.
Majorities are of two sorts: (1) communal
majority and (2) political majority. A political majority is changeable
in its class composition. A political majority grows. A communal
majority is born. The admission to a political majority is open. The
door to a communal majority is closed. The politics of political
majority are free to all to make and unmake. The politics of communal
majority are made by its own members born in it.
The minorities in India have loyally
accepted the rule of the majority whish is basically a communal majority
and not a political majority. It is for the majority to realize its
duty not to discriminate against minorities. Whether the minorities will
continue or will vanish must depend upon this habit of majority. The
moment the majority looses the habit of discriminating against the
minority, the minorities can have no ground to exist. They will vanish.
We want our own people, people who will
fight tooth and nail for our interest and secure privilege for the
under-privileged; people who will undo the wrongs done to our people
;people who will voice our grievances fearlessly; people who can think,
lead and act; people with principles and character. Such people should
be sent to the legislatures. We must send such people to Legislatures
who will be slaves to none but remain free to their conscience and get
our grievances redressed.
Why does a human body become deceased? The
reason is that as long as the human body is not free from suffering,
mind cannot be happy. If a man lacks enthusiasm, either his body or mind
is in a deceased conditionâŠ. Now what saps the enthusiasm in man? If
there is no enthusiasm, life becomes drudgery â a mere burden to be
dragged. Nothing can be achieved if there is no enthusiasm. The main
reason for this lack of enthusiasm on the part of a man is that an
individual looses the hope of getting an opportunity to elevate
Himself. Hopelessness leads to lack of enthusiasm. The mind in such
cases becomes deceasedâŠ. When is enthusiasm created? When one breaths an
atmosphere where one is sure of getting the legitimate reward for oneâs
labor, only then one feels enriched by enthusiasm and inspiration.
The fundamental principle of Buddhism is
equality⊠Buddhism was called the religion of Shudras. There was only
one man who raised his voice against separatism and Untouchability and
that was Lord Buddha.
The teachings of Buddha are eternal, but
even then Buddha did not proclaim them to be infallible. The religion of
Buddha has the capacity to change according to times; a quality which
no other religion can claim to haveâŠNow what is the basis of Buddhism?
If you study carefully, you will see that Buddhism is based on reason.
There is an element of flexibility inherent in it, which is not found in
any other religion.
I am myself a believer in Animas
(non-violence). But I make a distinction between Animas and meekness.
Meekness is weakness and weakness is voluntarily imposed upon oneself is
not a virtue. I am believer in Animas but in the sense defined by the
saint Takuma. Takuma has quite rightly said that Animas consisted of two
things: (1) love and kindness towards all creatures and (2) destruction
of evil doers. The second part of this definition is often lost sight
of that the doctrine of Animas becomes so ridiculous.
Religion must mainly be a matter of
principles only. It cannot be a matter of rules. The moment it
degenerates into rules, it ceases to be a religion, as it kills
responsibility which is an essence of the true religious act.
We must begin by acknowledging that there
is a complete absence of two things in Indian Society. One of these is
equality. On the social plane we have an India based on the principles
of graded inequality, which means elevation for some and degradation for
others. On the economic plane we have a society in which there are some
who have immense wealth as against many who live in abject poverty.
The second thing we are wanting in is the
recognition of the principle of fraternity. What does fraternity mean?
Fraternity means a sense of common brotherhood of all Indians, all
Indians being one people. It is a principle that gives solidarity to
social life. It is difficult thing to achieve. It seems to me that there
lies a heavy duty to see that democracy does not vanish from the earth
as a governing principle of human relationship. If we believe in it, we
must both be true and loyal to it. We must not only be staunch in our
faith in democracy but we must resolve to see that whatever we do, we do
not help the enemies of democracy to uproot the principles of liberty,
equality and fraternity. It follows that we must strive along with other
democratic countries to maintain the basis of democratic civilization.
If democracy lives we are sure to reap the benefit of it. If democracy
dies it will be our doom. On that there can be no doubt.
The basis of my politics lies in the
proposition that the Untouchables are not a sub-division or sub-section
of Hindus, and that they are a separate and distinct element in the
national life of India.
The true function of law consists in
repairing the faults in society. Unfortunately ancient societies never
dared to assume the function of repairing their own defects;
consequently they decayed. This country has seen the conflict between
ecclesiastical law and secular law long before Europeans sought to
challenge the authority of the Pope. Kautilyaâs Arthshastra lays down
the foundation of secular law. In India unfortunately ecclesiastical law
triumphed over secular law. In my opinion this was the one of the
greatest disasters in the country. The unprogressive nature of the Hindu
society was due to the notion that the law cannot be changed.
Civilization has never been a continuous
process. There were states and societies which at one time had been
civilized. In the course of time something happened which made these
societies stagnant and decayed. This could be illustrated by Indiaâs
history itself. There could be no doubt that one of the countries which
could boast of ancient civilization is India. When the inhabitants of
Europe were living under the barbaric conditions, this country had
reached the highest peak of civilization, it had parliamentary
institutions when the people of Europe were mere nomads.
I measure the progress of a community by the degree of progress which women have achieved.
Justice has always evoked ideas of
equality, of proportion of compensation. Equity signifies equality.
Rules and regulations, right and righteousness are concerned with
equality in value. If all men are equal, then all men are of the same
essence, and the common essence entitles them of the same fundamental
rights and equal liberty⊠In short justice is another name of liberty,
equality and fraternity.
Anyone who studies working of the system of
social economy based on private enterprise and pursuit of personal gain
will realize how it undermines, if it does not actually violate the
individual rights on which democracy rests. How many have to relinquish
their rights in order to gain their living? How many have to subject
themselves to be governed by private employers?
I hate injustice, tyranny, pompousness and
humbug, and my hatred embraces all those who are guilty of them. I want
to tell my critics that I regard my feelings of hatred as a real force.
They are only the reflexes of love I bear for the causes I believe in
and I am in no wise ashamed of it.
Indifferentism is the worst kind of disease that can affect people.
Political tyranny is nothing compared to
the social tyranny and a reformer who defies society is a more
courageous man than a politician who defies Government.
Every man who repeats the dogma of Mill
that one country is no fit to rule another country must admit that one
class is not fit to rule another class.
One cannot have any respect or regard for
men who take the position of the reformer and then refuse to see the
logical consequences of that position, let alone following them out in
action.
History shows that where ethics and
economics come in conflict, victory is always with economics. Vested
interests have never been known to have willingly divested themselves
unless there was sufficient force to compel them.
Slavery does not merely mean a legalized
form of subjection. It means a state of society in which some men are
forced to accept from others the purposes which control their conduct.
This condition obtains even where there is
no slavery in the legal sense. It is found where as in caste system,
some persons are forced to carry on the prescribed callings which are
not their choice.
India is a peculiar country and her
nationalists and patriots are a peculiar people. A patriot and a
nationalist in India is one who sees with open eyes his fellow men
treated as being less than man. But his humanity does not rise in
protest. He knows that men and women for no cause are denied their
rights. But it does not prick his civil sense of helpful action. He
finds a whole class of people shut out from public employment. But it
does not rouse his sense of justice and fair play. Hundreds of evil
practices that injure man and society are perceived by him. But they do
not sicken him with disgust. The patriotâs one cry is power for him and
his class. I am glad I do not belong to that class of patriots. I belong
to that class which takes its stand on democracy and which seeks to
destroy monopoly in every form. Our aim is to realize in practice our
ideal of one man one value in all walks of life â political, economical
and social.
There is no nation of Indians in the real
sense of the world; it is yet to be created. In believing we are a
nation, we are cherishing a great delusion. How can people divided into
thousand of castes be a nation? The sooner we realize that we are not
yet a nation, in a social and psychological sense of the world, the
better for us.
It is not enough to be electors only. It is
necessary to be law-makers; otherwise those who can be law-makers ill
be the masters of those who can only be electors.
Walter Bagehot defined democracy as â
Government by discussionâ. Abraham Lincoln defined democracy as â A
Government of the people, by the people and for the peopleâ.
My definition of democracy is â A form and a method of Government
whereby revolutionary changes in the social life are brought about
without bloodshed. That is the real test. It is perhaps the severest
test. But when you are judging the quality of the material you must put
it to the severest test.
Democracy is not merely a form of
Government. It is primarily a mode of associated living, of conjoint
communicated experience. It is essentially an attitude of respect and
reverence towards our fellow men.
A democratic form of Government presupposes
a democratic form of a society; the formal framework of democracy is of
no value and would indeed be a misfit if there was no social democracy.
It may not be necessary for a democratic society to be marked by unity,
by community of purpose, by loyalty to public ends and by mutuality of
sympathy. But it does unmistakably involve two things. The first is an
attitude of mind, and attitude of respect and equality towards their
fellows. The second is a social organization free from rigid social
barriers. Democracy is incompatible and inconsistent with isolation and
exclusiveness resulting in the distinction between the privileged and
the unprivileged.
Democracy is not a Form of Government, but a form of social organization.
What we must do is not to content ourselves
with mere political democracy. We must make our political democracy a
social democracy as well. Political democracy cannot last unless there
is at the base of it, a social democracy. What does social democracy
mean? It means a way of life which recognizes liberty, equality and
fraternity as the principles of life. These principles of liberty,
equality and fraternity are not to be treated as separate items. They
form a union in the sense that, to divorce one from the other is to
defeat the very purpose of democracy. Liberty cannot be divorced from
equality, nor can liberty and equality be divorced from fraternity.
Without social union, political unity is
difficult to be achieved. If achieved, it would be as precarious as a
summer sapling, liable to be uprooted by the gust of wind. With mere
political unity, India may be a state. But to be a state is not to be a
nation and a state which is not a nation has small prospects of survival
in the struggle of existence. This is especially true where nationalism
â the most dynamic force of modern times, is seeking everywhere to free
itself by the destruction and disruption of all mixed states. The
danger to a mixed and composite state, therefore lies not so much in
external aggression as in the internal resurgence of nationalities which
are fragmented, entrapped, suppressed and held against their will.
The idea of fundamental rights has become a
familiar one since their enactment in the American Constitution and in
the Constitution framed by the Revolutionary France. The idea of making a
gift of fundamental rights to every individual is no doubt very
laudable. The question is how to make them effective? The prevalent view
is that once the rights are enacted in law then they are safeguarded.
This again is an unwarranted assumption. As experience proves, rights
are protected not by law but by social and moral conscience of the
society. If social conscience is such that it is prepared to recognise
the rights which law proposes to enact, rights will be safe and secure.
But if the fundamental rights are opposed by the community, no Law, no
Parliament, no Judiciary can guarantee them in the real sense of the
world. What is the use of Fundamental rights to the Untouchables in
India? As Burke said, there is no method found for punishing the
multitude. Law can punish a single solitary recalcitrant criminal. It
can never operate against the whole body of people who choose to defy
it. Social conscience is the only safeguard of all rights, fundamental
or non-fundamental.
Rights are real only if they are
accompanied by remedies. It is no use giving rights if the aggrieved
person has no legal remedy to which he can resort when his rights are
invaded.
Lost rights are never regained by appeals
to the conscience of the usurpers, but by relentless struggleâŠ. Goats
are used for sacrificial offerings and not lions.
Life should be great rather than long.
For a successful revolution it is not
enough that there is discontent. What is required is a profound and
thorough conviction of the justice, necessity and importance of
political and social rights.
I feel that the constitution is workable,
it is flexible and it is strong enough to hold the country together both
in peacetime and in wartime. Indeed, if I may say so, if things go
wrong under the new Constitution, the reason will not be that we had a
bad Constitution. What we will have to say is that Man was vile.
Equality may be a fiction but nonetheless one must accept it as a governing principle.
What are we having this liberty for? We are
having this liberty in order to reform our social system, which is full
of inequality, discrimination and other things, which conflict with our
fundamental rights.
Our object in framing the Constitution is
rally two-fold: (1) To lay down the form of political democracy, and (2)
To lay down that our ideal is economic democracy and also to prescribe
that every Government whatever is in power shall strive to bring about
economic democracy. The directive principles have a great value, for
they lay down that our ideal is economic democracy.
If I find the constitution being misused, I shall be the first to burn it.
On the 26th January 1950, we are going to
enter into a life of contradictions. In politics we will have equality
and in social and economic life we will have inequality. In politics we
will be recognizing the principle of one man one vote and one vote one
value. In our social and economic life, we shall by reason of our social
and economic structure, continue to deny the principle of one man one
value. How long shall we continue to live this life of contradictions?
How long shall we continue to deny equality in our social and economic
life? If we continue to deny it for long, we will do so only by putting
our political democracy in peril. We must remove this contradiction at
the earliest possible moment else those who suffer from inequality will
blow up the structure of democracy which this Constituent Assembly has
so laboriously built up.
There can be no gain saying that political
power in this country has too long been the monopoly of the few, and the
many are not beasts of burden but also beasts of prey.
The monopoly has not merely deprived them
of their chance of betterment; it has sapped them of what may be called
the significance of life. Those downtrodden classes are tired of being
governed. They are impatient to govern themselves. This urge of
self-realization in the downtrodden must not be allowed to devolve into
class struggle or class war. It would lead to the division of the House.
That would indeed be a day of disaster. For, as has been well-said by
Abraham Lincoln: âA house divided against cannot stand very longâ.
Therefore the sooner room is made for realization of their aspiration,
the better for the few, the better for the country, the better for the
independence and the better for the continuance of its democratic
structure. This can only be done by the establishment of equality and
fraternity in all walks of life.
It is disgraceful to live at the cost of
oneâs self-respect. Self-respect is the most vital factor in life.
Without it, man is a cipher. To live worthily with self-respect, one has
to overcome difficulties. It is out of hard and ceaseless struggle
alone that one derives strength, confidence and recognition.
Cultivation of mind should be the ultimate aim of human existence.
Sincerity is the sum of all moral qualities.
Man is mortal. Everyone has to die some day
or the other. But one must resolve to lay down oneâs life in enriching
the noble ideals of self-respect and in bettering oneâs human life. We
are not slaves. Nothing is more disgraceful for a brave man than to live
life devoid of self-respect.
My social philosophy may be said to be
enshrined in three words: liberty, equality and fraternity. My
philosophy has roots in religion and not in political science. I have
derived them from the teachings of my master, the Buddha.
Emerson has said that consistency is a
virtue of an ass. No thinking human being can be tied down to a view
once expressed in the name of consistency. More important than
consistency is responsibility. A responsible person must learn to
unlearn what he has learned. A responsible person must have the courage
to rethink and change his thoughts. Of course there must be good and
sufficient reason for unlearning what he has learned and for recasting
his thoughts. There can be no finality in rethinking.
John Dewey said: âEvery society gets
encumbered with what is trivial, with what is dead wood from the past
and what is positively perverse. As a society becomes more enlightened,
it realises that it is responsible not to conserve and transmit the
whole of its achievement, but only such as makes a better future
societyâ
There is nothing fixed, nothing eternal,
nothing sanatan; everything is changing, change is the law of life for
individuals as well as for society. In a changing society there must be
constant revolution of old values.
No civilized society of today presents more
survivals of primitive times than does the Indian society. Its religion
is essentially primitive and its tribal code, in spite of the advance
of time and civilization, operates in all its pristine vigor even today.
Indian society still savors of the clan system, even though there are
no clans.
An ideal society should be mobile, should
be full of channels for conveying a change taking place in one part to
other parts. In an ideal society there should be many interests
consciously communicated and shared.
The strength of a society depends upon the
presence of points of contacts, possibilities of interaction between
different groups that exist in it. These are what Carlyle calls âOrganic
filamentsâ, i.e. the elastic threads which helps to bring the
disintegrating elements together and to reunite them.
Heroes and hero-worship is a hard fact in
Indiaâs political life. I agree that hero-worship is demoralizing for
the devotee and dangerous to the country. I welcome the criticism so far
as it conveys the caution that you must know your man is really great
before you start worshipping him. This unfortunately is not an easy
task. For in these days with the Press in hand it is easy to manufacture
Great Men. Carlyle used a happy phrase when he described the Great Men
of history as so many bank notes. Like bank notes they represent gold.
What we have to see that they are not forged notes. I admit that we
ought to be more cautious in our worship of Great Men. For in this
country we have arrived at such a stage when alongside the notice boards
saying âBeware of pickpocketsâ, we need to have notice boards saying
âBeware of Great Menâ. Even Carlyle who defended the worship of Great
Men warned his readers how: âMultitudes of Great Men have figured in
histories that were false and selfish â.
Hero-worship in the sense of expressing our
unbound admiration is one thing. To obey the hero is a totally
different kind of worship. There is nothing wrong in the former while
the latter is no doubt a most pernicious thing. The former is manâs
respect for which is noble and of which the great men are only an
embodiment. The latter is the serfâs fealty to his lord. The former is
consistent with respect, but the latter is a sign of debasement. The
former does not take away oneâs intelligence to think and independence
to act. The latter makes one perfect fool. The former involves no
disaster to the state. The latter is a source of positive danger to it.
In India, âBhaktiâ or what may be called
the path of devotion or hero-worship plays a part in politics unequalled
in magnitude by the part it plays in the politics of any other of the
world. âBhaktiâ in religion may be a road to salvation of the soul. But
in politics, âBhaktiâ or hero-worship is a sure road to degradation and
to eventual dictatorship.
The questions which President Roosevelt
propounded for the American public to consider will arise here, if they
have not already arisen: Who shall rule â wealth or man? Which shall
lead â money or intellect? Who shall fill the public stations â educated
and patriotic free men or the feudal serfâs of the corporate capital?
For the president, Indian politics, at any rate the Hindu part of it,
instead of being spiritualised has become grossly commercialised, so
much so that it has become a byword for corruption. Many men of culture
are refusing to concern themselves in this cesspool. Politics has become
a kind of sewage system intolerably unsavory and insanitary. To become a
politician is like going to work in the drain.
History bears out the proposition that
political revolutions have always been preceded by social and religious
revolutions. Social reform in India has few friends and many critics.
Law and order are the medicine of the body politic and when the body politic gets sick, medicine must be administered.
The world owes much to rebels who would dare to
argue in the face of the pontiff (high priest) and insist that he is not
infallible.
A people and their religion must be judged by social standards based on social ethics. No other standard would have any meaning
This blog is for work of BabaSaheb, Babasahebâs books &
other important material related to Dalit Bahujans youâll get here on
this blog.
More on http://drambedkarbooks.wordpress.com/why-weren%E2%80%99t-we-told/
87) Albannaich Clasaigeach GÃ idhlig-GÃ idhlig Albannach Clasachaidh
Gu,
Am Prìomh Bhreitheamh Urramach
de na h-uile Cùirtean E-Supreme air-loidhne an-asgaidh san t-saoghal, Ministrealachd Rannsachaidh agus Slà inte de Riaghaltasan an t-Saoghail, Dotairean Rannsachaidh, na Meadhanan agus na Meadhanan Sòisealta san fharsaingeachd
Fo: Iarrtas airson òrdughan a thoirt do na Riaghaltasan gu lÚir gus là n fhiosrachadh fhoillseachadh air mar a fhuair 412,356 mar air 13-4-2020 air ais bho COVID-19. Cuidichidh mion-fhiosrachadh mar sin na h-uile
7,777,286,562
Cliog
https://www.worldometers.info/
airson
Cliog Ãireamh-sluaigh an t-Saoghail an-drà sta
sluagh an t-saoghail a tha air fhà gail airson a bhith beò ann an sìth, faochadh bhon chuirf leantainneach a chuir na Riaghaltasan an sà s.
1. A bheil COVID-19 na bhìoras bith-eòlasach no bhìoras cruthaichte le Lab airson Cogadh Bith-eòlasach na Cruinne III
Le Kind Regards agus airson òrdughan fà bharach
Le dùrachd
Jagatheesan Chandrasekharan
1.
2. Faodar a leithid de thagradh a chuir leis a h-uile duine a tha fhathast beò gu E-Supreme Court Online, Ministrealachd Rannsachaidh agus Slà inte aig Riaghaltasan an t-Saoghail, Dotairean Rannsachaidh, na Meadhanan agus na Meadhanan Sòisealta san fharsaingeachd
3. Glasadh do dhachaighean agus cuir à ite a
GUN CHUNNART
bòrd airson
COVID-19, Yama dharmaraja, Murtair ionadan deamocratach (Modi),
Bevakoof Jhoothe Psychopaths (BJP) agus ceannard RSS (Rowdy / Rakshasa
Swayam Sevaks) Facist Hitlers gus casg a chuir air bàs acras
4. Biodh gach 7,777,286,562 de shluagh an t-saoghail a-riamh toilichte, fallain agus tÚarainte!
Bidh iad uile beò fada!
Faodaidh iad uile a bhith socair, sà mhach, furachail, furachail, agus inntinn co-ionannachd le tuigse shoilleir gu bheil a h-uile cà il ag atharrachadh!
Ciamar a fhuair 412,356 cùisean COVID-19 air ais:
5. Tha an
bidh an saoghal toilichte ma tha an dìomhair a thaobh ciamar agus leis a âbhanachdach
leigheas air an deach an leigheas a dh âfheumar fhoillseachadh. SÃ bhailidh seo
cosgais là imhseachaidh Rs 7.5 Lakhs san Riaghaltas agus Rs.15 lakhs ann an Prìobhaideach
Ospadalan.
6. Feumaidh a h-uile Cùirt Uachdarach òrdughan a thoirt seachad air a âchunntas seo gus COVID-19.Social Media a thoirt am follais mun taobh seo.
7. Uile
Feumaidh agus bu chòir do riaghaltasan agus na h-urrasan aca a chaidh a chruthachadh airson COVID-19 an
Cosgaisean ospadail agus a âtoirt seachad biadh is fasgadh air-loidhne dha luchd-obrach imrich
le bhith a âsgaoileadh beairteas nan dùthchannan gu co-ionann am measg gach roinn de
na comainn airson an sochair, an toileachas agus an t-sìth mar roghainn
eadar acras agus gabhaltachd agus airson gum faigh iad Eternal Bliss mar
Amas deireannach.Apart bho bhanachdachan BCG a chaidh a thoirt dha na daoine
chuir e stad air a âbhìoras,
https://www.dailymail.co.uk/âŠ/COVID-19-Australian-researcheâŠ
8. Luchd-rannsachaidh à Astrà ilia
tagradh
dà dhroga a th âann mar-thà a dhâ fhaodadh leigheas a dhÚanamh air COVID-19 le HIV agus
Dh âfhaodadh drogaichean an aghaidh malaria mar dhrogaichean a chleachdadh airson HIV agus malaria a chleachdadh
gus dÚiligeadh ris an COVID-19, a rÚir luchd-saidheans ann an Astrà ilia
leigheas plasma convalescent mar roghainn gealltanach airson beatha a shà bhaladh gu a
lorgar banachdach. Hydroxychloroquine dhrogaichean anti-malarial, a tha aig Trump
air a chuairteachadh mar roghainn là imhseachaidh airson COVID-19 far an do chrom Modi gu Ceann-suidhe
Iarrtasan Dhòmhnaill Trump.
9. Agus
gu dearbh chan e an là imhseachadh maireannach curfew stealth dubhar hindutva
mar bhith ag òl fual mairt, amar buachar bò, a âbualadh là mhan, pushups
(thoppu karanam) gu god ganesha, angha pradarshanam, agus lampaichean solais
gus COVID-19 a dhrà ibheadh ââa-mach agus a âcur aâ choire air na Muslamaich Tùsanach a dhùisg
air an tionndadh SC / STs (neo-ghluasadach) airson sgaoileadh a âbhìoras le
an Modi, Agarwal, Pila Rajesh le Roinn Slà inte Bevakoof Jhoothe
Psychopaths (BJP). Leis nach eil e air a dhearbhadh feumaidh iad a bhith air an glÚidheadh ââfo
Achd Casg air Eucoir.
TRÃANADH NIBBANA air-loidhne
bho KUSHINARA NIBBANA BHUMI PAGODA -PATH GU A âGABHAIL A-STEACH PEACE agus ETERNAL BLISS AS FINAL GOAL
DO MAITH! MION-FHIOSRACHADH IS ÃRAINN!
Tuigidh eadhon seachd bliadhna a dh’aois. Feumaidh aois seachdad bliadhna a dhol an sà s.
Abair THA ri bhòtaichean pà ipeir
CHAN EIL
gu EVMs / VVPATs gus Deamocrasaidh, Saorsa, Co-ionannachd agus Fraternity a shà bhaladh airson
an sochair, an toileachas agus an t-sìth dha na Tùsanaich a chaidh a dhùsgadh
comainn.is an
Guth GUN A H-UILE SÃNRAIDHEAN AIR A DHÃANAMH GU FHÃIN (HVoAAAS)
Thuit an Dr B.R.Ambedkar âPrìomh Bharat Baudhmay karunga.â (Nì mi na h-Innseachan Bùdaich)
Thunder a h-uile Comann Tùsanach Tùsanach âHum Prapanch Prabuddha Bharatmay karunge.â (Nì sinn Prabuddha Prapanch cruinne)
Mahasatipatthana Suttana in 87) Classical Scots Gaelic-GÃ idhlig Albannach Clasaigeach,
87) Albannaich Clasaigeach GÃ idhlig-GÃ idhlig Albannach Clasachaidh
Gu,
Am Prìomh Bhreitheamh Urramach
de na Cùirtean E-Supreme air-loidhne an-asgaidh san t-saoghal
Fo: Iarrtas airson òrdughan a thoirt do na Riaghaltasan gu lÚir gus là n
fhiosrachadh fhoillseachadh air mar a fhuair 412,356 mar air 12-4-2020
air ais bho COVID-19. Cuidichidh mion-fhiosrachadh mar sin 7,777,286,562
sluagh sluaigh an t-saoghail gu bhith a âfuireach ann an sìth le
faochadh bhon chuirf leantainneach a chuir na Riaghaltasan an sà s.
Le Kind Regards agus airson òrdughan fà bharach
Le dùrachd
Jagatheesan Chandrasekharan
Faodar a leithid de thagradh a chuir gu gach neach a tha fhathast beò gu na E-Supreme Court air-loidhne an-asgaidh.
Glasadh do dhachaighean agus cuir à ite a
GUN CHUNNART
bòrd airson
COVID-19, Yama dharmaraja, Murtair ionadan deamocratach (Modi),
Bevakoof Jhoothe Psychopaths (BJP) agus ceannard RSS (Rowdy / Rakshasa
Swayam Sevaks) Facist Hitlers gus casg a chuir air bàs acras
Bidh a h-uile 7,777,286,562 de shluagh an t-saoghail a tha beò a-riamh toilichte, fallain agus tÚarainte!
Bidh iad uile beò fada!
Faodaidh iad uile a bhith socair, sà mhach, furachail, furachail, agus
inntinn co-ionannachd le tuigse shoilleir gu bheil a h-uile cà il ag
atharrachadh!
Ciamar a fhuair 412,356 cùisean COVID-19 air ais:
Tha an
bidh an saoghal toilichte ma tha an dìomhair a thaobh ciamar agus leis a âbhanachdach
cungaidh-leigheis an deach an leigheas a dh âfheumar fhoillseachadh. Bidh seo air a shà bhaladh
cosgais là imhseachaidh Rs 7.5 Lakhs san Riaghaltas agus Rs.15 lakhs inPrivate
Ospadalan. Feumaidh a h-uile Ãrd-chùirt òrdughan a thoirt seachad air a âchunntas seo gus
deireadh gu COVID-19.Social Media feumaidh an taobh seo a shoilleireachadh.
Uile
Feumaidh agus bu chòir do riaghaltasan agus na h-urrasan aca a chaidh a chruthachadh airson COVID-19 an
Cosgaisean ospadail agus a âtoirt seachad biadh is fasgadh air-loidhne dha luchd-obrach imrich
le bhith a âsgaoileadh beairteas nan dùthchannan gu co-ionann am measg gach roinn de
na comainn airson an sochair, an toileachas agus an t-sìth mar roghainn
eadar acras agus gabhaltachd agus airson gum faigh iad Eternal Bliss mar
Amas deireannach.Apart bho bhanachdachan BCG a chaidh a thoirt dha na daoine
chuir e stad air a âbhìoras,
https://www.dailymail.co.uk/âŠ/COVID-19-Australian-researcheâŠ
Luchd-rannsachaidh à Astrà ilia
tagradh
dà dhroga a th âann mar-thà a dhâ fhaodadh leigheas a dhÚanamh air COVID-19 le HIV agus
Dh âfhaodadh drogaichean an aghaidh malaria mar dhrogaichean a chleachdadh airson HIV agus malaria a chleachdadh
gus dÚiligeadh ris an COVID-19, a rÚir luchd-saidheans ann an Astrà ilia
leigheas plasma convalescent mar roghainn gealltanach airson beatha a shà bhaladh gu a
lorgar banachdach. Hydroxychloroquine dhrogaichean anti-malarial, a tha aig Trump
air a chuairteachadh mar roghainn là imhseachaidh airson COVID-19 far an do chrom Modi gu Ceann-suidhe
Iarrtasan Dhòmhnaill Trump.
Agus
gu dearbh chan e an là imhseachadh maireannach curfew stealth dubhar hindutva
mar bhith ag òl fual mairt, amar buachar bò, a âbualadh là mhan, pushups
(thoppu karanam) gu god ganesha, angha pradarshanam, agus lampaichean solais
gus COVID-19 a dhrà ibheadh ââa-mach agus a âcur aâ choire air na
Muslamaich airson bhìoras a sgaoileadh leis an Modi, Agarwal, Pila
Rajesh le Roinn Slà inte Bevakoof Jhoothe Psychopaths (BJP)
TRÃANADH NIBBANA Air-loidhne an-asgaidh
bho KUSHINARA NIBBANA BHUMI PAGODA -PATH GU A âGABHAIL A-STEACH PEACE agus ETERNAL BLISS AS FINAL GOAL
DO MAITH! MION-FHIOSRACHADH IS ÃRAINN!
Tuigidh eadhon seachd bliadhna a dh’aois. Feumaidh aois seachdad bliadhna a dhol an sà s.
Abair THA ri bhòtaichean pà ipeir
CHAN EIL
gu EVMs / VVPATs gus Deamocrasaidh, Saorsa, Co-ionannachd agus Fraternity a shà bhaladh airson
an sochair, an toileachas agus an t-sìth dha na Tùsanaich a chaidh a dhùsgadh
comainn.is an
Guth GUN A H-UILE SÃNRAIDHEAN AIR A DHÃANAMH GU FHÃIN (HVoAAAS)
Thuit an Dr B.R.Ambedkar âPrìomh Bharat Baudhmay karunga.â (Nì mi na h-Innseachan Bùdaich)
Thunder a h-uile Comann Tùsanach Tùsanach âHum Prapanch Prabuddha Bharatmay karunge.â (Nì sinn Prabuddha Prapanch cruinne)
Tha Buddha a âtogail briathran ann an Clasaigeach Albannach GÃ idhlig-GÃ idhlig Albannach Clasachaidh
https://en.wikipedia.org/wiki/World_population
Dùisg fear le teagasg mothachaidh air
Is e tiodhlac a th âann am pian
An à ite a sheachnadh,
Ionnsaich gabhail ris.
Gun phian,
chan eil fàs ann
Nuair a chaidh faighneachd don fhear le dùsgadh le mothachadh dÚ a choisinn e le bhith a âcleachdadh cuimseachadh.
Fhreagair e, âChan eil dad!â
âAch, thuirt am fear a tha air a dhùsgadh le mothachadh,
Innsidh mi dhut
na chaill mi:
Fearg,
An imcheist,
Ãsleachadh,
Neo-thÚarainteachd,
Eagal Seann
Aois is BÃ s. â
Eagal
DÚ a tha luachan Awakened One le Mothachadh a âteagasg dhuinn mu eagal?
Malairt do eagal airson saorsa.
âChan eil eagal air eadhon bà s bho neach a tha air a bhith beò gu ciallach.â
âIs e an dìomhair a thâ ann a bhith gun eagal. Na bi a-riamh eagal dÚ a
thig à sad, an urra ri duine sam bith. Is ann dìreach nuair a dhiùltas
tu a h-uile cuideachadh a tha thu air do shaoradh. â
âNuair a tha
aon aâ faireachdainn nach eil e dÚidheil air olc, nuair a tha aon a
âfaireachdainn ciùin, tha e aâ faighinn tlachd bho bhith ag Úisteachd ri
teagasg math; nuair a tha aon de na faireachdainnean sin agus a âcur
luach orra, tha aon dhiubh saor bho eagal.â
âTha caos na bhroinn anns a h-uile rud toinnte. DÚan strì le dìcheall. â
âTha a bhith dìomhain na rathad goirid gu bà s agus a bhith dìcheallach
na dhòigh-beatha; tha daoine gòrach idle, tha daoine glic dìcheallach. â
âChan fhaic mi a-riamh dÚ a chaidh a dhÚanamh; Chan eil mi a âfaicinn ach na tha ri dhÚanamh.â
âNa gabh còmhnaidh san à m a dh’fhalbh, na bi aâ bruadar mun à m ri teachd, cuir d âinntinn an-drà sta.â
âTha e nas fheà rr dhut fhÚin a cheannsachadh na mìle blà r a chosnadh.
An uairsin is ann leatsa a tha a âbhuaidh. Chan urrainnear a thoirt
bhuat, chan ann le ainglean no le deamhain, nÚamh no ifrinn. â
âTha e nas fheà rr siubhal gu math na bhith aâ ruighinn. â
âTha sìth aâ tighinn bhon taobh a-staigh. Na bi ga shireadh à s aonais. â
âIs e an aon fhìor fhà iligeadh ann am beatha gun a bhith fìor leis an eòlas as fheà rr.â
âChan eil dad nas uamhasach na cleachdadh teagmhach. Tha teagamh a
âsgaradh dhaoine. Is e puinnsean a th âann a tha aâ briseadh cà irdeas
agus a âbriseadh cà irdeas tlachdmhor. Is e droigheann a tha a
âtruailleadh agus aâ goirteachadh; is e claidheamh a bhios a âmarbhadh.â
âFaodar na mìltean de choinnlean a lasadh bho aon choinnleal, agus cha
tÚid beatha aâ choinneal a ghiorrachadh. Cha lughdaich sonas le bhith ga
roinneadh. â
âTha sinn aâ smaoineachadh. Tha a h-uile cà il a tha
sinn ag Úirigh le ar smuaintean. Le ar smuaintean, bidh sinn a âdÚanamh
an saoghal.â
âNa tha sinn aâ smaoineachadh, bidh sinn. â
Bidh smuaintean agus beachdan a âdol nas fhaide tro gnìomh.
âBidh siuga aâ lìonadh le tuiteam. â
âTha beachd a thÚid a leasachadh agus a chuir an gnìomh nas cudromaiche na beachd nach eil ann ach mar bheachd.â
âCha sguir fuath tro fuath aig à m sam bith. Bidh fuath a âsgur tro cho-fhaireachdainn.
Is e lagh nach gabh atharrachadh a tha seo. â
âGabh truas ris a h-uile duine, beairteach agus bochd le chÚile; tha
gach fulangas aca. Tha cuid a âfulang cus, cuid eile ro bheag.â
âTha grÚim air fearg mar a bhith aâ greimeachadh air gual teth leis an
rùn a thilgeil air cuideigin eile; is tusa an tÚ a thÚid a losgadh. â
âAnn an connspaid sa bhad tha sinn aâ faireachdainn fearg tha sinn mu
thrà th air sgur a bhith ag iarraidh na fìrinn, agus tha sinn air
tòiseachadh a âstrì air ar son fhÚin.”
âTeagaisg an fhìrinn
trì-fhillte seo dha na h-uile: Is e inntinn fialaidh, cainnt choibhneil,
agus beatha seirbheis agus co-fhaireachdainn na rudan a tha ag ùrachadh
daonnachd.”
âIs e a bhith aâ tuigsinn a h-uile rud mathanas a thoirt. â
âCha tÚid do pheanasachadh airson dâ fhearg, thÚid do pheanasachadh le d âfhearg.â
Slà inte
Tha inntinn agus corp fallain a âtoirt cumhachd dhuinn airson beatha.
âTha a h-uile duine na ùghdar air a shlà inte no a ghalar fhÚin.”
âIs e slà inte an tiodhlac as motha, aâ riarachadh an beairteas as motha, dìlseachd an dà imh as fheà rr. â
âChan e dìomhaireachd na slà inte airson an dà chuid inntinn agus
bodhaig a bhith aâ caoidh airson an à m a dh âfhalbh, a bhith draghail
mun à m ri teachd, no a bhith aâ dùileachadh thrioblaidean, ach a bhith
beò aig an à m seo gu ciallach agus gu dùrachdach. â
âGus deagh
shlà inte a mhealtainn, gus fìor thoileachas a thoirt do theaghlach
fhÚin, gus sìth a thoirt dha na h-uile, feumaidh aon smachd a chumail
air aon neach agus smachd a chumail air dâ inntinn fhÚin. Mas urrainn
dha duine smachd a chumail air inntinn gheibh e an t-slighe gu dùsgadh
le mothachadh agus thig a h-uile gliocas agus buadhan gu nà darrach dha. â
âTha e na dhleastanas an corp a chumail ann an deagh shlà inte … air
dhòigh eile cha bhith e comasach dhuinn ar n-inntinn a chumail là idir
agus soilleir.”
âTha e na dhleastanas an corp a chumail ann an
deagh shlà inte … air dhòigh eile cha bhith e comasach dhuinn ar
n-inntinn a chumail là idir agus soilleir.”
âÃs aonais slà inte
chan e beatha; chan eil ann ach staid languor agus a âfulang ìomhaigh
bà is.â Is e turas a th âann am Life and LivingLife agus is e gliocas an
Rionnag a Tuath.
âBidh Hewho aâ faighinn eòlas air aonachd beatha
a âfaicinn a FhÚin fhÚin anns a h-uile creutair, agus a h-uile duine na
FhÚin, agus aâ coimhead air a h-uile cà il le neo-chlaonachd. â
âDìreach mar nach urrainn coinneal losgadh gun teine, chan urrainn dha fir a bhith beò à s aonais beatha spioradail.â
âDìreach mar a tha ulaidhean air an toirt a-mach à s an talamh, mar sin
tha buadhan aâ nochdadh bho ghnìomhasan math, agus tha gliocas a
ânochdadh bho inntinn fhìor-ghlan. Gus coiseachd gu sà bhailte tro
bheatha daonna mazeof, feumaidh fear solas a âghliocais agus stiùireadh
ofvirtue.â
âTha beatha aâ fulang. ââ Bidh a âchas aâ faireachdainn na cas nuair a mhothaicheas i an talamh le cas lom. â
âFeumaidh olc a bhith ann gus an urrainn dha math a purrachd a dhearbhadh os a chionn.â
âGus beatha fhìor mhì-mhodhail a bhith beò, chan fheum dad a bhith aâ
cunntadh dad mar an neach fhÚin ann am meadhan pailteas. â
âNuair a thuigeas tu cho foirfe sa tha a h-uile cà il, teannaichidh tu do cheann air ais agus nì thu gà ire ris na speuran.”
âChan urrainn dhut siubhal air an t-slighe gus am bi thu air an t-slighe fhÚin.”
âIs e an obair agad a bhith aâ faighinn a-mach d âobair agus an uairsin
le dâ inntinn uile gus thu fhÚin a thoirt seachad. âTha truas, ceangal,
agus Unity Tha buaidh againn, agus is fhiach sinn e.
âBidh
allthings aâ nochdadh agus a âdol à sealladh mar thoradh air co-chòrdadh
adhbharan agus cumhachan. Chan eil dad a-riamh ann gu tur leis fhÚin;
tha a h-uile dad ceangailte ris a h-uile cà il eile. “
âTha glòir-mhiann mar cho-fhaireachdainn, mì-fhoighidneach an dà chuid dà il agus farpaisich.â
âChan urrainnear aonachd a nochdadh ach leis aâ Bhinary. Tha aonachd fhÚin agus beachd Aonachd mar-thà dhà . â
âBidh Youcan aâ lorg air feadh na cruinne gu lÚir airson cuideigin a
tha nas airidh air do cho-fhaireachdainn agus do ghrà dh na tha thu
fhÚin, agus chan eil an neach sin ri fhaighinn an à ite sam bith. Tha thu
fhÚin, mar a tha uimhir de dhaoine anns a âchruinne-cÚ gu lÚir airidh
air do ghrà dh agus do ghrà dh.â
Bidh smuaintean inntinn, smaoineachaidh, agus smaoineachaidh a âtoirt cumadh dhuinn, agus an saoghal mun cuairt oirnn.
âBidh gach nì ceà rr ag Úirigh air sgà th inntinn. Ma tha inntinn air a cruth-atharrachadh an urrainn dha ceà rr a dhÚanamh? â
âTha barrachd eagal air caraid ana-nà durrach agus olc na beathach
fiadhaich; dh âfhaodadh beathach uamhasach do bhodhaig a leòn, ach
leònaidh caraid olc do chridhe.â
âNa creid dad, ge bith cà ite an
leugh thu e, no cò a thuirt e, nomatter ma thuirt mi e, mura h-eil e ag
aontachadh leis an adhbhar agad fhÚin agus le do chiall cumanta.â
âTha e comasach dha a bhith aâ smaoineachadh gu bheil e comasach. â
âIs e inntinn an duine fhÚin, chan e an nà mhaid no an nà mhaid, a tha ga
mhealladh gu droch dhòighean.â âIs e an inntinn a h-uile dad. Na tha
thu a âsmaoineachadh a bhios tu.â
âGu cinnteach gheibh an fheadhainn a tha saor bho smuaintean tà mailteach sìth.â
âTha sinn aâ smaoineachadh. Tha a h-uile cà il a tha sinn ag Úirigh le
ar smuaintean. Le ar smuaintean, bidh sinn a âdÚanamh an saoghal.â
Leasachadh PearsantaMaster thu fhÚin.
âNa cuir cus thairis air na fhuair thu, agus na cuir farmad air cà ch.
Chan eil esan a tha farmadach ri daoine eile a âfaighinn fois inntinn.â
âTha na buadhan, mar na Muses, an-còmhnaidh rim faicinn ann am
buidhnean. Cha deach prionnsapal math a lorg a-riamh aonaranach ann am
broilleach sam bith. â
âIs e obair nas motha a thâ ann a bhith a âceannsachadh thu fhÚin na bhith aâ toirt buaidh air cà ch. â
âTha geur-leanmhainn air a gheur-leanmhainn nas motha leis na h-aingidh na tha am math ga ghrà dhachadh.â
âTha sinn air ar cumadh le ar smuaintean; bidh sinn nar beachd. Nuair a
tha an inntinn fìor-ghlan, bidh gà irdeachas a âleantainn mar sgà il nach
fhà g gu brà th.â FÚin-earbsa Na leig thu fhÚin sìos.
âChan eil
duine gar sà bhaladh ach sinn fhÚin. Chan urrainn do dhuine sam bith agus
chan fhaod duine. Feumaidh sinn fhìn coiseachd air an t-slighe. â
âObraich a-mach do shà bhaladh fhÚin. Na bi an urra ri feadhainn eile. âSpeechChoose your words cúramach.
âChan eilear aâ faicinn Adog mar chù math oir tha e na dheagh bhorbair.
Chan eilear a âfaicinn fear mar dhuine math oir tha e na òraidiche
math.â
âNas fheà rr na mìle facal falamh, is e aon fhacal a bheir sìth.â
âAn teanga mar sgian gheur⊠Aâ marbhadh gun a bhith a âtarraing fuil.â
âRinn an fheadhainn glic cainnt le an smaoineachadh, ga shìoladh mar
ghrà n air a shìoladh tro chriathar.â
âGe bith dÚ na faclan a bu
chòir dhuinn a bhith air an taghadh le cùram do dhaoine cluinnidh iad
iad agus bheir iad buaidh orra airson math no tinn.â TruthIt timcheall
oirnn.
âAnns na speuran, chan eil eadar-dhealachadh sam bith bhon
ear agus an iar; chruthaich daoine beachdan às an inntinn fhÚin agus an
uairsin a âcreidsinn gu bheil iad fìor.â
âChan eil ach dÃ
mhearachd as urrainn aon a dhÚanamh air an rathad gu fìrinn; gun a bhith
a âdol fad na slighe, agus gun a bhith aâ tòiseachadh. â
âCha ghabh trì rudan a bhith falaichte fada: aâ ghrian, a âghealach, agus an fhìrinn.â
na faclan aig buddha fhÚin leis an dannsa ìomhaigh ìomhaigh buddha
beòthail as fheà rr ann an Albais Chlasaigeach Gà idhlig-Gà idhlig
Albannach Clas
An Sutta Satipaá¹á¹hÄna (MN 10). Tha an
Deasbaireachd air StÚidheachadh Inntinn) agus Sutta MahÄsatipaá¹á¹hÄna (DN
22) (An Deasbad Mòr air StÚidheachadh Inntinn) mar dhà de na
cùrsaichean as cudromaiche agus air an sgrùdadh gu farsaing ann am Canon
Pali de Bhudhachd Theravada. Lorgar a âchiad fhear ann an Ägamas
sgoiltean trà th eile, agus tha luchd-dreuchd Mahayana co-aimsireil
leithid Thich Nhat Hanh air gabhail ris.
Tha na discourses seo
(PÄli: sutta) a âtoirt seachad dòigh airson a bhith ag obair gu
faiceallach ann an grunn cho-theacsan agus a dhâ fhaodadh a bhith
leantainneach. Gu h-ainmeil, tha am Buddha ag aithris aig toiseach an
òraid seo: “Is e seo an dòigh dhìreach (PÄli: ekÄyano … maggo),
manaich, airson a bhith aâ glanadh dhaoine, airson a bhith a âfaighinn
thairis air bròn agus tuireadh, airson a bhith aâ cuir à s do fhulangas
agus bròn, airson a bhith a âcoiseachd air slighe na fìrinn, airson a
bhith aâ toirt gu buil nibbÄna …. “
Eadar-theangachadh tiotal
Am measg eadar-theangachaidhean Beurla den tiotal, “Satipaá¹á¹hÄna Sutta,” tha:
“The Arousing of Mindfulness Discourse” tipitaka / mn / mn.010.soma.html (Soma, 1999)
“The Foundations of Mindfulness Discourse” tipitaka / mn / mn.010.nysa.html (Nyanasatta, 1994)
“The Frames of Reference Discourse” tipitaka / mn / mn.010.than.html (Thanissaro, 1995)
A rÚir AnÄlayo (2006, pp. 29â30), Thanissaro (2000) agus Nyanaponika
(1996, pp. 9â10), tha pà irt den adhbhar airson am measgachadh ann an
eadar-theangachadh an tiotail seo co-cheangailte ri mar a tha am facal
PÄli compound ” satipaá¹á¹hÄna “air a sgrùdadh. Faodar a mhìneachadh mar
“sati-paá¹á¹hÄna” (”bunait inntinn”) no “sati-upaá¹á¹hÄna” (”là thaireachd
inntinn”).
A thaobh an ro-leasachan “Maha-” ann an tiotal PÄli de
DN 22, tha seo dìreach a âciallachadhâ mòr, ânoâ nas motha âagus tha e
coltach gu bheil e aâ toirt iomradh air an earrann leudaichte DN 22 air
inntinn na Ceathramh Fìrinnean Noble.
Diofar chuirmean & Ã ite Canonical
BUDDMoon.jpg
Anns a âChanan Sìneach, lorgar an Nian Chu Jing (念 è ç¶, Smá¹tyupasthÄna
Sūtra), stÚidhichte air stòr Sarvastivadin, air duilleag 582 den Taisho
Tripitaka Vol. 1, Madhyama Ägama No. 26. Cha deach dà rna dreach leis an
Smá¹tyupasthÄna SÅ«tra eadar-theangachadh gu Tibet, ach a-mhà in mar phà irt
den PrajñapÄramita SÅ«tra fada anns an deach a thoirt a-steach. Tha
eadar-theangachadh Tibetach ann an “Saddharma Smá¹tyupasthÄna SÅ«tra” (dam
pa’i chos dran pa nye bar bzhag pa’i mdo // dampé chödren panyé barzhak
pé do) ach tha seo gu math mòr Mahayana trà th agus tha e gu tur
eadar-dhealaichte teacsa. Ven. Chuir Ajahn Sujato crìoch air sgrùdadh
coimeasach farsaing de na diofar chuirmean aig Sutta, leis an tiotal A
History of Mindfulness. Tha na dreachan eadar-dhealaichte sin gu math
coltach.
Anns an Canon Theravadin Pali, is e an Satipaá¹á¹hÄna
Sutta an deicheamh òraid anns an Majjhima Nikaya (MN) agus mar sin gu
tric air a chomharrachadh le “MN 10″; ann an deasachadh Comann Teacs
Pali (PTS) den Canon, tha an teacsa seo a âtòiseachadh air an 55mh
duilleag den chiad leabhar den trì-leabhar Majjhima Nikaya (M), agus mar
sin air a riochdachadh mu seach mar” M i 55. “
A thaobh Sutta
MahÄsatipaá¹á¹hÄna, is e seo an 22mh òraid anns an Digha Nikaya (DN) agus
mar sin tha e gu tric air a shònrachadh le “DN 22″; ann an deasachadh
PTS den Canon, tha Sutta MahÄsatipaá¹á¹hÄna a âtòiseachadh air an 289mh
duilleag den dà rna leabhar den Digha Nikaya (D) trì-leabhar PTS, agus
mar sin air a riochdachadh mu seach mar” D ii 289. “
Ann an
litreachas Pali post-canonical, lorgar an aithris chlasaigeach air an
Satipaá¹á¹hÄna Sutta (a bharrachd air an Majjhima Nikaya gu lÚir) ann am
Papañcasudani Buddhaghosa (Bullitt, 2002; Soma, 2003).
Clà r-innse
Burma012.jpg
Anns an sutta seo, tha am Buddha a âcomharrachadh ceithir iomraidhean
airson a bhith aâ stÚidheachadh inntinn (satipatthana): bodhaig,
mothachaidhean (no faireachdainnean), inntinn (no mothachadh) agus
susbaint inntinn. Tha iad sin air am briseadh sìos a-rithist do na
h-earrannan agus fo-earrannan a leanas:
Corp (KÄyÄ)
Analach (faic cuideachd an Anapanasati Sutta)
Postures (Coiseachd, seasamh, suidhe, laighe sìos)
Tuigse shoilleir
Meòrachadh air ath-ghluasaid na bodhaig
Meòrachadh air Eileamaidean Stuth
Beachdan cladh
Mothachaidhean / Faireachdainnean (VedanÄ)
faireachdainnean tlachdmhor no mì-thlachdmhor no neo-thlachdmhor-no mì-thlachdmhor (neodrach)
faireachdainnean saoghalta no spioradail
Inntinn / Tuigse (CittÄ)
lust (sarÄgaá¹) no à s aonais lust (vÄ«tarÄgaá¹)
grà in (sadosaá¹) no à s aonais grà in (vÄ«tadosaá¹)
mealladh (samohaá¹) no à s aonais mealladh (vÄ«tamohaá¹)
fo chùmhnant (saá¹
khittaá¹) no sgapte (vikkhittaá¹)
lobhta (mahaggataá¹) no gun lobhta (amahaggataá¹)
surpassable (sa-uttaraá¹) no neo-ruigsinneach (anuttaraá¹)
sà mhach (samÄhitaá¹) no gun a bhith sà mhach (asamÄhitaá¹)
air a leigeil ma sgaoil (vimuttaá¹) no gun a leigeil ma sgaoil (avimuttaá¹)
Clà r-innse Inntinn (DhammÄ)
Na Hindrances
Aggregates de Clinging
Na Sense-Bases agus na Fetters aca
Factaran an dùsgadh le mothachadh
Na ceithir fìrinnean Noble
Co-theacsa
Clò-sgrìobhadh stÚidhichte air pearsantachd
Gb.buddha.moon.jpg
A rÚir AnalÄyo (2006, pp. 24-25) agus Soma (2003, pp. Xxii - xxiv), tha
am Papañcasudani a âmoladh satipaá¹á¹hÄna eadar-dhealaichte a rÚir an e
duine a thâ ann:
nas dualtaiche a bhith a âgluasad gu droch bhuaidh no a bhith aâ beachdachadh air inntinn; agus,
air a thomhas nas motha anns na freagairtean aca no mar fhreagairt luath.
StÚidhichte air an dà thomhas sin tha an satipaá¹á¹hÄna a tha stÚidhichte air pearsantachd ri fhaicinn anns a âghriod gu h-ìosal.
stiùireadh eòlasail
(caractar)
buadhach
(extrovert) cognitive
(introvert)
reactivity /
stuamachd inntinn bodhaig slaodach
mothachadh luath susbaint inntinn
Tha Soma (2003, td. Xxiv) ag rà dh gum bu chòir don h-uile cleachdaiche
(ge bith dÚ an caractar agus an caisead aca) a bhith mothachail air
Postures (a âgluasad, aâ seasamh, a âsuidhe, aâ laighe sìos) agus Tuigse
shoilleir, mu bheil e a âsgrìobhadh:â Cleachdadh iomlan de tha inntinn
mothachail an urra ri greim cheart air na h-eacarsaichean a tha air an
gabhail a-steach san dà phà irt air an deach iomradh a thoirt an seo. “
Cleachdaidhean le fòcas singilte, soirbheachail agus aig an aon à m
Tha grunn dhòighean ann far am b âurrainn do dhuine na modhan a tha air
am mìneachadh ann an Sutta Satipaá¹á¹hÄna a chleachdadh, nam measg:
Fòcas air aon dòigh. Is e an dòigh as motha a tha sgrìobhte mu dheidhinn anns a âBheurla, mindfulness of breath.
Cleachd na diofar dhòighean fa leth an dÚidh a chÚile.
Cùm inntinn anail mar phrìomh nì fhad âs a tha thu aâ cleachdadh
dhòighean eile gus dÚiligeadh ri brosnachaidhean neo-anail.
Cleachd grunn dhòighean an dà rna cuid còmhla no ann an dòigh air a stiùireadh le co-theacsa
Faic cuideachd
Inntinn inntinn (Bùdachas)
Meòrachadh Bùdaich
Vipassana
Mahasati Meditation
Discourses co-cheangailte:
Anapanasati Sutta
Kayagata-sati Sutta
Maha-satipatthana Sutta
Cleachdaidhean co-cheangailte:
Sampajanna
Patikulamanasikara
Bun-bheachdan co-cheangailte:
Mahabhuta
Kammatthana
Vedana
Vijnana
Skandha
Sadayatana / Ayatana
Seachd factaran soilleireachaidh
Ceithir fìrinnean Noble
Stòr
Wikipedia: Satipatthana Sutta
MahÄsatipaá¹á¹hÄna Sutta - Frithealadh air mothachadh - leis an ìomhaigh
Buddha beòthail as fheà rr, òran, dannsa ann an Ruiseanach
Clasaigeach-ÐлаÑÑОÑеÑкОй ÑÑÑÑкОй
https://www.youtube.com/watchâŠ
Satipatthana Sutta (Discourse on the Foundations of Mindfulness)
Yuttadhammo Bhikkhu
Fo-sgrìobhaichean 77.9K
Còmhradh madainn aig taigh-còmhnaidh prìobhaideach ann an Colombo, Dùbhlachd 21, 2014
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Foghlam
Cead
Cead Attribution Creative Commons (ceadaichte ath-chleachdadh)
Bhideothan stòr
Faic buadhan
Còmhradh madainn aig taigh-còmhnaidh prìobhaideach ann an Colombo, Dùbhlachd 21, 2014
Mun Là rach-lìn seo
youtube.com
Satipatthana Sutta (Discourse on the Foundations of Mindfulness)
Còmhradh madainn aig taigh-còmhnaidh prìobhaideach ann an Colombo, Dùbhlachd 21, 2014
MahÄsatipaá¹á¹hÄna Sutta - Frithealadh air mothachadh - ann an 29) Beurla Chlasaigeach, Ròmanach,
Tha an sutta seo air a mheas gu farsaing mar iomradh bunaiteach airson cleachdadh meòrachaidh.
Ro-rà dh
I. Amharc air KÄya
A. Earrann air ÄnÄpÄna
B. Earrann air postures
C. Earrann air sampajañña
D. Earrann air ath-ghluasaid
E. Earrann air na h-eileamaidean
F. Earrann air na naoi gà rraidhean
II. Amharc air VedanÄ
III. Amharc air Citta
IV. Amharc air Dhammas
A. Earrann air na NÄ«varaá¹as
B. Earrann air na Khandhas
C. Earrann air na raointean faireachdainn
D. Earrann air na Bojjhaá¹
gas
E. Earrann air na fìrinnean
E1. Taisbeanadh Dukkhasacca
E2. Taisbeanadh Samudayasacca
E3. Taisbeanadh Nirodhasacca
E4. Taisbeanadh Maggasacca
Ro-rà dh
Mar seo chuala mi:
Aon uair, bha am BhagavÄ a âfuireach am measg an Kurus aig
KammÄsadhamma, baile margaidh den Kurus. An sin, bhruidhinn e ris a
âbhikkhus:
- Bhikkhus.â Fhreagair Bhaddante am bhikkhus. Thuirt am BhagavÄ:
- Is e seo, bhikkhus, an t-slighe a tha a âleantainn gu dad ach glanadh
dhaoine, faighinn thairis air bròn agus tuireadh, dol à bith
dukkha-domanassa, coileanadh na slighe cheart, coileanadh NibbÄna, is e
sin na ceithir a rà dh satipaá¹á¹hÄnas.
DÚ na ceithir? An seo, tha
bhikkhus, a bhikkhu a âfuireach aâ cumail sùil air kÄya ann an kÄya,
ÄtÄpÄ« sampajÄno, satimÄ, an dÚidh dha abhijjhÄ-domanassa a leigeil
seachad a dh âionnsaigh an t-saoghal. Tha e a âfuireach aâ cumail sùil
air vedanÄ ann an vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, an dÚidh dha
abhijjhÄ-domanassa a leigeil seachad a dh âionnsaigh an t-saoghal. Tha e
a âfuireach aâ cumail sùil air citta ann an citta, ÄtÄpÄ« sampajÄno,
satimÄ, an dÚidh dha abhijjhÄ-domanassa a leigeil seachad a dh
âionnsaigh an t-saoghal. Bidh e a âfuireach aâ cumail sùil air dhamma · s
ann an dhamma · s, ÄtÄpÄ« sampajÄno, satimÄ, an dÚidh dha
abhijjhÄ-domanassa a leigeil seachad a dh âionnsaigh an t-saoghal.
I. KÄyÄnupassanÄ
A. Earrann air ÄnÄpÄna
Agus ciamar, bhikkhus, a tha bodkkhu a âfuireach aâ cumail sùil air
kÄya ann an kÄya? An seo, tha bhikkhus, bhikkhu, air a dhol don choille
no air a dhol aig freumh craoibhe no air a dhol gu seòmar falamh, na
shuidhe sìos a âpasgadh nan casan tarsainn, aâ suidheachadh kÄya gu
dìreach, agus a âsuidheachadh sati parimukhaá¹. Le bhith mar sin sato
bidh e ag anail a-steach, le bhith mar sin sato bidh e ag anail a-mach. A
âtoirt anail a-steach fada tha e aâ tuigsinn: âTha mi aâ gabhail anail
a-steach fada â; a âtarraing a-mach fada tha e aâ tuigsinn: âTha mi aâ
tarraing a-mach fada â; le anail ghoirid tha e a âtuigsinn:â Tha mi a
âtarraing anail ghoiridâ; a âtarraing a-mach goirid tha e aâ tuigsinn:
âTha mi aâ tarraing a-mach goirid â; bidh e ga thrÚanadh fhÚin: âaâ
faireachdainn an kÄya gu lÚir, bheir mi m âanail a-steachâ; bidh e ga
thrÚanadh fhÚin: âaâ faireachdainn an kÄya gu lÚir, bheir mi m âanail
a-machâ; bidh e ga thrÚanadh fhÚin: âcalming down the kÄya-saá¹
khÄras, I
will breathe inâ; bidh e ga thrÚanadh fhÚin: âaâ socrachadh nan
kÄya-saá¹
khÄras, bheir mi m âanail a-machâ.
Dìreach mar a thuigeas
tu, bhikkhus, neach-tionndaidh sgileil no preantas neach-tionndaidh, a
âdÚanamh tionndadh fada:â Tha mi a âdÚanamh tionndadh fadaâ; a âdÚanamh
tionndadh goirid, tha e aâ tuigsinn: âTha mi aâ dÚanamh tionndadh goirid
â; san aon dòigh, tha bhikkhus, a bhikkhu, a âtoirt anail a-steach
fada, aâ tuigsinn: âTha mi aâ gabhail anail a-steach fada â; a âtarraing
a-mach fada tha e aâ tuigsinn: âTha mi aâ tarraing a-mach fada â; le
anail ghoirid tha e a âtuigsinn:â Tha mi a âtarraing anail ghoiridâ; a
âtarraing a-mach goirid tha e aâ tuigsinn: âTha mi aâ tarraing a-mach
goirid â; bidh e ga thrÚanadh fhÚin: âaâ faireachdainn an kÄya gu lÚir,
bheir mi m âanail a-steachâ; bidh e ga thrÚanadh fhÚin: âaâ
faireachdainn an kÄya gu lÚir, bheir mi m âanail a-machâ; bidh e ga
thrÚanadh fhÚin: âcalming down the kÄya-saá¹
khÄras, I will breathe inâ;
bidh e ga thrÚanadh fhÚin: âaâ socrachadh nan kÄya-saá¹
khÄras, bheir mi m
âanail a-machâ.
Mar sin bidh e a âfuireach ag amharc air kÄya
ann an kÄya air an taobh a-staigh, no bidh e aâ fuireach a âcumail sùil
air kÄya ann an kÄya air an taobh a-muigh, no bidh e aâ fuireach a
âcumail sùil air kÄya ann an kÄya air an taobh a-staigh agus an taobh
a-muigh; bidh e a âfuireach aâ cumail sùil air samudaya de dh
âfhiosrachaidhean ann an kÄya, no bidh e aâ fuireach a âcumail sùil air a
bhith aâ dol seachad air uinneanan ann an kÄya, no bidh e a âfuireach
aâ cumail sùil air an samudaya agus a âdol seachad air uinneanan ann an
kÄya; no eile, [a âtuigsinn:]” is e seo kÄya! ” tha sati an là thair ann,
dìreach chun ìre dìreach ñÄá¹a agus dìreach paá¹issati, tha e a âfuireach
air leth, agus chan eil e aâ cumail ri dad san t-saoghal. Mar sin, tha
bhikkhus, a bhikkhu a âfuireach aâ cumail sùil air kÄya ann an kÄya.
B. Earrann air postures
A bharrachd air an sin, tha bhikkhus, a bhikkhu, nuair a bhios e a
âcoiseachd, aâ tuigsinn: âTha mi aâ coiseachd â, no fhadâ s a tha mi nam
sheasamh tha e a âtuigsinn:â Tha mi nam sheasamh â, no fhadâ s a tha mi
nam shuidhe tha e a âtuigsinn:â Tha mi nam shuidhe â, no fhadâ s a tha
mi nam laighe tha e a âtuigsinn: ‘ Tha mi nam laighe ‘. Air neo, ge bith
dÚ an suidheachadh anns a bheil a kÄya air a riarachadh, tha e ga
thuigsinn a rÚir sin.
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Mar
sin bidh e a âfuireach ag amharc air kÄya ann an kÄya air an taobh
a-staigh, no bidh e aâ fuireach a âcumail sùil air kÄya ann an kÄya air
an taobh a-muigh, no bidh e aâ fuireach a âcumail sùil air kÄya ann an
kÄya air an taobh a-staigh agus an taobh a-muigh; bidh e a âfuireach aâ
cumail sùil air samudaya de dh âfhiosrachaidhean ann an kÄya, no bidh e
aâ fuireach a âcumail sùil air a bhith aâ dol seachad air uinneanan ann
an kÄya, no bidh e a âfuireach aâ cumail sùil air an samudaya agus a
âdol seachad air uinneanan ann an kÄya; no eile, [a âtuigsinn:]” is e
seo kÄya! ” tha sati an là thair ann, dìreach chun ìre dìreach ñÄá¹a agus
dìreach paá¹issati, tha e a âfuireach air leth, agus chan eil e aâ cumail
ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a âfuireach aâ
cumail sùil air kÄya ann an kÄya.
C. Earrann air sampajañña
A bharrachd air an sin, bidh bhikkhus, bhikkhu, fhad âs a tha e aâ
tighinn faisg agus fhad âs a tha e aâ falbh, ag obair le sampajañña,
fhad âs a tha e aâ coimhead air adhart agus fhad âs a tha e aâ coimhead
timcheall, bidh e ag obair le sampajañña, fhad âs a tha e aâ cromadh
agus fhad âs a tha e aâ sìneadh, bidh e ag obair le sampajañña, fhad âs a
bhios e aâ caitheamh na culaidhean agus an trusgan à rd agus nuair a
bhios e a âgiùlan aâ bhobhla, bidh e ag obair le sampajañña, fhad âs a
bhios e ag ithe, fhadâ s a bhios e ag òl, fhad âs a bhios e aâ cagnadh,
fhad âs a bhios e aâ blasad, bidh e ag obair le sampajañña, fhad âs a
bhios e aâ frithealadh gnìomhachas defecating agus urinating, bidh e ag
obair le sampajañña, fhad âs a bhios e aâ coiseachd, fhad âs a tha e na
sheasamh, fhadâ s a tha e na shuidhe. , fhad âs a tha e na chadal, fhadâ
s a tha e na dhùisg, fhad âs a tha e aâ bruidhinn agus fhad âs a tha e
sà mhach, bidh e ag obair le sampajañña.
Mar sin bidh e a
âfuireach ag amharc air kÄya ann an kÄya air an taobh a-staigh, no bidh e
aâ fuireach a âcumail sùil air kÄya ann an kÄya air an taobh a-muigh,
no bidh e aâ fuireach a âcumail sùil air kÄya ann an kÄya air an taobh
a-staigh agus an taobh a-muigh; bidh e a âfuireach aâ cumail sùil air
samudaya de dh âfhiosrachaidhean ann an kÄya, no bidh e aâ fuireach a
âcumail sùil air a bhith aâ dol seachad air uinneanan ann an kÄya, no
bidh e a âfuireach aâ cumail sùil air an samudaya agus a âdol seachad
air uinneanan ann an kÄya; no eile, [a âtuigsinn:]” is e seo kÄya! ” tha
sati an là thair ann, dìreach chun ìre dìreach ñÄá¹a agus dìreach
paá¹issati, tha e a âfuireach air leth, agus chan eil e aâ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a âfuireach aâ cumail
sùil air kÄya ann an kÄya.
D. Earrann air ath-ghluasaid
A
bharrachd air an sin, tha bhikkhus, a bhkkhu a âbeachdachadh air aâ
bhodhaig seo, bho bhuinn nan casan suas agus bhon fhalt air a âcheann
sìos, a tha air a theà rnadh le a chraiceann agus là n de dhiofar seòrsa
de mhì-thoileachas:” Anns an kÄya seo, tha na gasan den cheann, falt a
âchuirp, ìnean, fiaclan, craiceann, feòil, tendons, cnà mhan, smior
cnà imh, dubhagan, cridhe, grùthan, pleura, spleen, sgamhanan, inneach,
mesentery, stamag leis na tha ann, feces, bile, phlegm , pus, fuil,
fallas, geir, deòir, greim, seile, mucus nasal, sruthadh synovial agus
fual. “
Dìreach mar gum biodh, bhikkhus, bha baga le dà fhosgladh
agus air a lìonadh le diofar sheòrsaichean grà in, leithid cnocan cnoc,
paddy, pònairean mung, peas bò, sìol sesame agus rus crotach.
Bheachdaicheadh ââfear le deagh fhradharc, an dÚidh dha a bhith air a
sgaoileadh, [na th âann]:” Is e seo paddy cnoc, is e seo paddy, is e sin
pònairean mung, is e sin peas-bò, is e sin sìol sesame agus is e seo
rus husked; ” san aon dòigh, tha bhikkhus, a bhikkhu a âbeachdachadh air
an dearbh chorp seo, bho bhuinn nan casan suas agus bhon fhalt air aâ
cheann sìos, a tha air a theà rnadh le a chraiceann agus là n de dhiofar
seòrsa de mhì-thoileachas: “Anns an kÄya seo, tha tha falt a âchinn,
falt aâ chuirp, ìnean, fiaclan, craiceann, feòil, tendons, cnà mhan,
smior cnà imh, dubhagan, cridhe, grùthan, pleura, spleen, sgamhanan,
inneach, mesentery, stamag leis na tha ann, feces, bile, phlegm, pus,
fuil, fallas, geir, deòir, greim, seile, mucus nasal, fluid synovial
agus urine. “
Mar sin bidh e a âfuireach ag amharc air kÄya ann
an kÄya air an taobh a-staigh, no bidh e aâ fuireach a âcumail sùil air
kÄya ann an kÄya air an taobh a-muigh, no bidh e aâ fuireach a âcumail
sùil air kÄya ann an kÄya air an taobh a-staigh agus an taobh a-muigh;
bidh e a âfuireach aâ cumail sùil air samudaya de dh âfhiosrachaidhean
ann an kÄya, no bidh e aâ fuireach a âcumail sùil air a bhith aâ dol
seachad air uinneanan ann an kÄya, no bidh e a âfuireach aâ cumail sùil
air an samudaya agus a âdol seachad air uinneanan ann an kÄya; no eile,
[a âtuigsinn:]” is e seo kÄya! ” tha sati an là thair ann, dìreach chun
ìre dìreach ñÄá¹a agus dìreach paá¹issati, tha e a âfuireach air leth,
agus chan eil e aâ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a
bhikkhu a âfuireach aâ cumail sùil air kÄya ann an kÄya.
E. Earrann air na h-eileamaidean
A bharrachd air an sin, tha bhikkhus, bhikkhu a âmeòrachadh air an
fhìor kÄya seo, ge-tà tha e air a chuir, ge-tà tha e air a riarachadh
mar eileamaidean:” Anns an kÄya seo, tha an eileamaid talmhainn, an
eileamaid uisge, an eileamaid teine ââagus an eileamaid Úadhair. “
Dìreach mar a bhiodh, bhikkhus, bùidsear sgileil no preantas bùidsear,
an dÚidh dha mart a mharbhadh, na shuidhe aig crois-rathaid ga ghearradh
na pìosan; san aon dòigh, tha bhikkhus, a bhikkhu a âmeòrachadh air an
fhìor kÄya seo, ge-tà tha e air a chuir, ge-tà tha e riaraichte:” Anns
an kÄya seo, tha an eileamaid talmhainn, an eileamaid uisge, an
eileamaid teine ââagus an eileamaid Úadhair. “
Mar sin bidh e a
âfuireach ag amharc air kÄya ann an kÄya air an taobh a-staigh, no bidh e
aâ fuireach a âcumail sùil air kÄya ann an kÄya air an taobh a-muigh,
no bidh e aâ fuireach a âcumail sùil air kÄya ann an kÄya air an taobh
a-staigh agus an taobh a-muigh; bidh e a âfuireach aâ cumail sùil air
samudaya de dh âfhiosrachaidhean ann an kÄya, no bidh e aâ fuireach a
âcumail sùil air a bhith aâ dol seachad air uinneanan ann an kÄya, no
bidh e a âfuireach aâ cumail sùil air an samudaya agus a âdol seachad
air uinneanan ann an kÄya; no eile, [a âtuigsinn:]” is e seo kÄya! ” tha
sati an là thair ann, dìreach chun ìre dìreach ñÄá¹a agus dìreach
paá¹issati, tha e a âfuireach air leth, agus chan eil e aâ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a âfuireach aâ cumail
sùil air kÄya ann an kÄya.
(6)
A bharrachd air an sin,
bhikkhus, bhikkhu, dìreach mar gum biodh e a âfaicinn corp marbh, air a
thilgeil air falbh ann an talamh charnel, cnà mhan air an sgapadh an seo
agus an sin, an seo cnà imh là imhe, an sin cnà imh coise, an seo cnà imh
adhbrann, an sin cnà imh shin , an seo cnà imh sliasaid, an sin cnà imh
hip, an seo rib, an sin cnà imh droma, an seo cnà imh droma, an sin cnà imh
amhach, an seo cnà imh giallan, an sin cnà imh fiacail, no an sin an
claigeann, tha e den bheachd gu bheil seo fìor kÄya : “Tha an kÄya seo
cuideachd de leithid de nà dar, tha e aâ dol a dh âfhà s mar seo, agus
chan eil e saor bho leithid de shuidheachadh.”
Mar sin bidh e a
âfuireach ag amharc air kÄya ann an kÄya air an taobh a-staigh, no bidh e
aâ fuireach a âcumail sùil air kÄya ann an kÄya air an taobh a-muigh,
no bidh e aâ fuireach a âcumail sùil air kÄya ann an kÄya air an taobh
a-staigh agus an taobh a-muigh; bidh e a âfuireach aâ cumail sùil air
samudaya de dh âfhiosrachaidhean ann an kÄya, no bidh e aâ fuireach a
âcumail sùil air a bhith aâ dol seachad air uinneanan ann an kÄya, no
bidh e a âfuireach aâ cumail sùil air an samudaya agus a âdol seachad
air uinneanan ann an kÄya; no eile, [a âtuigsinn:]” is e seo kÄya! ” tha
sati an là thair ann, dìreach chun ìre dìreach ñÄá¹a agus dìreach
paá¹issati, tha e a âfuireach air leth, agus chan eil e aâ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a âfuireach aâ cumail
sùil air kÄya ann an kÄya.
(7)
A bharrachd air an sin,
bhikkhus, a bhikkhu, dìreach mar gum biodh e a âfaicinn corp marbh, air a
thilgeil air falbh ann an talamh charnel, na cnà mhan aâ gealachadh mar
seashell, tha e den bheachd gu bheil seo fìor kÄya: âTha an kÄya seo de
leithid de nà dar, tha e aâ dol a bhith mar seo, agus chan eil e saor bho
leithid de shuidheachadh. “
Mar sin bidh e a âfuireach ag amharc
air kÄya ann an kÄya air an taobh a-staigh, no bidh e aâ fuireach a
âcumail sùil air kÄya ann an kÄya air an taobh a-muigh, no bidh e aâ
fuireach a âcumail sùil air kÄya ann an kÄya air an taobh a-staigh agus
an taobh a-muigh; bidh e a âfuireach aâ cumail sùil air samudaya de dh
âfhiosrachaidhean ann an kÄya, no bidh e aâ fuireach a âcumail sùil air a
bhith aâ dol seachad air uinneanan ann an kÄya, no bidh e a âfuireach
aâ cumail sùil air an samudaya agus a âdol seachad air uinneanan ann an
kÄya; no eile, [a âtuigsinn:]” is e seo kÄya! ” tha sati an là thair ann,
dìreach chun ìre dìreach ñÄá¹a agus dìreach paá¹issati, tha e a âfuireach
air leth, agus chan eil e aâ cumail ri dad san t-saoghal. Mar sin, tha
bhikkhus, a bhikkhu a âfuireach aâ cumail sùil air kÄya ann an kÄya.
(8)
A bharrachd air an sin, bhikkhus, bhikkhu, dìreach mar gum biodh e a
âfaicinn corp marbh, air a thilgeil air falbh ann an talamh charnel, aâ
togail chnà mhan thairis air bliadhna a dh âaois, tha e den bheachd gu
bheil seo fìor kÄya:â Tha an kÄya seo de leithid de nà dar, tha e a âdol a
dhâ fhà s mar seo, agus chan eil e saor bho leithid de shuidheachadh. “
Mar sin bidh e a âfuireach ag amharc air kÄya ann an kÄya air an taobh
a-staigh, no bidh e aâ fuireach a âcumail sùil air kÄya ann an kÄya air
an taobh a-muigh, no bidh e aâ fuireach a âcumail sùil air kÄya ann an
kÄya air an taobh a-staigh agus an taobh a-muigh; bidh e a âfuireach aâ
cumail sùil air samudaya de dh âfhiosrachaidhean ann an kÄya, no bidh e
aâ fuireach a âcumail sùil air a bhith aâ dol seachad air uinneanan ann
an kÄya, no bidh e a âfuireach aâ cumail sùil air an samudaya agus a
âdol seachad air uinneanan ann an kÄya; no eile, [a âtuigsinn:]” is e
seo kÄya! ” tha sati an là thair ann, dìreach chun ìre dìreach ñÄá¹a agus
dìreach paá¹issati, tha e a âfuireach air leth, agus chan eil e aâ cumail
ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a âfuireach aâ
cumail sùil air kÄya ann an kÄya.
(9
A bharrachd air an sin,
bhikkhus, bhikkhu, dìreach mar gum biodh e a âfaicinn corp marbh, air a
thilgeil air falbh ann an talamh charnel, cnà mhan grod air a lughdachadh
gu pùdar, tha e den bheachd gu bheil seo fìor kÄya:” Tha an kÄya seo
cuideachd de leithid de nà dar, tha e a âdol gu fà s mar seo, agus chan
eil e saor bho leithid de shuidheachadh. “
Mar sin bidh e a
âfuireach ag amharc air kÄya ann an kÄya air an taobh a-staigh, no bidh e
aâ fuireach a âcumail sùil air kÄya ann an kÄya air an taobh a-muigh,
no bidh e aâ fuireach a âcumail sùil air kÄya ann an kÄya air an taobh
a-staigh agus an taobh a-muigh; bidh e a âfuireach aâ cumail sùil air
samudaya de dh âfhiosrachaidhean ann an kÄya, no bidh e aâ fuireach a
âcumail sùil air a bhith aâ dol seachad air uinneanan ann an kÄya, no
bidh e a âfuireach aâ cumail sùil air an samudaya agus a âdol seachad
air uinneanan ann an kÄya; no eile, [a âtuigsinn:]” is e seo kÄya! ” tha
sati an là thair ann, dìreach chun ìre dìreach ñÄá¹a agus dìreach
paá¹issati, tha e a âfuireach air leth, agus chan eil e aâ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a âfuireach aâ cumail
sùil air kÄya ann an kÄya.
Mar sin bidh e a âfuireach ag amharc
air kÄya ann an kÄya air an taobh a-staigh, no bidh e aâ fuireach a
âcumail sùil air kÄya ann an kÄya air an taobh a-muigh, no bidh e aâ
fuireach a âcumail sùil air kÄya ann an kÄya air an taobh a-staigh agus
an taobh a-muigh; bidh e a âfuireach aâ cumail sùil air samudaya de dh
âfhiosrachaidhean ann an kÄya, no bidh e aâ fuireach a âcumail sùil air a
bhith aâ dol seachad air uinneanan ann an kÄya, no bidh e a âfuireach
aâ cumail sùil air an samudaya agus a âdol seachad air uinneanan ann an
kÄya; no eile, [a âtuigsinn:]” is e seo kÄya! ” tha sati an là thair ann,
dìreach chun ìre dìreach ñÄá¹a agus dìreach paá¹issati, tha e a âfuireach
air leth, agus chan eil e aâ cumail ri dad san t-saoghal. Mar sin, tha
bhikkhus, a bhikkhu a âfuireach aâ cumail sùil air kÄya ann an kÄya.
F. Earrann air na naoi gà rraidhean
(1)
A bharrachd air an sin, bhikkhus, a bhikkhu, dìreach mar gum biodh e a
âfaicinn corp marbh, air a thilgeil air falbh ann an talamh charnel, aon
latha marbh, no dà latha marbh no trì latha marbh, swollen, bluish agus
festering, tha e den bheachd gu bheil seo fìor kÄya:” Tha an kÄya seo
cuideachd de leithid de nà dar, tha e a âdol a dhâ fhà s mar seo, agus
chan eil e saor bho leithid de shuidheachadh. “
Mar sin bidh e a
âfuireach ag amharc air kÄya ann an kÄya air an taobh a-staigh, no bidh e
aâ fuireach a âcumail sùil air kÄya ann an kÄya air an taobh a-muigh,
no bidh e aâ fuireach a âcumail sùil air kÄya ann an kÄya air an taobh
a-staigh agus an taobh a-muigh; bidh e a âfuireach aâ cumail sùil air
samudaya de dh âfhiosrachaidhean ann an kÄya, no bidh e aâ fuireach a
âcumail sùil air a bhith aâ dol seachad air uinneanan ann an kÄya, no
bidh e a âfuireach aâ cumail sùil air an samudaya agus a âdol seachad
air uinneanan ann an kÄya; no eile, [a âtuigsinn:]” is e seo kÄya! ” tha
sati an là thair ann, dìreach chun ìre dìreach ñÄá¹a agus dìreach
paá¹issati, tha e a âfuireach air leth, agus chan eil e aâ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a âfuireach aâ cumail
sùil air kÄya ann an kÄya.
(2)
A bharrachd air an sin,
bhikkhus, bhikkhu, dìreach mar gum biodh e a âfaicinn corp marbh, air a
thilgeil air falbh ann an talamh charnel, ga ithe le feannagan, ga ithe
le seabhagan, ga ithe le fideagan, ga ithe le corra-ghrithich, ga ithe
le coin, ga bhith air ithe le tìgearan, ga ithe le panthers, ga ithe le
diofar sheòrsaichean de chreutairean, tha e den bheachd gu bheil seo
fìor kÄya: “Tha an kÄya seo cuideachd de leithid de nà dar, tha e aâ dol a
dh âfhà s mar seo, agus chan eil e saor bho leithid de shuidheachadh. “
Mar sin bidh e a âfuireach ag amharc air kÄya ann an kÄya air an taobh
a-staigh, no bidh e aâ fuireach a âcumail sùil air kÄya ann an kÄya air
an taobh a-muigh, no bidh e aâ fuireach a âcumail sùil air kÄya ann an
kÄya air an taobh a-staigh agus an taobh a-muigh; bidh e a âfuireach aâ
cumail sùil air samudaya de dh âfhiosrachaidhean ann an kÄya, no bidh e
aâ fuireach a âcumail sùil air a bhith aâ dol seachad air uinneanan ann
an kÄya, no bidh e a âfuireach aâ cumail sùil air an samudaya agus a
âdol seachad air uinneanan ann an kÄya; no eile, [a âtuigsinn:]” is e
seo kÄya! ” tha sati an là thair ann, dìreach chun ìre dìreach ñÄá¹a agus
dìreach paá¹issati, tha e a âfuireach air leth, agus chan eil e aâ cumail
ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a âfuireach aâ
cumail sùil air kÄya ann an kÄya.
(3)
A bharrachd air an sin,
bhikkhus, a bhikkhu, dìreach mar gum biodh e a âfaicinn corp marbh, air
a thilgeil air falbh ann an talamh charnel, squeleton le feòil is fuil,
air a chumail còmhla le tendons, tha e den bheachd gu bheil seo fìor
kÄya:” Tha an kÄya seo cuideachd de leithid nà dur, tha e a âdol a dhâ
fhà s mar seo, agus chan eil e saor bho leithid de shuidheachadh. “
Mar sin bidh e a âfuireach ag amharc air kÄya ann an kÄya air an taobh
a-staigh, no bidh e aâ fuireach a âcumail sùil air kÄya ann an kÄya air
an taobh a-muigh, no bidh e aâ fuireach a âcumail sùil air kÄya ann an
kÄya air an taobh a-staigh agus an taobh a-muigh; bidh e a âfuireach aâ
cumail sùil air samudaya de dh âfhiosrachaidhean ann an kÄya, no bidh e
aâ fuireach a âcumail sùil air a bhith aâ dol seachad air uinneanan ann
an kÄya, no bidh e a âfuireach aâ cumail sùil air an samudaya agus a
âdol seachad air uinneanan ann an kÄya; no eile, [a âtuigsinn:]” is e
seo kÄya! ” tha sati an là thair ann, dìreach chun ìre dìreach ñÄá¹a agus
dìreach paá¹issati, tha e a âfuireach air leth, agus chan eil e aâ cumail
ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a âfuireach aâ
cumail sùil air kÄya ann an kÄya.
(4)
A bharrachd air an sin,
bhikkhus, bhikkhu, dìreach mar gum biodh e a âfaicinn corp marbh, air a
thilgeil air falbh ann an talamh charnel, squeleton gun fheòil agus air
a smeuradh le fuil, air a chumail còmhla le tendons, tha e den bheachd
gu bheil seo fìor kÄya:” Tha an kÄya seo cuideachd de a leithid de
nà dar, tha e a âdol a dhâ fhà s mar seo, agus chan eil e saor bho leithid
de shuidheachadh. “
Mar sin bidh e a âfuireach ag amharc air
kÄya ann an kÄya air an taobh a-staigh, no bidh e aâ fuireach a âcumail
sùil air kÄya ann an kÄya air an taobh a-muigh, no bidh e aâ fuireach a
âcumail sùil air kÄya ann an kÄya air an taobh a-staigh agus an taobh
a-muigh; bidh e a âfuireach aâ cumail sùil air samudaya de dh
âfhiosrachaidhean ann an kÄya, no bidh e aâ fuireach a âcumail sùil air a
bhith aâ dol seachad air uinneanan ann an kÄya, no bidh e a âfuireach
aâ cumail sùil air an samudaya agus a âdol seachad air uinneanan ann an
kÄya; no eile, [a âtuigsinn:]” is e seo kÄya! ” tha sati an là thair ann,
dìreach chun ìre dìreach ñÄá¹a agus dìreach paá¹issati, tha e a âfuireach
air leth, agus chan eil e aâ cumail ri dad san t-saoghal. Mar sin, tha
bhikkhus, a bhikkhu a âfuireach aâ cumail sùil air kÄya ann an kÄya.
(5)
A bharrachd air an sin, bhikkhus, a bhikkhu, dìreach mar gum biodh e a
âfaicinn corp marbh, air a thilgeil air falbh ann an talamh charnel,
squeleton gun fheòil no fuil, air a chumail còmhla le tendons, tha e den
bheachd gu bheil seo fìor kÄya:” Tha an kÄya seo cuideachd de leithid
nà dur, tha e a âdol a dhâ fhà s mar seo, agus chan eil e saor bho leithid
de shuidheachadh. “
Tha e a âtuigsinn mana, tha e aâ tuigsinn
dhammas, tha e a âtuigsinn an saá¹yojana a tha ag Úirigh mar thoradh air
an dithis sin, tha e aâ tuigsinn mar a thig an saá¹yojana gun armachd,
tha e a âtuigsinn mar a tha an saá¹yojana a tha air Úirigh air a
thrÚigsinn, agus tha e aâ tuigsinn mar nach tig an saá¹yojana trÚigte gu
bhith ag Úirigh. san à m ri teachd.
Mar sin bidh e a âfuireach aâ
cumail sùil air dhammas ann an dhammas air an taobh a-staigh, no bidh e a
âfuireach aâ cumail sùil air dhammas ann an dhammas air an taobh
a-muigh, no bidh e a âfuireach aâ cumail sùil air dhammas ann an dhammas
taobh a-staigh agus taobh a-muigh; bidh e a âfuireach aâ cumail sùil
air samudaya de dh âfhiosrachaidhean ann an dhammas, no bidh e aâ
fuireach a âcumail sùil air a bhith aâ dol seachad air uinneanan ann an
dhammas, no bidh e a âfuireach aâ cumail sùil air an samudaya agus a
âdol seachad air uinneanan ann an dhammas; no eile, [a âtuigsinn:]” is
iad sin dhamaichean! ” tha sati an là thair ann, dìreach chun ìre dìreach
ñÄá¹a agus dìreach paá¹issati, tha e a âfuireach air leth, agus chan eil e
aâ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a
âfuireach aâ cumail sùil air dhammas ann an dhammas, le iomradh air na
sia Äyatanas a-staigh agus a-muigh.
D. Earrann air na Bojjhaá¹ gas
Agus a bharrachd, tha bhikkhus, a bhikkhu a âfuireach aâ cumail sùil
air dhammas ann an dhammas le iomradh air na seachd bojjhaá¹
gas. Agus a
bharrachd, bhikkhus, ciamar a tha bodkkhu a âfuireach aâ cumail sùil air
dhammas ann an dhammas le iomradh air na seachd bojjhaá¹
gas?
An
seo, tha bhikkhus, a bhikkhu, leis gu bheil an sati sambojjhaá¹
ga an
là thair, a âtuigsinn:â tha an sati sambojjhaá¹
ga annam â; an sin nach eil
an sati sambojjhaá¹
ga an là thair, tha e a âtuigsinn:” chan eil sati
sambojjhaá¹
ga annam “; tha e a âtuigsinn mar a thig an sati sambojjhaá¹
ga
gun fhiosta; tha e a âtuigsinn mar a tha an sati sambojjhaá¹
ga a tha air
Úirigh air a leasachadh gu foirfeachd.
Leis gu bheil an
dhammavicaya sambojjhaá¹
ga an là thair, tha e a âtuigsinn:” tha an
dhammavicaya sambojjhaá¹
ga annam “; an sin nach eil an dhammavicaya
sambojjhaá¹
ga an là thair, tha e a âtuigsinn:” chan eil dhammavicaya
sambojjhaá¹
ga annam “; tha e a âtuigsinn mar a thig an dhammavicaya
sambojjhaá¹
ga gun fhiosta; tha e a âtuigsinn mar a tha an dhammavicaya
sambojjhaá¹
ga a tha air Úirigh air a leasachadh gu foirfeachd.
Leis gu bheil an vÄ«riya sambojjhaá¹
ga an là thair, tha e a âtuigsinn:” tha
an vÄ«riya sambojjhaá¹
ga taobh a-staigh mi “; an sin nach eil an vÄ«riya
sambojjhaá¹
ga an là thair, tha e a âtuigsinn:” chan eil vÄ«riya
sambojjhaá¹
ga annam “; tha e a âtuigsinn mar a thig an vÄ«riya
sambojjhaá¹
ga gun fhiosta; tha e a âtuigsinn mar a tha an arisen vÄ«riya
sambojjhaá¹
ga air a leasachadh gu foirfeachd.
Leis gu bheil am
pÄ«ti sambojjhaá¹
ga an là thair, tha e a âtuigsinn:” tha am pÄ«ti
sambojjhaá¹
ga annam “; an sin nach eil am pÄ«ti sambojjhaá¹
ga an là thair,
tha e a âtuigsinn:” chan eil pÄ«ti sambojjhaá¹
ga annam “; tha e a
âtuigsinn mar a thig am pÄ«ti sambojjhaá¹
ga gun fhiosta; tha e a âtuigsinn
mar a tha am pÄ«ti sambojjhaá¹
ga a tha air Úirigh air a leasachadh gu
foirfeachd.
Leis gu bheil an samadjjhaá¹
ga passaddhi an là thair,
tha e a âtuigsinn:â tha an pasaddhi sambojjhaá¹
ga annam â; an sin nach
eil an pasaddhi sambojjhaá¹
ga an là thair, tha e a âtuigsinn:” chan eil
samadjadhaga passaddhi annam “; tha e a âtuigsinn mar a thig am pasaddhi
samarisen sambojjhaá¹
ga gu bith; tha e a âtuigsinn mar a tha an
passaddhi sambojjhaá¹
ga a tha air Úirigh air a leasachadh gu foirfeachd.
Leis gu bheil an samÄdhi sambojjhaá¹
ga an là thair, tha e a âtuigsinn:”
tha an samÄdhi sambojjhaá¹
ga annam “; an sin nach eil an samÄdhi
sambojjhaá¹
ga an là thair, tha e a âtuigsinn:” chan eil samÄdhi
sambojjhaá¹
ga annam “; tha e a âtuigsinn mar a thig an samÄdhi sambodhi
sambojjhaá¹
ga gu bith; tha e a âtuigsinn mar a tha an samÄdhi sambodhi
sambo a tha air Úirigh air a leasachadh gu foirfeachd.
Leis gu
bheil an upekkhÄ sambojjhaá¹
ga an là thair, tha e a âtuigsinn:” tha an
upekkhÄ sambojjhaá¹
ga annam “; an sin nach eil an upekkhÄ sambojjhaá¹
ga an
là thair, tha e a âtuigsinn:” chan eil upekkhÄ sambojjhaá¹
ga annam “; tha
e a âtuigsinn mar a thig an upekkhÄ sambojjhaá¹
ga gun fhiosta; tha e a
âtuigsinn mar a tha an upekkhÄ sambojjhaá¹
ga a tha air Úirigh air a
leasachadh gu foirfeachd.
Mar sin bidh e a âfuireach aâ cumail
sùil air dhammas ann an dhammas air an taobh a-staigh, no bidh e a
âfuireach aâ cumail sùil air dhammas ann an dhammas air an taobh
a-muigh, no bidh e a âfuireach aâ cumail sùil air dhammas ann an dhammas
taobh a-staigh agus taobh a-muigh; bidh e a âfuireach aâ cumail sùil
air samudaya de dh âfhiosrachaidhean ann an dhammas, no bidh e aâ
fuireach a âcumail sùil air a bhith aâ dol seachad air uinneanan ann an
dhammas, no bidh e a âfuireach aâ cumail sùil air an samudaya agus a
âdol seachad air uinneanan ann an dhammas; no eile, [a âtuigsinn:]” is
iad sin dhamaichean! ” tha sati an là thair ann, dìreach chun ìre dìreach
ñÄá¹a agus dìreach paá¹issati, tha e a âfuireach air leth, agus chan eil e
aâ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a
âfuireach aâ cumail sùil air dhammas ann an dhammas, le iomradh air na
seachd bojjhaá¹
gas.
An seo, tha bhikkhus, a bhikkhu, an sin gu
bheil uddhacca-kukkucca an là thair, a âtuigsinn:â tha uddhacca-kukkucca
annam â; an sin nach eil uddhacca-kukkucca an là thair, tha e a
âtuigsinn:” chan eil uddhacca-kukkucca annam “; tha e a âtuigsinn mar a
thig an uddhacca-kukkucca gun fhiosta; tha e a âtuigsinn mar a tha an
uddhacca-kukkucca a tha air Úirigh air a thrÚigsinn; agus tha e a
âtuigsinn mar nach tig an uddhacca-kukkucca a chaidh a thrÚigsinn san à m
ri teachd.
An seo, tha bhikkhus, a bhikkhu, an sin gu bheil
vicikicchÄ an là thair, a âtuigsinn:â tha vicikicchÄ annam â; an sin nach
eil vicikicchÄ an là thair, tha e a âtuigsinn:â chan eil vicikicchÄ
annam â; tha e a âtuigsinn mar a thig am vicikicchÄ gun fhiosta gu bith;
tha e a âtuigsinn mar a tha an vicikicchÄ a tha air Úirigh air a
thrÚigsinn; agus tha e a âtuigsinn mar nach tig an vicikicchÄ trÚigte gu
bhith ag Úirigh san à m ri teachd.
Mar sin bidh e a âfuireach aâ
cumail sùil air dhammas ann an dhammas air an taobh a-staigh, no bidh e a
âfuireach aâ cumail sùil air dhammas ann an dhammas air an taobh
a-muigh, no bidh e a âfuireach aâ cumail sùil air dhammas ann an dhammas
taobh a-staigh agus taobh a-muigh; bidh e a âfuireach aâ cumail sùil
air samudaya de dh âfhiosrachaidhean ann an dhammas, no bidh e aâ
fuireach a âcumail sùil air a bhith aâ dol seachad air uinneanan ann an
dhammas, no bidh e a âfuireach aâ cumail sùil air an samudaya agus a
âdol seachad air uinneanan ann an dhammas; no eile, [a âtuigsinn:]” is
iad sin dhamaichean! ” tha sati an là thair ann, dìreach chun ìre dìreach
ñÄá¹a agus dìreach paá¹issati, tha e a âfuireach air leth, agus chan eil e
aâ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a
âfuireach aâ cumail sùil air dhammas ann an dhammas, le iomradh air na
còig nÄ«varaá¹as.
B. Earrann air na Khandhas
Agus a
bharrachd, tha bhikkhus, a bhikkhu a âfuireach aâ cumail sùil air
dhammas ann an dhammas le iomradh air na còig khandhas. Agus a
bharrachd, bhikkhus, ciamar a tha bodkkhu a âfuireach aâ cumail sùil air
dhammas ann an dhammas le iomradh air na còig khandhas?
An seo,
bhikkhus, a bhikkhu [discerns]: “tha an leithid rÅ«pa, tha an leithid de
samudaya de rÅ«pa, tha an leithid sin aâ dol seachad air rÅ«pa; tha an
leithid vedanÄ, tha an leithid de samudaya de vedanÄ, is e sin an
vedanÄ; is saññÄ, is e sin an samudaya de saññÄ, tha an leithid sin a
âdol seachad air saññÄ; tha an leithid saá¹
khÄra, tha an leithid de
samudaya de saá¹
khÄra, tha an leithid de bhith aâ faighinn seachad air
saá¹
khÄra; tha an leithid viññÄá¹a, is e sin an samudaya de viññÄá¹a, is e
sin an leithid. bà s viññÄá¹a “.
Mar sin bidh e a âfuireach aâ
cumail sùil air dhammas ann an dhammas air an taobh a-staigh, no bidh e a
âfuireach aâ cumail sùil air dhammas ann an dhammas air an taobh
a-muigh, no bidh e a âfuireach aâ cumail sùil air dhammas ann an dhammas
taobh a-staigh agus taobh a-muigh; bidh e a âfuireach aâ cumail sùil
air samudaya de dh âfhiosrachaidhean ann an dhammas, no bidh e aâ
fuireach a âcumail sùil air a bhith aâ dol seachad air uinneanan ann an
dhammas, no bidh e a âfuireach aâ cumail sùil air an samudaya agus a
âdol seachad air uinneanan ann an dhammas; no eile, [a âtuigsinn:]” is
iad sin dhamaichean! ” tha sati an là thair ann, dìreach chun ìre dìreach
ñÄá¹a agus dìreach paá¹issati, tha e a âfuireach air leth, agus chan eil e
aâ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a
âfuireach aâ cumail sùil air dhammas ann an dhammas, le iomradh air na
còig khandhas.
C. Earrann air na raointean faireachdainn
A
bharrachd air an sin, tha bhikkhus, a bhikkhu a âfuireach aâ cumail
sùil air dhammas ann an dhammas le iomradh air na sia Äyatanas a-staigh
agus a-muigh. Agus a bharrachd, bhikkhus, ciamar a tha bodkkhu a
âfuireach aâ cumail sùil air dhammas ann an dhammas le iomradh air na
sia Äyatanas a-staigh agus a-muigh?
An seo, tha bhikkhus, a
bhikkhu a âtuigsinn cakkhu, tha e aâ tuigsinn rÅ«pa, tha e a âtuigsinn an
saá¹yojana a tha ag Úirigh mar thoradh air an dithis seo, tha e aâ
tuigsinn mar a thig an saá¹yojana gun fhiosta, tha e a âtuigsinn mar a
tha an saá¹yojana a tha air Úirigh air a leigeil seachad, agus tha e aâ
tuigsinn mar a tha an saá¹yojana a chaidh a thrÚigsinn, agus tha e a
âtuigsinn mar a tha an saá¹yojana a chaidh a thrÚigsinn. nach tig gu
Úirigh san à m ri teachd.
Tha e a âtuigsinn sota, tha e aâ
tuigsinn sadda, tha e a âtuigsinn an saá¹yojana a tha ag Úirigh mar
thoradh air an dithis seo, tha e aâ tuigsinn mar a thig an saá¹yojana
neo-aithnichte, tha e a âtuigsinn mar a tha an saá¹yojana a tha air
Úirigh air a thrÚigsinn, agus tha e aâ tuigsinn mar nach tig an
saá¹yojana trÚigte gu Úirigh. san à m ri teachd.
Tha e a âtuigsinn
ghÄna, tha e aâ tuigsinn gandha, tha e a âtuigsinn an saá¹yojana a tha ag
Úirigh mar thoradh air an dithis seo, tha e aâ tuigsinn mar a thig an
saá¹yojana gun armachd, tha e a âtuigsinn mar a tha an saá¹yojana a tha
air Úirigh air a thrÚigsinn, agus tha e aâ tuigsinn mar nach tig an
saá¹yojana trÚigte gu bhith ag Úirigh. san à m ri teachd.
Tha e a
âtuigsinn jivha, tha e aâ tuigsinn rasa, tha e a âtuigsinn an saá¹yojana a
tha ag Úirigh mar thoradh air an dithis seo, tha e aâ tuigsinn mar a
thig an saá¹yojana neo-aithnichte, tha e a âtuigsinn mar a tha an
saá¹yojana a tha air Úirigh air a thrÚigsinn, agus tha e aâ tuigsinn mar
nach eil an saá¹yojana a chaidh a thrÚigsinn a âtighinn am bà rr. san à m
ri teachd.
Tha e a âtuigsinn kÄya, tha e aâ tuigsinn phoá¹á¹habba,
tha e a âtuigsinn an saá¹yojana a tha ag Úirigh mar thoradh air an dithis
seo, tha e aâ tuigsinn mar a thig an saá¹yojana neo-aithnichte, tha e a
âtuigsinn mar a tha an saá¹yojana a tha air Úirigh air a thrÚigsinn, agus
tha e aâ tuigsinn mar nach tig an saá¹yojana trÚigte gu bhith ag Úirigh.
san à m ri teachd.
E. Earrann air na fìrinnean
Agus a
bharrachd, tha bhikkhus, a bhikkhu a âfuireach aâ cumail sùil air
dhammas ann an dhammas le iomradh air na ceithir ariya · saccas. Agus a
bharrachd, bhikkhus, ciamar a tha bodkkhu a âfuireach aâ cumail sùil air
dhammas ann an dhammas le iomradh air na ceithir ariya · saccas?
E1. Taisbeanadh Dukkhasacca
Agus dÚ, bhikkhus, a th âanns an dukkha ariyasacca? Is e dukkha a th
âann an JÄti, is e dukkha a thâ ann an aois (is e tinneas dukkha) maraá¹a
is dukkha, is e bròn, caoidh, dukkha, domanassa agus à mhghar dukkha, is
e dukkha a th âann an co-cheangal ris na rudan nach eil dÚidheil air,
is e dukkha a thâ ann an sgaradh bho na tha e ag iarraidh. tha dukkha;
ann an ùine ghoirid, tha na còig upÄdÄna · k · khandhas dukkha.
Agus dÚ, bhikkhus, a th âann an jÄti? Airson na diofar chreutairean anns
na diofar chlasaichean de chreutairean, jÄti, breith, teà rnadh
[a-steach don bhroinn], Úirigh [san t-saoghal], coltas, manadh nan
khandhas, togail nan Äyatanas. Canar jÄti ris an seo, bhikkhus.
Agus dÚ, bhikkhus, a th âann am jarÄ? Airson na diofar chreutairean anns
na diofar chlasaichean de chreutairean, jarÄ, an staid a bhith a
âlobhadh, a bhith air briseadh [fiaclan], a bhith le falt liath, a bhith
air a rùsgadh, aâ crìonadh spionnadh, a âlobhadh nan indriyas: seo,
bhikkhus, canar jarÄ ris.
Agus dÚ, bhikkhus, a tha maraá¹a? Airson
na diofar chreutairean anns na diofar chlasaichean de chreutairean, am
meallta, staid gluasad [a-mach à bith], briseadh suas, falbhaidh, bà s,
maraá¹a, bà sachadh, briseadh suas na khandhas, cur sìos den chorp: canar
maraá¹a ris an seo, bhikkhus.
Agus dÚ, bhikkhus, a tha brònach?
Ann an aon, tha bhikkhus, co-cheangailte ri diofar sheòrsaichean de
mhì-fhortan, air a suathadh le diofar sheòrsaichean dukkha dhammas, am
bròn, an caoidh, staid a âbhròin, aâ bhròin a-staigh, am bròn mòr
a-staigh: canar bròn ris an seo, bhikkhus.
Agus dÚ, bhikkhus, a
tha ri caoidh? Ann an aon, tha bhikkhus, co-cheangailte ri diofar
sheòrsaichean de mhì-fhortan, air a suathadh le diofar sheòrsaichean de
dhammas dukkha, na glaodhaich, na caoidh, an caoineadh, an caoidh, an
staid glaodhaich, an staid caoidh: canar seo, bhikkhus, ri caoidh.
Agus dÚ, bhikkhus, a th âann an dukkha? Ge bith dÚ, bhikkhus, bodhaig
dukkha, mì-thlachd bodhaig, dukkha air a bhrosnachadh le conaltradh
bodhaig, vedayitas mì-thlachdmhor: canar dukkha ris an seo, bhikkhus.
Agus dÚ, bhikkhus, a tha domanassa? Ge bith dÚ, bhikkhus, dukkha
inntinn, mì-thlachd inntinn, dukkha air a bhrosnachadh le conaltradh
inntinn, vedayitas mì-thlachdmhor: canar domanassa ris an seo, bhikkhus.
Agus dÚ, bhikkhus, a tha ann an eu-dòchas? Ann an aon, bhikkhus,
co-cheangailte ri diofar sheòrsaichean de mhì-fhortan, air an suathadh
le diofar sheòrsaichean de dhammas dukkha, an trioblaid, an eu-dòchas,
an staid a bhith ann an trioblaid, an staid a bhith ann an eu-dòchas:
canar seo, bhikkhus, ri eu-dòchas.
Agus dÚ, bhikkhus, a tha an
dukkha de bhith co-cheangailte ris na tha eas-aonta? An seo, a thaobh
cruthan, fuaimean, blasan, fà ilidhean, uireasbhaidhean bodhaig agus
uireasbhuidhean inntinn tha feadhainn ann a tha mì-chà ilear, nach eil
tlachdmhor, mì-thlachdmhor, no eile a tha ag iarraidh ana-cothrom,
feadhainn a tha ag iarraidh call neach, iadsan a tha ag iarraidh
mì-chofhurtachd neach, an fheadhainn a tha ag iarraidh neo-shaoradh
neach bho cheangal, coinneachadh, a bhith co-cheangailte, a bhith
còmhla, a âtighinn tarsainn orra: is e seo, bhikkhus, an dukkha a thâ
ann a bhith co-cheangailte ris na tha eas-aonta.
Agus dÚ,
bhikkhus, a tha an dukkha bho bhith air a sgaradh bho na tha aontaichte?
An seo, a thaobh cruthan, fuaimean, blasan, fà ilidhean, uireasbhaidhean
bodhaig agus uireasbhaidhean inntinn tha feadhainn ann a tha
tlachdmhor, tlachdmhor, tlachdmhor, no eile a tha ag iarraidh buannachd
neach, an fheadhainn a tha ag iarraidh buannachd, an fheadhainn a tha ag
iarraidh comhfhurtachd, iadsan a tha ag iarraidh comhfhurtachd. a
âmiannachadh saorsa neach bho cheangal, gun a bhith aâ coinneachadh, gun
a bhith co-cheangailte, gun a bhith còmhla, gun a bhith a âtighinn
tarsainn orra: canar seo, bhikkhus, ris an dukkha bho bhith air a
sgaradh bho na tha aontaichte.
Agus dÚ, bhikkhus, a tha an dukkha
gun a bhith a âfaighinn na tha duine ag iarraidh? Ann an creutairean,
bhikkhus, leis an fheart a bhith air am breith, tha an leithid de mhiann
ag Úirigh: “O dha-rìribh, is dòcha nach bi jÄti ann dhuinn, agus gu
fìrinneach, is dòcha nach tig sinn gu jÄti.” Ach chan eil seo ri
choileanadh le bhith a âmiannachadh. Is e seo an dukkha gun a bhith a
âfaighinn na tha duine ag iarraidh.
Ann an creutairean, bhikkhus,
leis an fheart a bhith a âfà s sean, tha an leithid de mhiann ag
Úirigh:” oh dha-rìribh, is dòcha nach bi jarÄ ann dhuinn, agus gu
fìrinneach, is dòcha nach tig sinn gu jarÄ. ” Ach chan eil seo ri
choileanadh le bhith a âmiannachadh. Is e seo an dukkha gun a bhith a
âfaighinn na tha duine ag iarraidh.
Ann an creutairean, bhikkhus,
leis an fheart a bhith a âfà s tinn, tha an leithid de mhiann ag
Úirigh:” O dha-rìribh, is dòcha nach bi tinneas ann dhuinn, agus gu
fìrinneach, is dòcha nach tig sinn gu tinneas. ” Ach chan eil seo ri
choileanadh le bhith a âmiannachadh. Is e seo an dukkha gun a bhith a
âfaighinn na tha duine ag iarraidh.
Ann an creutairean, bhikkhus,
leis an fheart a bhith a âfà s sean, tha a leithid de mhiann ag Úirigh:”
O dha-rìribh, is dòcha nach bi maraá¹a ann dhuinn, agus gu fìrinneach,
is dòcha nach tig sinn gu maraá¹a. ” Ach chan eil seo ri choileanadh le
bhith a âmiannachadh. Is e seo an dukkha gun a bhith a âfaighinn na tha
duine ag iarraidh.