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LESSON 3333 Mon 13 Apr 2020 To, 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  7,777,286,562Click https://www.worldometers.info/for Click Current World Populationsurviving world population to live in peace relieved from the the ongoing curfew imposed by the Governments. 1. Is COVID-19 a Biological Virus or Lab Created Virus for III World Biological War With Kind Regards and for favourable orders Yours Sincerly Jagatheesan Chandrasekharan1. 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. 6. All Supreme Courts must pass orders on this account to contain COVID-19.Social Media must highlight this aspect. 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/…/COVID-19-Australian-researche… 8. Australian researchers claimed two existing drugs which could ‘cure’ 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 Trump’s demands. 9. And certainly not the permanent curfew stealth shadowy hindutva treatment such as drinking cow’s 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 DO GOOD! PURIFY MIND AND ENVIRONMENT! Even a seven year old can Understand. A seventy year old must practice. Say YES to Paper Ballots NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternity for the welfare, happiness and peace for all Awakened aboriginal societies.is the HONEST VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (HVoAAAS) Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist) All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch) Babasaheb Dr. B.R. Ambedkar Jayanti Quotes Mahāsatipaṭṭhāna Sutta — Attendance on awareness —87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka KUSHINARA NIBBANA BHUMI PAGODA
Posted by: site admin @ 6:49 pm

LESSON 3333 Mon 13 Apr 2020




To,
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 


7,777,286,562
Click
https://www.worldometers.info/
for
surviving world population to live in peace relieved from the the ongoing curfew imposed by the Governments.

1. Is COVID-19 a Biological Virus or Lab Created Virus for III World Biological War

With Kind Regards and for favourable orders

Yours Sincerly
Jagatheesan Chandrasekharan
1.

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.
6. All Supreme Courts must pass orders on this account to contain COVID-19.Social Media must highlight this aspect.

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/…/COVID-19-Australian-researche…

8. Australian researchers
claimed
two existing drugs which could ‘cure’ 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 Trump’s demands.


9. And
certainly not the permanent curfew stealth shadowy hindutva treatment
such as drinking cow’s 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
DO GOOD! PURIFY MIND AND ENVIRONMENT!

Even a seven year old can Understand. A seventy year old must practice.
Say YES to Paper Ballots
NO
to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternity for
the welfare, happiness and peace for all Awakened aboriginal
societies.is the


HONEST VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (HVoAAAS)

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



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

Babasaheb Dr. B.R. Ambedkar Jayanti Quotes

Mahāsatipaṭṭhāna Sutta — Attendance on awareness —87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,


Dr Babasaheb Ambedkar WallpapersDr Babasaheb Ambedkar Wallpapers

SIDDU T KOBAL

When Is Constitution Day 2019 Quotes Images Pictures - You Calendars  www.youcal... - #socialstudies #calendars #constitution #constitutionday #day #images #pictures #quotes #wwwyoucal
Dr Babasaheb Ambedkar Wallpapers
Dr Babasaheb Ambedkar Wallpapers
Dr Babasaheb Ambedkar Wallpapers

Wish you all Happy Ambedkar Jayanti! This festival is celebrated on 14th April of every year.This year, we are going to celebrate 127th birth anniversary of Baba Saheb B.R. Ambedkar.
Ambedkar Memorial Park, Lucknow, Uttar Pradesh, India
Dr. Ambedkar: Supreme Champion of Human RightsWish you all Happy Ambedkar Jayanti! This festival is celebrated on 14th April of every year.This year, we are going to celebrate 127th birth anniversary of Baba Saheb B.R. Ambedkar.
Dr Babasaheb Ambedkar Wallpapers




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 ‘religion’. 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. Man’s 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
one’s 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 condition…. Now what saps the enthusiasm in man? If
there is no enthusiasm, life becomes drudgery – 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 deceased…. When is enthusiasm created? When one breaths an
atmosphere where one is sure of getting the legitimate reward for one’s
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 have…Now 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.



comments (0)
Quotations of Dr. B.R. Ambedkar Mahasatipatthana Suttana in 87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka KUSHINARA NIBBANA BHUMI PAGODA
Posted by: site admin @ 7:55 am

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. Kautilya’s 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 India’s
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 patriot’s 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 – 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 ‘
Government by discussion’. Abraham Lincoln defined democracy as ‘ A
Government of the people, by the people and for the people’.


My definition of democracy is – 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
– 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 struggle…. 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: “A house divided against cannot stand very long”.
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
one’s 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 one’s life in enriching
the noble ideals of self-respect and in bettering one’s 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: “Every 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
society”


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 “Organic
filaments”, 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
India’s 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 “Beware of pickpockets”, we need to have notice boards saying
“Beware of Great Men”. Even Carlyle who defended the worship of Great
Men warned his readers how: “Multitudes of Great Men have figured in
histories that were false and selfish “.


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 man’s
respect for which is noble and of which the great men are only an
embodiment. The latter is the serf’s fealty to his lord. The former is
consistent with respect, but the latter is a sign of debasement. The
former does not take away one’s 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, ‘Bhakti’ 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. ‘Bhakti’ in religion may be a road to salvation of the soul. But
in politics, ‘Bhakti’ 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 – wealth or man? Which shall
lead – money or intellect? Who shall fill the public stations – educated
and patriotic free men or the feudal serf’s 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, Babasaheb’s books &
other important material related to Dalit Bahujans you’ll get here on
this blog.


More on http://drambedkarbooks.wordpress.com/why-weren%E2%80%99t-we-told/

87) Albannaich Clasaigeach Gàidhlig-Gàidhlig Albannach Clasachaidh

Gu,
Am Prìomh Bhreitheamh Urramach
de na h-uile Cùirtean E-Supreme air-loidhne an-asgaidh san t-saoghal, Ministrealachd Rannsachaidh agus Slàinte 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 lèir gus làn 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 Àireamh-sluaigh an t-Saoghail an-dràsta
sluagh an t-saoghail a tha air fhàgail airson a bhith beò ann an sìth, faochadh bhon chuirf leantainneach a chuir na Riaghaltasan an sàs.

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 fàbharach

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 Slàinte aig Riaghaltasan an t-Saoghail, Dotairean Rannsachaidh, na Meadhanan agus na Meadhanan Sòisealta san fharsaingeachd

3. Glasadh do dhachaighean agus cuir àite 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 tèarainte!
 Bidh iad uile beò fada!
 Faodaidh iad uile a bhith socair, sàmhach, furachail, furachail, agus inntinn co-ionannachd le tuigse shoilleir gu bheil a h-uile càil 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 ’bhanachdach
leigheas air an deach an leigheas a dh ’fheumar fhoillseachadh. Sàbhailidh seo
cosgais làimhseachaidh 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 ’chunntas 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 ’toirt seachad biadh is fasgadh air-loidhne dha luchd-obrach imrich
le bhith a ’sgaoileadh 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 ’bhìoras,

https://www.dailymail.co.uk/…/COVID-19-Australian-researche…

8. Luchd-rannsachaidh à Astràilia
tagradh
dà dhroga a th ’ann mar-thà a dh’ fhaodadh leigheas a dhèanamh air COVID-19 le HIV agus
Dh ’fhaodadh drogaichean an aghaidh malaria mar dhrogaichean a chleachdadh airson HIV agus malaria a chleachdadh
gus dèiligeadh ris an COVID-19, a rèir luchd-saidheans ann an Astràilia
leigheas plasma convalescent mar roghainn gealltanach airson beatha a shàbhaladh gu a
lorgar banachdach. Hydroxychloroquine dhrogaichean anti-malarial, a tha aig Trump
air a chuairteachadh mar roghainn làimhseachaidh airson COVID-19 far an do chrom Modi gu Ceann-suidhe
Iarrtasan Dhòmhnaill Trump.

9. Agus
gu dearbh chan e an làimhseachadh maireannach curfew stealth dubhar hindutva
mar bhith ag òl fual mairt, amar buachar bò, a ’bualadh làmhan, pushups
(thoppu karanam) gu god ganesha, angha pradarshanam, agus lampaichean solais
gus COVID-19 a dhràibheadh ​​a-mach agus a ’cur a’ choire air na Muslamaich Tùsanach a dhùisg
air an tionndadh SC / STs (neo-ghluasadach) airson sgaoileadh a ’bhìoras le
an Modi, Agarwal, Pila Rajesh le Roinn Slàinte Bevakoof Jhoothe
Psychopaths (BJP). Leis nach eil e air a dhearbhadh feumaidh iad a bhith air an glèidheadh ​​fo
Achd Casg air Eucoir.

TRÈANADH NIBBANA air-loidhne
bho KUSHINARA NIBBANA BHUMI PAGODA -PATH GU A ’GABHAIL A-STEACH PEACE agus ETERNAL BLISS AS FINAL GOAL
DO MAITH! MION-FHIOSRACHADH IS ÀRAINN!

Tuigidh eadhon seachd bliadhna a dh’aois. Feumaidh aois seachdad bliadhna a dhol an sàs.
Abair THA ri bhòtaichean pàipeir
CHAN EIL
gu EVMs / VVPATs gus Deamocrasaidh, Saorsa, Co-ionannachd agus Fraternity a shàbhaladh airson
an sochair, an toileachas agus an t-sìth dha na Tùsanaich a chaidh a dhùsgadh
comainn.is an

Guth GUN A H-UILE SÒNRAIDHEAN AIR A DHÈANAMH GU FHÈIN (HVoAAAS)

Thuit an Dr B.R.Ambedkar “Prìomh Bharat Baudhmay karunga.” (Nì mi na h-Innseachan Bùdaich)

Thunder a h-uile Comann Tùsanach Tùsanach ”Hum Prapanch Prabuddha Bharatmay karunge.” (Nì sinn Prabuddha Prapanch cruinne)



 
Mahasatipatthana Suttana in 87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,


87) Albannaich Clasaigeach Gàidhlig-Gàidhlig 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 lèir gus làn
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 ’fuireach ann an sìth le
faochadh bhon chuirf leantainneach a chuir na Riaghaltasan an sàs.

Le Kind Regards agus airson òrdughan fàbharach

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 àite 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 tèarainte!
Bidh iad uile beò fada!
Faodaidh iad uile a bhith socair, sàmhach, furachail, furachail, agus
inntinn co-ionannachd le tuigse shoilleir gu bheil a h-uile càil 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 ’bhanachdach
cungaidh-leigheis an deach an leigheas a dh ’fheumar fhoillseachadh. Bidh seo air a shàbhaladh
cosgais làimhseachaidh Rs 7.5 Lakhs san Riaghaltas agus Rs.15 lakhs inPrivate
Ospadalan. Feumaidh a h-uile Àrd-chùirt òrdughan a thoirt seachad air a ’chunntas 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 ’toirt seachad biadh is fasgadh air-loidhne dha luchd-obrach imrich
le bhith a ’sgaoileadh 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 ’bhìoras,

https://www.dailymail.co.uk/…/COVID-19-Australian-researche…

Luchd-rannsachaidh à Astràilia
tagradh
dà dhroga a th ’ann mar-thà a dh’ fhaodadh leigheas a dhèanamh air COVID-19 le HIV agus
Dh ’fhaodadh drogaichean an aghaidh malaria mar dhrogaichean a chleachdadh airson HIV agus malaria a chleachdadh
gus dèiligeadh ris an COVID-19, a rèir luchd-saidheans ann an Astràilia
leigheas plasma convalescent mar roghainn gealltanach airson beatha a shàbhaladh gu a
lorgar banachdach. Hydroxychloroquine dhrogaichean anti-malarial, a tha aig Trump
air a chuairteachadh mar roghainn làimhseachaidh airson COVID-19 far an do chrom Modi gu Ceann-suidhe
Iarrtasan Dhòmhnaill Trump.

Agus
gu dearbh chan e an làimhseachadh maireannach curfew stealth dubhar hindutva
mar bhith ag òl fual mairt, amar buachar bò, a ’bualadh làmhan, pushups
(thoppu karanam) gu god ganesha, angha pradarshanam, agus lampaichean solais
gus COVID-19 a dhràibheadh ​​a-mach agus a ’cur a’ choire air na
Muslamaich airson bhìoras a sgaoileadh leis an Modi, Agarwal, Pila
Rajesh le Roinn Slàinte Bevakoof Jhoothe Psychopaths (BJP)

TRÈANADH NIBBANA Air-loidhne an-asgaidh
bho KUSHINARA NIBBANA BHUMI PAGODA -PATH GU A ’GABHAIL A-STEACH PEACE agus ETERNAL BLISS AS FINAL GOAL
DO MAITH! MION-FHIOSRACHADH IS ÀRAINN!

Tuigidh eadhon seachd bliadhna a dh’aois. Feumaidh aois seachdad bliadhna a dhol an sàs.
Abair THA ri bhòtaichean pàipeir
CHAN EIL
gu EVMs / VVPATs gus Deamocrasaidh, Saorsa, Co-ionannachd agus Fraternity a shàbhaladh airson
an sochair, an toileachas agus an t-sìth dha na Tùsanaich a chaidh a dhùsgadh
comainn.is an

Guth GUN A H-UILE SÒNRAIDHEAN AIR A DHÈANAMH GU FHÈIN (HVoAAAS)

Thuit an Dr B.R.Ambedkar “Prìomh Bharat Baudhmay karunga.” (Nì mi na h-Innseachan Bùdaich)

Thunder a h-uile Comann Tùsanach Tùsanach ”Hum Prapanch Prabuddha Bharatmay karunge.” (Nì sinn Prabuddha Prapanch cruinne)

Tha Buddha a ’togail briathran ann an Clasaigeach Albannach Gàidhlig-Gàidhlig Albannach Clasachaidh

https://en.wikipedia.org/wiki/World_population

Dùisg fear le teagasg mothachaidh air
Is e tiodhlac a th ’ann am pian
An àite a sheachnadh,
Ionnsaich gabhail ris.
Gun phian,
chan eil fàs ann

Nuair a chaidh faighneachd don fhear le dùsgadh le mothachadh dè a choisinn e le bhith a ’cleachdadh cuimseachadh.
Fhreagair e, “Chan eil dad!”
“Ach, thuirt am fear a tha air a dhùsgadh le mothachadh,
Innsidh mi dhut
na chaill mi:
Fearg,
An imcheist,
Ìsleachadh,
Neo-thèarainteachd,
Eagal Seann
Aois is Bàs. ”

Eagal

Dè a tha luachan Awakened One le Mothachadh a ’teagasg dhuinn mu eagal?

Malairt do eagal airson saorsa.

“Chan eil eagal air eadhon bàs bho neach a tha air a bhith beò gu ciallach.”


“Is e an dìomhair a th’ ann a bhith gun eagal. Na bi a-riamh eagal dè a
thig àsad, an urra ri duine sam bith. Is ann dìreach nuair a dhiùltas
tu a h-uile cuideachadh a tha thu air do shaoradh. ”

“Nuair a tha
aon a’ faireachdainn nach eil e dèidheil air olc, nuair a tha aon a
’faireachdainn ciùin, tha e a’ faighinn tlachd bho bhith ag èisteachd ri
teagasg math; nuair a tha aon de na faireachdainnean sin agus a ’cur
luach orra, tha aon dhiubh saor bho eagal.”

“Tha caos na bhroinn anns a h-uile rud toinnte. Dèan strì le dìcheall. ”


“Tha a bhith dìomhain na rathad goirid gu bàs agus a bhith dìcheallach
na dhòigh-beatha; tha daoine gòrach idle, tha daoine glic dìcheallach. ”

“Chan fhaic mi a-riamh dè a chaidh a dhèanamh; Chan eil mi a ’faicinn ach na tha ri dhèanamh.”

“Na gabh còmhnaidh san àm a dh’fhalbh, na bi a’ bruadar mun àm ri teachd, cuir d ’inntinn an-dràsta.”


“Tha e nas fheàrr dhut fhèin a cheannsachadh na mìle blàr a chosnadh.
An uairsin is ann leatsa a tha a ’bhuaidh. Chan urrainnear a thoirt
bhuat, chan ann le ainglean no le deamhain, nèamh no ifrinn. ”

“Tha e nas fheàrr siubhal gu math na bhith a’ ruighinn. ”

“Tha sìth a’ tighinn bhon taobh a-staigh. Na bi ga shireadh às aonais. ”

“Is e an aon fhìor fhàiligeadh ann am beatha gun a bhith fìor leis an eòlas as fheàrr.”


“Chan eil dad nas uamhasach na cleachdadh teagmhach. Tha teagamh a
’sgaradh dhaoine. Is e puinnsean a th ’ann a tha a’ briseadh càirdeas
agus a ’briseadh càirdeas tlachdmhor. Is e droigheann a tha a
’truailleadh agus a’ goirteachadh; is e claidheamh a bhios a ’marbhadh.”


“Faodar na mìltean de choinnlean a lasadh bho aon choinnleal, agus cha
tèid beatha a’ choinneal a ghiorrachadh. Cha lughdaich sonas le bhith ga
roinneadh. ”

“Tha sinn a’ smaoineachadh. Tha a h-uile càil a tha
sinn ag èirigh le ar smuaintean. Le ar smuaintean, bidh sinn a ’dèanamh
an saoghal.”

“Na tha sinn a’ smaoineachadh, bidh sinn. ”

Bidh smuaintean agus beachdan a ’dol nas fhaide tro gnìomh.

“Bidh siuga a’ lìonadh le tuiteam. ”

“Tha beachd a thèid a leasachadh agus a chuir an gnìomh nas cudromaiche na beachd nach eil ann ach mar bheachd.”

“Cha sguir fuath tro fuath aig àm sam bith. Bidh fuath a ’sgur tro cho-fhaireachdainn.
Is e lagh nach gabh atharrachadh a tha seo. ”


“Gabh truas ris a h-uile duine, beairteach agus bochd le chèile; tha
gach fulangas aca. Tha cuid a ’fulang cus, cuid eile ro bheag.”


“Tha grèim air fearg mar a bhith a’ greimeachadh air gual teth leis an
rùn a thilgeil air cuideigin eile; is tusa an tè a thèid a losgadh. ”


“Ann an connspaid sa bhad tha sinn a’ faireachdainn fearg tha sinn mu
thràth air sgur a bhith ag iarraidh na fìrinn, agus tha sinn air
tòiseachadh a ’strì air ar son fhèin.”

“Teagaisg 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.”

“Is e a bhith a’ tuigsinn a h-uile rud mathanas a thoirt. ”

“Cha tèid do pheanasachadh airson d’ fhearg, thèid do pheanasachadh le d ’fhearg.”

Slàinte

Tha inntinn agus corp fallain a ’toirt cumhachd dhuinn airson beatha.

“Tha a h-uile duine na ùghdar air a shlàinte no a ghalar fhèin.”

“Is e slàinte an tiodhlac as motha, a’ riarachadh an beairteas as motha, dìlseachd an dàimh as fheàrr. ”


“Chan e dìomhaireachd na slàinte airson an dà chuid inntinn agus
bodhaig a bhith a’ caoidh airson an àm a dh ’fhalbh, a bhith draghail
mun àm ri teachd, no a bhith a’ dùileachadh thrioblaidean, ach a bhith
beò aig an àm seo gu ciallach agus gu dùrachdach. ”

“Gus deagh
shlàinte a mhealtainn, gus fìor thoileachas a thoirt do theaghlach
fhèin, gus sìth a thoirt dha na h-uile, feumaidh aon smachd a chumail
air aon neach agus smachd a chumail air d’ inntinn fhèin. 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 nàdarrach dha. ”


“Tha e na dhleastanas an corp a chumail ann an deagh shlàinte … air
dhòigh eile cha bhith e comasach dhuinn ar n-inntinn a chumail làidir
agus soilleir.”

“Tha e na dhleastanas an corp a chumail ann an
deagh shlàinte … air dhòigh eile cha bhith e comasach dhuinn ar
n-inntinn a chumail làidir agus soilleir.”

“Às aonais slàinte
chan e beatha; chan eil ann ach staid languor agus a ’fulang ìomhaigh
bàis.” Is e turas a th ’ann am Life and LivingLife agus is e gliocas an
Rionnag a Tuath.

“Bidh Hewho a’ faighinn eòlas air aonachd beatha
a ’faicinn a Fhèin fhèin anns a h-uile creutair, agus a h-uile duine na
Fhèin, agus a’ coimhead air a h-uile càil le neo-chlaonachd. ”

“Dìreach mar nach urrainn coinneal losgadh gun teine, chan urrainn dha fir a bhith beò às aonais beatha spioradail.”


“Dìreach mar a tha ulaidhean air an toirt a-mach às an talamh, mar sin
tha buadhan a’ nochdadh bho ghnìomhasan math, agus tha gliocas a
’nochdadh bho inntinn fhìor-ghlan. Gus coiseachd gu sàbhailte tro
bheatha daonna mazeof, feumaidh fear solas a ’ghliocais agus stiùireadh
ofvirtue.”

“Tha beatha a’ fulang. ”“ Bidh a ’chas a’ faireachdainn na cas nuair a mhothaicheas i an talamh le cas lom. ”

“Feumaidh olc a bhith ann gus an urrainn dha math a purrachd a dhearbhadh os a chionn.”
“Gus beatha fhìor mhì-mhodhail a bhith beò, chan fheum dad a bhith a’
cunntadh dad mar an neach fhèin ann am meadhan pailteas. ”

“Nuair a thuigeas tu cho foirfe sa tha a h-uile càil, teannaichidh tu do cheann air ais agus nì thu gàire ris na speuran.”

“Chan urrainn dhut siubhal air an t-slighe gus am bi thu air an t-slighe fhèin.”


“Is e an obair agad a bhith a’ faighinn a-mach d ’obair agus an uairsin
le d’ inntinn uile gus thu fhèin a thoirt seachad. ”Tha truas, ceangal,
agus Unity Tha buaidh againn, agus is fhiach sinn e.

“Bidh
allthings a’ nochdadh agus a ’dol à sealladh mar thoradh air co-chòrdadh
adhbharan agus cumhachan. Chan eil dad a-riamh ann gu tur leis fhèin;
tha a h-uile dad ceangailte ris a h-uile càil eile. “

“Tha glòir-mhiann mar cho-fhaireachdainn, mì-fhoighidneach an dà chuid dàil agus farpaisich.”

“Chan urrainnear aonachd a nochdadh ach leis a’ Bhinary. Tha aonachd fhèin agus beachd Aonachd mar-thà dhà. ”


“Bidh Youcan a’ lorg air feadh na cruinne gu lèir airson cuideigin a
tha nas airidh air do cho-fhaireachdainn agus do ghràdh na tha thu
fhèin, agus chan eil an neach sin ri fhaighinn an àite sam bith. Tha thu
fhèin, mar a tha uimhir de dhaoine anns a ’chruinne-cè gu lèir airidh
air do ghràdh agus do ghràdh.”

Bidh smuaintean inntinn, smaoineachaidh, agus smaoineachaidh a ’toirt cumadh dhuinn, agus an saoghal mun cuairt oirnn.

“Bidh gach nì ceàrr ag èirigh air sgàth inntinn. Ma tha inntinn air a cruth-atharrachadh an urrainn dha ceàrr a dhèanamh? ”


“Tha barrachd eagal air caraid ana-nàdurrach agus olc na beathach
fiadhaich; dh ’fhaodadh beathach uamhasach do bhodhaig a leòn, ach
leònaidh caraid olc do chridhe.”

“Na creid dad, ge bith càite an
leugh thu e, no cò a thuirt e, nomatter ma thuirt mi e, mura h-eil e ag
aontachadh leis an adhbhar agad fhèin agus le do chiall cumanta.”

“Tha e comasach dha a bhith a’ smaoineachadh gu bheil e comasach. ”


“Is e inntinn an duine fhèin, chan e an nàmhaid no an nàmhaid, a tha ga
mhealladh gu droch dhòighean.” “Is e an inntinn a h-uile dad. Na tha
thu a ’smaoineachadh a bhios tu.”

“Gu cinnteach gheibh an fheadhainn a tha saor bho smuaintean tàmailteach sìth.”
“Tha sinn a’ smaoineachadh. Tha a h-uile càil a tha sinn ag èirigh le
ar smuaintean. Le ar smuaintean, bidh sinn a ’dèanamh an saoghal.”

Leasachadh PearsantaMaster thu fhèin.


“Na cuir cus thairis air na fhuair thu, agus na cuir farmad air càch.
Chan eil esan a tha farmadach ri daoine eile a ’faighinn fois inntinn.”


“Tha 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. ”

“Is e obair nas motha a th’ ann a bhith a ’ceannsachadh thu fhèin na bhith a’ toirt buaidh air càch. ”

“Tha geur-leanmhainn air a gheur-leanmhainn nas motha leis na h-aingidh na tha am math ga ghràdhachadh.”
“Tha sinn air ar cumadh le ar smuaintean; bidh sinn nar beachd. Nuair a
tha an inntinn fìor-ghlan, bidh gàirdeachas a ’leantainn mar sgàil nach
fhàg gu bràth.” Fèin-earbsa Na leig thu fhèin sìos.

“Chan eil
duine gar sàbhaladh ach sinn fhèin. Chan urrainn do dhuine sam bith agus
chan fhaod duine. Feumaidh sinn fhìn coiseachd air an t-slighe. ”

“Obraich a-mach do shàbhaladh fhèin. Na bi an urra ri feadhainn eile. ”SpeechChoose your words cúramach.


“Chan eilear a’ faicinn Adog mar chù math oir tha e na dheagh bhorbair.
Chan eilear a ’faicinn fear mar dhuine math oir tha e na òraidiche
math.”

“Nas fheàrr na mìle facal falamh, is e aon fhacal a bheir sìth.”


“An teanga mar sgian gheur… A’ marbhadh gun a bhith a ’tarraing fuil.”
“Rinn an fheadhainn glic cainnt le an smaoineachadh, ga shìoladh mar
ghràn air a shìoladh tro chriathar.”

“Ge bith dè 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.” TruthIt timcheall
oirnn.

“Anns na speuran, chan eil eadar-dhealachadh sam bith bhon
ear agus an iar; chruthaich daoine beachdan às an inntinn fhèin agus an
uairsin a ’creidsinn gu bheil iad fìor.”

“Chan eil ach dà
mhearachd as urrainn aon a dhèanamh air an rathad gu fìrinn; gun a bhith
a ’dol fad na slighe, agus gun a bhith a’ tòiseachadh. ”

“Cha ghabh trì rudan a bhith falaichte fada: a’ ghrian, a ’ghealach, agus an fhìrinn.”


na faclan aig buddha fhèin leis an dannsa ìomhaigh ìomhaigh buddha
beòthail as fheàrr ann an Albais Chlasaigeach Gàidhlig-Gàidhlig
Albannach Clas

An Sutta Satipaṭṭhāna (MN 10). Tha an
Deasbaireachd air Stèidheachadh Inntinn) agus Sutta Mahāsatipaṭṭhāna (DN
22) (An Deasbad Mòr air Stèidheachadh Inntinn) mar dhà de na
cùrsaichean as cudromaiche agus air an sgrùdadh gu farsaing ann am Canon
Pali de Bhudhachd Theravada. Lorgar a ’chiad fhear ann an Āgamas
sgoiltean tràth eile, agus tha luchd-dreuchd Mahayana co-aimsireil
leithid Thich Nhat Hanh air gabhail ris.

Tha na discourses seo
(Pāli: sutta) a ’toirt seachad dòigh airson a bhith ag obair gu
faiceallach ann an grunn cho-theacsan agus a dh’ fhaodadh a bhith
leantainneach. Gu h-ainmeil, tha am Buddha ag aithris aig toiseach an
òraid seo: “Is e seo an dòigh dhìreach (Pāli: ekāyano … maggo),
manaich, airson a bhith a’ glanadh dhaoine, airson a bhith a ’faighinn
thairis air bròn agus tuireadh, airson a bhith a’ cuir às do fhulangas
agus bròn, airson a bhith a ’coiseachd air slighe na fìrinn, airson a
bhith a’ toirt gu buil nibbāna …. “
Eadar-theangachadh tiotal

Am measg eadar-theangachaidhean Beurla den tiotal, “Satipaṭṭhāna 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 rèir Anālayo (2006, pp. 29–30), Thanissaro (2000) agus Nyanaponika
(1996, pp. 9–10), tha pàirt den adhbhar airson am measgachadh ann an
eadar-theangachadh an tiotail seo co-cheangailte ri mar a tha am facal
Pāli compound ” satipaṭṭhāna “air a sgrùdadh. Faodar a mhìneachadh mar
“sati-paṭṭhāna” (”bunait inntinn”) no “sati-upaṭṭhāna” (”làthaireachd
inntinn”).

A thaobh an ro-leasachan “Maha-” ann an tiotal Pāli de
DN 22, tha seo dìreach a ’ciallachadh“ mòr, ”no“ nas motha ”agus tha e
coltach gu bheil e a’ toirt iomradh air an earrann leudaichte DN 22 air
inntinn na Ceathramh Fìrinnean Noble.

Diofar chuirmean & àite Canonical
BUDDMoon.jpg


Anns a ’Chanan Sìneach, lorgar an Nian Chu Jing (念 處 經, Smṛtyupasthāna
Sūtra), stèidhichte air stòr Sarvastivadin, air duilleag 582 den Taisho
Tripitaka Vol. 1, Madhyama Āgama No. 26. Cha deach dàrna dreach leis an
Smṛtyupasthāna Sūtra eadar-theangachadh gu Tibet, ach a-mhàin mar phàirt
den Prajñapāramita Sūtra fada anns an deach a thoirt a-steach. Tha
eadar-theangachadh Tibetach ann an “Saddharma Smṛtyupasthāna Sūtra” (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 tràth 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 Satipaṭṭhāna
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 ’tòiseachadh 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
Mahāsatipaṭṭhāna, 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 Mahāsatipaṭṭhāna a ’tòiseachadh air an 289mh
duilleag den dàrna 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
Satipaṭṭhāna Sutta (a bharrachd air an Majjhima Nikaya gu lèir) ann am
Papañcasudani Buddhaghosa (Bullitt, 2002; Soma, 2003).

Clàr-innse
Burma012.jpg


Anns an sutta seo, tha am Buddha a ’comharrachadh ceithir iomraidhean
airson a bhith a’ stèidheachadh 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 (Kāyā)
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 (Vedanā)
faireachdainnean tlachdmhor no mì-thlachdmhor no neo-thlachdmhor-no mì-thlachdmhor (neodrach)
faireachdainnean saoghalta no spioradail
Inntinn / Tuigse (Cittā)
lust (sarāgaṃ) no às aonais lust (vītarāgaṃ)
gràin (sadosaṃ) no às aonais gràin (vītadosaṃ)
mealladh (samohaṃ) no às aonais mealladh (vītamohaṃ)
fo chùmhnant (saṅkhittaṃ) no sgapte (vikkhittaṃ)
lobhta (mahaggataṃ) no gun lobhta (amahaggataṃ)
surpassable (sa-uttaraṃ) no neo-ruigsinneach (anuttaraṃ)
sàmhach (samāhitaṃ) no gun a bhith sàmhach (asamāhitaṃ)
air a leigeil ma sgaoil (vimuttaṃ) no gun a leigeil ma sgaoil (avimuttaṃ)
Clàr-innse Inntinn (Dhammā)
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 stèidhichte air pearsantachd
Gb.buddha.moon.jpg


A rèir Analāyo (2006, pp. 24-25) agus Soma (2003, pp. Xxii - xxiv), tha
am Papañcasudani a ’moladh satipaṭṭhāna eadar-dhealaichte a rèir an e
duine a th’ ann:

nas dualtaiche a bhith a ’gluasad gu droch bhuaidh no a bhith a’ beachdachadh air inntinn; agus,
air a thomhas nas motha anns na freagairtean aca no mar fhreagairt luath.

Stèidhichte air an dà thomhas sin tha an satipaṭṭhāna a tha stèidhichte air pearsantachd ri fhaicinn anns a ’ghriod 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 ràdh gum bu chòir don h-uile cleachdaiche
(ge bith dè an caractar agus an caisead aca) a bhith mothachail air
Postures (a ’gluasad, a’ seasamh, a ’suidhe, a’ laighe sìos) agus Tuigse
shoilleir, mu bheil e a ’sgrìobhadh:“ Cleachdadh iomlan de tha inntinn
mothachail an urra ri greim cheart air na h-eacarsaichean a tha air an
gabhail a-steach san dà phàirt air an deach iomradh a thoirt an seo. “

Cleachdaidhean le fòcas singilte, soirbheachail agus aig an aon àm


Tha grunn dhòighean ann far am b ’urrainn do dhuine na modhan a tha air
am mìneachadh ann an Sutta Satipaṭṭhāna a chleachdadh, nam measg:

Fòcas air aon dòigh. Is e an dòigh as motha a tha sgrìobhte mu dheidhinn anns a ’Bheurla, mindfulness of breath.
Cleachd na diofar dhòighean fa leth an dèidh a chèile.
Cùm inntinn anail mar phrìomh nì fhad ‘s a tha thu a’ cleachdadh
dhòighean eile gus dèiligeadh ri brosnachaidhean neo-anail.
Cleachd grunn dhòighean an dàrna 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


Mahāsatipaṭṭhāna Sutta - Frithealadh air mothachadh - leis an ìomhaigh
Buddha beòthail as fheàrr, òran, dannsa ann an Ruiseanach
Clasaigeach-Классический русский

https://www.youtube.com/watch
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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Còmhradh madainn aig taigh-còmhnaidh prìobhaideach ann an Colombo, Dùbhlachd 21, 2014
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Satipatthana Sutta (Discourse on the Foundations of Mindfulness)
Còmhradh madainn aig taigh-còmhnaidh prìobhaideach ann an Colombo, Dùbhlachd 21, 2014
Mahāsatipaṭṭhāna 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-ràdh

I. Amharc air Kāya
A. Earrann air ānāpāna
B. Earrann air postures
C. Earrann air sampajañña
D. Earrann air ath-ghluasaid
E. Earrann air na h-eileamaidean
F. Earrann air na naoi gàrraidhean

II. Amharc air Vedanā

III. Amharc air Citta

IV. Amharc air Dhammas
A. Earrann air na Nīvaraṇas
B. Earrann air na Khandhas
C. Earrann air na raointean faireachdainn
D. Earrann air na Bojjhaṅgas
E. Earrann air na fìrinnean
E1. Taisbeanadh Dukkhasacca
E2. Taisbeanadh Samudayasacca
E3. Taisbeanadh Nirodhasacca
E4. Taisbeanadh Maggasacca

Ro-ràdh

Mar seo chuala mi:
Aon uair, bha am Bhagavā a ’fuireach am measg an Kurus aig
Kammāsadhamma, baile margaidh den Kurus. An sin, bhruidhinn e ris a
’bhikkhus:
- Bhikkhus.— Fhreagair Bhaddante am bhikkhus. Thuirt am Bhagavā:
- Is e seo, bhikkhus, an t-slighe a tha a ’leantainn gu dad ach glanadh
dhaoine, faighinn thairis air bròn agus tuireadh, dol à bith
dukkha-domanassa, coileanadh na slighe cheart, coileanadh Nibbāna, is e
sin na ceithir a ràdh satipaṭṭhānas.

Dè na ceithir? An seo, tha
bhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air kāya ann an kāya,
ātāpī sampajāno, satimā, an dèidh dha abhijjhā-domanassa a leigeil
seachad a dh ’ionnsaigh an t-saoghal. Tha e a ’fuireach a’ cumail sùil
air vedanā ann an vedanā, ātāpī sampajāno, satimā, an dèidh dha
abhijjhā-domanassa a leigeil seachad a dh ’ionnsaigh an t-saoghal. Tha e
a ’fuireach a’ cumail sùil air citta ann an citta, ātāpī sampajāno,
satimā, an dèidh dha abhijjhā-domanassa a leigeil seachad a dh
’ionnsaigh an t-saoghal. Bidh e a ’fuireach a’ cumail sùil air dhamma · s
ann an dhamma · s, ātāpī sampajāno, satimā, an dèidh dha
abhijjhā-domanassa a leigeil seachad a dh ’ionnsaigh an t-saoghal.

I. Kāyānupassanā

A. Earrann air ānāpāna


Agus ciamar, bhikkhus, a tha bodkkhu a ’fuireach a’ cumail sùil air
kāya ann an kāya? 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 ’pasgadh nan casan tarsainn, a’ suidheachadh kāya gu
dìreach, agus a ’suidheachadh sati parimukhaṃ. Le bhith mar sin sato
bidh e ag anail a-steach, le bhith mar sin sato bidh e ag anail a-mach. A
’toirt anail a-steach fada tha e a’ tuigsinn: ‘Tha mi a’ gabhail anail
a-steach fada ’; a ’tarraing a-mach fada tha e a’ tuigsinn: ‘Tha mi a’
tarraing a-mach fada ’; le anail ghoirid tha e a ’tuigsinn:‘ Tha mi a
’tarraing anail ghoirid’; a ’tarraing a-mach goirid tha e a’ tuigsinn:
‘Tha mi a’ tarraing a-mach goirid ’; bidh e ga thrèanadh fhèin: ‘a’
faireachdainn an kāya gu lèir, bheir mi m ’anail a-steach’; bidh e ga
thrèanadh fhèin: ‘a’ faireachdainn an kāya gu lèir, bheir mi m ’anail
a-mach’; bidh e ga thrèanadh fhèin: ‘calming down the kāya-saṅkhāras, I
will breathe in’; bidh e ga thrèanadh fhèin: ‘a’ socrachadh nan
kāya-saṅkhāras, bheir mi m ’anail a-mach’.

Dìreach mar a thuigeas
tu, bhikkhus, neach-tionndaidh sgileil no preantas neach-tionndaidh, a
’dèanamh tionndadh fada:‘ Tha mi a ’dèanamh tionndadh fada’; a ’dèanamh
tionndadh goirid, tha e a’ tuigsinn: ‘Tha mi a’ dèanamh tionndadh goirid
’; san aon dòigh, tha bhikkhus, a bhikkhu, a ’toirt anail a-steach
fada, a’ tuigsinn: ‘Tha mi a’ gabhail anail a-steach fada ’; a ’tarraing
a-mach fada tha e a’ tuigsinn: ‘Tha mi a’ tarraing a-mach fada ’; le
anail ghoirid tha e a ’tuigsinn:‘ Tha mi a ’tarraing anail ghoirid’; a
’tarraing a-mach goirid tha e a’ tuigsinn: ‘Tha mi a’ tarraing a-mach
goirid ’; bidh e ga thrèanadh fhèin: ‘a’ faireachdainn an kāya gu lèir,
bheir mi m ’anail a-steach’; bidh e ga thrèanadh fhèin: ‘a’
faireachdainn an kāya gu lèir, bheir mi m ’anail a-mach’; bidh e ga
thrèanadh fhèin: ‘calming down the kāya-saṅkhāras, I will breathe in’;
bidh e ga thrèanadh fhèin: ‘a’ socrachadh nan kāya-saṅkhāras, bheir mi m
’anail a-mach’.

Mar sin bidh e a ’fuireach ag amharc air kāya
ann an kāya air an taobh a-staigh, no bidh e a’ fuireach a ’cumail sùil
air kāya ann an kāya air an taobh a-muigh, no bidh e a’ fuireach a
’cumail sùil air kāya ann an kāya air an taobh a-staigh agus an taobh
a-muigh; bidh e a ’fuireach a’ cumail sùil air samudaya de dh
’fhiosrachaidhean ann an kāya, no bidh e a’ fuireach a ’cumail sùil air a
bhith a’ dol seachad air uinneanan ann an kāya, no bidh e a ’fuireach
a’ cumail sùil air an samudaya agus a ’dol seachad air uinneanan ann an
kāya; no eile, [a ’tuigsinn:]” is e seo kāya! ” tha sati an làthair ann,
dìreach chun ìre dìreach ñāṇa agus dìreach paṭissati, tha e a ’fuireach
air leth, agus chan eil e a’ cumail ri dad san t-saoghal. Mar sin, tha
bhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air kāya ann an kāya.

B. Earrann air postures


A bharrachd air an sin, tha bhikkhus, a bhikkhu, nuair a bhios e a
’coiseachd, a’ tuigsinn: ‘Tha mi a’ coiseachd ’, no fhad‘ s a tha mi nam
sheasamh tha e a ’tuigsinn:‘ Tha mi nam sheasamh ’, no fhad‘ s a tha mi
nam shuidhe tha e a ’tuigsinn:‘ Tha mi nam shuidhe ’, no fhad‘ s a tha
mi nam laighe tha e a ’tuigsinn: ‘ Tha mi nam laighe ‘. Air neo, ge bith
dè an suidheachadh anns a bheil a kāya air a riarachadh, tha e ga
thuigsinn a rèir sin.



Mar
sin bidh e a ’fuireach ag amharc air kāya ann an kāya air an taobh
a-staigh, no bidh e a’ fuireach a ’cumail sùil air kāya ann an kāya air
an taobh a-muigh, no bidh e a’ fuireach a ’cumail sùil air kāya ann an
kāya air an taobh a-staigh agus an taobh a-muigh; bidh e a ’fuireach a’
cumail sùil air samudaya de dh ’fhiosrachaidhean ann an kāya, no bidh e
a’ fuireach a ’cumail sùil air a bhith a’ dol seachad air uinneanan ann
an kāya, no bidh e a ’fuireach a’ cumail sùil air an samudaya agus a
’dol seachad air uinneanan ann an kāya; no eile, [a ’tuigsinn:]” is e
seo kāya! ” tha sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus
dìreach paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail
ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’
cumail sùil air kāya ann an kāya.

C. Earrann air sampajañña


A bharrachd air an sin, bidh bhikkhus, bhikkhu, fhad ‘s a tha e a’
tighinn faisg agus fhad ‘s a tha e a’ falbh, ag obair le sampajañña,
fhad ‘s a tha e a’ coimhead air adhart agus fhad ‘s a tha e a’ coimhead
timcheall, bidh e ag obair le sampajañña, fhad ‘s a tha e a’ cromadh
agus fhad ‘s a tha e a’ sìneadh, bidh e ag obair le sampajañña, fhad ‘s a
bhios e a’ caitheamh na culaidhean agus an trusgan àrd agus nuair a
bhios e a ’giùlan a’ bhobhla, bidh e ag obair le sampajañña, fhad ‘s a
bhios e ag ithe, fhad‘ s a bhios e ag òl, fhad ‘s a bhios e a’ cagnadh,
fhad ‘s a bhios e a’ blasad, bidh e ag obair le sampajañña, fhad ‘s a
bhios e a’ frithealadh gnìomhachas defecating agus urinating, bidh e ag
obair le sampajañña, fhad ‘s a bhios e a’ coiseachd, fhad ‘s a tha e na
sheasamh, fhad‘ s a tha e na shuidhe. , fhad ‘s a tha e na chadal, fhad‘
s a tha e na dhùisg, fhad ‘s a tha e a’ bruidhinn agus fhad ‘s a tha e
sàmhach, bidh e ag obair le sampajañña.

Mar sin bidh e a
’fuireach ag amharc air kāya ann an kāya air an taobh a-staigh, no bidh e
a’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh a-muigh,
no bidh e a’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh
a-staigh agus an taobh a-muigh; bidh e a ’fuireach a’ cumail sùil air
samudaya de dh ’fhiosrachaidhean ann an kāya, no bidh e a’ fuireach a
’cumail sùil air a bhith a’ dol seachad air uinneanan ann an kāya, no
bidh e a ’fuireach a’ cumail sùil air an samudaya agus a ’dol seachad
air uinneanan ann an kāya; no eile, [a ’tuigsinn:]” is e seo kāya! ” tha
sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus dìreach
paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail
sùil air kāya ann an kāya.

D. Earrann air ath-ghluasaid

A
bharrachd air an sin, tha bhikkhus, a bhkkhu a ’beachdachadh air a’
bhodhaig seo, bho bhuinn nan casan suas agus bhon fhalt air a ’cheann
sìos, a tha air a theàrnadh le a chraiceann agus làn de dhiofar seòrsa
de mhì-thoileachas:” Anns an kāya seo, tha na gasan den cheann, falt a
’chuirp, ìnean, fiaclan, craiceann, feòil, tendons, cnàmhan, smior
cnàimh, 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 gràin, leithid cnocan cnoc,
paddy, pònairean mung, peas bò, sìol sesame agus rus crotach.
Bheachdaicheadh ​​fear le deagh fhradharc, an dèidh dha a bhith air a
sgaoileadh, [na th ’ann]:” 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 ’beachdachadh air
an dearbh chorp seo, bho bhuinn nan casan suas agus bhon fhalt air a’
cheann sìos, a tha air a theàrnadh le a chraiceann agus làn de dhiofar
seòrsa de mhì-thoileachas: “Anns an kāya seo, tha tha falt a ’chinn,
falt a’ chuirp, ìnean, fiaclan, craiceann, feòil, tendons, cnàmhan,
smior cnàimh, 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 ’fuireach ag amharc air kāya ann
an kāya air an taobh a-staigh, no bidh e a’ fuireach a ’cumail sùil air
kāya ann an kāya air an taobh a-muigh, no bidh e a’ fuireach a ’cumail
sùil air kāya ann an kāya air an taobh a-staigh agus an taobh a-muigh;
bidh e a ’fuireach a’ cumail sùil air samudaya de dh ’fhiosrachaidhean
ann an kāya, no bidh e a’ fuireach a ’cumail sùil air a bhith a’ dol
seachad air uinneanan ann an kāya, no bidh e a ’fuireach a’ cumail sùil
air an samudaya agus a ’dol seachad air uinneanan ann an kāya; no eile,
[a ’tuigsinn:]” is e seo kāya! ” tha sati an làthair ann, dìreach chun
ìre dìreach ñāṇa agus dìreach paṭissati, tha e a ’fuireach air leth,
agus chan eil e a’ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a
bhikkhu a ’fuireach a’ cumail sùil air kāya ann an kāya.

E. Earrann air na h-eileamaidean


A bharrachd air an sin, tha bhikkhus, bhikkhu a ’meòrachadh air an
fhìor kāya seo, ge-tà tha e air a chuir, ge-tà tha e air a riarachadh
mar eileamaidean:” Anns an kāya seo, tha an eileamaid talmhainn, an
eileamaid uisge, an eileamaid teine ​​agus an eileamaid èadhair. “


Dìreach mar a bhiodh, bhikkhus, bùidsear sgileil no preantas bùidsear,
an dèidh dha mart a mharbhadh, na shuidhe aig crois-rathaid ga ghearradh
na pìosan; san aon dòigh, tha bhikkhus, a bhikkhu a ’meòrachadh air an
fhìor kāya seo, ge-tà tha e air a chuir, ge-tà tha e riaraichte:” Anns
an kāya seo, tha an eileamaid talmhainn, an eileamaid uisge, an
eileamaid teine ​​agus an eileamaid èadhair. “

Mar sin bidh e a
’fuireach ag amharc air kāya ann an kāya air an taobh a-staigh, no bidh e
a’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh a-muigh,
no bidh e a’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh
a-staigh agus an taobh a-muigh; bidh e a ’fuireach a’ cumail sùil air
samudaya de dh ’fhiosrachaidhean ann an kāya, no bidh e a’ fuireach a
’cumail sùil air a bhith a’ dol seachad air uinneanan ann an kāya, no
bidh e a ’fuireach a’ cumail sùil air an samudaya agus a ’dol seachad
air uinneanan ann an kāya; no eile, [a ’tuigsinn:]” is e seo kāya! ” tha
sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus dìreach
paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail
sùil air kāya ann an kāya.

(6)
A bharrachd air an sin,
bhikkhus, bhikkhu, dìreach mar gum biodh e a ’faicinn corp marbh, air a
thilgeil air falbh ann an talamh charnel, cnàmhan air an sgapadh an seo
agus an sin, an seo cnàimh làimhe, an sin cnàimh coise, an seo cnàimh
adhbrann, an sin cnàimh shin , an seo cnàimh sliasaid, an sin cnàimh
hip, an seo rib, an sin cnàimh droma, an seo cnàimh droma, an sin cnàimh
amhach, an seo cnàimh giallan, an sin cnàimh fiacail, no an sin an
claigeann, tha e den bheachd gu bheil seo fìor kāya : “Tha an kāya seo
cuideachd de leithid de nàdar, tha e a’ dol a dh ’fhàs mar seo, agus
chan eil e saor bho leithid de shuidheachadh.”

Mar sin bidh e a
’fuireach ag amharc air kāya ann an kāya air an taobh a-staigh, no bidh e
a’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh a-muigh,
no bidh e a’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh
a-staigh agus an taobh a-muigh; bidh e a ’fuireach a’ cumail sùil air
samudaya de dh ’fhiosrachaidhean ann an kāya, no bidh e a’ fuireach a
’cumail sùil air a bhith a’ dol seachad air uinneanan ann an kāya, no
bidh e a ’fuireach a’ cumail sùil air an samudaya agus a ’dol seachad
air uinneanan ann an kāya; no eile, [a ’tuigsinn:]” is e seo kāya! ” tha
sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus dìreach
paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail
sùil air kāya ann an kāya.

(7)
A bharrachd air an sin,
bhikkhus, a bhikkhu, dìreach mar gum biodh e a ’faicinn corp marbh, air a
thilgeil air falbh ann an talamh charnel, na cnàmhan a’ gealachadh mar
seashell, tha e den bheachd gu bheil seo fìor kāya: “Tha an kāya seo de
leithid de nàdar, tha e a’ dol a bhith mar seo, agus chan eil e saor bho
leithid de shuidheachadh. “

Mar sin bidh e a ’fuireach ag amharc
air kāya ann an kāya air an taobh a-staigh, no bidh e a’ fuireach a
’cumail sùil air kāya ann an kāya air an taobh a-muigh, no bidh e a’
fuireach a ’cumail sùil air kāya ann an kāya air an taobh a-staigh agus
an taobh a-muigh; bidh e a ’fuireach a’ cumail sùil air samudaya de dh
’fhiosrachaidhean ann an kāya, no bidh e a’ fuireach a ’cumail sùil air a
bhith a’ dol seachad air uinneanan ann an kāya, no bidh e a ’fuireach
a’ cumail sùil air an samudaya agus a ’dol seachad air uinneanan ann an
kāya; no eile, [a ’tuigsinn:]” is e seo kāya! ” tha sati an làthair ann,
dìreach chun ìre dìreach ñāṇa agus dìreach paṭissati, tha e a ’fuireach
air leth, agus chan eil e a’ cumail ri dad san t-saoghal. Mar sin, tha
bhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air kāya ann an kāya.

(8)
A bharrachd air an sin, bhikkhus, bhikkhu, dìreach mar gum biodh e a
’faicinn corp marbh, air a thilgeil air falbh ann an talamh charnel, a’
togail chnàmhan thairis air bliadhna a dh ’aois, tha e den bheachd gu
bheil seo fìor kāya:“ Tha an kāya seo de leithid de nàdar, tha e a ’dol a
dh’ fhàs mar seo, agus chan eil e saor bho leithid de shuidheachadh. “


Mar sin bidh e a ’fuireach ag amharc air kāya ann an kāya air an taobh
a-staigh, no bidh e a’ fuireach a ’cumail sùil air kāya ann an kāya air
an taobh a-muigh, no bidh e a’ fuireach a ’cumail sùil air kāya ann an
kāya air an taobh a-staigh agus an taobh a-muigh; bidh e a ’fuireach a’
cumail sùil air samudaya de dh ’fhiosrachaidhean ann an kāya, no bidh e
a’ fuireach a ’cumail sùil air a bhith a’ dol seachad air uinneanan ann
an kāya, no bidh e a ’fuireach a’ cumail sùil air an samudaya agus a
’dol seachad air uinneanan ann an kāya; no eile, [a ’tuigsinn:]” is e
seo kāya! ” tha sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus
dìreach paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail
ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’
cumail sùil air kāya ann an kāya.

(9
A bharrachd air an sin,
bhikkhus, bhikkhu, dìreach mar gum biodh e a ’faicinn corp marbh, air a
thilgeil air falbh ann an talamh charnel, cnàmhan grod air a lughdachadh
gu pùdar, tha e den bheachd gu bheil seo fìor kāya:” Tha an kāya seo
cuideachd de leithid de nàdar, tha e a ’dol gu fàs mar seo, agus chan
eil e saor bho leithid de shuidheachadh. “

Mar sin bidh e a
’fuireach ag amharc air kāya ann an kāya air an taobh a-staigh, no bidh e
a’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh a-muigh,
no bidh e a’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh
a-staigh agus an taobh a-muigh; bidh e a ’fuireach a’ cumail sùil air
samudaya de dh ’fhiosrachaidhean ann an kāya, no bidh e a’ fuireach a
’cumail sùil air a bhith a’ dol seachad air uinneanan ann an kāya, no
bidh e a ’fuireach a’ cumail sùil air an samudaya agus a ’dol seachad
air uinneanan ann an kāya; no eile, [a ’tuigsinn:]” is e seo kāya! ” tha
sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus dìreach
paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail
sùil air kāya ann an kāya.

Mar sin bidh e a ’fuireach ag amharc
air kāya ann an kāya air an taobh a-staigh, no bidh e a’ fuireach a
’cumail sùil air kāya ann an kāya air an taobh a-muigh, no bidh e a’
fuireach a ’cumail sùil air kāya ann an kāya air an taobh a-staigh agus
an taobh a-muigh; bidh e a ’fuireach a’ cumail sùil air samudaya de dh
’fhiosrachaidhean ann an kāya, no bidh e a’ fuireach a ’cumail sùil air a
bhith a’ dol seachad air uinneanan ann an kāya, no bidh e a ’fuireach
a’ cumail sùil air an samudaya agus a ’dol seachad air uinneanan ann an
kāya; no eile, [a ’tuigsinn:]” is e seo kāya! ” tha sati an làthair ann,
dìreach chun ìre dìreach ñāṇa agus dìreach paṭissati, tha e a ’fuireach
air leth, agus chan eil e a’ cumail ri dad san t-saoghal. Mar sin, tha
bhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air kāya ann an kāya.

F. Earrann air na naoi gàrraidhean

(1)
A bharrachd air an sin, bhikkhus, a bhikkhu, dìreach mar gum biodh e a
’faicinn 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 kāya:” Tha an kāya seo
cuideachd de leithid de nàdar, tha e a ’dol a dh’ fhàs mar seo, agus
chan eil e saor bho leithid de shuidheachadh. “

Mar sin bidh e a
’fuireach ag amharc air kāya ann an kāya air an taobh a-staigh, no bidh e
a’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh a-muigh,
no bidh e a’ fuireach a ’cumail sùil air kāya ann an kāya air an taobh
a-staigh agus an taobh a-muigh; bidh e a ’fuireach a’ cumail sùil air
samudaya de dh ’fhiosrachaidhean ann an kāya, no bidh e a’ fuireach a
’cumail sùil air a bhith a’ dol seachad air uinneanan ann an kāya, no
bidh e a ’fuireach a’ cumail sùil air an samudaya agus a ’dol seachad
air uinneanan ann an kāya; no eile, [a ’tuigsinn:]” is e seo kāya! ” tha
sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus dìreach
paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail
sùil air kāya ann an kāya.

(2)
A bharrachd air an sin,
bhikkhus, bhikkhu, dìreach mar gum biodh e a ’faicinn 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 kāya: “Tha an kāya seo cuideachd de leithid de nàdar, tha e a’ dol a
dh ’fhàs mar seo, agus chan eil e saor bho leithid de shuidheachadh. “


Mar sin bidh e a ’fuireach ag amharc air kāya ann an kāya air an taobh
a-staigh, no bidh e a’ fuireach a ’cumail sùil air kāya ann an kāya air
an taobh a-muigh, no bidh e a’ fuireach a ’cumail sùil air kāya ann an
kāya air an taobh a-staigh agus an taobh a-muigh; bidh e a ’fuireach a’
cumail sùil air samudaya de dh ’fhiosrachaidhean ann an kāya, no bidh e
a’ fuireach a ’cumail sùil air a bhith a’ dol seachad air uinneanan ann
an kāya, no bidh e a ’fuireach a’ cumail sùil air an samudaya agus a
’dol seachad air uinneanan ann an kāya; no eile, [a ’tuigsinn:]” is e
seo kāya! ” tha sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus
dìreach paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail
ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’
cumail sùil air kāya ann an kāya.

(3)
A bharrachd air an sin,
bhikkhus, a bhikkhu, dìreach mar gum biodh e a ’faicinn 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
kāya:” Tha an kāya seo cuideachd de leithid nàdur, tha e a ’dol a dh’
fhàs mar seo, agus chan eil e saor bho leithid de shuidheachadh. “


Mar sin bidh e a ’fuireach ag amharc air kāya ann an kāya air an taobh
a-staigh, no bidh e a’ fuireach a ’cumail sùil air kāya ann an kāya air
an taobh a-muigh, no bidh e a’ fuireach a ’cumail sùil air kāya ann an
kāya air an taobh a-staigh agus an taobh a-muigh; bidh e a ’fuireach a’
cumail sùil air samudaya de dh ’fhiosrachaidhean ann an kāya, no bidh e
a’ fuireach a ’cumail sùil air a bhith a’ dol seachad air uinneanan ann
an kāya, no bidh e a ’fuireach a’ cumail sùil air an samudaya agus a
’dol seachad air uinneanan ann an kāya; no eile, [a ’tuigsinn:]” is e
seo kāya! ” tha sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus
dìreach paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail
ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’
cumail sùil air kāya ann an kāya.

(4)
A bharrachd air an sin,
bhikkhus, bhikkhu, dìreach mar gum biodh e a ’faicinn 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 kāya:” Tha an kāya seo cuideachd de a leithid de
nàdar, tha e a ’dol a dh’ fhàs mar seo, agus chan eil e saor bho leithid
de shuidheachadh. “

Mar sin bidh e a ’fuireach ag amharc air
kāya ann an kāya air an taobh a-staigh, no bidh e a’ fuireach a ’cumail
sùil air kāya ann an kāya air an taobh a-muigh, no bidh e a’ fuireach a
’cumail sùil air kāya ann an kāya air an taobh a-staigh agus an taobh
a-muigh; bidh e a ’fuireach a’ cumail sùil air samudaya de dh
’fhiosrachaidhean ann an kāya, no bidh e a’ fuireach a ’cumail sùil air a
bhith a’ dol seachad air uinneanan ann an kāya, no bidh e a ’fuireach
a’ cumail sùil air an samudaya agus a ’dol seachad air uinneanan ann an
kāya; no eile, [a ’tuigsinn:]” is e seo kāya! ” tha sati an làthair ann,
dìreach chun ìre dìreach ñāṇa agus dìreach paṭissati, tha e a ’fuireach
air leth, agus chan eil e a’ cumail ri dad san t-saoghal. Mar sin, tha
bhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air kāya ann an kāya.

(5)
A bharrachd air an sin, bhikkhus, a bhikkhu, dìreach mar gum biodh e a
’faicinn 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 kāya:” Tha an kāya seo cuideachd de leithid
nàdur, tha e a ’dol a dh’ fhàs mar seo, agus chan eil e saor bho leithid
de shuidheachadh. “

Tha e a ’tuigsinn mana, tha e a’ tuigsinn
dhammas, tha e a ’tuigsinn an saṃyojana a tha ag èirigh mar thoradh air
an dithis sin, tha e a’ tuigsinn mar a thig an saṃyojana gun armachd,
tha e a ’tuigsinn mar a tha an saṃyojana a tha air èirigh air a
thrèigsinn, agus tha e a’ tuigsinn mar nach tig an saṃyojana trèigte gu
bhith ag èirigh. san àm ri teachd.

Mar sin bidh e a ’fuireach a’
cumail sùil air dhammas ann an dhammas air an taobh a-staigh, no bidh e a
’fuireach a’ cumail sùil air dhammas ann an dhammas air an taobh
a-muigh, no bidh e a ’fuireach a’ cumail sùil air dhammas ann an dhammas
taobh a-staigh agus taobh a-muigh; bidh e a ’fuireach a’ cumail sùil
air samudaya de dh ’fhiosrachaidhean ann an dhammas, no bidh e a’
fuireach a ’cumail sùil air a bhith a’ dol seachad air uinneanan ann an
dhammas, no bidh e a ’fuireach a’ cumail sùil air an samudaya agus a
’dol seachad air uinneanan ann an dhammas; no eile, [a ’tuigsinn:]” is
iad sin dhamaichean! ” tha sati an làthair ann, dìreach chun ìre dìreach
ñāṇa agus dìreach paṭissati, tha e a ’fuireach air leth, agus chan eil e
a’ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a
’fuireach a’ cumail sùil air dhammas ann an dhammas, le iomradh air na
sia āyatanas a-staigh agus a-muigh.

D. Earrann air na Bojjhaṅgas


Agus a bharrachd, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail sùil
air dhammas ann an dhammas le iomradh air na seachd bojjhaṅgas. Agus a
bharrachd, bhikkhus, ciamar a tha bodkkhu a ’fuireach a’ cumail sùil air
dhammas ann an dhammas le iomradh air na seachd bojjhaṅgas?

An
seo, tha bhikkhus, a bhikkhu, leis gu bheil an sati sambojjhaṅga an
làthair, a ’tuigsinn:“ tha an sati sambojjhaṅga annam ”; an sin nach eil
an sati sambojjhaṅga an làthair, tha e a ’tuigsinn:” chan eil sati
sambojjhaṅga annam “; tha e a ’tuigsinn mar a thig an sati sambojjhaṅga
gun fhiosta; tha e a ’tuigsinn mar a tha an sati sambojjhaṅga a tha air
èirigh air a leasachadh gu foirfeachd.

Leis gu bheil an
dhammavicaya sambojjhaṅga an làthair, tha e a ’tuigsinn:” tha an
dhammavicaya sambojjhaṅga annam “; an sin nach eil an dhammavicaya
sambojjhaṅga an làthair, tha e a ’tuigsinn:” chan eil dhammavicaya
sambojjhaṅga annam “; tha e a ’tuigsinn mar a thig an dhammavicaya
sambojjhaṅga gun fhiosta; tha e a ’tuigsinn mar a tha an dhammavicaya
sambojjhaṅga a tha air èirigh air a leasachadh gu foirfeachd.


Leis gu bheil an vīriya sambojjhaṅga an làthair, tha e a ’tuigsinn:” tha
an vīriya sambojjhaṅga taobh a-staigh mi “; an sin nach eil an vīriya
sambojjhaṅga an làthair, tha e a ’tuigsinn:” chan eil vīriya
sambojjhaṅga annam “; tha e a ’tuigsinn mar a thig an vīriya
sambojjhaṅga gun fhiosta; tha e a ’tuigsinn mar a tha an arisen vīriya
sambojjhaṅga air a leasachadh gu foirfeachd.

Leis gu bheil am
pīti sambojjhaṅga an làthair, tha e a ’tuigsinn:” tha am pīti
sambojjhaṅga annam “; an sin nach eil am pīti sambojjhaṅga an làthair,
tha e a ’tuigsinn:” chan eil pīti sambojjhaṅga annam “; tha e a
’tuigsinn mar a thig am pīti sambojjhaṅga gun fhiosta; tha e a ’tuigsinn
mar a tha am pīti sambojjhaṅga a tha air èirigh air a leasachadh gu
foirfeachd.

Leis gu bheil an samadjjhaṅga passaddhi an làthair,
tha e a ’tuigsinn:“ tha an pasaddhi sambojjhaṅga annam ”; an sin nach
eil an pasaddhi sambojjhaṅga an làthair, tha e a ’tuigsinn:” chan eil
samadjadhaga passaddhi annam “; tha e a ’tuigsinn mar a thig am pasaddhi
samarisen sambojjhaṅga gu bith; tha e a ’tuigsinn mar a tha an
passaddhi sambojjhaṅga a tha air èirigh air a leasachadh gu foirfeachd.


Leis gu bheil an samādhi sambojjhaṅga an làthair, tha e a ’tuigsinn:”
tha an samādhi sambojjhaṅga annam “; an sin nach eil an samādhi
sambojjhaṅga an làthair, tha e a ’tuigsinn:” chan eil samādhi
sambojjhaṅga annam “; tha e a ’tuigsinn mar a thig an samādhi sambodhi
sambojjhaṅga gu bith; tha e a ’tuigsinn mar a tha an samādhi sambodhi
sambo a tha air èirigh air a leasachadh gu foirfeachd.

Leis gu
bheil an upekkhā sambojjhaṅga an làthair, tha e a ’tuigsinn:” tha an
upekkhā sambojjhaṅga annam “; an sin nach eil an upekkhā sambojjhaṅga an
làthair, tha e a ’tuigsinn:” chan eil upekkhā sambojjhaṅga annam “; tha
e a ’tuigsinn mar a thig an upekkhā sambojjhaṅga gun fhiosta; tha e a
’tuigsinn mar a tha an upekkhā sambojjhaṅga a tha air èirigh air a
leasachadh gu foirfeachd.

Mar sin bidh e a ’fuireach a’ cumail
sùil air dhammas ann an dhammas air an taobh a-staigh, no bidh e a
’fuireach a’ cumail sùil air dhammas ann an dhammas air an taobh
a-muigh, no bidh e a ’fuireach a’ cumail sùil air dhammas ann an dhammas
taobh a-staigh agus taobh a-muigh; bidh e a ’fuireach a’ cumail sùil
air samudaya de dh ’fhiosrachaidhean ann an dhammas, no bidh e a’
fuireach a ’cumail sùil air a bhith a’ dol seachad air uinneanan ann an
dhammas, no bidh e a ’fuireach a’ cumail sùil air an samudaya agus a
’dol seachad air uinneanan ann an dhammas; no eile, [a ’tuigsinn:]” is
iad sin dhamaichean! ” tha sati an làthair ann, dìreach chun ìre dìreach
ñāṇa agus dìreach paṭissati, tha e a ’fuireach air leth, agus chan eil e
a’ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a
’fuireach a’ cumail sùil air dhammas ann an dhammas, le iomradh air na
seachd bojjhaṅgas.

An seo, tha bhikkhus, a bhikkhu, an sin gu
bheil uddhacca-kukkucca an làthair, a ’tuigsinn:“ tha uddhacca-kukkucca
annam ”; an sin nach eil uddhacca-kukkucca an làthair, tha e a
’tuigsinn:” chan eil uddhacca-kukkucca annam “; tha e a ’tuigsinn mar a
thig an uddhacca-kukkucca gun fhiosta; tha e a ’tuigsinn mar a tha an
uddhacca-kukkucca a tha air èirigh air a thrèigsinn; agus tha e a
’tuigsinn mar nach tig an uddhacca-kukkucca a chaidh a thrèigsinn san àm
ri teachd.

An seo, tha bhikkhus, a bhikkhu, an sin gu bheil
vicikicchā an làthair, a ’tuigsinn:“ tha vicikicchā annam ”; an sin nach
eil vicikicchā an làthair, tha e a ’tuigsinn:“ chan eil vicikicchā
annam ”; tha e a ’tuigsinn mar a thig am vicikicchā gun fhiosta gu bith;
tha e a ’tuigsinn mar a tha an vicikicchā a tha air èirigh air a
thrèigsinn; agus tha e a ’tuigsinn mar nach tig an vicikicchā trèigte gu
bhith ag èirigh san àm ri teachd.

Mar sin bidh e a ’fuireach a’
cumail sùil air dhammas ann an dhammas air an taobh a-staigh, no bidh e a
’fuireach a’ cumail sùil air dhammas ann an dhammas air an taobh
a-muigh, no bidh e a ’fuireach a’ cumail sùil air dhammas ann an dhammas
taobh a-staigh agus taobh a-muigh; bidh e a ’fuireach a’ cumail sùil
air samudaya de dh ’fhiosrachaidhean ann an dhammas, no bidh e a’
fuireach a ’cumail sùil air a bhith a’ dol seachad air uinneanan ann an
dhammas, no bidh e a ’fuireach a’ cumail sùil air an samudaya agus a
’dol seachad air uinneanan ann an dhammas; no eile, [a ’tuigsinn:]” is
iad sin dhamaichean! ” tha sati an làthair ann, dìreach chun ìre dìreach
ñāṇa agus dìreach paṭissati, tha e a ’fuireach air leth, agus chan eil e
a’ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a
’fuireach a’ cumail sùil air dhammas ann an dhammas, le iomradh air na
còig nīvaraṇas.

B. Earrann air na Khandhas

Agus a
bharrachd, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air
dhammas ann an dhammas le iomradh air na còig khandhas. Agus a
bharrachd, bhikkhus, ciamar a tha bodkkhu a ’fuireach a’ cumail sùil air
dhammas ann an dhammas le iomradh air na còig khandhas?

An seo,
bhikkhus, a bhikkhu [discerns]: “tha an leithid rūpa, tha an leithid de
samudaya de rūpa, tha an leithid sin a’ dol seachad air rūpa; tha an
leithid vedanā, tha an leithid de samudaya de vedanā, is e sin an
vedanā; is saññā, is e sin an samudaya de saññā, tha an leithid sin a
’dol seachad air saññā; tha an leithid saṅkhāra, tha an leithid de
samudaya de saṅkhāra, tha an leithid de bhith a’ faighinn seachad air
saṅkhāra; tha an leithid viññāṇa, is e sin an samudaya de viññāṇa, is e
sin an leithid. bàs viññāṇa “.

Mar sin bidh e a ’fuireach a’
cumail sùil air dhammas ann an dhammas air an taobh a-staigh, no bidh e a
’fuireach a’ cumail sùil air dhammas ann an dhammas air an taobh
a-muigh, no bidh e a ’fuireach a’ cumail sùil air dhammas ann an dhammas
taobh a-staigh agus taobh a-muigh; bidh e a ’fuireach a’ cumail sùil
air samudaya de dh ’fhiosrachaidhean ann an dhammas, no bidh e a’
fuireach a ’cumail sùil air a bhith a’ dol seachad air uinneanan ann an
dhammas, no bidh e a ’fuireach a’ cumail sùil air an samudaya agus a
’dol seachad air uinneanan ann an dhammas; no eile, [a ’tuigsinn:]” is
iad sin dhamaichean! ” tha sati an làthair ann, dìreach chun ìre dìreach
ñāṇa agus dìreach paṭissati, tha e a ’fuireach air leth, agus chan eil e
a’ cumail ri dad san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a
’fuireach a’ 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 ’fuireach a’ cumail
sùil air dhammas ann an dhammas le iomradh air na sia āyatanas a-staigh
agus a-muigh. Agus a bharrachd, bhikkhus, ciamar a tha bodkkhu a
’fuireach a’ cumail sùil air dhammas ann an dhammas le iomradh air na
sia āyatanas a-staigh agus a-muigh?

An seo, tha bhikkhus, a
bhikkhu a ’tuigsinn cakkhu, tha e a’ tuigsinn rūpa, tha e a ’tuigsinn an
saṃyojana a tha ag èirigh mar thoradh air an dithis seo, tha e a’
tuigsinn mar a thig an saṃyojana gun fhiosta, tha e a ’tuigsinn mar a
tha an saṃyojana a tha air èirigh air a leigeil seachad, agus tha e a’
tuigsinn mar a tha an saṃyojana a chaidh a thrèigsinn, agus tha e a
’tuigsinn mar a tha an saṃyojana a chaidh a thrèigsinn. nach tig gu
èirigh san àm ri teachd.

Tha e a ’tuigsinn sota, tha e a’
tuigsinn sadda, tha e a ’tuigsinn an saṃyojana a tha ag èirigh mar
thoradh air an dithis seo, tha e a’ tuigsinn mar a thig an saṃyojana
neo-aithnichte, tha e a ’tuigsinn mar a tha an saṃyojana a tha air
èirigh air a thrèigsinn, agus tha e a’ tuigsinn mar nach tig an
saṃyojana trèigte gu èirigh. san àm ri teachd.

Tha e a ’tuigsinn
ghāna, tha e a’ tuigsinn gandha, tha e a ’tuigsinn an saṃyojana a tha ag
èirigh mar thoradh air an dithis seo, tha e a’ tuigsinn mar a thig an
saṃyojana gun armachd, tha e a ’tuigsinn mar a tha an saṃyojana a tha
air èirigh air a thrèigsinn, agus tha e a’ tuigsinn mar nach tig an
saṃyojana trèigte gu bhith ag èirigh. san àm ri teachd.

Tha e a
’tuigsinn jivha, tha e a’ tuigsinn rasa, tha e a ’tuigsinn an saṃyojana a
tha ag èirigh mar thoradh air an dithis seo, tha e a’ tuigsinn mar a
thig an saṃyojana neo-aithnichte, tha e a ’tuigsinn mar a tha an
saṃyojana a tha air èirigh air a thrèigsinn, agus tha e a’ tuigsinn mar
nach eil an saṃyojana a chaidh a thrèigsinn a ’tighinn am bàrr. san àm
ri teachd.

Tha e a ’tuigsinn kāya, tha e a’ tuigsinn phoṭṭhabba,
tha e a ’tuigsinn an saṃyojana a tha ag èirigh mar thoradh air an dithis
seo, tha e a’ tuigsinn mar a thig an saṃyojana neo-aithnichte, tha e a
’tuigsinn mar a tha an saṃyojana a tha air èirigh air a thrèigsinn, agus
tha e a’ tuigsinn mar nach tig an saṃyojana trèigte gu bhith ag èirigh.
san àm ri teachd.

E. Earrann air na fìrinnean

Agus a
bharrachd, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air
dhammas ann an dhammas le iomradh air na ceithir ariya · saccas. Agus a
bharrachd, bhikkhus, ciamar a tha bodkkhu a ’fuireach a’ cumail sùil air
dhammas ann an dhammas le iomradh air na ceithir ariya · saccas?

E1. Taisbeanadh Dukkhasacca


Agus dè, bhikkhus, a th ’anns an dukkha ariyasacca? Is e dukkha a th
’ann an Jāti, is e dukkha a th’ ann an aois (is e tinneas dukkha) maraṇa
is dukkha, is e bròn, caoidh, dukkha, domanassa agus àmhghar dukkha, is
e dukkha a th ’ann an co-cheangal ris na rudan nach eil dèidheil air,
is e dukkha a th’ ann an sgaradh bho na tha e ag iarraidh. tha dukkha;
ann an ùine ghoirid, tha na còig upādāna · k · khandhas dukkha.


Agus dè, bhikkhus, a th ’ann an jāti? Airson na diofar chreutairean anns
na diofar chlasaichean de chreutairean, jāti, breith, teàrnadh
[a-steach don bhroinn], èirigh [san t-saoghal], coltas, manadh nan
khandhas, togail nan āyatanas. Canar jāti ris an seo, bhikkhus.


Agus dè, bhikkhus, a th ’ann am jarā? Airson na diofar chreutairean anns
na diofar chlasaichean de chreutairean, jarā, an staid a bhith a
’lobhadh, a bhith air briseadh [fiaclan], a bhith le falt liath, a bhith
air a rùsgadh, a’ crìonadh spionnadh, a ’lobhadh nan indriyas: seo,
bhikkhus, canar jarā ris.

Agus dè, bhikkhus, a tha maraṇa? Airson
na diofar chreutairean anns na diofar chlasaichean de chreutairean, am
meallta, staid gluasad [a-mach à bith], briseadh suas, falbhaidh, bàs,
maraṇa, bàsachadh, briseadh suas na khandhas, cur sìos den chorp: canar
maraṇa ris an seo, bhikkhus.

Agus dè, 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 ’bhròin, a’ bhròin a-staigh, am bròn mòr
a-staigh: canar bròn ris an seo, bhikkhus.

Agus dè, 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 dè, bhikkhus, a th ’ann an dukkha? Ge bith dè, bhikkhus, bodhaig
dukkha, mì-thlachd bodhaig, dukkha air a bhrosnachadh le conaltradh
bodhaig, vedayitas mì-thlachdmhor: canar dukkha ris an seo, bhikkhus.


Agus dè, bhikkhus, a tha domanassa? Ge bith dè, bhikkhus, dukkha
inntinn, mì-thlachd inntinn, dukkha air a bhrosnachadh le conaltradh
inntinn, vedayitas mì-thlachdmhor: canar domanassa ris an seo, bhikkhus.


Agus dè, 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 dè, bhikkhus, a tha an
dukkha de bhith co-cheangailte ris na tha eas-aonta? An seo, a thaobh
cruthan, fuaimean, blasan, fàilidhean, uireasbhaidhean bodhaig agus
uireasbhuidhean inntinn tha feadhainn ann a tha mì-chàilear, 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 ’tighinn tarsainn orra: is e seo, bhikkhus, an dukkha a th’
ann a bhith co-cheangailte ris na tha eas-aonta.

Agus dè,
bhikkhus, a tha an dukkha bho bhith air a sgaradh bho na tha aontaichte?
An seo, a thaobh cruthan, fuaimean, blasan, fàilidhean, 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
’miannachadh saorsa neach bho cheangal, gun a bhith a’ coinneachadh, gun
a bhith co-cheangailte, gun a bhith còmhla, gun a bhith a ’tighinn
tarsainn orra: canar seo, bhikkhus, ris an dukkha bho bhith air a
sgaradh bho na tha aontaichte.

Agus dè, bhikkhus, a tha an dukkha
gun a bhith a ’faighinn na tha duine ag iarraidh? Ann an creutairean,
bhikkhus, leis an fheart a bhith air am breith, tha an leithid de mhiann
ag èirigh: “O dha-rìribh, is dòcha nach bi jāti ann dhuinn, agus gu
fìrinneach, is dòcha nach tig sinn gu jāti.” Ach chan eil seo ri
choileanadh le bhith a ’miannachadh. Is e seo an dukkha gun a bhith a
’faighinn na tha duine ag iarraidh.

Ann an creutairean, bhikkhus,
leis an fheart a bhith a ’fàs sean, tha an leithid de mhiann ag
èirigh:” oh dha-rìribh, is dòcha nach bi jarā ann dhuinn, agus gu
fìrinneach, is dòcha nach tig sinn gu jarā. ” Ach chan eil seo ri
choileanadh le bhith a ’miannachadh. Is e seo an dukkha gun a bhith a
’faighinn na tha duine ag iarraidh.

Ann an creutairean, bhikkhus,
leis an fheart a bhith a ’fàs tinn, tha an leithid de mhiann ag
èirigh:” 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 ’miannachadh. Is e seo an dukkha gun a bhith a
’faighinn na tha duine ag iarraidh.

Ann an creutairean, bhikkhus,
leis an fheart a bhith a ’fàs sean, tha a leithid de mhiann ag èirigh:”
O dha-rìribh, is dòcha nach bi maraṇa ann dhuinn, agus gu fìrinneach,
is dòcha nach tig sinn gu maraṇa. ” Ach chan eil seo ri choileanadh le
bhith a ’miannachadh. Is e seo an dukkha gun a bhith a ’faighinn na tha
duine ag iarraidh.

Jagatheesan Chandrasekharan

II. Amharc air Vedanā

Agus a bharrachd, bhikkhus, ciamar a tha bodkkhu a ’fuireach a’ cumail sùil air vedanā ann an vedanā?


An seo, tha bhikkhus, a bhikkhu, le sukha vedanā, ag ràdh: “Tha mi a’
faighinn eòlas air sukha vedanā “; a ’faighinn eòlas air dukkha vedanā,
gu h-ìosal:“ Tha mi a ’faighinn eòlas air dukkha vedanā”; a ’faighinn
eòlas air adukkham-asukhā vedanā, gu h-ìosal:” Tha mi a ’faighinn eòlas
air adukkham-asukhā vedanā”; a ’faighinn eòlas air sukha vedanā sāmisa,
gu h-ìosal:“ Tha mi a ’faighinn eòlas air sukha vedanā sāmisa”; a
’faighinn eòlas air sukha vedanā nirāmisa, gu h-ìosal:” Tha mi a
’faighinn eòlas air sukha vedanā nirāmisa”; a ’faighinn eòlas air dukkha
vedanā sāmisa, gu h-ìosal:” Tha mi a ’faighinn eòlas air dukkha vedanā
sāmisa”; a ’faighinn eòlas air dukkha vedanā nirāmisa, gu h-ìosal:” Tha
mi a ’faighinn eòlas air dukkha vedanā nirāmisa”; a ’faighinn eòlas air
adukkham-asukhā vedanā sāmisa:“ Tha mi a ’faighinn eòlas air
adukkham-asukhā vedanā sāmisa”; a ’faighinn eòlas air adukkham-asukhā
vedanā nirāmisa, ag ràdh:” Tha mi a ’faighinn eòlas air adukkham-asukhā
vedanā nirāmisa”.

Mar sin bidh e a ’fuireach a’ cumail sùil air
vedanā ann an vedanā air an taobh a-staigh, no bidh e a ’fuireach a’
cumail sùil air vedanā ann an vedanā air an taobh a-muigh, no bidh e a
’fuireach a’ cumail sùil air vedanā ann an vedanā air an taobh a-staigh
agus an taobh a-muigh; bidh e a ’fuireach a’ cumail sùil air samudaya de
dh ’uireasbhuidhean ann an vedanā, no bidh e a’ fuireach a ’cumail sùil
air a bhith a’ dol seachad air uinneanan ann an vedanā, no bidh e a
’fuireach a’ cumail sùil air an samudaya agus a ’dol seachad air
uinneanan ann an vedanā; no eile, [a ’tuigsinn:]” is e seo vedanā! ” tha
sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus dìreach
paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail
sùil air vedanā ann an vedanā.

III. Amharc air Citta

Agus a bharrachd, bhikkhus, ciamar a tha bodkkhu a ’fuireach a’ cumail sùil air citta ann an citta?


An seo, tha bhikkhus, a bhikkhu a ’tuigsinn citta le rāga mar“ citta le
rāga ”, no tha e a’ tuigsinn citta gun rāga mar “citta without rāga”,
no tha e a ’tuigsinn citta le dosa mar“ citta le dosa ”, no tha e a’
tuigsinn citta gun dosa mar “citta without dosa”, no tha e a ’tuigsinn
citta le moha mar” citta le moha “, no tha e a’ tuigsinn citta gun moha
mar “citta without moha”, no tha e a ’tuigsinn citta cruinnichte mar”
citta cruinnichte “, no tha e a’ tuigsinn sgapte citta mar “citta
sgapte”, no tha e a ’tuigsinn citta leudaichte mar“ citta leudaichte ”,
no tha e a’ tuigsinn citta neo-fhaicsinneach mar “citta
neo-fhaicsinneach”, no tha e a ’tuigsinn citta so-ruigsinneach mar“
citta surpassable ”, no tha e a’ tuigsinn citta neo-ruigsinneach mar
“citta neo-ruigsinneach”, no tha e a ’tuigsinn citta suidhichte mar”
citta suidhichte “, no tha e a’ tuigsinn citta neo-sheasmhach mar “citta
neo-sheasmhach”, no tha e a ’tuigsinn citta saoraichte mar” citta
saorsa “, no tha e a ’tuigsinn citta gun chead mar“ citta gun chead ”.


Mar sin bidh e a ’fuireach a’ cumail sùil air citta ann an citta air an
taobh a-staigh, no bidh e a ’fuireach a’ cumail sùil air citta ann an
citta air an taobh a-muigh, no bidh e a ’fuireach a’ cumail sùil air
citta ann an citta a-staigh agus a-muigh; bidh e a ’fuireach a’ cumail
sùil air samudaya de dh ’iongantas ann an citta, no bidh e a’ fuireach a
’cumail sùil air a bhith a’ dol seachad air uinneanan ann an citta, no
bidh e a ’fuireach a’ cumail sùil air an samudaya agus a ’dol seachad
air uinneanan ann an citta; no eile, [a ’tuigsinn:]” is e seo citta! ”
tha sati an làthair ann, dìreach chun ìre dìreach ñāṇa agus dìreach
paṭissati, tha e a ’fuireach air leth, agus chan eil e a’ cumail ri dad
san t-saoghal. Mar sin, tha bhikkhus, a bhikkhu a ’fuireach a’ cumail
sùil air citta ann an citta.

IV. Amharc air Dhammas

A. Earrann air na Nīvaraṇas


Agus a bharrachd, bhikkhus, ciamar a tha bodkkhu a ’fuireach a’ cumail
sùil air dhammas ann an dhammas? An seo, tha bhikkhus, a bhikkhu a
’fuireach a’ cumail sùil air dhammas ann an dhammas le iomradh air na
còig nīvaraṇas. Agus a bharrachd, bhikkhus, ciamar a tha bodkkhu a
’fuireach a’ cumail sùil air dhammas ann an dhammas le iomradh air na
còig nīvaraṇas?

An seo, tha bhikkhus, a bhikkhu, an sin gu bheil
kāmacchanda an làthair, a ’tuigsinn:“ tha kāmacchanda annam ”; an sin
nach eil kāmacchanda an làthair, tha e a ’tuigsinn:“ chan eil
kāmacchanda annam ”; tha e a ’tuigsinn mar a thig an kāmacchanda gun
fhiosta; tha e a ’tuigsinn mar a tha an kāmacchanda a tha air èirigh air
a thrèigsinn; agus tha e a ’tuigsinn mar nach tig an kāmacchanda
trèigte gu bhith ag èirigh san àm ri teachd.

An seo, tha
bhikkhus, a bhikkhu, leis gu bheil byāpāda an làthair, a ’tuigsinn:“ tha
byāpāda taobh a-staigh mi ”; an sin nach eil byāpāda an làthair, tha e a
’tuigsinn:“ chan eil byāpāda annam ”; tha e a ’tuigsinn mar a thig am
byāpāda gun fhiosta; tha e a ’tuigsinn mar a tha an byāpāda a ​​tha air
èirigh air a thrèigsinn; agus tha e a ’tuigsinn mar nach tig am byāpāda
trèigte gu bhith ag èirigh san àm ri teachd.

An seo, tha
bhikkhus, a bhikkhu, an sin gu bheil thīnamiddhā an làthair, a
’tuigsinn:“ tha thīnamiddhā taobh a-staigh mi ”; an sin nach eil
thīnamiddhā an làthair, tha e a ’tuigsinn:“ chan eil thīnamiddhā annam
”; tha e a ’tuigsinn mar a thig an thīnamiddhā gun fhiosta gu bith; tha e
a ’tuigsinn mar a tha an thīnamiddhā a tha air èirigh air a thrèigsinn;
agus tha e a ’tuigsinn mar nach tig an trèig thīnamiddhā gu bhith ag
èirigh san àm ri teachd.

Ann an creutairean, bhikkhus, aig a
bheil feart bròin, tuireadh, dukkha, domanassa agus àmhghar, tha an
leithid de mhiann ag èirigh: “oh dha-rìribh, is dòcha nach bi bròn,
tuireadh, dukkha, domanassa agus àmhghar dhuinne, agus gu fìrinneach, is
dòcha nach bi sinn thig gu bròn, tuireadh, dukkha, domanassa agus
àmhghar. ” Ach chan eil seo ri choileanadh le bhith a ’miannachadh. Is e
seo an dukkha gun a bhith a ’faighinn na tha duine ag iarraidh.


Agus dè, bhikkhus, a tha ann an ùine ghoirid na còig upādānakkhandhas?
Is iad: an rūpa upādānakkhandha, an vedanā upādānakkhandha, an saññā
upādānakkhandha, an saṅkhāra upādānakkhandha, an viññāṇa
upādānakkhandha. Canar iad sin gu h-aithghearr, bhikkhus, na còig
upādānakkhandhas.

Canar seo, bhikkhus, an dukkha ariyasacca

E2. Taisbeanadh Samudayasacca


Agus dè, bhikkhus, a th ’anns an dukkha-samudaya ariyasacca? Is e an
taṇhā seo a tha a ’leantainn gu ath-bhreith, ceangailte le miann agus
tlachd, a’ faighinn tlachd an seo no an sin, is e sin ri ràdh:
kāma-taṇhā, bhava-taṇhā agus vibhava-taṇhā. Ach an taṇhā, bhikkhus seo,
nuair a dh ’èiricheas e, càite an èirich e, agus nuair a thuinicheas e
[e fhèin], càite am bi e a’ tuineachadh? Anns an t-saoghal a tha coltas
tlachdmhor agus aontaichte, is ann an sin a bhios taṇhā, nuair a bhios e
ag èirigh, ag èirigh, far am bi e a ’tuineachadh.

Agus dè air an
t-saoghal a tha tlachdmhor agus aontachadh? Tha an t-sùil air an
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha a ’chluas san t-saoghal tlachdmhor agus aontaichte, an
sin taṇhā, nuair a dh’ èiricheas e, ag èirigh, an sin nuair a
thuinicheas e, bidh e a ’tuineachadh. Tha an t-sròin san t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag
èirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an
teanga san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a
bhios e ag èirigh, ag èirigh, an sin nuair a bhios e a ’tuineachadh,
bidh e a’ tuineachadh. Tha Kāya san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Tha mana san t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag
èirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh.

Tha
foirmean faicsinneach san t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a bhios e ag èirigh, ag èirigh, an sin nuair a bhios e a
’tuineachadh, bidh e a’ tuineachadh. Tha fuaimean san t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a bhios e ag èirigh, ag
èirigh, an sin nuair a thuinicheas e, bidh e a ’tuineachadh. Tha
fàilidhean san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair
a dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha blasan san t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas
e, bidh e a’ tuineachadh. Tha uinneanan bodhaig san t-saoghal tlachdmhor
agus aontaichte, an sin taṇhā, nuair a bhios e ag èirigh, ag èirigh, an
sin nuair a bhios e a ’tuineachadh, bidh e a’ tuineachadh. Tha dhammas
san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a bhios e
ag èirigh, ag èirigh, an sin nuair a bhios e a ’tuineachadh, bidh e a’
tuineachadh.

Tha an t-sùil-viññāṇa air an t-saoghal tlachdmhor
agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an
sin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an ear-viññāṇa air
an t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an sròn-viññāṇa air an t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an teanga-viññāṇa air
an t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha Kāya-viññāṇa air an t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Tha Mana-viññāṇa air an
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh.

Tha an samphassa sùla san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an ear-samphassa air
an t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an t-sròin-samphassa air an t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an teanga-samphassa
san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha Kāya-samphassa air an t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Tha Mana-samphassa air an
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh.

Tha an vedanā a rugadh de shamphassa sùla san
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an vedanā a rugadh de ear-samphassa air an t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag
èirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an
vedanā a rugadh de shròin-samphassa air an t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an vedanā a rugadh de
theanga-samphassa air an t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e,
bidh e a’ tuineachadh. Tha an vedanā a rugadh de kāya-samphassa air an
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an vedanā a rugadh de mana-samphassa air an t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag
èirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh.

Tha
an saññā de chruthan faicsinneach san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an saññā de fhuaimean
san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an saññā de bholadh anns an t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an saññā de bhlasan
san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an saññā de dh ’fhiosrachaidhean bodhaig san t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh’ èiricheas e, ag
èirigh, an sin nuair a thuinicheas e, bidh e a ’tuineachadh. Tha saññā
Dhammas air an t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair
a dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh.

Tha an rùn [co-cheangailte ri] cruthan faicsinneach
san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an rùn [co-cheangailte ri] fuaimean san t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag
èirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an rùn
[co-cheangailte ri] fàilidhean san t-saoghal tlachdmhor agus aontaichte,
an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin nuair a
thuinicheas e, bidh e a’ tuineachadh. Tha an rùn [co-cheangailte ri]
blasad san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a
dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an rùn [co-cheangailte ri] uinneanan bodhaig san
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an rùn [co-cheangailte ri] dhammas air an t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag
èirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh.

Tha
an taṇhā airson cruthan faicsinneach san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a bhios e ag èirigh, ag èirigh, an sin
nuair a bhios e a ’tuineachadh, bidh e a’ tuineachadh. Tha an taṇhā
airson fuaimean san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā,
nuair a dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e
a’ tuineachadh. Tha an taṇhā airson fàilidhean san t-saoghal tlachdmhor
agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an
sin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an taṇhā airson
blasan san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a
dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an taṇhā airson uireasbhuidh bodhaig san t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag
èirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an
taṇhā airson dhammas air an t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas
e, bidh e a’ tuineachadh.

Tha an vitakka de chruthan faicsinneach
san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an vitakka de fhuaimean san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an vitakka de bholadh
anns an t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh. Tha an vitakka de bhlasan san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an vitakka de dh
’fhiosrachaidhean bodhaig san t-saoghal tlachdmhor agus aontaichte, an
sin taṇhā, nuair a dh’ èiricheas e, ag èirigh, an sin nuair a
thuinicheas e, bidh e a ’tuineachadh. Tha an vitakka de dhammas air an
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh
’èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a’
tuineachadh.

Tha an vicāra de chruthan faicsinneach san t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag
èirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an
vicāra de fhuaimean san t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e,
bidh e a’ tuineachadh. Tha an vicāra de bholadh anns an t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag
èirigh, an sin nuair a thuinicheas e, bidh e a’ tuineachadh. Tha an
vicāra de bhlasan san t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin nuair a thuinicheas e,
bidh e a’ tuineachadh. Tha an vicāra de dh ’fhiosrachaidhean bodhaig
san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a dh’
èiricheas e, ag èirigh, an sin nuair a thuinicheas e, bidh e a
’tuineachadh. Tha an vicāra de dhammas air an t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a dh ’èiricheas e, ag èirigh, an sin
nuair a thuinicheas e, bidh e a’ tuineachadh. Canar seo, bhikkhus, an
dukkha · samudaya ariyasacca.

E3. Taisbeanadh Nirodhasacca


Agus dè, bhikkhus, a th ’anns an dukkha-samudaya ariyasacca? Is e an
taṇhā seo a tha a ’leantainn gu ath-bhreith, ceangailte le miann agus
tlachd, a’ faighinn tlachd an seo no an sin, is e sin ri ràdh:
kāma-taṇhā, bhava-taṇhā agus vibhava-taṇhā. Ach an taṇhā, bhikkhus seo,
nuair a thèid a thrèigsinn, càite an tèid a thrèigsinn, agus nuair a
sguir e, càite an sguir e? Anns an t-saoghal a tha coltas tlachdmhor
agus aontaichte, is e sin far an tèid taṇhā, nuair a thèid a thrèigsinn,
a thrèigsinn, nuair a sguir e, sguir e.

Agus dè air an t-saoghal
a tha tlachdmhor agus aontachadh? Tha an t-sùil air an t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn,
air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha a ’chluas san
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
t-sròin san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a
thèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e.
Tha an teanga san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā,
nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir i,
sguir i. Tha Kāya air an t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e. Tha mana san t-saoghal tlachdmhor agus aontaichte, an
sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e.

Tha foirmean faicsinneach san t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn,
air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha fuaimean san
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha
fàilidhean san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair
a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir
e. Tha blasan san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā,
nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir e,
sguir e. Tha uinneanan bodhaig san t-saoghal tlachdmhor agus aontaichte,
an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin
nuair a sguir e, sguir e. Tha dhammas san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn,
an sin nuair a sguir e, sguir e.

Tha an t-sùil-viññāṇa san
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
cluais-viññāṇa air an t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e. Tha an sròn-viññāṇa san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn,
an sin nuair a sguir e, sguir e. Tha an teanga-viññāṇa air an t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn,
air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha Kāya-viññāṇa air
an t-saoghal tlachdmhor agus aontaichte, an sin tha taṇhā, nuair a thèid
a thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha
Mana-viññāṇa air an t-saoghal tlachdmhor agus aontaichte, an sin taṇhā,
nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir e,
sguir e.

Tha an samphassa sùla san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn,
an sin nuair a sguir e, sguir e. Tha an ear-samphassa air an t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn,
air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
t-sròin-samphassa san t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e. Tha an teanga-samphassa air an t-saoghal tlachdmhor
agus aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a
thrèigsinn, an sin nuair a sguir e, sguir e. Tha Kāya-samphassa air an
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha
Mana-samphassa air an t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e.

Tha an vedanā a rugadh de shamphassa sùla san
t-saoghal tlachdmhor agus aontaichte, an sin tha taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
vedanā a rugadh de ear-samphassa air an t-saoghal tlachdmhor agus
aontaichte, an sin tha taṇhā, nuair a thèid a thrèigsinn, air a
thrèigsinn, an sin nuair a sguir e, sguir e. Tha an vedanā a rugadh de
shròin-samphassa air an t-saoghal tlachdmhor agus aontaichte, an sin tha
taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e. Tha an vedanā a rugadh de theanga-samphassa air an
t-saoghal tlachdmhor agus aontaichte, an sin tha taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
vedanā a rugadh de kāya-samphassa air an t-saoghal tlachdmhor agus
aontaichte, an sin tha taṇhā, nuair a thèid a thrèigsinn, air a
thrèigsinn, an sin nuair a sguir e, sguir e. Tha an vedanā a rugadh de
mana-samphassa air an t-saoghal tlachdmhor agus aontaichte, an sin tha
taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e.

Tha an saññā de chruthan faicsinneach san
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
saññā de fhuaimean san t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e. Tha an saññā de bholadh anns an t-saoghal tlachdmhor
agus aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a
thrèigsinn, an sin nuair a sguir e, sguir e. Tha an saññā de bhlasan san
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
saññā de dh ’fhiosrachaidhean bodhaig san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn,
an sin nuair a sguir e, sguir e. Tha saññā Dhammas air an t-saoghal
tlachdmhor agus aontaichte, an sin tha taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e.


Tha an rùn [co-cheangailte ri] cruthan faicsinneach san t-saoghal
tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn,
air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an rùn
[co-cheangailte ri] fuaimean san t-saoghal tlachdmhor agus aontaichte,
an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair
a sguir e, sguir e. Tha an rùn [co-cheangailte ri] fàilidhean san
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
rùn [co-cheangailte ri] blasad san t-saoghal tlachdmhor agus aontaichte,
an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin
nuair a sguir e, sguir e. Tha an rùn [co-cheangailte ri] uinneanan
bodhaig san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a
thèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e.
Tha an rùn [co-cheangailte ri] dhammas air an t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn,
an sin nuair a sguir e, sguir e.

Tha an taṇhā airson cruthan
faicsinneach san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā,
nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir e,
sguir e. Tha an taṇhā airson fuaimean san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn,
an sin nuair a sguir e, sguir e. Tha an taṇhā airson fàilidhean san
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
taṇhā airson blasan san t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e. Tha an taṇhā airson uireasbhuidhean bodhaig san
t-saoghal tlachdmhor agus aontaichte, an sin tha taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
taṇhā airson dhammas air an t-saoghal tlachdmhor agus aontaichte, an sin
tha taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e.

Tha an vitakka de chruthan faicsinneach san
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
vitakka de fhuaimean san t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e. Tha an vitakka de bholadh anns an t-saoghal tlachdmhor
agus aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a
thrèigsinn, an sin nuair a sguir e, sguir e. Tha an vitakka de bhlasan
san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
vitakka de dh ’fhiosrachaidhean bodhaig san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn,
an sin nuair a sguir e, sguir e. Tha an vitakka de dhammas air an
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e.


Tha an vicāra de chruthan faicsinneach san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn,
an sin nuair a sguir e, sguir e. Tha an vicāra de fhuaimean san
t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a thèid a
thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e. Tha an
vicāra de bholadh anns an t-saoghal tlachdmhor agus aontaichte, an sin
taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e. Tha an vicāra de bhlasan san t-saoghal tlachdmhor agus
aontaichte, an sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn,
an sin nuair a sguir e, sguir e. Tha an vicāra de dh ’fhiosrachaidhean
bodhaig san t-saoghal tlachdmhor agus aontaichte, an sin taṇhā, nuair a
thèid a thrèigsinn, air a thrèigsinn, an sin nuair a sguir e, sguir e.
Tha an vicāra de dhammas air an t-saoghal tlachdmhor agus aontaichte, an
sin taṇhā, nuair a thèid a thrèigsinn, air a thrèigsinn, an sin nuair a
sguir e, sguir e. Canar seo, bhikkhus, an dukkha · nirodha ariyasacca.

E4. Taisbeanadh Maggasacca


Agus dè, bhikkhus, a tha san dukkha · nirodha · gāminī paṭipadā
ariyasacca? Is e dìreach an ariya aṭṭhaṅgika magga seo, is e sin
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo,
sammāvāyāmo, sammāsati agus sammāsamādhi.

Agus dè, bhikkhus, a
tha sammādiṭṭhi? Sin, bhikkhus, a tha na ñāṇa de dukkha, ñāṇa
dukkha-samudaya, ñāṇa dukkha-nirodha agus ñāṇa de dukkha-nirodha-gāmini
paṭipada, ris an canar, bhikkhus, sammādiṭṭhi.

Agus dè, bhikkhus,
a tha sammāsaṅkappas? Is e an fheadhainn, bhikkhus, a tha saṅkappas de
nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā, an fheadhainn
ris an canar, bhikkhus, sammāsaṅkappas.

Agus dè, bhikkhus, a tha
sammāvācā? Tha sin, bhikkhus, a tha a ’seachnadh musāvādā, a’ stad bho
pisuṇa vācā, a ’stad bho pharusa vācā, agus a’ stad bho samphappalāpa,
ris an canar, bhikkhus, sammāvācā.

Agus dè, bhikkhus, a tha
sammā-kammanta? Tha sin, bhikkhus, a tha a ’seachnadh pāṇātipāta, a’
stad bho adinnādāna, a ’seachnadh abrahmacariya, ris an canar, bhikkhus,
sammā-kammanta.

Agus dè, bhikkhus, a tha sammā-ājīva? An seo,
tha bhikkhus, deisciobal ​​uasal, an dèidh dha beòshlaint ceàrr a
thrèigsinn, a ’toirt taic dha a bheatha le dòigh-beatha cheart, ris an
canar, bhikkhus, sammā-ājīva.

Agus dè, bhikkhus, a tha
sammāvāyāma? An seo, bidh bhikkhus, a bhikkhu a ’gineadh a chanda airson
gun a bhith ag èirigh pāpaka neo-aithnichte agus akusala dhammas, bidh e
ga shaoradh fhèin, a’ togail a viriya, a ’cur an gnìomh gu làidir an
citta aige agus a’ strì; bidh e a ’gineadh a chanda airson a bhith a’
trèigsinn pāpaka agus akusala dhammas, bidh e ga shaoradh fhèin, a
’togail a viriya, a’ cur an gnìomh gu làidir an citta aige agus a ’strì;
bidh e a ’gineadh a chanda airson èirigh kusala dhammas gun fhiosta,
bidh e ga shaoradh fhèin, a’ reubadh a viriya, a ’cur an gnìomh gu
làidir an citta aige agus a’ strì; bidh e a ’gineadh a chanda airson
seasmhachd arusen kusala dhammas, airson nach eil troimh-chèile aca,
airson an àrdachadh, an leasachadh, an àiteach agus an crìochnachadh,
bidh e ga shaoradh fhèin, a’ togail a viriya, a ’cur an gnìomh gu làidir
an citta aige agus a’ strì. Canar seo, bhikkhus, sammāvāyāma.


Agus dè, bhikkhus, a tha sammāsati? An seo, tha bhikkhus, a bhikkhu a
’fuireach a’ cumail sùil air kāya ann an kāya, ātāpī sampajāno, satimā,
an dèidh dha abhijjhā-domanassa a leigeil seachad a dh ’ionnsaigh an
t-saoghal. Tha e a ’fuireach a’ cumail sùil air vedanā ann an vedanā,
ātāpī sampajāno, satimā, an dèidh dha abhijjhā-domanassa a leigeil
seachad a dh ’ionnsaigh an t-saoghal. Tha e a ’fuireach a’ cumail sùil
air citta ann an citta, ātāpī sampajāno, satimā, an dèidh dha
abhijjhā-domanassa a leigeil seachad a dh ’ionnsaigh an t-saoghal. Bidh e
a ’fuireach a’ cumail sùil air dhamma · s ann an dhamma · s, ātāpī
sampajāno, satimā, an dèidh dha abhijjhā-domanassa a leigeil seachad a
dh ’ionnsaigh an t-saoghal. Canar seo, bhikkhus, sammāsati.

Agus
dè, bhikkhus, a tha sammāsamādhi? An seo, tha bhikkhus, bhikkhu, air a
sgaradh bho kāma, air a sgaradh bho akusala dhammas, an dèidh a dhol
a-steach don chiad jhāna, a ’fuireach ann, le vitakka agus vicāra, le
pīti agus sukha a rugadh bho sgaradh. Le sàmhchair vitakka-vicāra, air a
dhol a-steach don dàrna jhāna, tha e a ’fuireach ann le tanquilization
a-staigh, aonachadh citta, às aonais vitakka no vicāra, le pīti agus
sukha a rugadh à samādhi. Agus le dìmeas a thaobh pīti, tha e a
’fuireach ann an upekkha, sato agus sampajāno, tha e a’ faighinn eòlas
ann an kāya an sukha a tha na h-ariyas a ’toirt cunntas air:‘ one who is
equanimous and mindful dwells in [this] sukha ’, an dèidh dha a dhol
a-steach don treas jhāna, tha e a’ fuireach innte. A ’leigeil seachad
sukha agus a’ leigeil seachad dukkha, somanassa agus domanassa air a
dhol à bith roimhe seo, gun sukha no dukkha, le purrachd upekkha agus
sati, an dèidh dha a dhol a-steach don cheathramh jhāna, tha e a
’fuireach ann. Canar seo, bhikkhus, sammāsamādhi.

Canar seo, bhikkhus, an dukkha · nirodha · gāminī paṭipadā ariyasacca.


Mar sin bidh e a ’fuireach a’ cumail sùil air dhammas ann an dhammas
air an taobh a-staigh, no bidh e a ’fuireach a’ cumail sùil air dhammas
ann an dhammas air an taobh a-muigh, no bidh e a ’fuireach a’ cumail
sùil air dhammas ann an dhammas taobh a-staigh agus taobh a-muigh; bidh e
a ’fuireach a’ cumail sùil air samudaya de dh ’fhiosrachaidhean ann an
dhammas, no bidh e a’ fuireach a ’cumail sùil air a bhith a’ dol seachad
air uinneanan ann an dhammas, no bidh e a ’fuireach a’ cumail sùil air
an samudaya agus a ’dol seachad air uinneanan ann an dhammas; no eile,
[a ’tuigsinn:]” is iad sin dhamaichean! ” tha sati an làthair ann,
dìreach chun ìre dìreach ñāṇa agus dìreach paṭissati, tha e a ’fuireach
air leth, agus chan eil e a’ cumail ri dad san t-saoghal. Mar sin, tha
bhikkhus, a bhikkhu a ’fuireach a’ cumail sùil air dhammas ann an
dhammas, le iomradh air na ceithir ariya · saccas.

Na buannachdan bho bhith a ’cleachdadh na Satipaṭṭhānas


Dha neach sam bith, bhikkhus, a bhiodh a ’cleachdadh nan ceithir
satipaṭṭhānas san dòigh seo airson seachd bliadhna, is dòcha gum bi dùil
ri aon de dhà thoradh: an dàrna cuid eòlas [foirfe] ann an uinneanan
faicsinneach, no ma tha beagan clinging air fhàgail, anāgāmita.


Leig leotha seachd bliadhna, bhikkhus. Dha neach sam bith, bhikkhus, a
bhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san dòigh seo airson sia
bliadhna, is dòcha gum bi dùil ri aon de dhà thoradh: an dàrna cuid
eòlas [foirfe] ann an uinneanan faicsinneach, no ma tha beagan clinging
air fhàgail, anāgāmita.

Leig leotha sia bliadhna, bhikkhus. Dha
neach sam bith, bhikkhus, a bhiodh a ’cleachdadh nan ceithir
satipaṭṭhānas san dòigh seo airson còig bliadhna, is dòcha gum bi dùil
ri aon de dhà thoradh: an dàrna cuid eòlas [foirfe] ann an uinneanan
faicsinneach, no ma tha beagan clinging air fhàgail, anāgāmita.


Leig leotha còig bliadhna, bhikkhus. Dha neach sam bith, bhikkhus, a
bhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san dòigh seo airson
ceithir bliadhna, is dòcha gum bi dùil ri aon de dhà thoradh: an dàrna
cuid eòlas [foirfe] ann an uinneanan faicsinneach, no ma tha beagan
clinging air fhàgail, anāgāmita.

Leig leotha ceithir bliadhna,
bhikkhus. Dha neach sam bith, bhikkhus, a bhiodh a ’cleachdadh nan
ceithir satipaṭṭhānas san dòigh seo airson trì bliadhna, is dòcha gum bi
dùil ri aon de dhà thoradh: an dàrna cuid eòlas [foirfe] ann an
uinneanan faicsinneach, no ma tha beagan clinging air fhàgail,
anāgāmita.

Leig leotha trì bliadhna, bhikkhus. Dha neach sam
bith, bhikkhus, a bhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san
dòigh seo airson dà bhliadhna, is dòcha gum bi dùil ri aon de dhà
thoradh: an dàrna cuid eòlas [foirfe] ann an uinneanan faicsinneach, no
ma tha beagan clinging air fhàgail, anāgāmita.

Leig leotha dà
bhliadhna, bhikkhus. Dha neach sam bith, bhikkhus, a bhiodh a
’cleachdadh nan ceithir satipaṭṭhānas san dòigh seo airson aon
bhliadhna, is dòcha gum bi dùil ri aon de dhà thoradh: an dàrna cuid
eòlas [foirfe] ann an uinneanan faicsinneach, no ma tha beagan clinging
air fhàgail, anāgāmita.

Leig leotha aon bhliadhna, bhikkhus. Dha
neach sam bith, bhikkhus, a bhiodh a ’cleachdadh nan ceithir
satipaṭṭhānas san dòigh seo airson seachd mìosan, is dòcha gum bi dùil
ri aon de dhà thoradh: an dàrna cuid eòlas [foirfe] ann an uinneanan
faicsinneach, no ma tha beagan clinging air fhàgail, anāgāmita.


Leig leotha seachd mìosan, bhikkhus. Dha neach sam bith, bhikkhus, a
bhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san dòigh seo airson sia
mìosan, is dòcha gum bi dùil ri aon de dhà thoradh: an dàrna cuid eòlas
[foirfe] ann an uinneanan faicsinneach, no ma tha beagan clinging air
fhàgail, anāgāmita.

Leig leotha sia mìosan, bhikkhus. Dha neach
sam bith, bhikkhus, a bhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san
dòigh seo airson còig mìosan, is dòcha gum bi dùil ri aon de dhà
thoradh: an dàrna cuid eòlas [foirfe] ann an uinneanan faicsinneach, no
ma tha beagan clinging air fhàgail, anāgāmita.

Leig leotha còig
mìosan, bhikkhus. Dha neach sam bith, bhikkhus, a bhiodh a ’cleachdadh
nan ceithir satipaṭṭhānas san dòigh seo airson ceithir mìosan, is dòcha
gum bi dùil ri aon de dhà thoradh: an dàrna cuid eòlas [foirfe] ann an
uinneanan faicsinneach, no ma tha beagan clinging air fhàgail,
anāgāmita.

Leig leotha ceithir mìosan, bhikkhus. Dha neach sam
bith, bhikkhus, a bhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san
dòigh seo airson trì mìosan, is dòcha gum bi dùil ri aon de dhà thoradh:
an dàrna cuid eòlas [foirfe] ann an uinneanan faicsinneach, no ma tha
beagan clinging air fhàgail, anāgāmita.

Leig leotha trì mìosan,
bhikkhus. Dha neach sam bith, bhikkhus, a bhiodh a ’cleachdadh nan
ceithir satipaṭṭhānas san dòigh seo airson dà mhìos, is dòcha gum bi
dùil ri aon de dhà thoradh: an dàrna cuid eòlas [foirfe] ann an
uinneanan faicsinneach, no ma tha beagan clinging air fhàgail,
anāgāmita.

Leig leotha dà mhìos, bhikkhus. Dha neach sam bith,
bhikkhus, a bhiodh a ’cleachdadh nan ceithir satipaṭṭhānas san dòigh seo
airson aon mhìos, is dòcha gum bi dùil ri aon de dhà thoradh: an dàrna
cuid eòlas [foirfe] ann an uinneanan faicsinneach, no ma tha beagan
clinging air fhàgail, anāgāmita.

Leig leotha aon mhìos, bhikkhus.
Dha neach sam bith, bhikkhus, a bhiodh a ’cleachdadh nan ceithir
satipaṭṭhānas san dòigh seo airson leth-mhìos, is dòcha gum bi dùil ri
aon de dhà thoradh: an dàrna cuid eòlas [foirfe] ann an uinneanan
faicsinneach, no ma tha beagan clinging air fhàgail, anāgāmita.


Leig leotha leth mìos, bhikkhus. Dha neach sam bith, bhikkhus, a bhiodh a
’cleachdadh nan ceithir satipaṭṭhānas san dòigh seo airson seachdain,
is dòcha gum bi dùil ri aon de dhà thoradh: an dàrna cuid eòlas [foirfe]
ann an uinneanan faicsinneach, no ma tha beagan clinging air fhàgail,
anāgāmita.

“Is e seo, bhikkhus, an t-slighe a tha a’ leantainn gu
dad ach glanadh dhaoine, faighinn thairis air bròn agus tuireadh, dol à
bith dukkha-domanassa, coileanadh na slighe cheart, coileanadh Nibbāna,
is e sin ri ràdh na ceithir satipaṭṭhānas. ” Mar seo chaidh a ràdh,
agus air bunait seo uile chaidh a ràdh.

Mar so labhair am Bhagavā. Toilichte, chuir am bhikkhus fàilte air faclan Bhagavā.

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