3352 Tue 12 May 2020
Discovery of Awakened One with Awareness Universe(DAOAU)
World Population
7,784,062,321 Current World Population -
COVID-19 Coronavirus Pandemic Recovered: 1,600,700
10 countries that are not affected by the COVID-19 virus yet.
- Comoros,
- North Korea,
- The Federated States of Micronesia,
- Kiribati,
- Nauru,
- Samoa,
- Tajikistan,
- Turkmenistan,
- Tuvalu,
- Vanuatu
Are all well, happy and secure!
They are calm, quiet, alert and attentive with their wisdom,
having an equanimity mind not reacting to good and bad thoughts
with a clear understanding that everything is changing!
including
all the Presidents, Prime Ministers, Ministers, MPs, MLAs, Political
ruling and opposition Party members, Chief Justices, Judges, Chief
Election Commission members Media persons who were not affected by
COVID-19 not wearing face masks but still alive !
while World 21,153,352 Deaths this year COVID-19 Coronavirus Pandemic Recovered:1,600,700
Awakened One with Awareness perspective of good governance-
Democratic governance
Shadow man on COVID-19, US story
Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia
The CDC says they don’t recommend people wear masks to prevent transmitting the virus if you do not have symptoms.
Dhammacakkappavattana Sutta
Dasa raja dhammaAgathidhammasdasa kusala.Kuutadanta Suttadana
priyavacana
artha cariya
Assamedha
Sassamedha
Naramedha
Purisamedha
Sammapasa
Vajapeyya
Niraggala
Sila
Samadhi
Panna
Samma-sankappa
Sigalovada Sutta
Brahmajala Sutta
Digha Nikaya (Mahaparinibbana-sutta
dhammamahamatras
Lord Awakened One with Awareness said (in Pali),
‘Na jacca vasalo hoti na jacca hoti brahmano.
Kammuna vasalo hoti kammuna hoti brahmano.’
(Not by his birth man is an outcaste or a Brahman;
Only by his own Kamma man becomes an outcaste or a Brahman.)
Lord Awakened One with Araeness said,
‘Be hurry, O Bhikkhus, to paddle your boat till it shall reach the other side of the river bank.’
‘Suddhi asuddhi paccattam nanno nannam visodhaye’ (purity and impurity is the matter of an individual; one can, by no means, purify
another).
| Saṃyutta Nikāya 56
Connected Discourses on the Truths 11. Setting in Motion the Wheel of the Dhamma |
|
Peter Harvey 2007
Source: SuttaCentral
Bhikkhu Bodhi
Thushave I heard. At one time the Blessed One was dwelling at Bārāṇasī in
the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus
of the group of five thus: “Bhikkhus, these two extremes should not be
followed by one gone forth (into the homeless life). What two? That
which is this pursuit of sensual happiness in sense pleasures, which is
low, vulgar, the way of the ordinary person, ignoble, not connected to
the goal; and that which is this pursuit of self-mortification, which is
painful, ignoble, not connected to the goal. Bhikkhus, without veering
towards either of these two extremes, the One Attuned to Reality has
awakened to the middle way, which gives rise to vision, which gives rise
to knowledge, which leads to peace, to higher knowledge, to full
awakening, to Nibbāna
Thus
have I heard. On one occasion the Blessed One was dwelling at Baraṇasi
in the Deer Park at Isipatana. There the Blessed One addressed the
bhikkhus of the group of five thus:
“Bhikkhus, these two extremes should not be followed by one who has
gone forth into homelessness. What two? The pursuit of sensual happiness
in sensual pleasures, which is low, vulgar, the way of worldlings,
ignoble, unbeneficial; and the pursuit of self-mortification, which is
painful, ignoble, unbeneficial. Without veering towards either of these
extremes, the Tathagata has awakened to the middle way, which gives rise
to vision, which gives rise to knowledge, which leads to peace, to
direct knowledge, to enlightenment, to Nibbāna.
what, bhikkhus, is that middle way awakened to by the One Attuned to
Reality which gives rise to vision, which gives rise to knowledge, which
leads to peace, to higher knowledge, to full awakening, to Nibbāna? It
is just this Noble Eight-factored Path, that is to say, right view,
right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right mental unification. This, bhikkhus, is
that middle way awakened to by the One Attuned to Reality, which gives
rise to vision, which gives rise to knowledge, which leads to peace, to
higher knowledge, to full awakening, to Nibbāna.
“And
what, bhikkhus, is that middle way awakened to by the Tathagata, which
gives rise to vision … which leads to Nibbāna? It is this Noble
Eightfold Path; that is, right view, right intention, right speech,
right action, right livelihood, right effort, right mindfulness, right
concentration. This, bhikkhus, is that middle way awakened to by the
Tathagata, which gives rise to vision, which gives rise to knowledge,
which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
“Now this,
bhikkhus, for the spiritually ennobled ones, is the true reality which
is pain: birth is painful, aging is painful, illness is painful, death
is painful; sorrow, lamentation, physical pain, unhappiness and distress
are painful; union with what is disliked is painful; separation from
what is liked is painful; not to get what one wants is painful; in
brief, the five bundles of grasping-fuel are painful.
“Now
this, bhikkhus, is the noble truth of suffering: birth is suffering,
aging is suffering, illness is suffering, death is suffering; union with
what is displeasing is suffering; separation from what is pleasing is
suffering; not to get what one wants is suffering; in brief, the five
aggregates subject to clinging are suffering.
“Now
this, bhikkhus, for the spiritually ennobled ones, is the
pain-originating true reality. It is this craving which leads to renewed
existence, accompanied by delight and attachment, seeking delight now
here now there; that is, craving for sense-pleasures, craving for
existence, craving for extermination (of what is not liked).
“Now
this, bhikkhus, is the noble truth of the origin of suffering: it is
this craving which leads to renewed existence, accompanied by delight
and lust, seeking delight here and there; that is, craving for sensual
pleasures, craving for existence, craving for extermination.
“Now this,
bhikkhus, for the spiritually ennobled ones, is the pain-ceasing true
reality. It is the remainderless fading away and cessation of that same
craving, the giving up and relinquishing of it, freedom from it,
non-reliance on it.
“Now
this, bhikkhus, is the noble truth of the cessation of suffering: it is
the remainderless fading away and cessation of that same craving, the
giving up and relinquishing of it, freedom from it, nonreliance on it.
“Now this,
bhikkhus, for the spiritually ennobled ones, is the true reality which
is the way leading to the cessation of pain. It is this Noble
Eight-factored Path, that is to say, right view, right resolve, right
speech, right action, right livelihood, right effort, right mindfulness,
right mental unification.
“Now
this, bhikkhus, is the noble truth of the way leading to the cessation
of suffering: it is this Noble Eightfold Path; that is, right view …
right concentration.
“‘This,
for the spiritually ennobled ones, is the true reality of pain’: in me,
bhikkhus, in regard to things unheard before, there arose vision,
knowledge, wisdom, true knowledge, and light.
“‘This
is the noble truth of suffering’: thus, bhikkhus, in regard to things
unheard before, there arose in me vision, knowledge, wisdom, true
knowledge, and light.
“Now
on this, ‘This — for the spiritually ennobled ones, the true reality of
pain — is to be fully understood’: in me, bhikkhus, in regard to things
unheard before, there arose vision, knowledge, wisdom, true knowledge,
and light.
“‘This
noble truth of suffering is to be fully understood’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.
“Now
on this, ‘This — for the spiritually ennobled ones, the true reality of
pain — has been fully understood’: in me, bhikkhus, in regard to things
unheard before, there arose vision, knowledge, wisdom, true knowledge,
and light.
“‘This
noble truth of suffering has been fully understood’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.
“(Likewise,)
in me, bhikkhus, in regard to things unheard before, there arose
vision, knowledge, wisdom, true knowledge and light, with respect to:
‘This, for the spiritually ennobled ones, is the pain-originating true
reality,’ ‘This — for the spiritually ennobled ones, the
pain-originating true reality — is to be abandoned,’ and ‘This — for the
spiritually ennobled ones, the pain-originating true reality — has been
abandoned.’
“‘This
is the noble truth of the origin of suffering’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.
“‘This
noble truth of the origin of suffering is to be abandoned’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.
“‘This
noble truth of the origin of suffering has been abandoned’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.
in me, bhikkhus, in regard to things unheard before, there arose
vision, knowledge, wisdom, true knowledge and light, with respect to:
‘This, for the spiritually ennobled ones, is the pain-ceasing true
reality,’ ‘This — for the spiritually ennobled ones, the pain-ceasing
true reality — is to be personally experienced’ and ‘This — for the
spiritually ennobled ones, the pain-ceasing true reality — has been
personally experienced.’
“‘This
is the noble truth of the cessation of suffering’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.
“‘This
noble truth of the cessation of suffering is to be realized’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.
“‘This
noble truth of the cessation of suffering has been realized’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.
in me, bhikkhus, in regard to things unheard before, there arose
vision, knowledge, wisdom, true knowledge and light, with respect to:
‘This, for the spiritually ennobled ones, is the true reality which is
the way leading to the cessation of pain,’ ‘This — for the spiritually
ennobled ones, the true reality which is the way leading to the
cessation of pain — is to be developed,’ and ‘This — for the spiritually
ennobled ones, the true reality which is way leading to the cessation
of pain — has been developed.’
“‘This
is the noble truth of the way leading to the cessation of suffering’:
thus, bhikkhus, in regard to things unheard before, there arose in me
vision, knowledge, wisdom, true knowledge, and light.
“‘This
noble truth of the way leading to the cessation of suffering is to be
developed’: thus, bhikkhus, in regard to things unheard before, there
arose in me vision, knowledge, wisdom, true knowledge, and light.
“‘This
noble truth of the way leading to the cessation of suffering has been
developed’: thus, bhikkhus, in regard to things unheard before, there
arose in me vision, knowledge, wisdom, true knowledge, and light.
long, bhikkhus, as my knowledge and seeing of these four true realities
for the spiritually ennobled ones, as they really are in their three
phases (each) and twelve modes (altogether) was not thoroughly purified
in this way, then so long, in the world with its devas, māras and
brahmās, in this population with its renunciants and brahmans, its devas
and humans, I did not claim to be fully awakened to the unsurpassed
perfect awakening. But when, bhikkhus, my knowledge and vision of these
four true realities for the spiritually ennobled ones, as they really
are in their three phases and twelve modes was thoroughly purified in
this way, then, in the world with its devas, māras and brahmās, in this
population with its renunciants and brahmans, its devas and humans, I
claimed to be fully awakened to the unsurpassed perfect awakening.
Indeed, knowledge and seeing arose in me: ‘Unshakeable is the liberation
of my mind; this is my last birth: now there is no more renewed
existence.’”
“So
long, bhikkhus, as my knowledge and vision of these Four Noble Truths
as they really are in their three phases and twelve aspects was not
thoroughly purified in this way, I did not claim to have awakened to the
unsurpassed perfect enlightenment in this world with its devas, Mara,
and Brahma, in this generation with its ascetics and brahmins, its devas
and humans. But when my knowledge and vision of these Four Noble Truths
as they really are in their three phases and twelve aspects was
thoroughly purified in this way, then I claimed to have awakened to the
unsurpassed perfect enlightenment in this world with its devas, Mara,
and Brahma, in this generation with its ascetics and brahmins, its devas
and humans. The knowledge and vision arose in me: ‘Unshakable is the
liberation of my mind. This is my last birth. Now there is no more
renewed existence.’”
This
is what the Blessed One said. Elated, the bhikkhus of the group of five
delighted in the Blessed One’s statement. And while this explanation
was being spoken, there arose in the venerable Koṇḍañña the dust-free,
stainless vision of the Basic Pattern: “whatever is patterned with an
origination, all that is patterned with a cessation.”
This
is what the Blessed One said. Elated, the bhikkhus of the group of five
delighted in the Blessed One’s statement. And while this discourse was
being spoken, there arose in the Venerable Kondañña the dust-free,
stainless vision of the Dhamma: “Whatever is subject to origination is
all subject to cessation.”
And
when the Wheel (of Vision) of the Basic Pattern (of things) had been
set in motion by the Blessed One, the earth-dwelling devas raised a cry:
“At Bārāṇasī, in the Deer Park at Isipatana, the unsurpassed Wheel (of
Vision) of the Basic Pattern (of things) has been set in motion by the
Blessed One, which cannot be stopped by any renunciant or brahman or
māra or brahmā or by anyone in the world.” Having heard the cry of the
earth-dwelling devas, the devas of the Four Great Kings raised the same
cry. Having heard it, the Thirty-three devas took it up, then the Yāma
devas, then the Contented devas, then the devas Who Delight in Creating,
then the devas With Mastery in the Creations of Others, and then the
devas of the brahmā group.
And
when the Wheel of the Dhamma had been set in motion by the Blessed One,
the earth-dwelling devas raised a cry: “At Baraṇasi, in the Deer Park
at Isipatana, this unsurpassed Wheel of the Dhamma has been set in
motion by the Blessed One, which cannot be stopped by any ascetic or
brahmin or deva or Mara or Brahma or by anyone in the world.” Having
heard the cry of the earth-dwelling devas, the devas of the realm of the
Four Great Kings raised a cry: “At Baraṇasi … this unsurpassed Wheel of
the Dhamma has been set in motion by the Blessed One, which cannot be
stopped … by anyone in the world.” Having heard the cry of the devas of
the realm of the Four Great Kings, the Tavatiṃsa devas … the Yama devas …
the Tusita devas … the Nimmanarati devas … the Paranimmitavasavatti
devas … the devas of Brahma’s company raised a cry: “At Baraṇasi, in the
Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has been
set in motion by the Blessed One, which cannot be stopped by any ascetic
or brahmin or deva or Mara or Brahma or by anyone in the world.”
Thus
at that moment, at that instant, at that second, the cry spread as far
as the brahmā world, and this ten thousandfold world system shook,
quaked, and trembled, and an immeasurable glorious radiance appeared in
the world, surpassing the divine majesty of the devas.
Thus
at that moment, at that instant, at that second, the cry spread as far
as the brahma world, and this ten thousandfold world system shook,
quaked, and trembled, and an immeasurable glorious radiance appeared in
the world surpassing the divine majesty of the devas.
Then
the Blessed One uttered this inspiring utterance: “the honorable
Koṇḍañña has indeed understood! The honorable Koṇḍañña has indeed
understood! In this way, the venerable Koṇḍañña acquired the name
Koṇḍañña Who Has Understood.
Then
the Blessed One uttered this inspired utterance: “Koṇḍañña has indeed
understood! Koṇḍañña has indeed understood!” In this way the Venerable
Koṇḍañña acquired the name “Añña Koṇḍañña—Koṇḍañña Who Has Understood.”
Peter Harvey’s Glossary and Commentary:
Abandoned, to be:
pahātabban.
In the Dasuttara Sutta (D iii 272-93), various other items are said to
be things “to be abandoned”: “the ‘I am’ conceit”; “ignorance and
craving for existence”; the three kinds of craving; the four “floods” —
of sense-desire, existence, views and ignorance; the five hindrances;
craving for the six sense-objects; the seven latent tendencies — to
sense-desire, ill-will, views, wavering, conceit, attachment to
existence, and ignorance; the eight wrongnesses — wrong view to wrong
mental unification; the nine things rooted in craving, such as
quarreling over possessions; the ten wrongnesses — wrong view to wrong
mental unification, then wrong knowledge and wrong liberation.
Basic Pattern:
Dhamma
is a difficult word to translate, but “Basic Pattern” captures
something of what it is about: it is the nature of things as a network
of interdependent processes, teachings which point this out, practices
based on an understanding of this, transformative experiences that come
from this, and Nibbāna as beyond all conditioned patterns.
Basic Pattern, vision of, or Dhamma-eye:
Dhamma-cakkhu.
The arising of this marks the attainment of the first definitive
breakthrough to becoming a spiritually ennobled one. Often it means
becoming a stream-enterer, but a person may also go straight to becoming
a once-returner or non-returner.
Basic Pattern, Wheel of the (Vision) of:
Dhamma-cakka. “Wheel” is cakka, and vision or eye is cakkhu.
Given their similarity, some pun may be implied here, especially as the
Dhamma-wheel is only said to turn the moment that Koṇḍañña gains the Dhamma-cakkhu,
vision of the Dhamma/Basic Pattern. Moreover, in Buddhist art,
Dhamma-wheels sometimes resemble eyes. The Dhamma-wheel is set in motion
in the instant Koṇḍañña sees the realities pointed out by the Buddha.
It does not turn just from the Buddha teaching, but when there is
transmission of insight into Dhamma from the Buddha to another person,
thus inaugurating the influence of Dhamma in the world. This parallels a
passage in the Cakkavatti-sīhanāda Sutta, where a divine wheel appears
in the sky only when a Cakkavatti (Wheel-turning) ruler, who rules
according to Dhamma — righteously and with compassion, ascends the
throne, and it follows him as he moves through the world, conquering
without violence (D iii 61-2).
Bhikkhu:
generally translated “monk,” but literally “almsman,” a renunciant living off donated alms.
Bundles of grasping-fuel:
the upādāna-kkhandhas
or grasping-aggregates/groups/bundles. These are material form (the
body), feeling, perception, the constructing/volitional activities and
consciousness, all of which we generally grasp at as “I.” In the above
discourse, one might see “birth… death” as particularly related to the khandha
of material form, “sorrow… distress” as particularly related to that of
feeling, and “union… not to get what one wants” as involving activities
and perceptions. All involve consciousness. The common translation of upādāna-kkhandhā
as “groups/aggregates of grasping” is misleading, as only part of the
khandha of constructing/volitional activities is actual grasping. The
khandhas are the object of grasping, upādānā.
Moreover, “upādāna” also means fuel, that which is “taken up” by fire,
here the “fire” of grasping and the other defilements. “Bundles of
grasping-fuel” captures both these connotations of “upādāna.” On this,
cf. ch.2 of Thanissaro Bhikkhu, The Mind Like Fire Unbound,
1993., Barre, Mass.: Dhamma Dana Publications. The fuel-like nature of
the khandhas is explicitly referred to at S iii 33-4 and M i 140-1 (MN 22
— just above “Well-proclaimed Dhamma” section), which compare the
khandhas, as “not yours,” to grass, sticks, branches and foliage being
collected to be taken away and burnt. S iv 19-20 (SN 35.28)
describes the six senses, their objects, their related consciousnesses,
stimulations and feelings as all “burning” with attachment, hatred and
delusion and “with birth, aging, death; with sorrow, lamentation, pain,
unhappiness and distress,” i.e., with causes of pain, and with things
that are painful.
Craving:
taṇhā, which is not just any kind of “desire,” but demanding desire. Chanda, the “desire to do,” for example, can have wholesome forms which are part of the path.
Developed, to be:
bhāvitabban: to be developed, cultivated, practiced. This term is related to bhāvanā, development, cultivation, practice. Citta-bhāvanā,
or cultivation of the heart-mind, is a term for what is referred to in
English as “meditation.” In the Dasuttara Sutta (D iii 272-93), various
other items are said to be things “to be developed”: “mindfulness
regarding the body, accompanied by pleasure”; calm (samatha) and insight (vipassanā); three samādhis
— with both mental application and examination, with just examination,
with neither; the four applications of mindfulness; the fivefold right samādhi — (which involve) suffusion of joy, of happiness, of mind (ceto-), of light, and the reviewing sign (nimitta); recollection of the Buddha, Dhamma, Saṅgha, moral virtue, liberality, and devas; the seven factors of awakening; the Noble Eight-factored Path; the nine factors of effort for perfect purity; the ten kasiṇas (e.g., colored discs) as meditation objects.
Devas, māras and brahmās:
devas refer to divine beings, especially those of the higher reaches of sense-desire (kāma-)
realm that is seen to be the world shared by them, humans, animals,
ghosts and hell-beings. The earth-dwelling devas and the following six
types of devas in the above discourse are, in ascending order, the types
of devas of the sense-desire realm. A māra is a tempter-deity, seen as
seeking to keeping beings attached to sense pleasures. A brahmā is a
divine being of the more refined realm of elemental form (rūpa-); beings attain rebirth at this level due to attaining meditative jhāna, which māras try to prevent happening. The devas of the brahmā group (brahma-kāyikā) are those of this realm of elemental form, the lowest of which are the devas of (Great) Brahmā’s retinue (brahma-pārisajjā).
A Great Brahmā is a type of being who is full of lovingkindness and
compassion, but with a tendency to deludedly think he created the world.
The brahmās also include more refined kinds of beings.
Fully understood, to be:
pariññeyyan.
In the Dasuttara Sutta (D iii 272-93), various other items are said to
be things “to be fully understood”: “stimulation that is with-taint and
linked to grasping (phasso sāsavo upādāniyo)”;
“mind and material form”; the three kinds of feeling; the four
nutriments; the five bundles of grasping-fuel; the six internal
sense-spheres; the seven stations of consciousness (types of rebirth);
the eight worldly conditions — gain and loss, fame and shame, blame and
praise, pleasure and pain; the nine abodes of beings; the five physical
senses and their objects.
Mental unification:
samādhi,
generally translated as “concentration,” does not refer to the process
of concentrating the mind, but to the state of being concentrated,
unified, in jhāna.
Nibbāna:
the destruction of attachment, hatred and delusion, the cessation of pain/the painful, the unconditioned state.
Noble:
the path is noble (ariya) and transforms those who practice it into spiritually ennobled ones (see entry on this).
One Attuned to Reality:
Tathāgata
is a term for a Buddha. It literally means “Thus-gone” or “Thus-come.”
What is “thus” is what is real. Translating the term as “One Attuned to
Reality” brings the term alive as referring to person who has awakened
to the real nature of things, and experiences things as they really are,
most significantly in terms of dukkha, its origination, its cessation, and the way to this.
Pain:
dukkha. The basic everyday meaning of the word dukkha as a noun is “pain” as opposed to “pleasure” (sukha). These, with neither-dukkha-nor-sukha, are the three kinds of feeling (vedanā) (e.g., S iv 232). S v 209-10 explains dukkha vedanā as pain (dukkha) and unhappiness (domanassa),
i.e., bodily and mental dukkha. This shows that the primary sense of
dukkha, when used as a noun, is physical “pain,” but then its meaning is
extended to include mental pain, unhappiness. The same spread of
meaning is seen in the English word “pain,” for example in the phrase,
“the pleasures and pains of life.” That said, the way dukkha is
explained in this discourse shows that it is here “pain” in the sense of
“the painful”, that which is painful, i.e. which brings pain, whether
in an obvious or subtle sense.
Painful:
dukkha
as an adjective refers to things which are not (in most cases)
themselves forms of mental or physical pain, but which are experienced
in ways which bring mental or physical pain. When it is said “birth is
painful” etc, the word dukkha agrees in number and gender with what it
is applied to, so is an adjective. The most usual translation “is
suffering” does not convey this. Birth is not a form of “suffering,” nor
is it carrying out the action of “suffering,” as in the use of the word
in “he is suffering.”
“Patterned with an origination” and “patterned with a cessation”:
samudaya-dhamma and nirodha-dhamma:
here “dhamma,” the same word as for the Basic Pattern, is used as an
adjective. One might also translate: “is subject to origination” and “is
subject to cessation.” The words samudaya and nirodha are the same ones used for the “origination” and “cessation” of pain/dukkha.
Personally experienced, to be:
sacchikātabban, from sacchikaroti, to see with one’s own eyes, to experience for oneself. One is reminded of the epithet of the Dhamma as “ehipassiko… paccataṃ veditabbo viññūhi“: “come-see-ish… to be experienced individually by the discerning.” A ii 182 explains that the eight deliverances (vimokhas)
are to be personally experienced (sacchikaraṇīyā) by one’s (mental)
body; former lives are to be personally experienced by mindfulness (sati); the decease and rebirth of beings are to be personally experienced by (divine) vision (cakkhu), and the destruction of the taints (āsavas) is to be personally experienced by wisdom (paññā).
The last of these seems that which applies in the case of experiencing
the cessation of dukkha. In the Dasuttara Sutta (D iii 272-93), various
other items are said to be things “to be personally experienced”:
“unshakeable liberation of mind”; “knowledge and liberation”; knowledge
of past lives, the rebirths of other beings, and of destruction of one’s
taints; the “fruits” (-phalas)
which are stream-entry, once-returner-hood, non-returner-hood and
arahantship; the five dhamma-groups — of moral virtue, mental
unification, wisdom, liberation, and knowledge and vision of liberation;
the six higher knowledges; the seven powers of one who has destroyed
the taints; the eight deliverances; the nine successive cessations —
first jhāna up to the cessation of perception and feeling; the ten
dhammas of the non-learner — right view to right mental unification,
then right knowledge and right liberation.
Renewed existence:
punabbhava, again-becoming or rebirth.
Renunciants and brahmans:
those
who renounce the household life for a religious quest, and priests of
the pre-Buddhist religion of India. “Renunciants” include Buddhist and
Jain monks and nuns, and also certain ascetics who rejected Brahmanism
and were Fatalists, Materialists or Skeptics.
Spiritually ennobled ones:
ariya,
which in pre-Buddhist times meant a ‘noble’ one born into the higher
classes of Brahmanical society, in Buddhism is better rendered as
‘spiritually ennobled one’. It refers to the persons of nobility of
citta (mind/heart/spirit) who have had direct insight into the four true
realities, so as to be firmly established on the noble path to Nibbana,
the end of pain/the painful. The spiritually ennobled ones are
stream-enterers, once-returners, non-returners and arahants, and those
intently practicing to attain any of these, through deep insight. The
Buddha is also “the Spiritually Ennobled One.”
True reality for the spiritually ennobled ones (or, for spiritually ennobled ones, a true reality):
Ariya-sacca,
usually translated “Noble Truth,” but K.R.Norman sees this as “the
least likely of all the possibilities” for the meaning of ariya-sacca.
He points out that the commentators interpret it as: “‘truth of the
noble one,’ ‘truth of the noble ones,’ ‘truth for a noble one,’ i.e.,
the truth that will make one noble, as well as the translation ‘noble
truth’ so familiar to us. The last possibility, however, they put at the
very bottom of the list of possibilities, if they mention it at all” (A Philological Approach to Buddhism,
London: School of Oriental and African Studies, 1997, p. 16). He
prefers “truth of the noble one (the Buddha),” but acknowledges that the
term may be deliberately multivalent. At S v 435, the Buddha is “the
Spiritually Ennobled One,” but the term also applies to any of the
ennobled persons (see entry on “Spiritually ennobled ones”). They are
different from the “ordinary person,” the puthujjana, though an ordinary
person can become a Noble person by insight into Dhamma.
As
regards the translation of sacca, this means “truth” in many contexts,
but as an adjective it means both “true” and “real.” Taking sacca as
meaning “truth” in the term ariya-sacca is problematic as in the above
discourse it is said that the second ariya-sacca is “to be abandoned”;
but surely, the “truth” on the origination of pain/the painful should
not be abandoned. Rather, the “true reality” which is the origination of
pain/the painful — craving — should be abandoned. Moreover, the
discourse says that the Buddha understood, “This is the ariya-sacca
which is pain,” not “The ariya-sacca ‘This is pain,’” which would be the
case if sacca here meant a truth whose content was expressed in words
in quote marks. The ariya-saccas as “true realities for the spiritually
ennobled ones” are reminiscent of such passages as S iv 95, which says
that, “That in the world by which one is a perceiver of the world, a
conceiver of the world — this is called the world in the discipline of
the spiritually ennobled one (ariyassa vinaye).”
That is, spiritually ennobled ones understand things in a different way
from ordinary people. Indeed, at Suttanipāta p.147, it is said,
‘Whatever, bhikkhus, is regarded as “this is true reality” by the world…
that is well seen by the spiritually ennobled ones with right wisdom as
it really is as “this is deceptive”‘, and vice versa. Sn. p.148 then
says ‘Whatever, bhikkhus, is regarded as “This is pleasant” by the
world… this is well seen by the spiritually ennobled ones with right
wisdom as “this is painful (dukkha)”‘, and vice versa. This is because
desirable sense-objects are impermanent and bring pain when they end,
and because spiritually ennobled ones, unlike ordinary people, see the
five ‘bundles of grasping fuel’ — the conditioned world — as painful.
While ordinary people do not agree with this, or that ‘birth’, that is,
being born, is painful, they may of course agree that, for example, ‘not
to get what one wants is painful’.
Vision:
cakkhu means eye, but also vision, insight.
Way leading to the cessation of pain:
dukkha-nirodha-gāminī paṭipadā.
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
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விழிப்புணர்வு பிரபஞ்சத்துடன் விழித்தெழுந்தவரின் கண்டுபிடிப்பு (DAOAU)
உலக மக்கள் தொகை
7,783,621,097 தற்போதைய உலக மக்கள் தொகை -
கோவிட் -19 கொரோனா வைரஸ் தொற்று மீட்கப்பட்டது: 1,490,580
அனைவரும் நன்றாக, மகிழ்ச்சியாக, பாதுகாப்பாக இருக்கிறார்கள்!
அவர்கள் அமைதியாக, அமைதியாக, விழிப்புடன், தங்கள் ஞானத்துடன் கவனத்துடன் இருக்கிறார்கள்,
நல்ல மற்றும் கெட்ட எண்ணங்களுக்கு எதிர்வினையாற்றாத ஒரு சமநிலை மனம் கொண்டவர்
எல்லாம் மாறிக்கொண்டிருக்கிறது என்ற தெளிவான புரிதலுடன்!
அனைத்து ஜனாதிபதிகள், பிரதமர்கள், அமைச்சர்கள், எம்.பி.க்கள்,
எம்.எல்.ஏக்கள், அரசியல் ஆளும் மற்றும் எதிர்க்கட்சி உறுப்பினர்கள், தலைமை
நீதிபதிகள், நீதிபதிகள், தலைமைத் தேர்தல் ஆணைய உறுப்பினர்கள் உட்பட, கோவிட்
-19 ஆல் பாதிக்கப்படாத ஊடக நபர்கள் முகமூடி அணியாமல் உயிருடன்
இருக்கிறார்கள்!
COVID-19
வைரஸால் இதுவரை பாதிக்கப்படாத 10 நாடுகள். கொமொரோஸ், வட கொரியா,
மைக்ரோனேஷியா, கிரிபட்டி, ந uru ரு, சமோவா, தஜிகிஸ்தான், துர்க்மெனிஸ்தான்,
துவாலு, வனடு
தற்போதைய உலக மக்கள் தொகை 7,783,621,097
இந்த ஆண்டு 50,386,245 பிறப்புகள்
இன்று 108,780 பிறப்புகள்
இந்த ஆண்டு 21,153,352 இறப்புகள்
இன்று 45,668 இறப்புகள் COVID-19 கொரோனா வைரஸ் தொற்றுநோய் மீட்கப்பட்டது: 1,490,580
கொரோனா வைரஸ் வழக்குகள்: 4,180,045
இறப்புகள்: இன்று 283,850 இறப்புகள்
உலக 21,153,352 இந்த ஆண்டு இறப்புகள்
நல்லாட்சியின் விழிப்புணர்வு கண்ணோட்டத்துடன் விழித்தெழுந்த ஒருவர்-
ஜனநாயக ஆட்சி
COVID-19, அமெரிக்க கதையில் நிழல் மனிதன்
COVID-19 இல் இறப்பதற்கு முக்கிய காரணம் த்ரோம்போசிஸ், நிமோனியா அல்ல
உங்களுக்கு அறிகுறிகள் இல்லையென்றால் வைரஸ் பரவுவதைத் தடுக்க முகமூடிகளை
அணியுமாறு மக்கள் பரிந்துரைக்கவில்லை என்று சி.டி.சி கூறுகிறது.
தம்மக்கக்கப்பாவத்தன சூதா
தசா ராஜ தம்மஅகிதிதம்மாஸ்தசா குசலா.குடதந்தா சுத்ததானா
priyavacana
அர்த்த கரியா
samanatmataSamyutta Nikayaarya ”அல்லது“ ariyasammutideva ”
அகண்ணா சுட்டா
மஜ்ஜிமா நிகயா
ஆர்யா ”அல்லது“ அரியா
sammutidevaDigha Nikaya
மகா சுதாசனா
தித்தாதம்மிகத்தாசம்வத்தனிகா-தம்ம
கேனான் சுட்டா
பாலி கேனான் மற்றும் சுட்டபிடகா
இடிபாதா
லோகியாதம்மா மற்றும் லோகுத்தரதம்மா
பிரம்மவிஹாரா
சங்கஹவத்து
நாதகரநாதம்மா
சரணியாதம்மா
ஆதிபதியேய
திதாதம்மிக்கத்தாதுக்கனிகா
anatta
சம்சாரம்
கக்கமட்டி
சிஹானந்தா சுட்டா,
குததாந்தா சுட்டா
சந்தகதிதோசகதி
மொஹகதி
பயகதி
யோனிசோ மனசிகரா
பிரம்மவிஹாரா
சங்கஹவத்து
நாதகரநாதம்மா
சரணியாதம்மா
ஆதிபதியேய
திதாதம்மிகத்தா
மாரா
கம்மாவின் சட்டம்
மஜ்ஜிமா நிகாயாவில் வசேதா சுட்டா
திகா நிகாயாவில் அம்பத்தா சுட்டா
அஸ்ஸமேதா
சசமேதா
நரமேத
பூரிசமேதா
சம்மபாச
வஜபேய்யா
நிரகலா
சிலா
சமாதி
பன்னா
சம்மா-சங்கப்பா
சிகலோவாடா சுட்டா
பிரம்மஜல சுட்டா
திகா நிகயா (மஹாபரினிபனா-சுட்டா
dhammamahamatras
விழிப்புணர்வு கொண்ட ஒருவர் இறைவன் விழித்தெழுந்தார் (பாலியில்),
‘நா ஜக்க வசல ஹோதி நா ஜக்கா ஹோதி பிராமணோ.
கம்முனா வசலோ ஹோதி கம்முனா ஹோதி பிராமணோ. ’
(அவனது பிறப்பால் மனிதன் ஒரு புறம்போக்கு அல்லது பிராமணன் அல்ல;
தனது சொந்த கம்ம மனிதனால் மட்டுமே புறம்போக்கு அல்லது பிரம்மமாக மாறுகிறார்.)
இறைவன் விழித்தெழுந்தவன் அரேனஸுடன்,
‘பிக்குஸே, உங்கள் படகு ஆற்றங்கரையின் மறுபக்கத்தை அடையும் வரை துடுப்பெடுத்தாடுங்கள்.’
விழிப்புணர்வுடன் விழித்த ஒருவர் கூறினார்
‘சுத்தி அசுதி பக்காட்டம் நானோ நன்னம் விசோதாய்’ (தூய்மையும் தூய்மையும்
ஒரு தனிநபரின் விஷயம்; ஒருவர் எந்த வகையிலும் சுத்திகரிக்க முடியாது
மற்றொரு).
https://www.youtube.com/watch?v=MCc9A4jFI54
பாலி கோஷமிடுதல் - தம்மக்கக்கப்பாவத்தன சூதா
தம்மதாரா ஒய்
Saṃyutta Nikāya
56 சத்தியங்கள் தொடர்பான இணைக்கப்பட்ட சொற்பொழிவுகள்
11. தம்மத்தின் சக்கரத்தை இயக்கத்தில் அமைத்தல்
பிக்கு:
பொதுவாக “துறவி” என்று மொழிபெயர்க்கப்பட்டுள்ளது, ஆனால் உண்மையில்
“பிச்சைக்காரன்”, நன்கொடை அளித்த பிச்சை எடுப்பவர். கிரகிக்கும்
எரிபொருளின் மூட்டைகள்: உபதேனா-ககந்தாக்கள் அல்லது கிரகித்தல்-திரட்டிகள் /
குழுக்கள் / மூட்டைகள்.
இவை பொருள் வடிவம் (உடல்), உணர்வு,
கருத்து, கட்டமைத்தல் / விருப்பமான செயல்பாடுகள் மற்றும் நனவு, இவை
அனைத்தும் பொதுவாக “நான்” என்று புரிந்து கொள்கிறோம். மேற்கண்ட
சொற்பொழிவில், “பிறப்பு … மரணம்” என்பது குறிப்பாக பொருள் வடிவத்தின்
காந்தாவுடன் தொடர்புடையது, “துக்கம் … துன்பம்” குறிப்பாக உணர்வோடு
தொடர்புடையது, மற்றும் “தொழிற்சங்கம் … ஒருவர் விரும்புவதைப்
பெறக்கூடாது” மற்றும் உணர்வுகள். அனைத்தும் நனவை உள்ளடக்கியது.
உபதேனா-கந்தாவை “புரிந்துகொள்ளும் குழுக்கள் / தொகுப்புகள்” என்று பொதுவான
மொழிபெயர்ப்பு தவறானது, ஏனெனில் கட்டமைத்தல் / விருப்பமான செயல்பாடுகளின்
காந்தாவின் ஒரு பகுதி மட்டுமே உண்மையான கிரகிப்பு. காந்தாக்கள்
புரிந்துகொள்ளும் பொருள், உபாதனி. மேலும், “உபதேனா” என்பது எரிபொருளைக்
குறிக்கிறது, இது நெருப்பால் “எடுத்துக் கொள்ளப்படுகிறது”, இங்கே
“நெருப்பு” கிரகித்தல் மற்றும் பிற தீட்டுக்கள்.
“கிரகிக்கும்
எரிபொருளின் மூட்டைகள்” இந்த இரண்டு அர்த்தங்களையும் “உபதேனா”
கைப்பற்றுகின்றன. இது குறித்து, சி.எஃப். தனிசாரோ பிக்கு, தி மைண்ட் லைக்
ஃபயர் அன்ஃபவுண்ட், 1993., பார்ரே, மாஸ் .: தம்ம டானா பப்ளிகேஷன்ஸ்.
காந்தாக்களின் எரிபொருள் போன்ற தன்மை எஸ் iii 33-4 மற்றும் எம் ஐ 140-1
(எம்.என் 22 - “நன்கு அறிவிக்கப்பட்ட தம்ம” பிரிவுக்கு மேலே) இல்
குறிப்பிடப்படுகிறது, இது காந்தாக்களை “உங்களுடையது அல்ல” என்று
ஒப்பிடுகிறது. புல், குச்சிகள், கிளைகள் மற்றும் பசுமையாக எடுத்துச்
செல்லப்பட்டு எரிக்கப்பட வேண்டும். எஸ். துக்கம், புலம்பல், வலி,
மகிழ்ச்சியற்ற தன்மை மற்றும் துயரத்துடன், ”அதாவது, வலியின்
காரணங்களுடனும், வேதனையான விஷயங்களுடனும்.
ஏங்குதல்: taṇhā, இது
எந்தவிதமான “ஆசை” மட்டுமல்ல, ஆசை கோருவதும் ஆகும். சாந்தா, “செய்ய ஆசை,”
எடுத்துக்காட்டாக, பாதையின் ஒரு பகுதியாக இருக்கும் ஆரோக்கியமான
வடிவங்களைக் கொண்டிருக்கலாம்.
உருவாக்கப்பட்டது, இருக்க வேண்டும்:
bhāvitabban: அபிவிருத்தி செய்யப்பட வேண்டும், பயிரிடப்பட வேண்டும்,
பயிற்சி செய்யப்பட வேண்டும். இந்த சொல் பவானா, வளர்ச்சி, சாகுபடி, நடைமுறை
ஆகியவற்றுடன் தொடர்புடையது. சிட்டா-பவானா, அல்லது இதய-மனதை வளர்ப்பது
என்பது ஆங்கிலத்தில் “தியானம்” என்று குறிப்பிடப்படுவதற்கான ஒரு சொல்.
தசுதாரா சுட்டாவில் (டி iii 272-93), வேறு பல பொருட்கள் “வளர்க்கப்பட
வேண்டியவை” என்று கூறப்படுகின்றன: “உடலைப் பற்றிய நினைவாற்றல்,
இன்பத்துடன்”; அமைதியான (சமதா) மற்றும் நுண்ணறிவு (விபாசனா); மூன்று
சமாதிகள் - மன பயன்பாடு மற்றும் பரிசோதனை ஆகிய இரண்டிலும், வெறும்
பரிசோதனையுடன், இரண்டுமில்லாமல்; நினைவாற்றலின் நான்கு பயன்பாடுகள்; ஐந்து
மடங்கு வலது சமாதி - (இதில் அடங்கும்) மகிழ்ச்சி, மகிழ்ச்சி, மனம்
(செட்டோ-), ஒளி, மற்றும் மறுஆய்வு செய்யும் அடையாளம் (நிமிட்டா); புத்தர்,
தம்மம், சாகா, தார்மீக நல்லொழுக்கம், தாராளமயம் மற்றும் தேவர்களை நினைவு
கூர்வது; விழிப்புணர்வின் ஏழு காரணிகள்; நோபல் எட்டு காரணி பாதை; சரியான
தூய்மைக்கான முயற்சியின் ஒன்பது காரணிகள்; தியான பொருள்களாக பத்து
காசியாக்கள் (எ.கா., வண்ண வட்டுகள்).
தேவர்கள், மரஸ் மற்றும் பிரம்மங்கள்:
தேவர்கள் தெய்வீக மனிதர்களைக் குறிப்பிடுகிறார்கள், குறிப்பாக உணர்வு-ஆசை
(காமா-) சாம்ராஜ்யத்தின் உயர்ந்த இடங்களை அவர்கள், மனிதர்கள், விலங்குகள்,
பேய்கள் மற்றும் நரக மனிதர்கள் பகிர்ந்து கொள்ளும் உலகமாகக்
காணப்படுகிறார்கள். மேற்கண்ட சொற்பொழிவில் பூமியில் வசிக்கும் தேவர்களும்
பின்வரும் ஆறு வகையான தேவர்களும் ஏறுவரிசையில், உணர்வு-ஆசை சாம்ராஜ்யத்தின்
தேவாக்களின் வகைகள். ஒரு மாரா என்பது ஒரு சோதனையாளர்-தெய்வம், இது உணர்வு
இன்பங்களுடன் மனிதர்களை இணைக்க முயல்கிறது. ஒரு பிரம்மம் என்பது அடிப்படை
வடிவத்தின் (rūpa-) மிகவும் சுத்திகரிக்கப்பட்ட சாம்ராஜ்யத்தின் தெய்வீக
ஜீவன்; தியான ஜானை அடைவதால் மனிதர்கள் இந்த மட்டத்தில் மறுபிறப்பை
அடைகிறார்கள், இது மராக்கள் நடப்பதைத் தடுக்க முயற்சிக்கிறது. பிரம்மக்
குழுவின் (பிரம்மா-கயிகா) தேவர்கள் இந்த அடிப்படை வடிவத்தைச்
சேர்ந்தவர்கள், அவற்றில் மிகக் குறைவானது (பெரிய) பிரம்மாவின் மறுபிரவேசம்
(பிரம்மா-பரிசாஜ்). ஒரு பெரிய பிரம்மம் என்பது அன்பும் கருணையும் நிறைந்த
ஒரு வகை, ஆனால் அவர் உலகைப் படைத்தார் என்று ஏமாற்றும் விதத்தில்
நினைக்கும் போக்கு. பிரம்மங்களில் மேலும் சுத்திகரிக்கப்பட்ட உயிரினங்களும்
அடங்கும்.
முழுமையாக புரிந்து கொள்ளப்பட வேண்டும்:
pariññeyyan. தசுதாரா சுட்டாவில் (டி iii 272-93), வேறு பல பொருட்கள் “முழுமையாக புரிந்து கொள்ள வேண்டியவை” என்று கூறப்படுகின்றன:
“தூண்டுதலுடன் கறைபடிந்த மற்றும் கிரகிப்புடன் இணைக்கப்பட்ட தூண்டுதல்
(phasso sāsavo upādāniyo)”; “மனம் மற்றும் பொருள் வடிவம்”; மூன்று வகையான
உணர்வு; நான்கு ஊட்டச்சத்துக்கள்; கிராசிங்-எரிபொருளின் ஐந்து மூட்டைகள்;
ஆறு உள் உணர்வு-கோளங்கள்; நனவின் ஏழு நிலையங்கள் (மறுபிறப்பு வகைகள்);
எட்டு உலக நிலைமைகள் - ஆதாயம் மற்றும் இழப்பு, புகழ் மற்றும் அவமானம், பழி
மற்றும் பாராட்டு, இன்பம் மற்றும் வலி; மனிதர்களின் ஒன்பது தங்குமிடங்கள்;
ஐந்து உடல் புலன்கள் மற்றும் அவற்றின் பொருள்கள்.
மன ஒருங்கிணைப்பு:
சமாதி, பொதுவாக “செறிவு” என்று மொழிபெயர்க்கப்படுவது, மனதைக் குவிக்கும்
செயல்முறையைக் குறிக்காது, ஆனால் ஜானாவில் குவிந்து, ஒன்றுபட்டு,
நிலைநிறுத்தப்படுவதைக் குறிக்கிறது.
நிபனா:
இணைப்பு, வெறுப்பு மற்றும் மாயை அழித்தல், வலியை நிறுத்துதல் / வேதனையானது, நிபந்தனையற்ற நிலை.
உன்னத:
பாதை உன்னதமானது (அரியா) மற்றும் அதைப் பயிற்றுவிப்பவர்களை ஆன்மீக
ரீதியில் வளர்த்தவர்களாக மாற்றுகிறது (இதில் உள்ளீட்டைப் பார்க்கவும்).
யதார்த்தத்துடன் இணைந்த ஒன்று:
ததகதா என்பது புத்தருக்கு ஒரு சொல். இதன் பொருள் “இவ்வாறு போய்விட்டது”
அல்லது “இவ்வாறு வந்து” என்பதாகும். “இவ்வாறு” இருப்பது உண்மையானது. இந்த
வார்த்தையை “யதார்த்தத்துடன் இணைந்தவர்” என்று மொழிபெயர்ப்பது, விஷயங்களின்
உண்மையான தன்மைக்கு விழித்தெழுந்த, மற்றும் விஷயங்களை உண்மையில்
அனுபவிக்கும் நபரைக் குறிக்கும் வகையில் இந்த வார்த்தையை உயிரோடு
கொண்டுவருகிறது, மிக முக்கியமாக துக்கா, அதன் தோற்றம், நிறுத்துதல் மற்றும்
இந்த வழி.
வலி:
dukkha. துக்கா என்ற வார்த்தையின் அடிப்படை
அன்றாட பொருள் “இன்பம்” (சுக) என்பதற்கு மாறாக “வலி”. இவை,
துக்க-அல்லது-சுகா இல்லாமல், மூன்று வகையான உணர்வு (வேதனா) (எ.கா., எஸ் iv
232). S v 209-10 துக்க வேதனை வலி (துக்கா) மற்றும் மகிழ்ச்சியற்ற தன்மை
(டோமனாசா), அதாவது உடல் மற்றும் மன துக்கா என விளக்குகிறது. துக்காவின்
முதன்மை உணர்வு, பெயர்ச்சொல்லாகப் பயன்படுத்தப்படும்போது, உடல் “வலி”
என்பதை இது காட்டுகிறது, ஆனால் அதன் பொருள் மன வலி, மகிழ்ச்சியற்ற தன்மை
ஆகியவற்றை உள்ளடக்கியது. அதே அர்த்தத்தின் பரவலானது “வலி” என்ற ஆங்கில
வார்த்தையிலும் காணப்படுகிறது, எடுத்துக்காட்டாக, “வாழ்க்கையின் இன்பங்கள்
மற்றும் வலிகள்” என்ற சொற்றொடரில். இந்த சொற்பொழிவில் துக்கா
விளக்கப்பட்டுள்ள விதம், இங்கே “வலி” என்ற பொருளில் “வலி”, வேதனையானது,
அதாவது வலியைக் கொண்டுவருகிறது, இது வெளிப்படையான அல்லது நுட்பமான
அர்த்தத்தில் இருந்தாலும்.
வலி:
துக்கா என்பது ஒரு
வினையெச்சமாக (பெரும்பாலான சந்தர்ப்பங்களில்) தங்களை மன அல்லது உடல்
வலிகளின் வடிவங்களாகக் கொண்டிருக்கவில்லை, ஆனால் அவை மன அல்லது உடல்
வலியைக் கொண்டுவரும் வழிகளில் அனுபவிக்கின்றன. “பிறப்பு வேதனையானது” என்று
கூறப்படும் போது, துக்கா என்ற சொல் எண்ணிலும் பாலினத்திலும்
ஒத்துப்போகிறது என்பதோடு ஒப்புக்கொள்கிறது, எனவே ஒரு பெயரடை. மிகவும்
வழக்கமான மொழிபெயர்ப்பு “துன்பம்” இதை வெளிப்படுத்தாது. பிறப்பு என்பது
“துன்பத்தின்” ஒரு வடிவம் அல்ல, “துன்பம்” என்ற செயலைச் செய்வதும் இல்லை,
“அவர் துன்பப்படுகிறார்” என்ற வார்த்தையைப் பயன்படுத்துவதைப் போல.
“ஒரு தோற்றத்துடன் வடிவமைக்கப்பட்டுள்ளது” மற்றும் “நிறுத்தத்துடன் வடிவமைக்கப்பட்டுள்ளது”:
samudaya-dhamma மற்றும் nirodha-dhamma: இங்கே “தம்மா” என்பது அடிப்படை
வடிவத்திற்கான அதே வார்த்தையாகும், இது ஒரு பெயரடை பயன்படுத்தப்படுகிறது.
ஒருவர் மொழிபெயர்க்கலாம்: “தோற்றத்திற்கு உட்பட்டது” மற்றும்
“நிறுத்தத்திற்கு உட்பட்டது.” சாமுடயா மற்றும் நிரோதா ஆகிய சொற்கள் வலி /
துக்காவின் “தோற்றம்” மற்றும் “நிறுத்துதல்” ஆகியவற்றுக்கு
பயன்படுத்தப்படுகின்றன.
தனிப்பட்ட முறையில் அனுபவம் வாய்ந்தவர்:
sacchikātabban, sacchikaroti இலிருந்து, ஒருவரின் சொந்தக் கண்களால்
பார்க்க, தனக்காக அனுபவிக்க. தம்மத்தின் பெயரை “ehipassiko… paccataṃ
veditabbo viññūhi”: “வாருங்கள்-பார்-இஷ் … விவேகமுள்ளவர்களால்
தனித்தனியாக அனுபவிக்க வேண்டும்” என்று ஒருவர் நினைவுபடுத்தப்படுகிறார்.
ஒருவரின் (மன) உடலால் எட்டு விடுதலைகள் (விமோகாக்கள்) தனிப்பட்ட முறையில்
அனுபவிக்கப்பட வேண்டும் (சச்சிகாராசை) என்று ஒரு ii 182 விளக்குகிறது;
முன்னாள் வாழ்க்கையை மனப்பாங்கு (சதி) மூலம் தனிப்பட்ட முறையில் அனுபவிக்க
வேண்டும்; மனிதர்களின் ஏமாற்றமும் மறுபிறப்பும் (தெய்வீக) பார்வை (கக்கு)
மூலம் தனிப்பட்ட முறையில் அனுபவிக்கப்பட வேண்டும், மேலும் கறைகள் (av
சவாக்கள்) அழிக்கப்படுவது தனிப்பட்ட முறையில் ஞானத்தால் அனுபவிக்கப்பட
வேண்டும் (paññā). இவற்றில் கடைசியாக துக்கா நிறுத்தப்படுவதை அனுபவிக்கும்
விஷயத்தில் இது பொருந்தும் என்று தெரிகிறது. தசுதாரா சுட்டாவில் (டி iii
272-93), வேறு பல பொருட்கள் “தனிப்பட்ட முறையில் அனுபவிக்க வேண்டியவை”
என்று கூறப்படுகின்றன: “அசைக்க முடியாத மனதில் இருந்து விடுதலை”; “அறிவும்
விடுதலையும்”; கடந்தகால வாழ்க்கையைப் பற்றிய அறிவு, பிற உயிரினங்களின்
மறுபிறப்புகள் மற்றும் ஒருவரின் களங்கங்களை அழித்தல்; ஸ்ட்ரீம்-என்ட்ரி,
ஒருமுறை திரும்பியவர்-ஹூட், திரும்பாதவர்-ஹூட் மற்றும் அராஹன்ட்ஷிப் ஆகிய
“பழங்கள்” (-பாலாக்கள்); ஐந்து தம்ம குழுக்கள் - தார்மீக நல்லொழுக்கம், மன
ஒருங்கிணைப்பு, ஞானம், விடுதலை, மற்றும் விடுதலையின் அறிவு மற்றும் பார்வை;
ஆறு உயர் அறிவு; களங்கங்களை அழித்த ஒருவரின் ஏழு சக்திகள்; எட்டு
விடுதலைகள்; அடுத்தடுத்த ஒன்பது நிறுத்தங்கள் - கருத்து மற்றும் உணர்வை
நிறுத்துவது வரை முதல் ஜானா; கற்காதவரின் பத்து தம்மங்கள் - சரியான மன
ஒருங்கிணைப்புக்கான சரியான பார்வை, பின்னர் சரியான அறிவு மற்றும் சரியான
விடுதலை.
புதுப்பிக்கப்பட்ட இருப்பு:
punabbhava, மீண்டும் மாறுதல் அல்லது மறுபிறப்பு
மறுமலர்ச்சிகள் மற்றும் பிராமணர்கள்:
ஒரு மதத் தேடலுக்காக வீட்டு வாழ்க்கையைத் துறந்தவர்கள், மற்றும் ப
Buddhist த்தத்திற்கு முந்தைய மதத்தின் பாதிரியார்கள். “புத்துயிர்
பெற்றவர்களில்” ப Buddhist த்த மற்றும் சமண துறவிகள் மற்றும்
கன்னியாஸ்திரிகள் அடங்குவர், மேலும் பிராமணியத்தை நிராகரித்த சில
சந்நியாசிகளும், மரணவாதிகள், பொருள்முதல்வாதிகள் அல்லது சந்தேகவாதிகள்.
ஆன்மீக ரீதியாக மேம்பட்டவை:
ப Buddhist த்தத்திற்கு முந்தைய காலங்களில், பிராமண சமுதாயத்தின் உயர்
வகுப்புகளில் பிறந்த ஒரு ‘உன்னதமானவர்’ என்று பொருள்படும் அரியா, ப
Buddhism த்தத்தில், ‘ஆன்மீக ரீதியில் ஊக்கமளித்தவர்’ என்று சிறப்பாகக்
காட்டப்படுகிறது. இது நான்கு உண்மையான யதார்த்தங்களைப் பற்றி நேரடி
நுண்ணறிவைக் கொண்ட சிட்டாவின் (மனம் / இதயம் / ஆவி) பிரபுக்களின் நபர்களைக்
குறிக்கிறது, இதனால் நிபானாவுக்கு உன்னதமான பாதையில் உறுதியாக
நிலைநிறுத்தப்பட வேண்டும், வலியின் முடிவு / வலி. ஆன்மீக ரீதியில்
ஊக்கமளித்தவர்கள் ஸ்ட்ரீம்-நுழைபவர்கள், ஒருமுறை திரும்பி வருபவர்கள்,
திரும்பி வராதவர்கள் மற்றும் அராஹந்தர்கள், மற்றும் ஆழ்ந்த நுண்ணறிவின்
மூலம் இவற்றில் ஏதேனும் ஒன்றை அடைய தீவிரமாக பயிற்சி செய்பவர்கள். புத்தர்
“ஆன்மீக ரீதியில் மேம்பட்டவர்”.
ஆன்மீக ரீதியில் மேம்பட்டவர்களுக்கு உண்மையான யதார்த்தம் (அல்லது, ஆன்மீக ரீதியில் ஊக்கமளித்தவர்களுக்கு, ஒரு உண்மையான உண்மை):
அரியா-சக்கா, வழக்கமாக “உன்னத உண்மை” என்று மொழிபெயர்க்கப்பட்டுள்ளது,
ஆனால் கே.ஆர்.நார்மன் இதை அரியா-சக்காவின் பொருளுக்கு “எல்லா
சாத்தியக்கூறுகளுக்கும் மிகக் குறைவான வாய்ப்பு” என்று கருதுகிறார்.
வர்ணனையாளர்கள் இதை இவ்வாறு விளக்குகிறார்கள் என்று அவர்
சுட்டிக்காட்டுகிறார்: “’உன்னதமானவரின் உண்மை,’ ‘உன்னதமானவர்களின் உண்மை,’
‘ஒரு உன்னதமானவருக்கு உண்மை,’ அதாவது, ஒரு உன்னதத்தை உருவாக்கும் உண்மை,
அத்துடன் மொழிபெயர்ப்பு ‘உன்னத உண்மை’ எங்களுக்கு மிகவும் பரிச்சயமானது.
எவ்வாறாயினும், கடைசி சாத்தியக்கூறுகள், அவை அனைத்தையும் குறிப்பிட்டால்,
சாத்தியக்கூறுகளின் பட்டியலில் மிகக் கீழே வைக்கப்படுகின்றன ”(ப Buddhism
த்த மதத்திற்கு ஒரு பிலோலாஜிக்கல் அணுகுமுறை, லண்டன்: ஸ்கூல் ஆஃப்
ஓரியண்டல் அண்ட் ஆப்பிரிக்க ஸ்டடீஸ், 1997, பக். 16). அவர் “உன்னதமானவரின்
(புத்தரின்) உண்மையை” விரும்புகிறார், ஆனால் இந்த சொல் வேண்டுமென்றே
பன்முகத்தன்மை கொண்டதாக இருக்கலாம் என்பதை ஒப்புக்கொள்கிறார். S v 435 இல்,
புத்தர் “ஆன்மீக ரீதியில் மேம்பட்டவர்”, ஆனால் இந்த சொல் எந்தவொரு
உற்சாகமான நபருக்கும் பொருந்தும் (“ஆன்மீக ரீதியில் மேம்பட்டவர்கள்” என்ற
இடுகையைப் பார்க்கவும்). அவர்கள் “சாதாரண மனிதர்”, புத்துஜ்ஜனாவிலிருந்து
வேறுபட்டவர்கள், ஆனால் ஒரு சாதாரண மனிதர் தம்மத்தைப் பற்றிய நுண்ணறிவால்
ஒரு உன்னத மனிதராக முடியும்.
சக்காவின் மொழிபெயர்ப்பைப் பொறுத்தவரை,
இது பல சூழல்களில் “உண்மை” என்று பொருள்படும், ஆனால் ஒரு பெயரடை இது
“உண்மை” மற்றும் “உண்மையான” இரண்டையும் குறிக்கிறது. அரியா-சக்கா என்ற
வார்த்தையில் சக்காவை “உண்மை” என்று எடுத்துக்கொள்வது சிக்கலானது, மேற்கண்ட
சொற்பொழிவில் இரண்டாவது அரியா-சக்கா “கைவிடப்பட வேண்டும்” என்று
கூறப்படுகிறது; ஆனால் நிச்சயமாக, வலியின் தோற்றம் / வேதனையின் “உண்மை”
கைவிடப்படக்கூடாது. மாறாக, வலியின் தோற்றம் / வேதனையான - ஏங்குதல் -
“உண்மையான யதார்த்தம்” கைவிடப்பட வேண்டும். மேலும், “இது அரிய-சக்கா தான்
வலி” என்று புத்தர் புரிந்து கொண்டதாக சொற்பொழிவு கூறுகிறது, “அரியா-சக்கா
‘இது வலி,” அல்ல, இங்கே சக்கா என்பது ஒரு உண்மையை உள்ளடக்குகிறது என்றால்
அதன் உள்ளடக்கம் வெளிப்படுத்தப்பட்டது மேற்கோள் மதிப்பெண்களில் சொற்களில்.
அரிய-சக்காக்கள் “ஆன்மீக ரீதியில் ஊக்கமளித்தவர்களுக்கு உண்மையான
யதார்த்தங்கள்” என எஸ் ஐவி 95 போன்ற பத்திகளை நினைவூட்டுகின்றன, இது
கூறுகிறது, “உலகில் ஒருவர் உலகைப் புரிந்துகொள்பவர், உலகத்தைப் பார்ப்பவர் -
இது ஆன்மீக ரீதியில் ஆர்வமுள்ள ஒருவரின் (அரியஸ்ஸா வினே) ஒழுக்கத்தில்
உலகம் என்று அழைக்கப்படுகிறது. ” அதாவது, ஆன்மீக ரீதியில் ஆர்வமுள்ளவர்கள்
சாதாரண மக்களிடமிருந்து விஷயங்களை வேறு வழியில் புரிந்துகொள்கிறார்கள்.
உண்மையில், சுட்டானிபட்டா ப .147 இல், ‘எதுவாக இருந்தாலும், பிக்குக்கள்,
இது உலகத்தால் “இது உண்மையான உண்மை” என்று கருதப்படுகிறது … இது ஆன்மீக
ரீதியில் ஆர்வமுள்ளவர்களால் சரியான ஞானத்துடன் நன்கு காணப்படுகிறது, அது
உண்மையில் “இது ஏமாற்றும் ”’, மற்றும் நேர்மாறாக. எஸ்.என். ப .148 பின்னர்
கூறுகிறது, ‘எதுவாக இருந்தாலும், பிக்குக்கள், இது உலகத்தால்“ இது
இனிமையானது ”என்று கருதப்படுகிறது… இது ஆன்மீக ரீதியில் ஆர்வமுள்ளவர்களால்
சரியான ஞானத்துடன்“ இது வேதனையானது (துக்கா) ”, மற்றும் நேர்மாறாகக்
காணப்படுகிறது. ஏனென்றால், விரும்பத்தக்க உணர்வு-பொருள்கள் அசாதாரணமானவை,
அவை முடிவடையும் போது வலியைக் கொண்டுவருகின்றன, மேலும் ஆன்மீக ரீதியில்
ஊக்கமளித்தவர்கள், சாதாரண மக்களைப் போலல்லாமல், ஐந்து ‘மூட்டைகளை
கிரகிக்கும் எரிபொருளை’ - நிபந்தனைக்குட்பட்ட உலகம் - வேதனையாகக்
காண்கிறார்கள். சாதாரண மக்கள் இதை ஏற்றுக்கொள்ளவில்லை, அல்லது அந்த
‘பிறப்பு’, அதாவது பிறப்பது வேதனையானது என்றாலும், உதாரணமாக, ‘ஒருவர்
விரும்புவதைப் பெறுவது வேதனையானது’ என்பதை அவர்கள் நிச்சயமாக ஒப்புக்
கொள்ளலாம்.
பார்வை:
cakkhu என்றால் கண், ஆனால் பார்வை, நுண்ணறிவு.
https://www.youtube.com/watch…
Dhammacakkappavattana Sutta (English)
Javier Fernández-Viña
535 subscribers
“Setting in Motion of the Wheel of the Dhamma” Sutta
Samyutta Nikaya 56.11
http://www.accesstoinsight.org/tipita…
Considered to be a record of the first teaching given by Gautama Buddha
after he attained enlightenment. According to tradition, the Buddha
gave this teaching in Sarnath, India, to the “five ascetics”, his former
companions with whom he had spent six years practicing austerities. The
main topic of this sutra is the Four Noble Truths, which are the
central teachings of Buddhism that provide a unifying theme, or
conceptual framework, for all of Buddhist thought. This sutra also
introduces the Buddhist concepts of the Middle Way, impermanence, and
dependent origination.
Category
Music
54) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ- ಒಂದು ವೇಳೆ
ಪಾಠ 3352 ಮಂಗಳ 12 ಮೇ 2020
ಜಾಗೃತಿ ಯೂನಿವರ್ಸ್ (DAOAU) ನೊಂದಿಗೆ ಜಾಗೃತಗೊಂಡವರ ಅನ್ವೇಷಣೆ
ವಿಶ್ವ ಜನಸಂಖ್ಯೆ
7,783,621,097 ಪ್ರಸ್ತುತ ವಿಶ್ವ ಜನಸಂಖ್ಯೆ -
COVID-19 ಕೊರೊನಾವೈರಸ್ ಸಾಂಕ್ರಾಮಿಕ ಮರುಪಡೆಯಲಾಗಿದೆ: 1,490,580
ಎಲ್ಲಾ ಚೆನ್ನಾಗಿ, ಸಂತೋಷ ಮತ್ತು ಸುರಕ್ಷಿತ!
ಅವರು ತಮ್ಮ ಬುದ್ಧಿವಂತಿಕೆಯಿಂದ ಶಾಂತ, ಶಾಂತ, ಎಚ್ಚರಿಕೆ ಮತ್ತು ಗಮನವನ್ನು ಹೊಂದಿದ್ದಾರೆ,
ಒಳ್ಳೆಯ ಮತ್ತು ಕೆಟ್ಟ ಆಲೋಚನೆಗಳಿಗೆ ಪ್ರತಿಕ್ರಿಯಿಸದ ಸಮಚಿತ್ತತೆಯ ಮನಸ್ಸನ್ನು ಹೊಂದಿರುವುದು
ಎಲ್ಲವೂ ಬದಲಾಗುತ್ತಿದೆ ಎಂಬ ಸ್ಪಷ್ಟ ತಿಳುವಳಿಕೆಯೊಂದಿಗೆ!
ಎಲ್ಲಾ ಅಧ್ಯಕ್ಷರು, ಪ್ರಧಾನ ಮಂತ್ರಿಗಳು, ಮಂತ್ರಿಗಳು, ಸಂಸದರು, ಶಾಸಕರು, ರಾಜಕೀಯ
ಆಡಳಿತ ಮತ್ತು ವಿರೋಧ ಪಕ್ಷದ ಸದಸ್ಯರು, ಮುಖ್ಯ ನ್ಯಾಯಮೂರ್ತಿಗಳು, ನ್ಯಾಯಾಧೀಶರು,
ಮುಖ್ಯ ಚುನಾವಣಾ ಆಯೋಗದ ಸದಸ್ಯರು ಸೇರಿದಂತೆ COVID-19 ನಿಂದ ಪ್ರಭಾವಕ್ಕೊಳಗಾಗದ
ಮಾಧ್ಯಮ ವ್ಯಕ್ತಿಗಳು ಮುಖವಾಡಗಳನ್ನು ಧರಿಸದೆ ಇನ್ನೂ ಜೀವಂತವಾಗಿದ್ದಾರೆ!
COVID-19 ವೈರಸ್ನಿಂದ ಇನ್ನೂ ಪ್ರಭಾವಕ್ಕೊಳಗಾಗದ 10 ದೇಶಗಳು. ಕೊಮೊರೊಸ್, ಉತ್ತರ
ಕೊರಿಯಾ, ಫೆಡರೇಟೆಡ್ ಸ್ಟೇಟ್ಸ್ ಆಫ್ ಮೈಕ್ರೋನೇಷ್ಯಾ, ಕಿರಿಬಾಟಿ, ನೌರು, ಸಮೋವಾ,
ತಜಿಕಿಸ್ತಾನ್, ತುರ್ಕಮೆನಿಸ್ತಾನ್, ಟುವಲು, ವನವಾಟು
ಪ್ರಸ್ತುತ ವಿಶ್ವ ಜನಸಂಖ್ಯೆ 7,783,621,097
ಈ ವರ್ಷ 50,386,245 ಜನನಗಳು
108,780 ಜನನಗಳು ಇಂದು
ಈ ವರ್ಷ 21,153,352 ಸಾವುಗಳು
45,668 ಸಾವುಗಳು ಇಂದು COVID-19 ಕೊರೊನಾವೈರಸ್ ಸಾಂಕ್ರಾಮಿಕವನ್ನು ಮರುಪಡೆಯಲಾಗಿದೆ: 1,490,580
ಕೊರೊನಾವೈರಸ್ ಪ್ರಕರಣಗಳು: 4,180,045
ಸಾವುಗಳು: ಇಂದು 283,850 ಸಾವುಗಳು
ವಿಶ್ವ 21,153,352 ಈ ವರ್ಷ ಸಾವು
ಉತ್ತಮ ಆಡಳಿತದ ಜಾಗೃತಿ ದೃಷ್ಟಿಕೋನದಿಂದ ಜಾಗೃತಗೊಂಡಿದೆ-
ಪ್ರಜಾಪ್ರಭುತ್ವ ಆಡಳಿತ
COVID-19, ಯುಎಸ್ ಕಥೆಯಲ್ಲಿ ನೆರಳು ಮನುಷ್ಯ
COVID-19 ರಲ್ಲಿ ಸಾವಿಗೆ ಪ್ರಮುಖ ಕಾರಣವೆಂದರೆ ಥ್ರಂಬೋಸಿಸ್, ನ್ಯುಮೋನಿಯಾ ಅಲ್ಲ
ನೀವು ರೋಗಲಕ್ಷಣಗಳನ್ನು ಹೊಂದಿಲ್ಲದಿದ್ದರೆ ವೈರಸ್ ಹರಡುವುದನ್ನು ತಡೆಗಟ್ಟಲು ಜನರು
ಮುಖವಾಡಗಳನ್ನು ಧರಿಸಲು ಶಿಫಾರಸು ಮಾಡುವುದಿಲ್ಲ ಎಂದು ಸಿಡಿಸಿ ಹೇಳುತ್ತದೆ.
ಧಮ್ಮಕಕ್ಕಪ್ಪವಟ್ಟನ ಸೂತ
ದಾಸ ರಾಜ ಧಮ್ಮ ಅಗತಿಧಮ್ಮಸ್ದಾಸ ಕುಸಲ.ಕುಟದಂತ ಸುತದಾನ
priyavacana
ಅರ್ಥಾ ಕರಿಯಾ
samanatmataSamyutta Nikayaarya ”ಅಥವಾ“ ariyasammutideva ”
ಅಗ್ಗಣ್ಣ ಸೂತ
ಮಜ್ಜಿಮಾ ನಿಕಾಯಾ
ಆರ್ಯ ”ಅಥವಾ“ ಆರಿಯಾ
sammutidevaDigha Nikaya
ಮಹಾ ಸುದಾಸನ
ದಿತ್ತಧಮ್ಮಿಕತ್ತಸಮ್ವಟ್ಟನಿಕ-ಧಮ್ಮ
ಕ್ಯಾನನ್ ಸುಟ್ಟಾ
ಪಾಲಿ ಕ್ಯಾನನ್ ಮತ್ತು ಸುಟ್ಟಪಿಟಕ
ಇದ್ದಿಪದ
ಲೋಕಿಯಾಧಮ್ಮ ಮತ್ತು ಲೋಕುತರಧಮ್ಮ
ಬ್ರಹ್ಮವಿಹರ
ಸಂಗಹವಟ್ಟು
ನಾಥಕರನಾಧಮ್ಮ
ಸರನಿಯಧಮ್ಮ
ಆದಿಪತೇಯ
ದಿಥಧಮ್ಮಿಕಟ್ಟದುಕ್ಕಾನಿಕ
ಅನತ್ತ
ಸಂಸಾರ
ಕಾಕಮಟ್ಟಿ
ಸಿಹಾನಂದ ಸೂತ,
ಕುಟದಂತ ಸೂತ
ಚಂಡಗತಿ ದೋಸಗತಿ
ಮೊಹಗತಿ
ಭಯಗತಿ
ಯೋನಿಸೊ ಮನಸಿಕಾರ
ಬ್ರಹ್ಮವಿಹರ
ಸಂಗಹವಟ್ಟು
ನಾಥಕರನಾಧಮ್ಮ
ಸರನಿಯಧಮ್ಮ
ಆದಿಪತೇಯ
ದಿಥಧಮ್ಮಿಕಟ್ಟ
ಮಾರ
ಕಮ್ಮಾ ಕಾನೂನು
ಮಜ್ಜೀಮಾ ನಿಕಾಯಾದಲ್ಲಿ ವಾಸೆತ್ತ ಸೂತ
ದಿಘಾ ನಿಕಾಯದಲ್ಲಿ ಅಂಬತ್ತ ಸೂತ
ಅಸ್ಸಮೇಧ
ಸಸ್ಸಮೇಧ
ನರಮೇಧ
ಪುರಿಸಮೇಧ
ಸಮ್ಮಪಾಸ
ವಜಪಯ್ಯ
ನೀರಗಲ
ಸಿಲಾ
ಸಮಾಧಿ
ಪನ್ನಾ
ಸಮ್ಮ-ಸಂಕಪ್ಪ
ಸಿಗಲೋವಾಡ ಸೂತ
ಬ್ರಹ್ಮಜಲ ಸೂತ
ದಿಘಾ ನಿಕಾಯಾ (ಮಹಾಪರಿನಿಬ್ಬನ-ಸೂತ
ಧಮ್ಮಮಹಮಾತ್ರಗಳು
ಲಾರ್ಡ್ ಜಾಗೃತಿ ಹೊಂದಿರುವವನು (ಪಾಲಿಯಲ್ಲಿ),
‘ನಾ ಜಕ್ಕಾ ವಸಲೋ ಹೋತಿ ನಾ ಜಕ್ಕಾ ಹೋತಿ ಬ್ರಾಹ್ಮಣ.
ಕಮ್ಮುನಾ ವಸಲೋ ಹೋತಿ ಕಮ್ಮುನಾ ಹೋತಿ ಬ್ರಾಹ್ಮಣ. ’
(ಅವನ ಜನ್ಮದಿಂದ ಮನುಷ್ಯನು ಬಹಿಷ್ಕಾರ ಅಥವಾ ಬ್ರಾಹ್ಮಣನಲ್ಲ;
ತನ್ನ ಸ್ವಂತ ಕಮ್ಮ ಮನುಷ್ಯನಿಂದ ಮಾತ್ರ ಬಹಿಷ್ಕಾರ ಅಥವಾ ಬ್ರಾಹ್ಮಣನಾಗುತ್ತಾನೆ.)
ಅರೆನೆಸ್ನೊಂದಿಗೆ ಲಾರ್ಡ್ ಅವೇಕನ್ಡ್ ಹೇಳಿದರು,
‘ಓ ಭಿಕ್ಖುಗಳೇ, ನಿಮ್ಮ ದೋಣಿ ನದಿಯ ದಂಡೆಯ ಇನ್ನೊಂದು ಬದಿಗೆ ತಲುಪುವವರೆಗೆ ಪ್ಯಾಡಲ್ ಮಾಡಲು ಯದ್ವಾತದ್ವಾ.’
ಜಾಗೃತಿಯೊಂದಿಗೆ ಎಚ್ಚರವಾಯಿತು ಹೇಳಿದರು
‘ಸುದ್ಧಿ ಅಸುದ್ದಿ ಪಕ್ಕಟ್ಟಮ್ ನನ್ನೋ ನನ್ನಮ್ ವಿಸೋಧಯೆ’ (ಪರಿಶುದ್ಧತೆ ಮತ್ತು
ಅಶುದ್ಧತೆಯು ವ್ಯಕ್ತಿಯ ವಿಷಯವಾಗಿದೆ; ಒಬ್ಬರು ಖಂಡಿತವಾಗಿಯೂ ಶುದ್ಧೀಕರಿಸುವುದಿಲ್ಲ
ಇನ್ನೊಂದು).
https://www.youtube.com/watch?v=MCc9A4jFI54
ಪಾಲಿ ಪಠಣ - ಧಮ್ಮಕ್ಕಪ್ಪವಟ್ಟನ ಸೂತ
ಧಮ್ಮಧರ ವೈ
ಸಾಸ್ಯುಟ್ಟಾ ನಿಕಾಯಾ
56 ಸತ್ಯಗಳ ಮೇಲೆ ಸಂಪರ್ಕಿತ ಪ್ರವಚನಗಳು
11. ಧಮ್ಮದ ಚಕ್ರವನ್ನು ಚಲನೆಯಲ್ಲಿ ಹೊಂದಿಸುವುದು
ಭಿಖು:
ಸಾಮಾನ್ಯವಾಗಿ “ಸನ್ಯಾಸಿ” ಎಂದು ಅನುವಾದಿಸಲಾಗುತ್ತದೆ, ಆದರೆ ಅಕ್ಷರಶಃ “ಭಿಕ್ಷೆ”,
ದಾನ ಮಾಡಿದ ಭಿಕ್ಷೆಯಿಂದ ದೂರವಿರುವುದು. ಗ್ರಹಿಸುವ-ಇಂಧನದ ಕಟ್ಟುಗಳು:
ಉಪದೇನಾ-ಖಖಂಡಗಳು ಅಥವಾ ಗ್ರಹಿಸುವ-ಒಟ್ಟು / ಗುಂಪುಗಳು / ಕಟ್ಟುಗಳು.
ಇವು
ವಸ್ತು ರೂಪ (ದೇಹ), ಭಾವನೆ, ಗ್ರಹಿಕೆ, ನಿರ್ಮಾಣ / ಸ್ವಾರಸ್ಯಕರ ಚಟುವಟಿಕೆಗಳು ಮತ್ತು
ಪ್ರಜ್ಞೆ, ಇವೆಲ್ಲವನ್ನೂ ನಾವು ಸಾಮಾನ್ಯವಾಗಿ “I” ಎಂದು ಗ್ರಹಿಸುತ್ತೇವೆ. ಮೇಲಿನ
ಪ್ರವಚನದಲ್ಲಿ, “ಜನ್ಮ … ಸಾವು” ಅನ್ನು ನಿರ್ದಿಷ್ಟವಾಗಿ ಭೌತಿಕ ರೂಪದ ಖಂಡಕ್ಕೆ
ಸಂಬಂಧಿಸಿರುವುದನ್ನು ನೋಡಬಹುದು, “ದುಃಖ … ಯಾತನೆ” ವಿಶೇಷವಾಗಿ ಭಾವನೆಯೊಂದಿಗೆ
ಸಂಬಂಧಿಸಿದೆ, ಮತ್ತು ಚಟುವಟಿಕೆಗಳನ್ನು ಒಳಗೊಂಡಂತೆ “ಒಕ್ಕೂಟ … ಒಬ್ಬರು
ಬಯಸಿದ್ದನ್ನು ಪಡೆಯಬಾರದು” ಮತ್ತು ಗ್ರಹಿಕೆಗಳು. ಎಲ್ಲಾ ಪ್ರಜ್ಞೆಯನ್ನು
ಒಳಗೊಂಡಿರುತ್ತದೆ. ಉಪದೇಶ-ಖಂಧಾವನ್ನು “ಗ್ರಹಿಸುವ ಗುಂಪುಗಳು / ಸಮುಚ್ಚಯಗಳು” ಎಂದು
ಸಾಮಾನ್ಯ ಅನುವಾದವು ತಪ್ಪುದಾರಿಗೆಳೆಯುವಂತಿದೆ, ಏಕೆಂದರೆ ನಿರ್ಮಾಣ / ಸ್ವಾರಸ್ಯಕರ
ಚಟುವಟಿಕೆಗಳ ಖಂಡದ ಒಂದು ಭಾಗ ಮಾತ್ರ ನಿಜವಾದ ಗ್ರಹಿಕೆಯಾಗಿದೆ. ಖಂಡಗಳು ಗ್ರಹಿಸುವ
ವಸ್ತು, ಉಪದೇನ. ಇದಲ್ಲದೆ, “ಉಪದೇಶ” ಎಂದರೆ ಇಂಧನ, ಅಂದರೆ ಬೆಂಕಿಯಿಂದ
“ಕೈಗೆತ್ತಿಕೊಳ್ಳಲ್ಪಟ್ಟಿದೆ”, ಇಲ್ಲಿ ಗ್ರಹಿಸುವ “ಬೆಂಕಿ” ಮತ್ತು ಇತರ ಅಪವಿತ್ರತೆಗಳು.
“ಗ್ರಹಿಸುವ-ಇಂಧನದ ಕಟ್ಟುಗಳು” ಈ ಎರಡೂ ಅರ್ಥಗಳನ್ನು “ಉಪದೇಶ” ದಿಂದ
ಸೆರೆಹಿಡಿಯುತ್ತದೆ. ಈ ಕುರಿತು ಸಿ.ಎಫ್. ಥಾನಿಸ್ಸಾರೊ ಭಿಕ್ಖು, ದಿ ಮೈಂಡ್ ಲೈಕ್ ಫೈರ್
ಅನ್ಬೌಂಡ್, 1993., ಬ್ಯಾರೆ, ಮಾಸ್ .: ಧಮ್ಮ ಡಾನಾ ಪಬ್ಲಿಕೇಶನ್ಸ್. ಖಂಡಗಳ ಇಂಧನ ತರಹದ
ಸ್ವರೂಪವನ್ನು ಎಸ್ iii 33-4 ಮತ್ತು ಎಂ ಐ 140-1 (ಎಂಎನ್ 22 - “ಚೆನ್ನಾಗಿ ಘೋಷಿತ
ಧಮ್ಮ” ವಿಭಾಗದ ಮೇಲಿರುವ) ನಲ್ಲಿ ಉಲ್ಲೇಖಿಸಲಾಗಿದೆ, ಇದು ಖಂಡಗಳನ್ನು “ನಿಮ್ಮದಲ್ಲ”
ಎಂದು ಹೋಲಿಸುತ್ತದೆ. ಹುಲ್ಲು, ಕೋಲುಗಳು, ಕೊಂಬೆಗಳು ಮತ್ತು ಎಲೆಗಳನ್ನು ತೆಗೆದುಕೊಂಡು
ಸುಟ್ಟುಹಾಕಲು ಸಂಗ್ರಹಿಸಲಾಗುತ್ತದೆ. ಎಸ್ ಐವಿ 19-20 (ಎಸ್ಎನ್ 35.28) ಆರು
ಇಂದ್ರಿಯಗಳು, ಅವುಗಳ ವಸ್ತುಗಳು, ಅವುಗಳ ಸಂಬಂಧಿತ ಪ್ರಜ್ಞೆಗಳು, ಪ್ರಚೋದನೆಗಳು ಮತ್ತು
ಭಾವನೆಗಳನ್ನು ಬಾಂಧವ್ಯ, ದ್ವೇಷ ಮತ್ತು ಭ್ರಮೆಯೊಂದಿಗೆ ಮತ್ತು “ಜನನ, ವಯಸ್ಸಾದ,
ಸಾವಿನೊಂದಿಗೆ“ ಸುಡುವಿಕೆ ”ಎಂದು ವಿವರಿಸುತ್ತದೆ; ದುಃಖ, ಪ್ರಲಾಪ, ನೋವು, ಅತೃಪ್ತಿ
ಮತ್ತು ಯಾತನೆಯೊಂದಿಗೆ, ”ಅಂದರೆ, ನೋವಿನ ಕಾರಣಗಳೊಂದಿಗೆ.
ಕಡುಬಯಕೆ: ತಾಹೋ,
ಇದು ಕೇವಲ ಯಾವುದೇ ರೀತಿಯ “ಬಯಕೆ” ಅಲ್ಲ, ಆದರೆ ಬೇಡಿಕೆಯ ಬೇಡಿಕೆ. ಚಂದಾ, “ಮಾಡುವ
ಬಯಕೆ,” ಉದಾಹರಣೆಗೆ, ಹಾದಿಯ ಭಾಗವಾಗಿರುವ ಆರೋಗ್ಯಕರ ರೂಪಗಳನ್ನು ಹೊಂದಬಹುದು.
ಅಭಿವೃದ್ಧಿಪಡಿಸಲಾಗಿದೆ, ಆಗಿರಬೇಕು:
ಭುವಿತಬ್ಬನ್: ಅಭಿವೃದ್ಧಿಪಡಿಸುವುದು, ಬೆಳೆಸುವುದು, ಅಭ್ಯಾಸ ಮಾಡುವುದು. ಈ ಪದವು
ಭವನ, ಅಭಿವೃದ್ಧಿ, ಕೃಷಿ, ಅಭ್ಯಾಸಕ್ಕೆ ಸಂಬಂಧಿಸಿದೆ. ಸಿಟ್ಟಾ-ಭವಾನಾ, ಅಥವಾ
ಹೃದಯ-ಮನಸ್ಸಿನ ಕೃಷಿ, ಇದನ್ನು ಇಂಗ್ಲಿಷ್ನಲ್ಲಿ “ಧ್ಯಾನ” ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ.
ದಾಸುತಾರ ಸೂತದಲ್ಲಿ (ಡಿ iii 272-93), ಇತರ ಹಲವಾರು ವಸ್ತುಗಳನ್ನು
“ಅಭಿವೃದ್ಧಿಪಡಿಸಬೇಕಾದ ವಿಷಯಗಳು” ಎಂದು ಹೇಳಲಾಗುತ್ತದೆ: “ದೇಹದ ಬಗ್ಗೆ ಸಾವಧಾನತೆ,
ಸಂತೋಷದೊಂದಿಗೆ”; ಶಾಂತ (ಸಮತಾ) ಮತ್ತು ಒಳನೋಟ (ವಿಪಸ್ಸಾನ); ಮೂರು ಸಮಾಧಿಗಳು -
ಮಾನಸಿಕ ಅಪ್ಲಿಕೇಶನ್ ಮತ್ತು ಪರೀಕ್ಷೆ ಎರಡರಲ್ಲೂ, ಕೇವಲ ಪರೀಕ್ಷೆಯೊಂದಿಗೆ, ಎರಡೂ
ಇಲ್ಲದೆ; ಸಾವಧಾನತೆಯ ನಾಲ್ಕು ಅನ್ವಯಿಕೆಗಳು; ಐದು ಪಟ್ಟು ಬಲ ಸಮಾಧಿ - (ಇದರಲ್ಲಿ)
ಸಂತೋಷ, ಸಂತೋಷ, ಮನಸ್ಸು (ಸೆಟೊ-), ಬೆಳಕು, ಮತ್ತು ವಿಮರ್ಶಿಸುವ ಚಿಹ್ನೆ (ನಿಮಿತಾ);
ಬುದ್ಧ, ಧಮ್ಮ, ಸಾಘಾ, ನೈತಿಕ ಸದ್ಗುಣ, ಉದಾರತೆ ಮತ್ತು ದೇವತೆಗಳ ನೆನಪು; ಜಾಗೃತಿಯ ಏಳು
ಅಂಶಗಳು; ನೋಬಲ್ ಎಂಟು-ಅಂಶದ ಹಾದಿ; ಪರಿಪೂರ್ಣ ಶುದ್ಧತೆಗಾಗಿ ಪ್ರಯತ್ನದ ಒಂಬತ್ತು
ಅಂಶಗಳು; ಹತ್ತು ಕಾಸಿಯಾಗಳು (ಉದಾ., ಬಣ್ಣದ ಡಿಸ್ಕ್ಗಳು) ಧ್ಯಾನ ವಸ್ತುಗಳು.
ದೇವತೆಗಳು, ಮಾರಗಳು ಮತ್ತು ಬ್ರಹ್ಮರು:
ದೇವತೆಗಳು ದೈವಿಕ ಜೀವಿಗಳನ್ನು ಉಲ್ಲೇಖಿಸುತ್ತಾರೆ, ಅದರಲ್ಲೂ ವಿಶೇಷವಾಗಿ
ಪ್ರಜ್ಞೆ-ಬಯಕೆ (ಕೋಮಾ-) ಕ್ಷೇತ್ರವನ್ನು ಅವರು ಹಂಚಿಕೊಂಡ ಜಗತ್ತು, ಮಾನವರು,
ಪ್ರಾಣಿಗಳು, ದೆವ್ವಗಳು ಮತ್ತು ನರಕ-ಜೀವಿಗಳು. ಮೇಲಿನ ಪ್ರವಚನದಲ್ಲಿ ಭೂ-ವಾಸಿಸುವ
ದೇವಗಳು ಮತ್ತು ಕೆಳಗಿನ ಆರು ರೀತಿಯ ದೇವತೆಗಳು ಆರೋಹಣ ಕ್ರಮದಲ್ಲಿ, ಪ್ರಜ್ಞೆ-ಬಯಕೆ
ಕ್ಷೇತ್ರದ ದೇವತೆಗಳ ಪ್ರಕಾರಗಳಾಗಿವೆ. ಒಂದು ಮಾರ ಎಂಬುದು ಪ್ರಲೋಭಕ-ದೇವತೆಯಾಗಿದ್ದು,
ಜೀವಿಗಳನ್ನು ಪ್ರಜ್ಞೆಯ ಸಂತೋಷಗಳಿಗೆ ಜೋಡಿಸಲು ಪ್ರಯತ್ನಿಸುತ್ತಿದೆ. ಬ್ರಹ್ಮ ಎಂಬುದು
ಧಾತುರೂಪದ (ರಾಪಾ-) ಹೆಚ್ಚು ಪರಿಷ್ಕೃತ ಕ್ಷೇತ್ರದ ದೈವಿಕ ಜೀವಿ; ಧ್ಯಾನಸ್ಥ han
ಾನಾವನ್ನು ಪಡೆಯುವುದರಿಂದ ಜೀವಿಗಳು ಈ ಮಟ್ಟದಲ್ಲಿ ಪುನರ್ಜನ್ಮವನ್ನು ಪಡೆಯುತ್ತಾರೆ,
ಇದು ಸಂಭವಿಸುವುದನ್ನು ತಡೆಯಲು ಮಾರಗಳು ಪ್ರಯತ್ನಿಸುತ್ತವೆ. ಬ್ರಹ್ಮ ಗುಂಪಿನ ದೇವತೆಗಳು
(ಬ್ರಹ್ಮ-ಕಾಯಿಕಾ) ಈ ಧಾತುರೂಪದ ಲೋಕದ ಕ್ಷೇತ್ರವಾಗಿದ್ದು, ಅವುಗಳಲ್ಲಿ ಅತ್ಯಂತ ಕಡಿಮೆ
(ಗ್ರೇಟ್) ಬ್ರಹ್ಮರ ಪುನರಾವರ್ತನೆಯ (ಬ್ರಹ್ಮ-ಪರಿಜಾಜ್) ದೇವತೆಗಳು. ಒಬ್ಬ ಮಹಾನ್
ಬ್ರಹ್ಮ ಎಂದರೆ ಒಂದು ರೀತಿಯ ಪ್ರೀತಿಯ ಕರುಣೆ ಮತ್ತು ಸಹಾನುಭೂತಿ, ಆದರೆ ಅವನು
ಜಗತ್ತನ್ನು ಸೃಷ್ಟಿಸಿದನೆಂದು ಮೋಸದಿಂದ ಯೋಚಿಸುವ ಪ್ರವೃತ್ತಿಯೊಂದಿಗೆ. ಬ್ರಹ್ಮಗಳು
ಹೆಚ್ಚು ಸಂಸ್ಕರಿಸಿದ ಜೀವಿಗಳನ್ನು ಸಹ ಒಳಗೊಂಡಿವೆ.
ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥೈಸಲಾಗಿದೆ, ಆಗಿರಬೇಕು:
pariññeyyan. ದಾಸುತಾರ ಸೂತದಲ್ಲಿ (ಡಿ iii 272-93), ಇತರ ಹಲವಾರು ವಸ್ತುಗಳನ್ನು
“ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳಬೇಕಾದ” ವಸ್ತುಗಳು ಎಂದು ಹೇಳಲಾಗುತ್ತದೆ:
“ಪ್ರಚೋದನೆಯು ಕಳಂಕಿತವಾಗಿದೆ ಮತ್ತು ಗ್ರಹಿಸಲು ಸಂಬಂಧಿಸಿದೆ (ಫಾಸೊ ಸಾಸಾವೊ
ಉಪಡಾನಿಯೊ)”; “ಮನಸ್ಸು ಮತ್ತು ವಸ್ತು ರೂಪ”; ಮೂರು ರೀತಿಯ ಭಾವನೆ; ನಾಲ್ಕು
ಪೋಷಕಾಂಶಗಳು; ಗ್ರಹಿಸುವ ಇಂಧನದ ಐದು ಕಟ್ಟುಗಳು; ಆರು ಆಂತರಿಕ ಪ್ರಜ್ಞೆ-ಗೋಳಗಳು;
ಪ್ರಜ್ಞೆಯ ಏಳು ಕೇಂದ್ರಗಳು (ಪುನರ್ಜನ್ಮದ ಪ್ರಕಾರಗಳು); ಎಂಟು ಲೌಕಿಕ ಪರಿಸ್ಥಿತಿಗಳು -
ಲಾಭ ಮತ್ತು ನಷ್ಟ, ಖ್ಯಾತಿ ಮತ್ತು ಅವಮಾನ, ದೂಷಣೆ ಮತ್ತು ಹೊಗಳಿಕೆ, ಸಂತೋಷ ಮತ್ತು
ನೋವು; ಜೀವಿಗಳ ಒಂಬತ್ತು ವಾಸಸ್ಥಾನಗಳು; ಐದು ಭೌತಿಕ ಇಂದ್ರಿಯಗಳು ಮತ್ತು ಅವುಗಳ
ವಸ್ತುಗಳು.
ಮಾನಸಿಕ ಏಕೀಕರಣ:
ಸಮಾಧಿ, ಸಾಮಾನ್ಯವಾಗಿ “ಏಕಾಗ್ರತೆ”
ಎಂದು ಅನುವಾದಿಸಲಾಗುತ್ತದೆ, ಇದು ಮನಸ್ಸನ್ನು ಕೇಂದ್ರೀಕರಿಸುವ ಪ್ರಕ್ರಿಯೆಯನ್ನು
ಉಲ್ಲೇಖಿಸುವುದಿಲ್ಲ, ಆದರೆ .ಾನದಲ್ಲಿ ಏಕಾಗ್ರತೆ, ಏಕೀಕೃತ ಸ್ಥಿತಿಗೆ ಸೂಚಿಸುತ್ತದೆ.
ನಿಬ್ಬನಾ:
ಬಾಂಧವ್ಯ, ದ್ವೇಷ ಮತ್ತು ಭ್ರಮೆಯ ನಾಶ, ನೋವಿನ ನಿಲುಗಡೆ / ನೋವಿನ, ಬೇಷರತ್ತಾದ ಸ್ಥಿತಿ.
ಉದಾತ್ತ:
ಮಾರ್ಗವು ಉದಾತ್ತವಾಗಿದೆ (ಅರಿಯಾ) ಮತ್ತು ಅದನ್ನು ಅಭ್ಯಾಸ ಮಾಡುವವರನ್ನು
ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಉತ್ತೇಜಿಸಿದವರನ್ನಾಗಿ ಪರಿವರ್ತಿಸುತ್ತದೆ (ಇದರ ಮೇಲಿನ ನಮೂದನ್ನು
ನೋಡಿ).
ರಿಯಾಲಿಟಿಗೆ ಅನುಗುಣವಾಗಿ ಒಬ್ಬರು:
ತಥಾಗತ ಎಂಬುದು ಬುದ್ಧನ
ಪದ. ಇದರ ಅರ್ಥ “ಹೀಗೆ-ಹೋಗಿದೆ” ಅಥವಾ “ಹೀಗೆ-ಬನ್ನಿ”. “ಹೀಗೆ” ಯಾವುದು ನಿಜ. ಈ
ಪದವನ್ನು “ರಿಯಾಲಿಟಿಗೆ ಒಗ್ಗಿಕೊಂಡಿರುವವನು” ಎಂದು ಭಾಷಾಂತರಿಸುವುದರಿಂದ ವಸ್ತುಗಳ ನೈಜ
ಸ್ವರೂಪವನ್ನು ಜಾಗೃತಗೊಳಿಸಿದ ವ್ಯಕ್ತಿಯನ್ನು ಉಲ್ಲೇಖಿಸಿ ಈ ಪದವನ್ನು ಜೀವಂತವಾಗಿ
ತರುತ್ತದೆ, ಮತ್ತು ವಿಷಯಗಳನ್ನು ಅವರು ನಿಜವಾಗಿಯೂ ಅನುಭವಿಸುತ್ತಾರೆ, ಮುಖ್ಯವಾಗಿ
ದುಖಾ, ಅದರ ಉಗಮ, ಅದರ ನಿಲುಗಡೆ ಮತ್ತು ಇದಕ್ಕೆ ದಾರಿ.
ನೋವು:
ದುಕ್ಕಾ. ದುಖಾ ಎಂಬ ಪದದ ನಾಮಪದದ ಮೂಲ ದೈನಂದಿನ ಅರ್ಥವೆಂದರೆ “ಆನಂದ” (ಸುಖ) ಗೆ
ವಿರುದ್ಧವಾಗಿ “ನೋವು”. ದುಕ್ಕ-ಅಥವಾ-ಸುಖಾ ಇಲ್ಲದ ಇವು ಮೂರು ರೀತಿಯ ಭಾವನೆ (ವೇದಾನ)
(ಉದಾ., ಎಸ್ ಐವಿ 232). ಎಸ್ ವಿ 209-10 ದುಖಾ ವೇದಾನವನ್ನು ನೋವು (ದುಖಾ) ಮತ್ತು
ಅತೃಪ್ತಿ (ಡೊಮನಸ್ಸ) ಎಂದು ವಿವರಿಸುತ್ತದೆ, ಅಂದರೆ, ದೈಹಿಕ ಮತ್ತು ಮಾನಸಿಕ ದುಖಾ.
ದುಕ್ಕಾದ ಪ್ರಾಥಮಿಕ ಅರ್ಥವು ನಾಮಪದವಾಗಿ ಬಳಸಿದಾಗ ದೈಹಿಕ “ನೋವು” ಎಂದು ಇದು
ತೋರಿಸುತ್ತದೆ, ಆದರೆ ನಂತರ ಇದರ ಅರ್ಥವು ಮಾನಸಿಕ ನೋವು, ಅತೃಪ್ತಿಯನ್ನು
ಒಳಗೊಂಡಿರುತ್ತದೆ. ಅದೇ ಅರ್ಥದ ಹರಡುವಿಕೆಯನ್ನು ಇಂಗ್ಲಿಷ್ ಪದ “ನೋವು” ಯಲ್ಲಿ
ಕಾಣಬಹುದು, ಉದಾಹರಣೆಗೆ “ಜೀವನದ ಸಂತೋಷಗಳು ಮತ್ತು ನೋವುಗಳು” ಎಂಬ ಪದಗುಚ್ in ದಲ್ಲಿ. ಈ
ಪ್ರವಚನದಲ್ಲಿ ದುಕ್ಕಾವನ್ನು ವಿವರಿಸಿದ ವಿಧಾನವು ಇಲ್ಲಿ “ನೋವು” ಎಂಬ ಅರ್ಥದಲ್ಲಿ
“ನೋವು” ಇದೆ ಎಂದು ತೋರಿಸುತ್ತದೆ, ಅದು ನೋವಿನಿಂದ ಕೂಡಿದೆ, ಅಂದರೆ ಇದು ನೋವನ್ನು
ತರುತ್ತದೆ, ಸ್ಪಷ್ಟ ಅಥವಾ ಸೂಕ್ಷ್ಮ ಅರ್ಥದಲ್ಲಿ.
ನೋವಿನಿಂದ ಕೂಡಿದೆ:
ದುಖಾ ಎನ್ನುವುದು ವಿಶೇಷಣವಾಗಿ (ಹೆಚ್ಚಿನ ಸಂದರ್ಭಗಳಲ್ಲಿ) ತಮ್ಮನ್ನು ಮಾನಸಿಕ ಅಥವಾ
ದೈಹಿಕ ನೋವಿನ ರೂಪಗಳಲ್ಲ, ಆದರೆ ಮಾನಸಿಕ ಅಥವಾ ದೈಹಿಕ ನೋವನ್ನು ತರುವ ರೀತಿಯಲ್ಲಿ
ಅನುಭವಿಸುತ್ತದೆ. “ಜನ್ಮ ನೋವಿನಿಂದ ಕೂಡಿದೆ” ಎಂದು ಹೇಳಿದಾಗ, ದುಕ್ಕಾ ಎಂಬ ಪದವು
ಸಂಖ್ಯೆ ಮತ್ತು ಲಿಂಗವನ್ನು ಒಪ್ಪುತ್ತದೆ, ಅದನ್ನು ಅನ್ವಯಿಸುವುದರೊಂದಿಗೆ ಒಪ್ಪುತ್ತದೆ,
ಆದ್ದರಿಂದ ಒಂದು ವಿಶೇಷಣವಾಗಿದೆ. ಅತ್ಯಂತ ಸಾಮಾನ್ಯವಾದ ಅನುವಾದ “ಬಳಲುತ್ತಿದೆ”
ಇದನ್ನು ತಿಳಿಸುವುದಿಲ್ಲ. ಜನನವು “ದುಃಖ” ದ ಒಂದು ರೂಪವಲ್ಲ, ಅಥವಾ “ಅವನು
ಬಳಲುತ್ತಿದ್ದಾನೆ” ಎಂಬ ಪದದ ಬಳಕೆಯಲ್ಲಿರುವಂತೆ “ದುಃಖ” ದ ಕ್ರಿಯೆಯನ್ನು ಸಹ
ಮಾಡುತ್ತಿಲ್ಲ.
“ಮೂಲದೊಂದಿಗೆ ಮಾದರಿಯಾಗಿದೆ” ಮತ್ತು “ನಿಲುಗಡೆಯೊಂದಿಗೆ ಮಾದರಿಯಾಗಿದೆ”:
samudaya-dhamma ಮತ್ತು nirodha-dhamma: ಇಲ್ಲಿ “ಧಮ್ಮ”, ಬೇಸಿಕ್ ಪ್ಯಾಟರ್ನ್ನ
ಅದೇ ಪದವನ್ನು ವಿಶೇಷಣವಾಗಿ ಬಳಸಲಾಗುತ್ತದೆ. ಒಬ್ಬರು ಅನುವಾದಿಸಬಹುದು: “ಮೂಲಕ್ಕೆ
ಒಳಪಟ್ಟಿರುತ್ತದೆ” ಮತ್ತು “ನಿಲುಗಡೆಗೆ ಒಳಪಟ್ಟಿರುತ್ತದೆ.” ಸಮುದಯ ಮತ್ತು ನಿರೋಧ
ಪದಗಳು ನೋವು / ದುಕ್ಕಾದ “ಉಗಮ” ಮತ್ತು “ನಿಲುಗಡೆ” ಗಾಗಿ ಬಳಸಲ್ಪಡುತ್ತವೆ.
ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿ, ಹೀಗೆ:
ಸ್ಯಾಚಿಕಾರೋಟಿಯಿಂದ, ಒಬ್ಬರ ಸ್ವಂತ ಕಣ್ಣುಗಳಿಂದ ನೋಡಲು, ತನಗಾಗಿ ಅನುಭವಿಸಲು.
ಒಬ್ಬರಿಗೆ ಧಮ್ಮನ ವಿಶೇಷಣವನ್ನು “ಎಹಿಪಾಸಿಕೊ … ಪ್ಯಾಕಟಾ ವೆಡಿಟಾಬೊ ವಿಹಿ” ಎಂದು
ನೆನಪಿಸಲಾಗುತ್ತದೆ: “ಬನ್ನಿ-ನೋಡಿ-ಇಶ್ … ವಿವೇಚನೆಯಿಂದ ಪ್ರತ್ಯೇಕವಾಗಿ
ಅನುಭವಿಸಲು.” ಒಬ್ಬರ (ಮಾನಸಿಕ) ದೇಹದಿಂದ ಎಂಟು ವಿಮೋಚನೆಗಳನ್ನು (ವಿಮೋಖಗಳು)
ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಬೇಕು (ಸಚ್ಚಿಕಾರಾಯ್ಯ) ಎಂದು ಒಂದು ii 182 ವಿವರಿಸುತ್ತದೆ;
ಹಿಂದಿನ ಜೀವನವನ್ನು ವೈಯಕ್ತಿಕವಾಗಿ ಸಾವಧಾನತೆಯಿಂದ ಅನುಭವಿಸಬೇಕು (ಸತಿ); ಜೀವಿಗಳ ಮೋಸ
ಮತ್ತು ಪುನರ್ಜನ್ಮವನ್ನು (ದೈವಿಕ) ದೃಷ್ಟಿ (ಕಕ್ಕು) ಯಿಂದ ವೈಯಕ್ತಿಕವಾಗಿ
ಅನುಭವಿಸಬೇಕು, ಮತ್ತು ಕಳಂಕಗಳ (ಅವಾಸಾಸ್) ನಾಶವನ್ನು ವೈಯಕ್ತಿಕವಾಗಿ
ಬುದ್ಧಿವಂತಿಕೆಯಿಂದ ಅನುಭವಿಸಬೇಕು (paññā). ಇವುಗಳಲ್ಲಿ ಕೊನೆಯದು ದುಖಾ ನಿಲುಗಡೆ
ಅನುಭವಿಸುವ ಸಂದರ್ಭದಲ್ಲಿ ಅನ್ವಯಿಸುತ್ತದೆ ಎಂದು ತೋರುತ್ತದೆ. ದಾಸುತಾರ ಸೂತದಲ್ಲಿ (ಡಿ
iii 272-93), ಹಲವಾರು ಇತರ ವಸ್ತುಗಳನ್ನು “ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಬೇಕಾದ ವಿಷಯಗಳು”
ಎಂದು ಹೇಳಲಾಗುತ್ತದೆ: “ಮನಸ್ಸಿನ ಅಚಲ ವಿಮೋಚನೆ”; “ಜ್ಞಾನ ಮತ್ತು ವಿಮೋಚನೆ”; ಹಿಂದಿನ
ಜೀವನದ ಜ್ಞಾನ, ಇತರ ಜೀವಿಗಳ ಪುನರ್ಜನ್ಮಗಳು ಮತ್ತು ಒಬ್ಬರ ಕಳಂಕಗಳ ನಾಶ;
ಸ್ಟ್ರೀಮ್-ಎಂಟ್ರಿ, ಒಮ್ಮೆ-ರಿಟರ್ನರ್-ಹುಡ್, ರಿಟರ್ನರ್-ಹುಡ್ ಮತ್ತು ಅರಾಹಂಟ್ಶಿಪ್
“ಹಣ್ಣುಗಳು” (-ಫಾಲಸ್); ನೈತಿಕ ಸದ್ಗುಣ, ಮಾನಸಿಕ ಏಕೀಕರಣ, ಬುದ್ಧಿವಂತಿಕೆ, ವಿಮೋಚನೆ
ಮತ್ತು ಜ್ಞಾನ ಮತ್ತು ವಿಮೋಚನೆಯ ದೃಷ್ಟಿಯ ಐದು ಧಮ್ಮ-ಗುಂಪುಗಳು; ಆರು ಉನ್ನತ
ಜ್ಞಾನಗಳು; ಕಳಂಕಗಳನ್ನು ನಾಶಪಡಿಸಿದ ಒಬ್ಬನ ಏಳು ಶಕ್ತಿಗಳು; ಎಂಟು ವಿಮೋಚನೆಗಳು;
ಒಂಬತ್ತು ಸತತ ನಿಲುಗಡೆಗಳು - ಗ್ರಹಿಕೆ ಮತ್ತು ಭಾವನೆಯ ನಿಲುಗಡೆಗೆ ಮೊದಲ ಜಾನಾ;
ಕಲಿಯದವರ ಹತ್ತು ಧಮ್ಮಗಳು - ಸರಿಯಾದ ಮಾನಸಿಕ ಏಕೀಕರಣಕ್ಕೆ ಸರಿಯಾದ ದೃಷ್ಟಿಕೋನ, ನಂತರ
ಸರಿಯಾದ ಜ್ಞಾನ ಮತ್ತು ಸರಿಯಾದ ವಿಮೋಚನೆ.
ನವೀಕರಿಸಿದ ಅಸ್ತಿತ್ವ:
ಪುನಬ್ಬವ, ಮತ್ತೆ ಆಗುವುದು ಅಥವಾ ಮರುಕಳಿಸುವುದು
ಪುನರಾವರ್ತಕರು ಮತ್ತು ಬ್ರಾಹ್ಮಣರು:
ಧಾರ್ಮಿಕ ಅನ್ವೇಷಣೆಗಾಗಿ ಮನೆಯ ಜೀವನವನ್ನು ತ್ಯಜಿಸುವವರು ಮತ್ತು ಭಾರತದ ಬೌದ್ಧ-ಪೂರ್ವ
ಧರ್ಮದ ಪುರೋಹಿತರು. “ಪುನರುಜ್ಜೀವನಕಾರರು” ಬೌದ್ಧ ಮತ್ತು ಜೈನ ಸನ್ಯಾಸಿಗಳು ಮತ್ತು
ಸನ್ಯಾಸಿಗಳು ಮತ್ತು ಬ್ರಾಹ್ಮಣ ಧರ್ಮವನ್ನು ತಿರಸ್ಕರಿಸಿದ ಕೆಲವು ತಪಸ್ವಿಗಳು ಮತ್ತು
ಮಾರಕವಾದಿಗಳು, ಭೌತವಾದಿಗಳು ಅಥವಾ ಸಂದೇಹವಾದಿಗಳು.
ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಉತ್ತೇಜಿತವಾದವುಗಳು:
ಅರಿಯಾ, ಬೌದ್ಧ-ಪೂರ್ವ ಕಾಲದಲ್ಲಿ ಬ್ರಾಹ್ಮಣ ಸಮಾಜದ ಉನ್ನತ ವರ್ಗಗಳಲ್ಲಿ ಜನಿಸಿದ
‘ಉದಾತ್ತ’, ಬೌದ್ಧಧರ್ಮದಲ್ಲಿ ‘ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಉತ್ತೇಜಿತ’ ಎಂದು ಉತ್ತಮವಾಗಿ
ನಿರೂಪಿಸಲಾಗಿದೆ. ಇದು ನಾಲ್ಕು ನೈಜ ವಾಸ್ತವಗಳ ಬಗ್ಗೆ ನೇರ ಒಳನೋಟವನ್ನು ಹೊಂದಿರುವ
ಸಿಟ್ಟಾ (ಮನಸ್ಸು / ಹೃದಯ / ಚೇತನ) ನ ಉದಾತ್ತ ವ್ಯಕ್ತಿಗಳನ್ನು ಸೂಚಿಸುತ್ತದೆ,
ಇದರಿಂದಾಗಿ ನಿಬ್ಬಾಣಕ್ಕೆ ಉದಾತ್ತ ಹಾದಿಯಲ್ಲಿ ದೃ established ವಾಗಿ
ಸ್ಥಾಪಿತವಾಗುವುದು, ನೋವಿನ ಅಂತ್ಯ / ನೋವಿನ. ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಉತ್ತೇಜಿತರಾದವರು
ಸ್ಟ್ರೀಮ್-ಪ್ರವೇಶಿಸುವವರು, ಒಮ್ಮೆ ಹಿಂದಿರುಗಿದವರು, ಹಿಂದಿರುಗಿಸದವರು ಮತ್ತು
ಅರಾಹಾಂಟ್ಗಳು ಮತ್ತು ಆಳವಾದ ಒಳನೋಟದ ಮೂಲಕ ಇವುಗಳಲ್ಲಿ ಯಾವುದನ್ನಾದರೂ ಸಾಧಿಸಲು
ತೀವ್ರವಾಗಿ ಅಭ್ಯಾಸ ಮಾಡುವವರು. ಬುದ್ಧನು “ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಉತ್ತೇಜಿತ” ಕೂಡ.
ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಉತ್ತೇಜಿತರಿಗೆ ನಿಜವಾದ ವಾಸ್ತವ (ಅಥವಾ, ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಉತ್ತೇಜಿತರಿಗೆ, ನಿಜವಾದ ವಾಸ್ತವ):
ಅರಿಯಾ-ಸಕ್ಕಾ, ಇದನ್ನು ಸಾಮಾನ್ಯವಾಗಿ “ನೋಬಲ್ ಟ್ರುತ್” ಎಂದು ಅನುವಾದಿಸಲಾಗುತ್ತದೆ,
ಆದರೆ ಕೆ.ಆರ್.ನಾರ್ಮನ್ ಇದನ್ನು ಅರಿಯಾ-ಸಕ್ಕಾದ ಅರ್ಥಕ್ಕಾಗಿ “ಎಲ್ಲ ಸಾಧ್ಯತೆಗಳಿಗಿಂತ
ಕಡಿಮೆ ಸಾಧ್ಯತೆ” ಎಂದು ನೋಡುತ್ತಾನೆ. ವ್ಯಾಖ್ಯಾನಕಾರರು ಇದನ್ನು ಹೀಗೆ
ವ್ಯಾಖ್ಯಾನಿಸುತ್ತಾರೆ ಎಂದು ಅವರು ಗಮನಸೆಳೆದಿದ್ದಾರೆ: “’ಉದಾತ್ತನೊಬ್ಬನ ಸತ್ಯ,’
‘ಉದಾತ್ತರ ಸತ್ಯ,’ ‘ಒಬ್ಬ ಶ್ರೇಷ್ಠನಿಗೆ ಸತ್ಯ,’ ಅಂದರೆ, ಒಬ್ಬ ಉದಾತ್ತನನ್ನಾಗಿ ಮಾಡುವ
ಸತ್ಯ, ಹಾಗೆಯೇ ಅನುವಾದ ‘ಉದಾತ್ತ ಸತ್ಯ’ ನಮಗೆ ತುಂಬಾ ಪರಿಚಿತವಾಗಿದೆ. ಆದಾಗ್ಯೂ,
ಕೊನೆಯ ಸಾಧ್ಯತೆಯನ್ನು ಅವರು ಎಲ್ಲದರಲ್ಲೂ ಪ್ರಸ್ತಾಪಿಸಿದರೆ ಸಾಧ್ಯತೆಗಳ ಪಟ್ಟಿಯ
ಅತ್ಯಂತ ಕೆಳಭಾಗದಲ್ಲಿ ಇಡುತ್ತಾರೆ ”(ಬೌದ್ಧಧರ್ಮಕ್ಕೆ ಫಿಲೋಲಾಜಿಕಲ್ ಅಪ್ರೋಚ್, ಲಂಡನ್:
ಸ್ಕೂಲ್ ಆಫ್ ಓರಿಯಂಟಲ್ ಮತ್ತು ಆಫ್ರಿಕನ್ ಸ್ಟಡೀಸ್, 1997, ಪುಟ 16). ಅವನು
“ಉದಾತ್ತನ (ಬುದ್ಧ) ಸತ್ಯ” ಕ್ಕೆ ಆದ್ಯತೆ ನೀಡುತ್ತಾನೆ, ಆದರೆ ಈ ಪದವು
ಉದ್ದೇಶಪೂರ್ವಕವಾಗಿ ಬಹುಮುಖಿಯಾಗಿರಬಹುದು ಎಂದು ಒಪ್ಪಿಕೊಳ್ಳುತ್ತಾನೆ. ಎಸ್ ವಿ 435
ರಲ್ಲಿ, ಬುದ್ಧನು “ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಉತ್ತೇಜಿತ”, ಆದರೆ ಈ ಪದವು ಯಾವುದೇ ಉತ್ಸಾಹಭರಿತ
ವ್ಯಕ್ತಿಗಳಿಗೂ ಅನ್ವಯಿಸುತ್ತದೆ (“ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಶಕ್ತರಾದವರ” ನಮೂದನ್ನು ನೋಡಿ).
ಅವರು “ಸಾಮಾನ್ಯ ವ್ಯಕ್ತಿ” ಯಿಂದ ಪುತುಜ್ಜನಕ್ಕಿಂತ ಭಿನ್ನರಾಗಿದ್ದಾರೆ, ಆದರೂ ಒಬ್ಬ
ಸಾಮಾನ್ಯ ವ್ಯಕ್ತಿಯು ಧಮ್ಮದ ಒಳನೋಟದಿಂದ ಉದಾತ್ತ ವ್ಯಕ್ತಿಯಾಗಬಹುದು.
ಸಕ್ಕಾದ
ಅನುವಾದಕ್ಕೆ ಸಂಬಂಧಿಸಿದಂತೆ, ಇದರ ಅರ್ಥ ಅನೇಕ ಸಂದರ್ಭಗಳಲ್ಲಿ “ಸತ್ಯ”, ಆದರೆ
ವಿಶೇಷಣವಾಗಿ ಇದರ ಅರ್ಥ “ನಿಜ” ಮತ್ತು “ನೈಜ”. ಆರಿಯಾ-ಸಕ್ಕಾ ಎಂಬ ಪದದಲ್ಲಿ “ಸತ್ಯ”
ಎಂಬ ಅರ್ಥವನ್ನು ತೆಗೆದುಕೊಳ್ಳುವುದು ಸಮಸ್ಯಾತ್ಮಕವಾಗಿದೆ ಮೇಲಿನ ಪ್ರವಚನದಂತೆ ಎರಡನೆಯ
ಅರಿಯಾ-ಸಕ್ಕಾವನ್ನು “ಕೈಬಿಡಬೇಕು” ಎಂದು ಹೇಳಲಾಗುತ್ತದೆ; ಆದರೆ ಖಂಡಿತವಾಗಿ, ನೋವಿನ
ಉಗಮ / ನೋವಿನ “ಸತ್ಯ” ವನ್ನು ತ್ಯಜಿಸಬಾರದು. ಬದಲಾಗಿ, ನೋವಿನ ಮೂಲ / ನೋವಿನ - ಹಂಬಲ -
“ನಿಜವಾದ ವಾಸ್ತವ” ವನ್ನು ತ್ಯಜಿಸಬೇಕು. ಇದಲ್ಲದೆ, ಬುದ್ಧನು ಅರ್ಥಮಾಡಿಕೊಂಡಿದ್ದಾನೆ
ಎಂದು ಪ್ರವಚನವು ಹೇಳುತ್ತದೆ, “ಇದು ನೋವು-ಇದು ಆರಿಯಾ-ಸಕ್ಕಾ,” “ಅರಿಯಾ-ಸಕ್ಕಾ” ಇದು
ನೋವು, ”ಅಲ್ಲ” ಇಲ್ಲಿ ಸ್ಯಾಕ್ಕಾ ಎಂದರೆ ವಿಷಯವನ್ನು ವ್ಯಕ್ತಪಡಿಸಿದ ಸತ್ಯವನ್ನು
ಅರ್ಥೈಸಿದರೆ ಉದ್ಧರಣ ಚಿಹ್ನೆಗಳಲ್ಲಿ ಪದಗಳಲ್ಲಿ. ಆರಿಯಾ-ಸಕ್ಕಾಗಳು “ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ
ಶಕ್ತರಾದವರಿಗೆ ನಿಜವಾದ ನೈಜತೆಗಳು” ಎಂದು ಎಸ್ ಐವಿ 95 ನಂತಹ ಹಾದಿಗಳನ್ನು
ನೆನಪಿಸುತ್ತದೆ, ಅದು ಹೀಗೆ ಹೇಳುತ್ತದೆ, “ಜಗತ್ತಿನಲ್ಲಿ ಒಬ್ಬನು ಜಗತ್ತನ್ನು
ಗ್ರಹಿಸುವವನು, ಪ್ರಪಂಚದ ಕಲ್ಪನೆ ಮಾಡುವವನು - ಇದು ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಶಕ್ತರಾದ
(ಅರಿಯಾಸ್ಸಾ ವಿನಯ್) ಶಿಸ್ತಿನಲ್ಲಿ ಜಗತ್ತು ಎಂದು ಕರೆಯಲ್ಪಡುತ್ತದೆ. ” ಅಂದರೆ,
ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಶಕ್ತರಾದವರು ಸಾಮಾನ್ಯ ಜನರಿಂದ ವಿಭಿನ್ನ ರೀತಿಯಲ್ಲಿ ವಿಷಯಗಳನ್ನು
ಅರ್ಥಮಾಡಿಕೊಳ್ಳುತ್ತಾರೆ. ವಾಸ್ತವವಾಗಿ, ಸುತಾನಿಪಾಟ ಪು .147 ರಲ್ಲಿ, ‘ಏನೇ ಇರಲಿ,
ಭಿಕ್ಷುಸ್, ಇದನ್ನು ಪ್ರಪಂಚವು “ಇದು ನಿಜವಾದ ವಾಸ್ತವ” ಎಂದು ಪರಿಗಣಿಸುತ್ತದೆ … ಇದು
ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಶಕ್ತರಾದವರು ಸರಿಯಾದ ಬುದ್ಧಿವಂತಿಕೆಯಿಂದ ಚೆನ್ನಾಗಿ ಕಾಣುತ್ತದೆ
ಮತ್ತು ಅದು ನಿಜವಾಗಿಯೂ “ಇದು ಮೋಸಗೊಳಿಸುವ ”’, ಮತ್ತು ಪ್ರತಿಯಾಗಿ. Sn. ಪು .148
ನಂತರ ಹೇಳುತ್ತದೆ ‘ಭಿಕ್ಖುಸ್, ಏನೇ ಇರಲಿ, ಇದನ್ನು ಪ್ರಪಂಚವು“ ಇದು
ಆಹ್ಲಾದಕರವಾಗಿರುತ್ತದೆ ”ಎಂದು ಪರಿಗಣಿಸುತ್ತದೆ… ಇದನ್ನು ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ
ಉತ್ತೇಜಿಸಿದವರು ಸರಿಯಾದ ಬುದ್ಧಿವಂತಿಕೆಯಿಂದ“ ಇದು ನೋವಿನಿಂದ ಕೂಡಿದೆ (ದುಖಾ) ”,
ಮತ್ತು ಪ್ರತಿಯಾಗಿ. ಯಾಕೆಂದರೆ ಅಪೇಕ್ಷಣೀಯ ಪ್ರಜ್ಞೆ-ವಸ್ತುಗಳು ಅಶಾಶ್ವತ ಮತ್ತು ಅವು
ಕೊನೆಗೊಂಡಾಗ ನೋವನ್ನು ತರುತ್ತವೆ, ಮತ್ತು ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ಉತ್ತೇಜಿತವಾದವರು ಸಾಮಾನ್ಯ
ಜನರಿಗಿಂತ ಭಿನ್ನವಾಗಿ, ಐದು ‘ಕಟ್ಟುಗಳ ಇಂಧನವನ್ನು ಗ್ರಹಿಸುವ’ - ನಿಯಮಾಧೀನ ಜಗತ್ತು -
ನೋವಿನಿಂದ ನೋಡಿ. ಸಾಮಾನ್ಯ ಜನರು ಇದನ್ನು ಒಪ್ಪುವುದಿಲ್ಲ, ಅಥವಾ ಆ ‘ಜನ್ಮ’, ಅಂದರೆ,
ಜನಿಸುವುದು ನೋವಿನಿಂದ ಕೂಡಿದ್ದರೂ, ಅವರು ಖಂಡಿತವಾಗಿಯೂ ಒಪ್ಪಿಕೊಳ್ಳಬಹುದು,
ಉದಾಹರಣೆಗೆ, ‘ಒಬ್ಬರು ಬಯಸಿದ್ದನ್ನು ಪಡೆಯದಿರುವುದು ನೋವಿನ ಸಂಗತಿ’.
ದೃಷ್ಟಿ:
ಕಕ್ಕು ಎಂದರೆ ಕಣ್ಣು, ಆದರೆ ದೃಷ್ಟಿ, ಒಳನೋಟ.
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
https://www.youtube.com/watch?v=JMItDmvZXBE
Dhammacakkappavattana Sutta by Bhante Devananda Indiana Buddhist Temple
Indiana Buddhist Temple
1.26K subscribers
The Setting in Motion of the Wheel of Dharma is a Buddhist text that is
considered to be a record of the first teaching given by the Buddha
after he attained enlightenment. The main topic of this sutta is the
Four Noble Truths, which are the central teachings of Buddhism that
provide a unifying theme, or conceptual framework, for all of Buddhist
thought. This sutta also introduces the Buddhist concepts of the middle
way, impermanence, and dependent origination.
It is taught that
the Buddha attained enlightenment while sitting under the Bodhi tree by
the river Neranjara, in Bodhgaya, India, and afterwards, he remained
silent for forty-nine days. The Buddha then journeyed from Bodhgaya to
Sarnath, a small town near the sacred city of Varanasi in central India.
There he met his five former companions, the ascetics with whom he had
shared six years of hardship. His former companions were at first
suspicious of the Buddha, thinking he had given up his search for the
truth when he renounced their ascetic ways. But upon seeing the radiance
of the Buddha, they requested him to teach what he had learned.
Thereupon the Buddha gave the teaching that was later recorded as the
Dhammacakkappavattana Sutta, which introduces the fundamental concepts
of Buddhist thought, such as the middle way and the four noble truths.
Chant-a-long with Bhante Devananda, the Abbot of Indiana Buddhist
Temple. The Temple is located at 7528 Thompson Road Hoagland, IN, USA.
Phone: 260-447-5269. Facebook Page: Indiana Buddhist Temple. Website: www.indianabuddhistvihara.org. May all living beings be well and happy.
The CD is available for sale to support the temple’s driveway and repair parking lot. http://www.indianabuddhistvihara.org/…
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People & Blogs
69) ക്ലാസിക്കൽ മലയാളം-
പാഠം 3352 ചൊവ്വ 12 മെയ് 2020
ബോധവൽക്കരണ പ്രപഞ്ചവുമായി ഉണർന്നിരിക്കുന്നവന്റെ കണ്ടെത്തൽ (DAOAU)
ലോക ജനസംഖ്യ
7,783,621,097 നിലവിലെ ലോക ജനസംഖ്യ -
COVID-19 കൊറോണ വൈറസ് പാൻഡെമിക് വീണ്ടെടുത്തു: 1,490,580
എല്ലാം നന്നായി, സന്തോഷത്തോടെയും സുരക്ഷിതമായും!
അവർ ശാന്തവും ശാന്തവും ജാഗ്രതയോടെയും ജ്ഞാനത്തോടെ ശ്രദ്ധിക്കുന്നവരുമാണ്,
നല്ലതും ചീത്തയുമായ ചിന്തകളോട് പ്രതികരിക്കാത്ത സമനിലയുള്ള മനസ്സ്
എല്ലാം മാറുന്നുവെന്ന് വ്യക്തമായ ധാരണയോടെ!
എല്ലാ രാഷ്ട്രപതിമാർ, പ്രധാനമന്ത്രിമാർ, മന്ത്രിമാർ, എംപിമാർ,
എംഎൽഎമാർ, രാഷ്ട്രീയ ഭരണ, പ്രതിപക്ഷ പാർട്ടി അംഗങ്ങൾ, ചീഫ് ജസ്റ്റിസ്,
ജഡ്ജിമാർ, ചീഫ് ഇലക്ഷൻ കമ്മീഷൻ അംഗങ്ങൾ എന്നിവരുൾപ്പെടെ കോവിഡ് -19
ബാധിക്കാത്ത മാധ്യമ പ്രവർത്തകർ മുഖംമൂടി ധരിക്കാതെ ജീവിച്ചിരിപ്പുണ്ട്!
COVID-19 വൈറസ് ബാധിച്ചിട്ടില്ലാത്ത 10 രാജ്യങ്ങൾ. കൊമോറോസ്, ഉത്തര കൊറിയ,
ഫെഡറേറ്റഡ് സ്റ്റേറ്റ്സ് ഓഫ് മൈക്രോനേഷ്യ, കിരിബതി, ന uru റു, സമോവ,
താജിക്കിസ്ഥാൻ, തുർക്ക്മെനിസ്ഥാൻ, തുവാലു, വാനുവാടു
നിലവിലെ ലോക ജനസംഖ്യ 7,783,621,097
ഈ വർഷം 50,386,245 ജനനങ്ങൾ
ഇന്ന് 108,780 ജനനങ്ങൾ
ഈ വർഷം 21,153,352 മരണങ്ങൾ
ഇന്ന് 45,668 മരണങ്ങൾ COVID-19 കൊറോണ വൈറസ് പാൻഡെമിക് വീണ്ടെടുത്തു: 1,490,580
കൊറോണ വൈറസ് കേസുകൾ: 4,180,045
മരണം: ഇന്ന് 283,850 മരണങ്ങൾ
ലോകത്ത് ഈ വർഷം 21,153,352 മരണങ്ങൾ
സദ്ഭരണത്തെക്കുറിച്ചുള്ള ബോധവൽക്കരണ വീക്ഷണത്തോടെ ഉണർന്നിരിക്കുന്ന ഒരാൾ-
ജനാധിപത്യ ഭരണം
COVID-19, യുഎസ് സ്റ്റോറിയിലെ ഷാഡോ മാൻ
COVID-19 ലെ മരണകാരണം ന്യൂമോണിയയല്ല, ത്രോംബോസിസ് ആണ്
നിങ്ങൾക്ക് ലക്ഷണങ്ങളില്ലെങ്കിൽ വൈറസ് പകരുന്നത് തടയാൻ ആളുകൾ മാസ്ക് ധരിക്കാൻ ശുപാർശ ചെയ്യുന്നില്ലെന്ന് സിഡിസി പറയുന്നു.
ധർമ്മകക്കപ്പാവത്തന സൂത്രം
ദാസ രാജ ധർമ്മഅഗതിധമ്മസ്ദാസ കുസല.കുതടാന്ത സുത്തദാന
പ്രിയവകാന
അർത്ഥ കാരിയ
samanatmataSamyutta Nikayaarya ”അല്ലെങ്കിൽ“ ariyasammutideva ”
അഗന്ന സൂത്ത
മജ്ജിമ നികയ
ആര്യ ”അല്ലെങ്കിൽ“ ആര്യ
sammutidevaDigha Nikaya
മഹാ സുഡാസന
ദിത്തധമ്മികത്തസംവത്താനിക-ധർമ്മ
കാനൻ സുത്ത
പാലി കാനോനും സുത്തപിതകയും
ഇദ്ദിപദ
ലോകിയാദമ്മയും ലോകുത്താരാധമ്മയും
ബ്രഹ്മവിഹാര
സംഗഹാവത്തു
നതകരനാഥമ്മ
ശരനിയധമ്മ
അദിപതേയ
ദിതധമ്മികത്തഡുഖാനിക്ക
അനട്ട
സംസാരം
കക്കമട്ടി
സിഹാനന്ദ സൂത്ത,
കുട്ടടാന്ത സൂത്ത
ചന്ദഗതിദോസാഗതി
മൊഹഗതി
ഭയാഗതി
യോനിസോ മനസിക്കര
ബ്രഹ്മവിഹാര
സംഗഹാവത്തു
നതകരനാഥമ്മ
ശരനിയധമ്മ
അദിപതേയ
ദിതധമ്മികത്ത
മാര
കമ്മയുടെ നിയമം
മജ്ജിമ നികയയിലെ വസേത്ത സൂത്ത
ദിഘ നികയയിലെ അംബത്ത സൂത്ത
അസമധ
സസ്സമേധ
നരമധ
പുരിസമേധ
സമ്മപാസ
വജപയ്യ
നിരാഗല
സില
സമാധി
പന്ന
സമ്മ-സങ്കപ്പ
സിഗലോവാഡ സൂത്ത
ബ്രഹ്മജാല സൂത്ത
ദിഘ നികയ (മഹാപരിനിബ്ബാന-സുത്ത
ധർമ്മമഹാമത്രങ്ങൾ
ബോധവാനായ ഒരാൾ ഉണർന്നിരിക്കുന്നു (പാലിയിൽ),
‘നാ ജാക്ക വാസലോ ഹോതി നാ ജാക്ക ഹോതി ബ്രാഹ്മണൻ.
കമ്മുണ വാസലോ ഹോതി കമ്മുന ഹോതി ബ്രാഹ്മണൻ. ’
(അവന്റെ ജന്മത്താൽ മനുഷ്യൻ ഒരു ജാതിയോ ബ്രാഹ്മണനോ അല്ല;
സ്വന്തം കമ്മ മനുഷ്യൻ മാത്രമേ ഒരു ജാതി അല്ലെങ്കിൽ ബ്രാഹ്മണനാകൂ.)
പ്രഭു ഉണർന്നിരിക്കുന്നു:
‘ഭിക്ഷുമാരേ, നിങ്ങളുടെ ബോട്ട് നദീതീരത്തിന്റെ മറുവശത്തെത്തുന്നതുവരെ വേഗത്തിൽ സഞ്ചരിക്കുക.’
ബോധവൽക്കരണത്തോടെ ഉണർന്നിരിക്കുന്ന ഒരാൾ പറഞ്ഞു
‘സുദ്ദി അസുദ്ദി പക്കാട്ടം നാനോ നന്നം വിസോദയ്’ (വിശുദ്ധിയും അശുദ്ധിയും
ഒരു വ്യക്തിയുടെ കാര്യമാണ്; ഒരാൾക്ക് ഒരിക്കലും ശുദ്ധീകരിക്കാൻ കഴിയില്ല
മറ്റൊന്ന്).
https://www.youtube.com/watch?v=MCc9A4jFI54
പാലി മന്ത്രം - ധർമ്മകക്കപ്പട്ടന സൂത്രം
ധർമ്മധാര വൈ
സ ut നിത്ത നികയ
56 സത്യങ്ങളെക്കുറിച്ചുള്ള ബന്ധിപ്പിച്ച പ്രഭാഷണങ്ങൾ
11. ധർമ്മത്തിന്റെ ചക്രം ചലനത്തിൽ സജ്ജമാക്കുക
ഭിക്ഷു:
പൊതുവെ വിവർത്തനം ചെയ്യപ്പെട്ട “സന്യാസി”, എന്നാൽ അക്ഷരാർത്ഥത്തിൽ “ദാനധർമ്മി”, ദാനധർമ്മത്തിൽ നിന്ന് വിട്ടുനിൽക്കുന്ന ഒരു ജീവൻ
ഭ material തിക രൂപം (ശരീരം), വികാരം, ധാരണ, നിർമ്മാണ / വോളിഷണൽ
പ്രവർത്തനങ്ങൾ, ബോധം എന്നിവയാണ് ഇവയെല്ലാം “I” എന്ന് പൊതുവായി നാം
മനസ്സിലാക്കുന്നത്. മേൽപ്പറഞ്ഞ പ്രഭാഷണത്തിൽ, “ജനനം… മരണം” പ്രത്യേകിച്ചും ഭ
form തിക രൂപത്തിന്റെ ഖന്ധയുമായി ബന്ധപ്പെട്ടതായി കാണാം, പ്രത്യേകിച്ചും
വികാരവുമായി ബന്ധപ്പെട്ട “ദു orrow ഖം… ദുരിതം”, “യൂണിയൻ… ഒരാൾ
ആഗ്രഹിക്കുന്നതെന്തും നേടരുത്” ഒപ്പം ധാരണകളും. എല്ലാം ബോധത്തിൽ
ഉൾപ്പെടുന്നു. ഉപാധന-ഖണ്ഡയെ “ഗ്രഹിക്കുന്ന ഗ്രൂപ്പുകൾ / അഗ്രഗേറ്റുകൾ”
എന്നതിന്റെ പൊതുവായ വിവർത്തനം തെറ്റിദ്ധരിപ്പിക്കുന്നതാണ്, കാരണം നിർമ്മാണ /
വോളിഷണൽ പ്രവർത്തനങ്ങൾ നിർമ്മിക്കുന്നതിന്റെ ഖണ്ഡയുടെ ഒരു ഭാഗം മാത്രമാണ്
യഥാർത്ഥ ഗ്രാഹ്യം. ഖണ്ഡകൾ ഗ്രഹിക്കാനുള്ള വസ്തുവാണ്, ഉപാധന. മാത്രമല്ല,
“ഉപദീന” എന്നാൽ ഇന്ധനം, തീകൊണ്ട് “ഏറ്റെടുക്കുക”, ഇവിടെ ഗ്രഹിക്കുന്നതിന്റെ
“തീ” യും മറ്റ് അശുദ്ധികളും.
“ഗ്രിപ്പിംഗ്-ഇന്ധനത്തിന്റെ
ബണ്ടിലുകൾ” “ഉപദാന” ത്തിന്റെ ഈ രണ്ട് അർത്ഥങ്ങളും ഉൾക്കൊള്ളുന്നു. ഇതിൽ,
cf. തനിസ്സാരോ ഭിക്ഷുവിന്റെ ch.2, ദി മൈൻഡ് ലൈക്ക് ഫയർ അൺബ ound ണ്ട്,
1993., ബാരെ, മാസ് .: ധർമ്മ ഡാന പബ്ലിക്കേഷൻസ്. ഖണ്ഡകളുടെ ഇന്ധനസമാന
സ്വഭാവം വ്യക്തമായി വ്യക്തമാക്കുന്നത് എസ് iii 33-4, എം ഐ 140-1 (എംഎൻ 22 -
“നന്നായി പ്രഖ്യാപിച്ച ധർമ്മ” വിഭാഗത്തിന് തൊട്ട് മുകളിലാണ്), ഇത് ഖണ്ഡകളെ
“നിങ്ങളുടേതല്ല” എന്ന് താരതമ്യം ചെയ്യുന്നു. പുല്ല്, വിറകുകൾ, ശാഖകൾ,
സസ്യജാലങ്ങൾ എന്നിവ എടുത്ത് കത്തിച്ചുകളയുന്നു. എസ് ഐവി 19-20 (എസ്എൻ
35.28) ആറ് ഇന്ദ്രിയങ്ങളെയും അവയുടെ വസ്തുക്കളെയും അവയുമായി ബന്ധപ്പെട്ട
അവബോധങ്ങളെയും ഉത്തേജനങ്ങളെയും വികാരങ്ങളെയും എല്ലാം “കത്തുന്ന”
അറ്റാച്ചുമെന്റ്, വിദ്വേഷം, വഞ്ചന, “ജനനം, വാർദ്ധക്യം, മരണം എന്നിവയാൽ
വിവരിക്കുന്നു; ദു orrow ഖം, വിലാപം, വേദന, അസന്തുഷ്ടി, വിഷമം എന്നിവയുമായി
”അതായത് വേദനയുടെ കാരണങ്ങളാൽ.
ആസക്തി: taṇhā, ഇത് ഏതെങ്കിലും
തരത്തിലുള്ള “ആഗ്രഹം” മാത്രമല്ല, ആഗ്രഹം ആവശ്യപ്പെടുന്നു. ഉദാഹരണത്തിന്,
“ചെയ്യാനുള്ള ആഗ്രഹം” എന്ന ചന്ദയ്ക്ക് പാതയുടെ ഭാഗമായ ആരോഗ്യകരമായ രൂപങ്ങൾ
ഉണ്ടാകാം.
വികസിപ്പിച്ചെടുത്തത്:
bhāvitabban:
വികസിപ്പിക്കുക, നട്ടുവളർത്തുക, പരിശീലിക്കുക. ഈ പദം ഭവാന, വികസനം, കൃഷി,
പരിശീലനം എന്നിവയുമായി ബന്ധപ്പെട്ടിരിക്കുന്നു. ഇംഗ്ലീഷിൽ “ധ്യാനം” എന്ന്
വിളിക്കുന്നതിനായുള്ള ഒരു പദമാണ് സിത്ത-ഭവാന അഥവാ ഹൃദയ മനസ്സിന്റെ കൃഷി.
ദസുതാര സൂത്തത്തിൽ (ഡി iii 272-93), മറ്റ് പല ഇനങ്ങളും “വികസിപ്പിക്കേണ്ടവ”
ആണെന്ന് പറയപ്പെടുന്നു: “ശരീരത്തെക്കുറിച്ചുള്ള സൂക്ഷ്മത,
സന്തോഷത്തോടൊപ്പം”; ശാന്തം (സമത) ഉൾക്കാഴ്ച (വിപാസന); മൂന്ന് സമാധികൾ -
മാനസിക പ്രയോഗവും പരിശോധനയും, വെറും പരിശോധനയോടുകൂടിയോ ഇല്ലാതെ;
സൂക്ഷ്മതയുടെ നാല് പ്രയോഗങ്ങൾ; അഞ്ചിരട്ടി വലത് സമാധി - (അതിൽ) സന്തോഷം,
സന്തോഷം, മനസ്സ് (സെറ്റോ-), പ്രകാശം, അവലോകന ചിഹ്നം (നിമിറ്റ) എന്നിവ
ഉൾപ്പെടുന്നു; ബുദ്ധൻ, ധർമ്മം, സാഹ, ധാർമ്മിക പുണ്യം, ഉദാരത, ദേവൻ
എന്നിവരുടെ ഓർമ്മകൾ; ഉണർത്തലിന്റെ ഏഴ് ഘടകങ്ങൾ; നോബൽ എട്ട് ഫാക്ടറി പാത;
തികഞ്ഞ വിശുദ്ധിക്കുള്ള ശ്രമത്തിന്റെ ഒമ്പത് ഘടകങ്ങൾ; പത്ത് കാസിയകൾ (ഉദാ.
നിറമുള്ള ഡിസ്കുകൾ) ധ്യാന വസ്തുക്കളായി.
ദേവന്മാർ, മരങ്ങൾ, ബ്രഹ്മങ്ങൾ:
മനുഷ്യർ, മൃഗങ്ങൾ, പ്രേതങ്ങൾ, നരകജീവികൾ എന്നിവർ പങ്കിട്ട ലോകമായി
കാണപ്പെടുന്ന ദിവ്യജീവികളെ, പ്രത്യേകിച്ചും ഇന്ദ്രിയ-ആഗ്രഹത്തിന്റെ (കാമ-)
മേഖലയെ ദേവന്മാർ പരാമർശിക്കുന്നു. മേൽപ്പറഞ്ഞ പ്രഭാഷണത്തിൽ ഭൂമിയിൽ
വസിക്കുന്ന ദേവന്മാരും ഇനിപ്പറയുന്ന ആറ് തരം ദേവന്മാരും ആരോഹണ ക്രമത്തിൽ,
ഇന്ദ്രിയ-ആഗ്രഹ മണ്ഡലത്തിലെ ദേവന്മാരുടെ തരങ്ങളാണ്. ഒരു മാര ഒരു
പ്രലോഭക-ദേവതയാണ്, ഇന്ദ്രിയാനുഭൂതികളുമായി മനുഷ്യരെ നിലനിർത്താൻ
ശ്രമിക്കുന്നതായി കാണുന്നു. മൂലക രൂപത്തിന്റെ (റിപ-) കൂടുതൽ പരിഷ്കൃത
മണ്ഡലത്തിലെ ഒരു ദിവ്യജീവിയാണ് ബ്രഹ്മം; സംഭവിക്കുന്നത് തടയാൻ മാരകൾ
ശ്രമിക്കുന്ന ധ്യാന ജ്ഞാനം നേടുന്നതിലൂടെ മനുഷ്യർ ഈ നിലയിൽ പുനർജന്മം
നേടുന്നു. ഈ മൂലകരൂപത്തിലുള്ളവയാണ് ബ്രഹ്മഗ്രൂപ്പിന്റെ (ബ്രഹ്മ-കായിക)
ദേവന്മാർ, അതിൽ ഏറ്റവും താഴ്ന്നത് (മഹത്തായ) ബ്രഹ്മത്തിന്റെ പ്രതിഷ്ഠയുടെ
(ബ്രഹ്മ-പാരിസജ്ജ) ദേവന്മാരാണ്. ഒരു മഹത്തായ ബ്രഹ്മമാണ് സ്നേഹവും
കാരുണ്യവും നിറഞ്ഞ ഒരു തരം വ്യക്തി, എന്നാൽ അവൻ ലോകത്തെ സൃഷ്ടിച്ചുവെന്ന്
വഞ്ചനാപരമായി ചിന്തിക്കുന്ന പ്രവണത. ബ്രഹ്മങ്ങളിൽ കൂടുതൽ ശുദ്ധീകരിച്ച
ജീവികളും ഉൾപ്പെടുന്നു.
പൂർണ്ണമായി മനസിലാക്കിയത്:
pariññeyyan. ദസുതാര സൂത്തത്തിൽ (ഡി iii 272-93) മറ്റ് പല ഇനങ്ങളും “പൂർണ്ണമായി മനസ്സിലാക്കേണ്ട” കാര്യങ്ങളാണെന്ന് പറയപ്പെടുന്നു:
“കളങ്കമില്ലാത്തതും ഗ്രഹിക്കുന്നതുമായി ബന്ധിപ്പിക്കുന്നതുമായ ഉത്തേജനം
(phasso sāsavo upādāniyo)”; “മനസ്സും ഭ form തിക രൂപവും”; മൂന്ന്
തരത്തിലുള്ള വികാരം; നാല് പോഷകങ്ങൾ; പിടിക്കുന്ന ഇന്ധനത്തിന്റെ അഞ്ച്
ബണ്ടിലുകൾ; ആറ് ആന്തരിക ഇന്ദ്രിയ ഗോളങ്ങൾ; ബോധത്തിന്റെ ഏഴ് സ്റ്റേഷനുകൾ
(പുനർജന്മത്തിന്റെ തരങ്ങൾ); എട്ട് ലൗകിക അവസ്ഥകൾ - നേട്ടവും നഷ്ടവും,
പ്രശസ്തിയും ലജ്ജയും, കുറ്റപ്പെടുത്തലും സ്തുതിയും, ആനന്ദവും വേദനയും;
ഒമ്പത് ജീവജാലങ്ങൾ; അഞ്ച് ഭ physical തിക ഇന്ദ്രിയങ്ങളും അവയുടെ
വസ്തുക്കളും.
മാനസിക ഏകീകരണം:
“ഏകാഗ്രത” എന്ന് പൊതുവായി
വിവർത്തനം ചെയ്യപ്പെടുന്ന സമാധി മനസ്സിനെ ഏകാഗ്രമാക്കുന്ന പ്രക്രിയയെയല്ല,
മറിച്ച് ina ാനയിൽ ഏകാഗ്രതയോടെ, ഏകീകൃതമായി നിലകൊള്ളുന്ന അവസ്ഥയെ
സൂചിപ്പിക്കുന്നു.
നിബ്ബാന:
അറ്റാച്ചുമെന്റ്, വിദ്വേഷം, വഞ്ചന എന്നിവയുടെ നാശം, വേദന അവസാനിപ്പിക്കുക / വേദനാജനകം, നിരുപാധികമായ അവസ്ഥ.
കുലീനൻ:
പാത ശ്രേഷ്ഠമാണ് (ആര്യ), അത് പരിശീലിക്കുന്നവരെ ആത്മീയമായി പ്രാപ്തരാക്കുന്നവരാക്കി മാറ്റുന്നു (ഇതിലെ എൻട്രി കാണുക).
യാഥാർത്ഥ്യവുമായി ബന്ധപ്പെട്ട ഒന്ന്:
ഒരു ബുദ്ധന്റെ പദമാണ് തതഗത. അതിന്റെ അർത്ഥം “ഇങ്ങനെ പോയി” അല്ലെങ്കിൽ
“ഇങ്ങനെ വരൂ” എന്നാണ്. “ഇപ്രകാരം” എന്താണ് യഥാർത്ഥം. ഈ പദത്തെ
“യാഥാർത്ഥ്യവുമായി ബന്ധപ്പെടുത്തിയിരിക്കുന്ന ഒരാൾ” എന്ന് വിവർത്തനം
ചെയ്യുന്നത് പദങ്ങളുടെ യഥാർത്ഥ സ്വഭാവത്തെക്കുറിച്ച്
ബോധവാന്മാരായിത്തീരുകയും കാര്യങ്ങൾ യഥാർഥത്തിൽ അനുഭവിക്കുകയും ചെയ്യുന്ന
വ്യക്തിയെ സൂചിപ്പിക്കുന്നതാണ്. ഇതിലേക്കുള്ള വഴി.
വേദന:
ദുഖ. ദുഖ എന്ന വാക്കിന്റെ അടിസ്ഥാന ദൈനംദിന അർത്ഥം “സുഖം” (സുഖ) എന്നതിന്
വിപരീതമായി “വേദന” എന്നാണ്. ഇവ, ദുഖ-അല്ലെങ്കിൽ-സുഖ ഇല്ലാതെ, മൂന്ന്
തരത്തിലുള്ള വികാരങ്ങളാണ് (വേദാന) (ഉദാ. എസ് ഐവി 232). S v 209-10 ദുഖ
വേദാനയെ വേദന (ദുഖ), അസന്തുഷ്ടി (ഡൊമനാസ്സ), അതായത് ശാരീരികവും മാനസികവുമായ
ദുഖ എന്ന് വിശദീകരിക്കുന്നു. ദുഖയുടെ പ്രാഥമിക അർത്ഥം ഒരു നാമപദമായി
ഉപയോഗിക്കുമ്പോൾ ശാരീരിക “വേദന” ആണെന്ന് ഇത് കാണിക്കുന്നു, എന്നാൽ അതിന്റെ
അർത്ഥം മാനസിക വേദന, അസന്തുഷ്ടി എന്നിവ ഉൾപ്പെടുത്തുന്നതിനായി
വിപുലീകരിക്കുന്നു. അർത്ഥത്തിന്റെ അതേ വ്യാപനം “വേദന” എന്ന ഇംഗ്ലീഷ്
പദത്തിലും കാണാം, ഉദാഹരണത്തിന് “ജീവിതത്തിന്റെ ആനന്ദങ്ങളും വേദനകളും”.
അതായത്, ഈ പ്രഭാഷണത്തിൽ ദുഖയെ വിശദീകരിക്കുന്ന രീതി കാണിക്കുന്നത് “വേദന”
എന്ന അർത്ഥത്തിൽ ഇവിടെ “വേദന” ആണ്, വേദനാജനകമാണ്, അതായത്, വ്യക്തവും
സൂക്ഷ്മവുമായ അർത്ഥത്തിൽ വേദന നൽകുന്നു.
വേദനാജനകം:
ദുഖയെ
ഒരു നാമവിശേഷണമായി സൂചിപ്പിക്കുന്നത് (മിക്ക കേസുകളിലും) സ്വയം മാനസികമോ
ശാരീരികമോ ആയ വേദനയുടെ രൂപങ്ങളല്ല, മറിച്ച് മാനസികമോ ശാരീരികമോ ആയ വേദന
അനുഭവിക്കുന്ന കാര്യങ്ങളാണ്. “ജനനം വേദനാജനകമാണ്” എന്ന് പറയുമ്പോൾ, ദുഖ
എന്ന പദം സംഖ്യയിലും ലിംഗഭേദത്തിലും യോജിക്കുന്നു, അത്
പ്രയോഗിക്കുന്നതിനോട് യോജിക്കുന്നു, അതിനാൽ ഒരു നാമവിശേഷണവും. “കഷ്ടതയാണ്”
എന്ന ഏറ്റവും സാധാരണ വിവർത്തനം ഇത് അറിയിക്കുന്നില്ല. ജനനം
“കഷ്ടപ്പാടുകളുടെ” ഒരു രൂപമല്ല, “അവൻ കഷ്ടപ്പെടുന്നു” എന്ന വാക്ക്
ഉപയോഗിക്കുന്നതുപോലെ “കഷ്ടപ്പാടുകളുടെ” പ്രവർത്തനവും നടത്തുന്നില്ല.
“ഒരു ഉത്ഭവവുമായി പാറ്റേൺ ചെയ്തിരിക്കുന്നു”, “വിരാമം ഉപയോഗിച്ച് പാറ്റേൺ ചെയ്തിരിക്കുന്നു”:
samudaya-dhamma and nirodha-dhamma: ഇവിടെ “ധർമ്മ”, അടിസ്ഥാന
പാറ്റേണിന്റെ അതേ പദം, ഒരു നാമവിശേഷണമായി ഉപയോഗിക്കുന്നു. ഒരാൾ വിവർത്തനം
ചെയ്തേക്കാം: “ഉത്ഭവത്തിന് വിധേയമാണ്”, “അവസാനിപ്പിക്കുന്നതിന്
വിധേയമാണ്.” സമുദയ, നിരോധ എന്നീ പദങ്ങൾ വേദനയുടെ / ഉത്ഭവത്തിന്റെ “ഉത്ഭവം”,
“വിരാമം” എന്നിവയ്ക്കായി ഉപയോഗിക്കുന്നു.
വ്യക്തിപരമായി പരിചയസമ്പന്നർ, ആകേണ്ടത്:
sacchikātabban, sacchikaroti ൽ നിന്ന്, സ്വന്തം കണ്ണുകൊണ്ട് കാണുന്നതിന്,
സ്വയം അനുഭവിക്കാൻ. ധർമ്മത്തിന്റെ വിശേഷണം “ഇഹിപാസിക്കോ… പക്കാറ്റ
വേദിതാബ്ബോ വിഹി”: “വരൂ-കാണുക-ഇഷ്… വിവേചനാധികാരികൾ വ്യക്തിപരമായി
അനുഭവിക്കാൻ.” ഒരാളുടെ (മാനസിക) ശരീരം എട്ട് വിടുതൽ (വിമോഖകൾ)
വ്യക്തിപരമായി അനുഭവിക്കേണ്ടതാണെന്ന് (ii) വിശദീകരിക്കുന്നു; മുൻ
ജീവിതങ്ങളെ വ്യക്തിപരമായി അനുഭവിക്കേണ്ടത് (സതി); മനുഷ്യരുടെ വഞ്ചനയും
പുനർജന്മവും (ദിവ്യ) ദർശനം (കഖു) വ്യക്തിപരമായി അനുഭവിക്കേണ്ടതാണ്,
കളങ്കങ്ങളുടെ (ആസാസ്) നാശം വ്യക്തിപരമായി ജ്ഞാനം (paññā)
അനുഭവിക്കേണ്ടതാണ്. ഇവയിൽ അവസാനത്തേത് ദുഖയുടെ വിരാമം അനുഭവിക്കുന്ന
സാഹചര്യത്തിൽ ബാധകമാണെന്ന് തോന്നുന്നു. ദസുതാര സൂത്തത്തിൽ (ഡി iii 272-93),
മറ്റ് പല ഇനങ്ങളും “വ്യക്തിപരമായി അനുഭവിക്കേണ്ട കാര്യങ്ങൾ” ആണെന്ന്
പറയപ്പെടുന്നു: “മനസ്സിന്റെ അചഞ്ചലമായ വിമോചനം”; “അറിവും വിമോചനവും”;
മുൻകാല ജീവിതങ്ങളെക്കുറിച്ചുള്ള അറിവ്, മറ്റ് ജീവികളുടെ പുനർജന്മങ്ങൾ,
ഒരാളുടെ കളങ്കങ്ങൾ നശിപ്പിക്കൽ; സ്ട്രീം-എൻട്രി, ഒരിക്കൽ-റിട്ടേണർ-ഹൂഡ്,
നോൺ-റിട്ടേണർ-ഹൂഡ്, അരഹാൻഷിപ്പ് എന്നിവയാണ് “ഫ്രൂട്ട്സ്” (-ഫലസ്);
ധാർമ്മിക സദ്ഗുണം, മാനസിക ഏകീകരണം, ജ്ഞാനം, വിമോചനം,
വിമോചനത്തെക്കുറിച്ചുള്ള അറിവും കാഴ്ചപ്പാടും എന്നീ അഞ്ച് ധർമ്മഗ്രൂപ്പുകൾ;
ആറ് ഉയർന്ന അറിവുകൾ; കളങ്കങ്ങളെ നശിപ്പിച്ചവന്റെ ഏഴു ശക്തികൾ; എട്ട്
വിടുതൽ; തുടർച്ചയായ ഒൻപത് വിരാമങ്ങൾ - ഗർഭധാരണത്തിന്റെയും വികാരത്തിന്റെയും
വിരാമം വരെയുള്ള ആദ്യ ജാന; പഠിക്കാത്തവരുടെ പത്ത് ധർമ്മങ്ങൾ - ശരിയായ
മാനസിക ഏകീകരണത്തിലേക്കുള്ള ശരിയായ കാഴ്ച, തുടർന്ന് ശരിയായ അറിവും ശരിയായ
വിമോചനവും.
പുതുക്കിയ അസ്തിത്വം:
punabbhava, വീണ്ടും മാറുന്നു അല്ലെങ്കിൽ പുനർനിർമ്മിക്കുക
അനുയായികളും ബ്രാഹ്മണരും:
മതപരമായ അന്വേഷണത്തിനായി ഗാർഹികജീവിതം ഉപേക്ഷിക്കുന്നവരും, ബുദ്ധമതത്തിനു
മുമ്പുള്ള മതത്തിലെ പുരോഹിതന്മാരും. ബുദ്ധമത, ജൈന സന്യാസിമാരും
കന്യാസ്ത്രീകളും ബ്രാഹ്മണത്തെ നിരാകരിക്കുകയും മാരകവാദികൾ, ഭ Material
തികവാദികൾ, സംഘികൾ എന്നിവരായിരുന്നു.
ആത്മീയമായി പ്രാപ്തമാക്കിയവർ:
ബുദ്ധമതത്തിനു മുമ്പുള്ള കാലഘട്ടത്തിൽ ബ്രാഹ്മണിക സമൂഹത്തിലെ ഉയർന്ന
വിഭാഗങ്ങളിൽ ജനിച്ച ഒരു ‘കുലീനൻ’ എന്നാണ് അരിയയെ അർത്ഥമാക്കിയത്,
ബുദ്ധമതത്തിൽ ‘ആത്മീയമായി പ്രബലനായ ഒരാൾ’ എന്ന് വിശേഷിപ്പിക്കപ്പെടുന്നു.
നാല് യഥാർത്ഥ യാഥാർത്ഥ്യങ്ങളെക്കുറിച്ച് നേരിട്ട് ഉൾക്കാഴ്ചയുള്ള സിറ്റയുടെ
(മനസ്സ് / ഹൃദയം / ആത്മാവ്) പ്രഭുക്കന്മാരെ ഇത് സൂചിപ്പിക്കുന്നു, അങ്ങനെ
നിബ്ബാനയിലേക്കുള്ള ഉത്തമ പാതയിൽ ഉറച്ചുനിൽക്കാൻ, വേദനയുടെ അവസാനം /
വേദനാജനകം. ആത്മീയമായി പ്രാപ്തരായവർ സ്ട്രീം പ്രവേശിക്കുന്നവർ, ഒരിക്കൽ
മടങ്ങിയെത്തുന്നവർ, മടങ്ങിവരാത്തവർ, അരഹാന്ത്മാർ, ആഴത്തിലുള്ള
ഉൾക്കാഴ്ചയിലൂടെ ഇവയിലേതെങ്കിലും നേടാൻ തീവ്രമായി പരിശീലിക്കുന്നവർ
എന്നിവരാണ്. ബുദ്ധൻ “ആത്മീയമായി പ്രാപ്തനായവൻ” കൂടിയാണ്.
ആത്മീയമായി പ്രാപ്തരായവർക്കുള്ള യഥാർത്ഥ യാഥാർത്ഥ്യം (അല്ലെങ്കിൽ, ആത്മീയമായി പ്രാപ്തരായവർക്ക്, ഒരു യഥാർത്ഥ യാഥാർത്ഥ്യം):
ആര്യ-സക്ക, സാധാരണയായി “ഉത്തമസത്യം” എന്ന് വിവർത്തനം ചെയ്യപ്പെടുന്നു,
എന്നാൽ കെ.ആർ.നോർമാൻ ഇതിനെ ആര്യ-സക്കയുടെ അർത്ഥത്തിനായി “എല്ലാ
സാധ്യതകളിലും ഏറ്റവും കുറഞ്ഞ സാധ്യത” ആയി കാണുന്നു. വ്യാഖ്യാതാക്കൾ ഇതിനെ
വ്യാഖ്യാനിക്കുന്നു: ““ കുലീനന്റെ സത്യം, ”“ കുലീനരുടെ സത്യം, ”“ കുലീനനായ
ഒരാളുടെ സത്യം, ”അതായത്, ഒരു കുലീനനാക്കുന്ന സത്യം, വിവർത്തനം ‘കുലീന
സത്യം’ ഞങ്ങൾക്ക് വളരെ പരിചിതമാണ്. എന്നിരുന്നാലും, അവസാന സാധ്യത,
സാധ്യതകളെക്കുറിച്ച് അവർ പരാമർശിക്കുകയാണെങ്കിൽ, അവർ ഏറ്റവും താഴെയായി
ഇടുന്നു ”(ബുദ്ധമതത്തിലേക്ക് ഒരു ഫിലോളജിക്കൽ സമീപനം, ലണ്ടൻ: സ്കൂൾ ഓഫ്
ഓറിയന്റൽ ആൻഡ് ആഫ്രിക്കൻ സ്റ്റഡീസ്, 1997, പേജ് 16). “ശ്രേഷ്ഠന്റെ
(ബുദ്ധന്റെ) സത്യം” അവൻ ഇഷ്ടപ്പെടുന്നു, പക്ഷേ ഈ പദം മന ib പൂർവ്വം
ബഹുവിധമായിരിക്കാമെന്ന് സമ്മതിക്കുന്നു. S v 435 ൽ, ബുദ്ധൻ “ആത്മീയമായി
പ്രാപ്തനായവൻ” ആണ്, എന്നാൽ ഈ പദം പ്രാപ്തരായ ഏതൊരു വ്യക്തിക്കും
ബാധകമാണ് (“ആത്മീയമായി പ്രാപ്തരായവർ” എന്നതിലെ എൻട്രി കാണുക).
ധർമ്മത്തെക്കുറിച്ചുള്ള ഉൾക്കാഴ്ചയിലൂടെ ഒരു സാധാരണ വ്യക്തിക്ക്
കുലീനനായിത്തീരാമെങ്കിലും അവർ “സാധാരണക്കാരനായ” പുതുജ്ജനയിൽ നിന്ന്
വ്യത്യസ്തരാണ്.
സക്കയുടെ വിവർത്തനത്തെ സംബന്ധിച്ചിടത്തോളം, ഇത് പല
സന്ദർഭങ്ങളിലും “സത്യം” എന്നാണ് അർത്ഥമാക്കുന്നത്, എന്നാൽ ഒരു
നാമവിശേഷണമെന്ന നിലയിൽ ഇത് “ശരി”, “യഥാർത്ഥ” എന്നിവയാണ്. ആര്യ-സക്ക എന്ന
പദത്തിൽ സക്കയെ “സത്യം” എന്നായി കണക്കാക്കുന്നത് പ്രശ്നകരമാണ്, മുകളിലുള്ള
പ്രഭാഷണത്തിലെന്നപോലെ രണ്ടാമത്തെ അരിയ-സക്കയെ “ഉപേക്ഷിക്കണം” എന്ന്
പറയപ്പെടുന്നു; എന്നാൽ തീർച്ചയായും, വേദനയുടെ / വേദനയുടെ
ഉത്ഭവത്തെക്കുറിച്ചുള്ള “സത്യം” ഉപേക്ഷിക്കരുത്. മറിച്ച്, വേദനയുടെ ഉത്ഭവം /
വേദനാജനകമായ - ആസക്തി - “യഥാർത്ഥ യാഥാർത്ഥ്യം” ഉപേക്ഷിക്കണം. മാത്രമല്ല,
ബുദ്ധൻ മനസ്സിലാക്കിയതായി പ്രഭാഷണം പറയുന്നു, “ഇത് വേദനയാണ് ആര്യ-സക്ക”,
“ആര്യ-സക്ക” ഇത് വേദനയാണ്, ”അല്ല” ഇവിടെ സക്ക എന്നാൽ ഉള്ളടക്കം
പ്രകടിപ്പിച്ച ഒരു സത്യത്തെ അർത്ഥമാക്കിയാൽ അങ്ങനെയായിരിക്കും ഉദ്ധരണി
ചിഹ്നങ്ങളിൽ. “ആത്മീയമായി പ്രാപ്തരായവർക്കുള്ള യഥാർത്ഥ യാഥാർത്ഥ്യങ്ങൾ”
എന്ന ആര്യ-സക്കകൾ എസ് ഐവി 95 പോലുള്ള ഭാഗങ്ങളെ അനുസ്മരിപ്പിക്കുന്നു, അതിൽ
ഇങ്ങനെ പറയുന്നു, “ലോകത്തിൽ ഒരാൾ ലോകത്തെ ഗ്രഹിക്കുന്നവനും ലോകത്തിന്റെ
സങ്കൽപ്പകനുമാണ് - ഇത് ആത്മീയമായി പ്രാപ്തനായ ഒരാളുടെ (അരിയസ്സ വിനയ്)
ശിക്ഷണത്തിലാണ് ലോകം എന്ന് വിളിക്കപ്പെടുന്നത്. ” അതായത്, ആത്മീയമായി
പ്രാപ്തിയുള്ളവർ സാധാരണക്കാരിൽ നിന്ന് വ്യത്യസ്തമായ രീതിയിൽ കാര്യങ്ങൾ
മനസ്സിലാക്കുന്നു. വാസ്തവത്തിൽ, സുത്താനിപട്ട പേജ് .147 ൽ ഇങ്ങനെ പറയുന്നു,
‘എന്തായാലും, ഭിക്ഷുമാരെ ലോകം “ഇത് യഥാർത്ഥ യാഥാർത്ഥ്യമാണ്” എന്ന്
കണക്കാക്കുന്നു… ആത്മീയമായി പ്രബലരായവർ ശരിയായ ജ്ഞാനത്തോടെ ഇത് നന്നായി
കാണുന്നു “ഇത് ഇതാണ് വഞ്ചന ””, തിരിച്ചും. Sn. p.148 എന്നിട്ട് പറയുന്നു
‘എന്തായാലും, ബിഖുസ്, ലോകം“ ഇത് മനോഹരമാണ് ”എന്ന് കണക്കാക്കുന്നു…
ആത്മീയമായി പ്രബലരായവർ ശരിയായ ജ്ഞാനത്തോടെ ഇത്“ ഇത് വേദനാജനകമാണ് (ദുഖ) ”‘,
തിരിച്ചും. കാരണം, അഭിലഷണീയമായ ഇന്ദ്രിയവസ്തുക്കൾ അസ്വാഭാവികവും അവ
അവസാനിക്കുമ്പോൾ വേദനയുമാണ്, കാരണം ആത്മീയമായി പ്രാപ്തരായവർ സാധാരണക്കാരിൽ
നിന്ന് വ്യത്യസ്തമായി, അഞ്ച് ‘ബണ്ടിലുകൾ ഗ്രഹിക്കുന്ന ഇന്ധനം’ - കണ്ടീഷൻ
ചെയ്ത ലോകം - വേദനാജനകമായി കാണുന്നു. സാധാരണക്കാർ ഇതിനോട് യോജിക്കുന്നില്ല,
അല്ലെങ്കിൽ ആ ‘ജനനം’, അതായത്, ജനിക്കുന്നത് വേദനാജനകമാണ്, ഉദാഹരണത്തിന്,
‘ഒരാൾ ആഗ്രഹിക്കുന്നത് ലഭിക്കാത്തത് വേദനാജനകമാണ്’ എന്ന് അവർ തീർച്ചയായും
സമ്മതിച്ചേക്കാം.
കാഴ്ച:
കഖു എന്നാൽ കണ്ണ്, കാഴ്ച, ഉൾക്കാഴ്ച എന്നിവയാണ്. വേദന അവസാനിപ്പിക്കുന്നതിലേക്ക് നയിക്കുന്ന വഴി: ദുഖ-നിരോധ-ഗാമിന പാസിപാഡ്.
https://www.youtube.com/watch?v=nvOlVvKKBmM
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103) క్లాసికల్ తెలుగు- ఒకవేళ
లెసన్ 3352 మంగళ 12 మే 2020
అవేర్నెస్ యూనివర్స్తో మేల్కొన్నవారి ఆవిష్కరణ (DAOAU)
ప్రపంచ జనాభా
7,783,621,097 ప్రస్తుత ప్రపంచ జనాభా -
కోవిడ్ -19 కరోనావైరస్ పాండమిక్ కోలుకుంది: 1,490,580
అంతా బాగానే ఉంది, సంతోషంగా మరియు భద్రంగా ఉంది!
వారు వారి జ్ఞానంతో ప్రశాంతంగా, నిశ్శబ్దంగా, అప్రమత్తంగా మరియు శ్రద్ధగా ఉంటారు,
మంచి మరియు చెడు ఆలోచనలకు ప్రతిస్పందించని సమతౌల్య మనస్సు కలిగి ఉండటం
ప్రతిదీ మారుతున్నట్లు స్పష్టమైన అవగాహనతో!
అన్ని అధ్యక్షులు, ప్రధానమంత్రులు, మంత్రులు, ఎంపీలు, ఎమ్మెల్యేలు, రాజకీయ
పాలక మరియు ప్రతిపక్ష పార్టీ సభ్యులు, ముఖ్య న్యాయమూర్తులు,
న్యాయమూర్తులు, ముఖ్య ఎన్నికల సంఘం సభ్యులు కోవిడ్ -19 వల్ల ప్రభావితం కాని
మీడియా వ్యక్తులు ఫేస్ మాస్క్లు ధరించకపోయినా సజీవంగా ఉన్నారు!
COVID-19 వైరస్ బారిన పడని 10 దేశాలు. కొమోరోస్, ఉత్తర కొరియా, ది
ఫెడరేటెడ్ స్టేట్స్ ఆఫ్ మైక్రోనేషియా, కిరిబాటి, నౌరు, సమోవా, తజికిస్తాన్,
తుర్క్మెనిస్తాన్, తువలు, వనాటు
ప్రస్తుత ప్రపంచ జనాభా 7,783,621,097
ఈ సంవత్సరం 50,386,245 జననాలు
ఈ రోజు 108,780 జననాలు
ఈ సంవత్సరం 21,153,352 మరణాలు
ఈ రోజు 45,668 మరణాలు COVID-19 కరోనావైరస్ మహమ్మారి కోలుకున్నారు: 1,490,580
కరోనావైరస్ కేసులు: 4,180,045
మరణాలు: ఈ రోజు 283,850 మరణాలు
కాగా, ఈ సంవత్సరం ప్రపంచ 21,153,352 మరణాలు
సుపరిపాలన యొక్క అవగాహన దృక్పథంతో మేల్కొన్నది-
ప్రజాస్వామ్య పాలన
COVID-19, US కథపై షాడో మ్యాన్
COVID-19 లో మరణానికి ప్రధాన కారణం థ్రోంబోసిస్, న్యుమోనియా కాదు
మీకు లక్షణాలు లేకపోతే వైరస్ వ్యాప్తి చెందకుండా ఉండటానికి ప్రజలు ముసుగులు ధరించమని వారు సిఫారసు చేయరని సిడిసి పేర్కొంది.
ధమ్మకక్కప్పవత్తన సూత
దాస రాజా ధమ్మఅగతిధమ్మస్దాస కుసల.కుతాదంత సుత్తదాన
priyavacana
అర్థ కారియా
samanatmataSamyutta Nikayaarya ”లేదా“ ariyasammutideva ”
అగ్గన్నా సుత్తా
మజ్జిమా నికాయ
ఆర్య ”లేదా“ అరియా
sammutidevaDigha Nikaya
మహా సుదాసనా
Dittadhammikatthasamvattanika-ధమ్మం
కానన్ సుత్తా
పాలి కానన్ మరియు సుత్తపితక
Iddhipada
లోకియధమ్మ మరియు లోకుట్టరాధమ్మ
Brahmavihàra
Sangahavatthu
Nathakaranadhamma
Saraniyadhamma
Adhipateyya
Dithadhammikatthadukkhaanicca
anatta
సంసారం
Cakkamatti
సిహానంద సుత్తా,
కుతదంత సూత
ChandagatiDosagati
Mohagati
Bhayagati
యోనిసో మనసికర
Brahmavihàra
Sangahavatthu
Nathakaranadhamma
Saraniyadhamma
Adhipateyya
Dithadhammikattha
మారా
కమ్మ చట్టం
మజ్జిమా నికాయలో వాసేత్త సూత
దిఘ నికయాలో అంబత్త సూత
Assamedha
Sassamedha
Naramedha
Purisamedha
Sammapasa
Vajapeyya
Niraggala
శీల
సమాధి
పన్నా
Samma-sankappa
సిగలోవడ సూత్తా
బ్రహ్మజల సూత
దిఘ నికయ (మహాపారినిబ్బన-సుత్తా
dhammamahamatras
లార్డ్ అవేకెన్డ్ వన్ అవేర్నెస్ (పాలిలో),
‘నా జక్కా వాసలో హోతి నా జక్కా హోతి బ్రాహ్మణో.
కమ్మున వాసలో హోతి కమ్మున హోతి బ్రాహ్మణుడు. ’
(అతని పుట్టుకతో కాదు, అతడు ఒక కులస్థుడు లేదా బ్రాహ్మణుడు కాదు;
తన సొంత కమ్మ మనిషి ద్వారా మాత్రమే అతడు కులస్థుడు లేదా బ్రాహ్మణుడు అవుతాడు.)
లార్డ్ అవేకెన్డ్ వన్ అరేనెస్,
‘భిక్కులారా, మీ పడవ నది ఒడ్డుకు అవతలి వైపు వచ్చే వరకు తెడ్డు వేయడానికి తొందరపడండి.’
అవగాహనతో మేల్కొన్న వన్ అన్నారు
‘సుద్ధి అసుద్ధి పక్కట్టం నన్నో నాన్నం విసోధాయే’ (స్వచ్ఛత మరియు అశుద్ధత అనేది ఒక వ్యక్తి యొక్క విషయం; ఒకరు, శుద్ధి చేయలేరు
మరొక).
https://www.youtube.com/watch?v=MCc9A4jFI54
పాలి శ్లోకం - ధమ్మక్కప్పవత్తన సూత
ధమ్మధర వై
సాయుత్త నికాయ
56 సత్యాలపై కనెక్ట్ చేసిన ఉపన్యాసాలు
11. ధర్మ చక్రం మోషన్లో అమర్చడం
భిక్ఖు:
సాధారణంగా “సన్యాసి” అని అనువదించబడినది, కాని వాచ్యంగా “భిక్షాటన”, దానం
చేసిన భిక్ష నుండి బయటపడటం. గ్రహించే ఇంధనం యొక్క కట్టలు: ఉపదేనా-ఖఖండాలు
లేదా గ్రహించడం-కంకర / సమూహాలు / కట్టలు.
ఇవి భౌతిక రూపం (శరీరం),
భావన, అవగాహన, నిర్మాణ / వొలిషనల్ కార్యకలాపాలు మరియు స్పృహ, ఇవన్నీ మనం
సాధారణంగా “I” గా గ్రహించాము. పై ఉపన్యాసంలో, “పుట్టుక … మరణం” ముఖ్యంగా
భౌతిక రూపం యొక్క ఖండాకు సంబంధించినది, “దు orrow ఖం … బాధ” ముఖ్యంగా
భావనతో సంబంధం కలిగి ఉంటుంది మరియు కార్యకలాపాలలో పాల్గొన్నట్లుగా “యూనియన్
… ఒకరు కోరుకున్నది పొందకూడదు” మరియు అవగాహన. అన్ని స్పృహ కలిగి
ఉంటుంది. ఉపదేనా-ఖఖండాను “గ్రహించే సమూహాలు / కంకరలు” గా అనువదించడం
తప్పుదారి పట్టించేది, ఎందుకంటే నిర్మాణ / వాలిషనల్ కార్యకలాపాల ఖండాలో
కొంత భాగం మాత్రమే వాస్తవంగా గ్రహించడం. ఖండాలు గ్రహించే వస్తువు, ఉపధనం.
అంతేకాక, “ఉపదేనా” అంటే ఇంధనం, అంటే అగ్ని ద్వారా “తీసుకోబడినది”, ఇక్కడ
“అగ్ని” గ్రహించడం మరియు ఇతర అపవిత్రతలు.
“గ్రహించే ఇంధనం యొక్క
కట్టలు” ఈ రెండు అర్థాలను “ఉపదేనా” సంగ్రహిస్తుంది. దీనిపై, cf. ch.2 of
తనిస్సారో భిక్కు, ది మైండ్ లైక్ ఫైర్ అన్బౌండ్, 1993., బారే, మాస్ .:
ధమ్మ డానా పబ్లికేషన్స్. ఖండాల యొక్క ఇంధన-లాంటి స్వభావాన్ని S iii 33-4
మరియు M i 140-1 (MN 22 - “బాగా ప్రకటించిన ధమ్మ” విభాగానికి పైన) వద్ద
సూచిస్తారు, ఇది ఖండాలను “మీది కాదు” అని పోల్చి చూస్తుంది. గడ్డి, కర్రలు,
కొమ్మలు మరియు ఆకులను తీసివేసి కాల్చడానికి సేకరించడం. S iv 19-20 (SN
35.28) ఆరు ఇంద్రియాలను, వాటి వస్తువులను, వాటికి సంబంధించిన స్పృహలను,
ఉద్దీపనలను మరియు భావాలను అటాచ్మెంట్, ద్వేషం మరియు మాయతో “బర్నింగ్” మరియు
“పుట్టుక, వృద్ధాప్యం, మరణంతో” వివరిస్తుంది. దు orrow ఖం, విలాపం,
నొప్పి, అసంతృప్తి మరియు బాధతో, ”అనగా, నొప్పి కారణాలతో.
తృష్ణ:
taṇhā, ఇది కేవలం “కోరిక” మాత్రమే కాదు, కోరికను కోరుతుంది. ఉదాహరణకు,
“చేయాలనే కోరిక” చందా, మార్గంలో భాగమైన ఆరోగ్యకరమైన రూపాలను కలిగి ఉంటుంది.
అభివృద్ధి చేయబడింది, ఉండాలి:
bhāvitabban: అభివృద్ధి చెందడం, పండించడం, సాధన చేయడం. ఈ పదం భవన,
అభివృద్ధి, సాగు, అభ్యాసానికి సంబంధించినది. సిట్టా-భవానా, లేదా
హృదయ-మనస్సు యొక్క పెంపకం, ఆంగ్లంలో “ధ్యానం” అని పిలుస్తారు. దాసుత్తర సూత
(డి iii 272-93) లో, అనేక ఇతర వస్తువులు “అభివృద్ధి చెందవలసినవి” అని
చెబుతారు: “శరీరానికి సంబంధించిన సంపూర్ణత, ఆనందంతో పాటు”; ప్రశాంతత (సమత)
మరియు అంతర్దృష్టి (విపస్సాన); మూడు సమాధిలు - మానసిక అనువర్తనం మరియు
పరీక్ష రెండింటితో, కేవలం పరీక్షతో, రెండింటితోనూ; సంపూర్ణత యొక్క నాలుగు
అనువర్తనాలు; ఐదు రెట్లు కుడి సమాధి - (ఇందులో) ఆనందం, ఆనందం, మనస్సు
(సెటో-), కాంతి, మరియు సమీక్షించే సంకేతం (నిమిట్ట); బుద్ధుడు, ధర్మం,
సాఘా, నైతిక ధర్మం, ఉదారత మరియు దేవతల జ్ఞాపకం; మేల్కొలుపు యొక్క ఏడు
అంశాలు; నోబెల్ ఎనిమిది-కారకాల మార్గం; పరిపూర్ణ స్వచ్ఛత కోసం ప్రయత్నం
యొక్క తొమ్మిది అంశాలు; పది కాసియాలు (ఉదా., రంగు డిస్క్లు) ధ్యాన
వస్తువులుగా.
దేవతలు, మారాస్ మరియు బ్రహ్మలు:
దేవతలు దైవిక
జీవులను సూచిస్తారు, ప్రత్యేకించి వారు, మానవులు, జంతువులు, దెయ్యాలు మరియు
నరకం-జీవులు పంచుకున్న ప్రపంచంగా భావించే ఇంద్రియ-కోరిక (కామా-) రాజ్యం
యొక్క ఉన్నత స్థాయికి చెందినవారు. పై ఉపన్యాసంలో భూమి-నివాస దేవతలు మరియు ఈ
క్రింది ఆరు రకాల దేవతలు, ఆరోహణ క్రమంలో, ఇంద్రియ-కోరిక రాజ్యం యొక్క
దేవాల రకాలు. ఒక మారా అనేది ఒక ప్రలోభ-దేవత, ఇంద్రియ సుఖాలతో మనుషులను
ఉంచడానికి ప్రయత్నిస్తుంది. బ్రహ్మ అనేది మౌళిక రూపం (రాపా-) యొక్క మరింత
శుద్ధి చేసిన రాజ్యం యొక్క దైవిక జీవి; ధ్యాన జ్ఞానాన్ని సాధించడం వల్ల
జీవులు ఈ స్థాయిలో పునర్జన్మ పొందుతారు, ఇది జరగకుండా నిరోధించడానికి
ప్రయత్నిస్తుంది. బ్రహ్మ సమూహం (బ్రహ్మ-కైకా) యొక్క దేవతలు ఈ మౌళిక
రూపానికి చెందినవి, వీటిలో అత్యల్పమైనవి (గొప్ప) బ్రహ్మ యొక్క పున in
ప్రారంభం (బ్రహ్మ-పరిజ్జ) యొక్క దేవతలు. ఒక గొప్ప బ్రహ్మ అంటే ప్రేమపూర్వకత
మరియు కరుణతో నిండిన ఒక రకమైన వ్యక్తి, కానీ అతను ప్రపంచాన్ని
సృష్టించాడని మోసపూరితంగా ఆలోచించే ధోరణితో. బ్రహ్మలలో మరింత శుద్ధి చేసిన
జీవులు కూడా ఉన్నాయి.
పూర్తిగా అర్థం చేసుకోవాలి:
pariññeyyan. దాసుత్తర సూత (D iii 272-93) లో, అనేక ఇతర వస్తువులు “పూర్తిగా అర్థం చేసుకోవలసినవి” అని చెబుతారు:
“ఉద్దీపన-కళంకం మరియు గ్రహించడంతో ముడిపడి ఉంది (ఫాసో సాసోవో
అప్డెనియో)”; “మనస్సు మరియు భౌతిక రూపం”; మూడు రకాల భావన; నాలుగు పోషకాలు;
గ్రహించే ఇంధనం యొక్క ఐదు కట్టలు; ఆరు అంతర్గత జ్ఞాన-గోళాలు; స్పృహ యొక్క
ఏడు స్టేషన్లు (పునర్జన్మ రకాలు); ఎనిమిది ప్రాపంచిక పరిస్థితులు - లాభం
మరియు నష్టం, కీర్తి మరియు సిగ్గు, నింద మరియు ప్రశంసలు, ఆనందం మరియు
నొప్పి; జీవుల తొమ్మిది నివాసాలు; ఐదు భౌతిక ఇంద్రియాలు మరియు వాటి
వస్తువులు.
మానసిక ఏకీకరణ:
సమాధి, సాధారణంగా “ఏకాగ్రత” గా
అనువదించబడుతుంది, మనస్సును కేంద్రీకరించే ప్రక్రియను సూచించదు, కానీ ina
ానాలో ఏకాగ్రత, ఏకీకృత స్థితికి సూచిస్తుంది.
నిబ్బాన:
అటాచ్మెంట్, ద్వేషం మరియు మాయ యొక్క నాశనం, నొప్పి యొక్క విరమణ / బాధాకరమైన, షరతులు లేని స్థితి.
కీర్తిగల:
మార్గం గొప్పది (అరియా) మరియు దానిని అభ్యసించేవారిని ఆధ్యాత్మికంగా వృద్ధి చెందినవారిగా మారుస్తుంది (దీనిపై ప్రవేశం చూడండి).
రియాలిటీకి అనువుగా ఉన్నది:
తథాగట అనేది బుద్ధునికి ఒక పదం. దీని అర్థం “ఇలా పోయింది” లేదా
“ఇలా-వస్తాయి”. “ఇలా” అంటే ఏమిటి. ఈ పదాన్ని “రియాలిటీకి అనువుగా ఉన్నది”
అని అనువదించడం అనే పదాన్ని సజీవంగా తీసుకువస్తుంది, విషయాల యొక్క వాస్తవ
స్వభావాన్ని మేల్కొల్పిన వ్యక్తిని సూచిస్తుంది మరియు విషయాలు నిజంగానే
అనుభవిస్తాయి, ముఖ్యంగా దుక్కా, దాని మూలం, దాని విరమణ మరియు దీనికి
మార్గం.
నొప్పి:
దుఃఖం. దుక్క అనే పదానికి నామవాచకం యొక్క
ప్రాథమిక రోజువారీ అర్ధం “ఆనందం” (సుఖా) కు విరుద్ధంగా “నొప్పి”. ఇవి,
దుక్కా-లేదా-సుఖాతో, మూడు రకాల అనుభూతి (వేదాన) (ఉదా., S iv 232). S v
209-10 దుక్క వేదానాను నొప్పి (దుక్కా) మరియు అసంతృప్తి (డొమానస్సా), అనగా
శారీరక మరియు మానసిక దుక్కా అని వివరిస్తుంది. దుక్కా యొక్క ప్రాధమిక భావం,
నామవాచకంగా ఉపయోగించినప్పుడు, శారీరక “నొప్పి” అని ఇది చూపిస్తుంది, అయితే
దాని అర్థం మానసిక నొప్పి, అసంతృప్తి వంటివి చేర్చడానికి
విస్తరించబడుతుంది. అదే అర్ధం యొక్క వ్యాప్తి ఆంగ్ల పదం “నొప్పి” లో
కనిపిస్తుంది, ఉదాహరణకు “జీవితంలోని ఆనందాలు మరియు నొప్పులు” అనే పదబంధంలో.
ఈ ఉపన్యాసంలో దుక్కా వివరించబడిన విధానం ఇక్కడ “బాధాకరమైనది” అనే అర్థంలో
“నొప్పి” అని, బాధాకరమైనది, అనగా నొప్పిని తెస్తుంది, ఇది స్పష్టమైన లేదా
సూక్ష్మ కోణంలో అయినా.
బాధాకరమైన:
దుక్కా అనే విశేషణం (చాలా
సందర్భాలలో) మానసిక లేదా శారీరక నొప్పి యొక్క రూపాలు కాని, మానసిక లేదా
శారీరక నొప్పిని కలిగించే మార్గాల్లో అనుభవించే విషయాలను సూచిస్తుంది.
“పుట్టుక బాధాకరమైనది” అని చెప్పినప్పుడు, దుక్కా అనే పదం సంఖ్య మరియు
లింగంతో అంగీకరిస్తుంది, దానికి వర్తించే దానితో, కాబట్టి ఒక విశేషణం. చాలా
సాధారణ అనువాదం “బాధ ఉంది” ఇది తెలియజేయదు. జననం అనేది “బాధ” యొక్క రూపం
కాదు, “అతను బాధపడుతున్నాడు” అనే పదాన్ని ఉపయోగించినట్లుగా “బాధ” యొక్క
చర్యను కూడా చేయలేదు.
“ఆరిజినేషన్తో సరళి” మరియు “విరమణతో నమూనా”:
సముదయ-ధమ్మ మరియు నిరోధ-ధమ్మ: ఇక్కడ “ధమ్మ”, బేసిక్ సరళికి అదే పదం,
విశేషణంగా ఉపయోగించబడుతుంది. ఒకరు కూడా అనువదించవచ్చు: “మూలానికి లోబడి
ఉంటుంది” మరియు “విరమణకు లోబడి ఉంటుంది.” సముదయ మరియు నిరోధ అనే పదాలు
నొప్పి / దుక్కా యొక్క “మూలం” మరియు “విరమణ” కోసం ఉపయోగించబడతాయి.
వ్యక్తిగతంగా అనుభవం, ఉండాలి:
sacchikātabban, sacchikaroti నుండి, ఒకరి కళ్ళతో చూడటం, తనకోసం
అనుభవించడం. ఒకరు ధర్మం యొక్క సారాంశాన్ని “ఇహిపాసికో… పాకాటా వెడిటాబ్బో
విహి” అని గుర్తుచేస్తారు: “రండి-చూడండి-ఇష్ … వివేకం ద్వారా
వ్యక్తిగతంగా అనుభవించబడాలి.” ఒకరి (మానసిక) శరీరం ద్వారా ఎనిమిది విమోచనలు
(విమోఖాలు) వ్యక్తిగతంగా అనుభవించబడాలని (సాచికారాశ్య) ఒక ii 182
వివరిస్తుంది; పూర్వ జీవితాలను వ్యక్తిగతంగా సంపూర్ణత (సతి) ద్వారా
అనుభవించాలి; జీవుల యొక్క మోసం మరియు పునర్జన్మ వ్యక్తిగతంగా (దైవిక)
దృష్టి (కాక్కు) ద్వారా అనుభవించబడాలి, మరియు కళంకాలు (ఆసావాలు) నాశనం
చేయడం వ్యక్తిగతంగా జ్ఞానం (పే) ద్వారా అనుభవించబడాలి. వీటిలో చివరిది
దుక్కా యొక్క విరమణను అనుభవించే విషయంలో వర్తిస్తుంది. దాసుత్తర సూత (D iii
272-93) లో, అనేక ఇతర వస్తువులు “వ్యక్తిగతంగా అనుభవించవలసినవి” అని
చెప్పబడ్డాయి: “మనస్సు యొక్క మార్పులేని విముక్తి”; “జ్ఞానం మరియు
విముక్తి”; గత జీవితాల పరిజ్ఞానం, ఇతర జీవుల పునర్జన్మలు మరియు ఒకరి
కళంకాలను నాశనం చేయడం; స్ట్రీమ్-ఎంట్రీ, ఒకసారి-రిటర్నర్-హుడ్,
రిటర్నర్-హుడ్ మరియు అరాహంట్షిప్ అయిన “పండ్లు” (-ఫాలాలు); నైతిక ధర్మం,
మానసిక ఏకీకరణ, జ్ఞానం, విముక్తి మరియు విముక్తి యొక్క జ్ఞానం మరియు దృష్టి
యొక్క ఐదు ధర్మ సమూహాలు; ఆరు అధిక జ్ఞానాలు; కళంకాలను నాశనం చేసిన ఒకరి
ఏడు శక్తులు; ఎనిమిది విమోచనలు; వరుసగా తొమ్మిది విరమణలు - మొదటి జ్ఞానం
మరియు భావన యొక్క విరమణ వరకు; నేర్చుకోనివారి యొక్క పది ధమ్మాలు - సరైన
మానసిక ఏకీకరణకు సరైన దృక్పథం, తరువాత సరైన జ్ఞానం మరియు సరైన విముక్తి.
పునరుద్ధరించిన ఉనికి:
punabbhava, మళ్ళీ-మారడం లేదా పునర్నిర్మాణం
పునరుజ్జీవకులు మరియు బ్రాహ్మణులు:
మతపరమైన అన్వేషణ కోసం గృహ జీవితాన్ని త్యజించిన వారు మరియు భారత బౌద్ధ
పూర్వ మతానికి చెందిన పూజారులు. “పునరుజ్జీవనం” లో బౌద్ధ మరియు జైన
సన్యాసులు మరియు సన్యాసినులు ఉన్నారు, మరియు బ్రాహ్మణిజాన్ని తిరస్కరించిన
కొంతమంది సన్యాసులు మరియు ప్రాణాంతకవాదులు, భౌతికవాదులు లేదా సంశయవాదులు
ఉన్నారు.
ఆధ్యాత్మికంగా వృద్ధి చెందినవి:
అరియా, బౌద్ధమత
పూర్వ కాలంలో బ్రాహ్మణ సమాజంలోని ఉన్నత వర్గాలలో జన్మించిన ‘గొప్పవాడు’ అని
అర్ధం, బౌద్ధమతంలో ‘ఆధ్యాత్మికంగా వృద్ధి చెందినవాడు’ అని బాగా అర్ధం. ఇది
నాలుగు నిజమైన వాస్తవాలపై ప్రత్యక్ష అవగాహన కలిగి ఉన్న సిట్టా (మనస్సు /
హృదయం / ఆత్మ) యొక్క గొప్పవారిని సూచిస్తుంది, తద్వారా నిబ్బానాకు ఉన్న
గొప్ప మార్గంలో దృ established ంగా స్థిరపడటానికి, నొప్పి ముగింపు /
బాధాకరమైనది. ఆధ్యాత్మికంగా వృద్ధి చెందిన వారు స్ట్రీమ్-ఎంటర్టెర్స్,
ఒకసారి తిరిగి వచ్చినవారు, తిరిగి రానివారు మరియు అరాహంట్లు మరియు లోతైన
అంతర్దృష్టి ద్వారా వీటిలో దేనినైనా సాధించాలని తీవ్రంగా అభ్యసిస్తున్నారు.
బుద్ధుడు కూడా “ఆధ్యాత్మికంగా వృద్ధి చెందినవాడు.”
ఆధ్యాత్మికంగా వృద్ధి చెందినవారికి నిజమైన వాస్తవికత (లేదా, ఆధ్యాత్మికంగా వృద్ధి చెందినవారికి, నిజమైన వాస్తవికత):
అరియా-సక్కా, సాధారణంగా “నోబెల్ ట్రూత్” అని అనువదించబడింది, కాని
కె.ఆర్.నోర్మాన్ దీనిని అరియా-సక్కా యొక్క అర్ధం కోసం “అన్ని అవకాశాలలో అతి
తక్కువ అవకాశం” గా చూస్తాడు. వ్యాఖ్యాతలు దీనిని ఇలా వ్యాఖ్యానించారని ఆయన
అభిప్రాయపడ్డారు: “’గొప్పవారి సత్యం,’ ‘గొప్పవారి సత్యం,’ ‘గొప్పవారికి
నిజం,’ అంటే, ఒక గొప్పవారిని చేసే సత్యం, అలాగే అనువాదం ‘నోబెల్ ట్రూత్’
మనకు బాగా తెలిసినది. అయినప్పటికీ, చివరి అవకాశం, వారు దానిని
ప్రస్తావించినట్లయితే, అవకాశాల జాబితాలో చాలా దిగువన ఉంచారు ”(బౌద్ధమతానికి
ఫిలోలాజికల్ అప్రోచ్, లండన్: స్కూల్ ఆఫ్ ఓరియంటల్ అండ్ ఆఫ్రికన్ స్టడీస్,
1997, పేజి 16). అతను “గొప్పవాడు (బుద్ధుడు) యొక్క సత్యాన్ని” ఇష్టపడతాడు,
కాని ఈ పదం ఉద్దేశపూర్వకంగా బహువిధిగా ఉంటుందని అంగీకరించాడు. S v 435
వద్ద, బుద్ధుడు “ఆధ్యాత్మికంగా ఎనోబుల్డ్”, కానీ ఈ పదం ఎనోబుల్ చేయబడిన
వ్యక్తులకు కూడా వర్తిస్తుంది (“ఆధ్యాత్మికంగా వృద్ధి చెందినవారి” పై
ఎంట్రీ చూడండి). వారు “సాధారణ వ్యక్తి”, పుతుజ్జన నుండి భిన్నంగా ఉంటారు,
అయినప్పటికీ ఒక సాధారణ వ్యక్తి ధర్మం గురించి అంతర్దృష్టి ద్వారా గొప్ప
వ్యక్తిగా మారవచ్చు.
సాక్కా అనువాదానికి సంబంధించి, దీని అర్థం అనేక
సందర్భాల్లో “నిజం” అని అర్ధం, కానీ విశేషణంగా దీని అర్థం “నిజం” మరియు
“నిజమైన” రెండూ. అరియా-సక్కా అనే పదంలో సక్కాను “సత్యం” అని అర్ధం
తీసుకోవడం సమస్యాత్మకం, పై ఉపన్యాసంలో రెండవ అరియా-సక్కా “వదలివేయబడాలి”
అని చెప్పబడింది; కానీ ఖచ్చితంగా, నొప్పి యొక్క పుట్టుకపై “సత్యం” /
బాధాకరమైనది వదిలివేయకూడదు. బదులుగా, నొప్పి యొక్క మూలం / బాధాకరమైన -
తృష్ణ - “నిజమైన రియాలిటీ” ను వదిలివేయాలి. అంతేకాక, బుద్ధుడు అర్థం
చేసుకున్నాడు, “ఇది అరియా-సక్కా నొప్పి,” “అరియా-సక్కా ‘ఇది నొప్పి,” కాదు,
ఇక్కడ సాక్కా అంటే కంటెంట్ వ్యక్తీకరించబడిన సత్యం అని అర్ధం. కోట్
మార్కులలో పదాలలో. అరియా-సక్కాస్ “ఆధ్యాత్మికంగా వృద్ధి చెందినవారికి
నిజమైన వాస్తవాలు” అని S iv 95 వంటి భాగాలను గుర్తుచేస్తాయి, ఇది ఇలా
చెబుతుంది, “ఈ ప్రపంచంలో ఒకరు ప్రపంచాన్ని గ్రహించేవారు, ప్రపంచాన్ని
గ్రహించేవారు - ఇది ఆధ్యాత్మికంగా వృద్ధి చెందిన వ్యక్తి (అరియాస్సా వినయ్)
యొక్క క్రమశిక్షణలో ప్రపంచం అని పిలుస్తారు. ” అంటే, ఆధ్యాత్మికంగా వృద్ధి
చెందిన వారు సాధారణ ప్రజల నుండి వేరే విధంగా విషయాలను అర్థం చేసుకుంటారు.
నిజమే, సుత్తానిపాట p.147 వద్ద, ‘ఏది ఏమైనా, భిక్షులను ప్రపంచం “ఇది నిజమైన
వాస్తవికత” గా పరిగణిస్తుంది … ఇది ఆధ్యాత్మికంగా వృద్ధి చెందినవారికి
సరైన జ్ఞానంతో బాగా కనిపిస్తుంది, ఇది నిజంగానే “ఇది మోసపూరితమైన ”’, మరియు
దీనికి విరుద్ధంగా. SN. p.148 అప్పుడు ‘ఏమైనా, భిక్షులను ప్రపంచం“ ఇది
ఆహ్లాదకరంగా ”పరిగణిస్తుంది… ఇది ఆధ్యాత్మికంగా వృద్ధి చెందిన వారు సరైన
జ్ఞానంతో“ ఇది బాధాకరమైనది (దుక్కా) ”, మరియు దీనికి విరుద్ధంగా
కనిపిస్తుంది. దీనికి కారణం, కావాల్సిన ఇంద్రియ-వస్తువులు అశాశ్వతమైనవి
మరియు అవి ముగిసినప్పుడు నొప్పిని కలిగిస్తాయి, మరియు ఆధ్యాత్మికంగా వృద్ధి
చెందినవి, సాధారణ ప్రజల మాదిరిగా కాకుండా, ఐదు ‘కట్టల ఇంధనాన్ని
గ్రహించడం’ - షరతులతో కూడిన ప్రపంచం - బాధాకరమైనవిగా చూడండి. సాధారణ ప్రజలు
దీనితో ఏకీభవించకపోయినా, లేదా ఆ ‘పుట్టుక’, అంటే, పుట్టడం బాధాకరమైనది
అయినప్పటికీ, వారు వాస్తవానికి అంగీకరిస్తారు, ఉదాహరణకు, ‘ఒకరు కోరుకున్నది
పొందకపోవడం బాధాకరం’.
విజన్:
కాక్కు అంటే కన్ను, కానీ దృష్టి, అంతర్దృష్టి. నొప్పి యొక్క విరమణకు దారితీసే మార్గం: దుక్కా-నిరోధ-గోమినా పాసిపాడ్.
https://www.youtube.com/watch?v=f0D44gTlqmI
धम्मचक्क पवत्तन सुत्त dhamma chakka pravartan sutta
Fact behind The Face
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fact behind the face, dhamma chakka pravartan sutta, धम्मचक्क पवत्तन सुत्त, बुद्ध का प्रथम उपदेश,
Category
Autos & Vehicles
06) शास्त्रीय देवनागरी, शास्त्रीय हिंदी-देवनागरी- कक्षा हिंदी
लेसन 3352 मंगल 12 मई 2020
जागरूकता ब्रह्मांड (DAOAU) के साथ जागृत एक की खोज
7,783,621,097 वर्तमान विश्व जनसंख्या -
COVID-19 कोरोनावायरस महामारी पुनर्प्राप्त: 1,490,580
सभी अच्छी तरह से, खुश और सुरक्षित हैं!
वे अपनी बुद्धि से शांत, शांत, सतर्क और चौकस हैं,
एक समभाव मन होने से अच्छे और बुरे विचारों पर प्रतिक्रिया नहीं होती है
एक स्पष्ट समझ के साथ कि सब कुछ बदल रहा है!
सभी राष्ट्रपतियों, प्रधानमंत्रियों, मंत्रियों, सांसदों, विधायकों,
राजनैतिक सत्तारूढ़ और विपक्षी पार्टी के सदस्यों, मुख्य न्यायाधीशों,
न्यायाधीशों, मुख्य चुनाव आयोग के सदस्यों सहित मीडियाकर्मी जो COVID -19
से प्रभावित नहीं थे, उन्होंने फेस मास्क नहीं पहने थे - फिर भी जीवित थे!
10 देश जो अभी तक COVID-19 वायरस से प्रभावित नहीं हैं। कॉमोरोस, नॉर्थ
कोरिया, द फेडरेटेड स्टेट्स ऑफ माइक्रोनेशिया, किरिबाती, नॉरू, समोआ,
ताजिकिस्तान, तुर्कमेनिस्तान, तुवालु, वानुअतु
वर्तमान विश्व जनसंख्या 7,783,621,097
इस साल 50,386,245 बर्थ
108,780 बर्थ आज
इस साल 21,153,352 मौतें
45,668 मौतें आज COVID-19 कोरोनावायरस महामारी पुनर्प्राप्त: 1,490,580
कोरोनावायरस मामले: 4,180,045
मृत्यु: आज 283,850 मौतें
जबकि विश्व में इस वर्ष 21,153,352 मौतें हुईं
सुशासन के बारे में जागरूकता के साथ जागृत एक-
लोकतांत्रिक शासन
COVID-19, यूएस स्टोरी पर शैडो मैन
COVID-19 में मृत्यु का प्रमुख कारण थ्रॉम्बोसिस है, न कि निमोनिया
सीडीसी का कहना है कि यदि आपके पास लक्षण नहीं हैं तो लोग वायरस को
प्रसारित करने से रोकने के लिए लोगों को मास्क पहनने की सलाह देते हैं।
धम्मचक्कप्पवत्तं सुत्त
दसा रजा धम्मअगतिधम्मसदास कुसला।कुतदंत सुतदाना
priyavacana
अर्थ कारिया
samanatmataSamyutta Nikayaarya ”या“ ariyasammutideva
अग्ननाट सुत्त
मज्जिमा निकया
आर्य ”या“ अरीया ”
सममुतिदेवविग्रह निकया
महा सुदर्शना
Dittadhammikatthasamvattanika-धम्म
कैनन सुता
पाली कैनन और सुत्तपिटक
Iddhipada
लोकियधम् और लोकतत्त्वधम्म
Brahmavihàra
Sangahavatthu
Nathakaranadhamma
Saraniyadhamma
Adhipateyya
Dithadhammikatthadukkhaanicca
anatta
संसार
Cakkamatti
सिहानंद सुत्ता,
कुत्तदंत सुत्त
ChandagatiDosagati
Mohagati
Bhayagati
योनिसो मानसिकरा
Brahmavihàra
Sangahavatthu
Nathakaranadhamma
Saraniyadhamma
Adhipateyya
Dithadhammikattha
मारा
काममा का कानून
मज्जिमा निकया में वसिष्ठ सुता
दीघा निकया में अंबष्ठ सुत्त
Assamedha
Sassamedha
Naramedha
Purisamedha
Sammapasa
Vajapeyya
Niraggala
सिला
समाधि
पन्ना
सम्मा-sankappa
सिगलोवादा सुत्त
ब्रह्मजला सुत्त
दीघा निकया (महापरिनिभाना-सुत्त
dhammamahamatras
अवेयरनेस के साथ भगवान जागृत ने कहा (पाली में),
‘ना जक्का वसलो होति न जक्का गरम ब्राह्मणो।
कम्मुना वसालो होति कम्मुना होति ब्राह्मणो। ‘
(उनके जन्म से नहीं मनुष्य एक जाति या ब्राह्मण है;
केवल अपने कम्मा से ही मनुष्य जाति या ब्राह्मण बन जाता है।)
भगवान जागते हुए आराध्या ने कहा,
Ik जल्दी करो, हे भीखू, अपनी नाव को तब तक पैडल करने के लिए, जब तक वह नदी तट के दूसरी ओर नहीं पहुंच जाएगी। ‘
सजगता के साथ जागृत ने कहा
‘सुधि अशुद्धि पचत्तम् नन्नो नानम् विदोहये’ (पवित्रता और अशुद्धता एक
व्यक्ति की बात है; कोई भी व्यक्ति किसी भी तरह से शुद्ध नहीं कर सकता है;
एक और)।
https://www.youtube.com/watch?v=MCc9A4jFI54
पालि जप - धम्मचक्कप्पवट्टन सुत्त
धम्मधारा य
सौयुतता निकया
सत्य पर ५६ कटा हुआ प्रवचन
11. मोशन ऑफ द व्हील इन द धम्मा
भिक्खु:
आम तौर पर अनुवादित “भिक्षु”, लेकिन शाब्दिक रूप से “आलसमैन,” एक सन्यासी,
जो दान किए गए भिक्षा से दूर रहता है। लोभी-ईधन के ईंधन: उर्ध्व-खंडन या
लोभी-समुच्चय / समूह / बंडल।
ये भौतिक रूप हैं (शरीर), भावना,
अनुभूति, निर्माण / अस्थिर गतिविधियाँ और चेतना, ये सभी हम आम तौर पर “आई”
के रूप में समझ लेते हैं। उपर्युक्त प्रवचन में, कोई व्यक्ति “जन्म …
मृत्यु” देख सकता है, विशेष रूप से सामग्री रूप के खंड से संबंधित, “दुःख
… संकट” विशेष रूप से भावना से संबंधित होने के कारण, और “संघ …
गतिविधियों को शामिल करने के लिए जो नहीं चाहता है” और धारणाएं। सभी में
चेतना शामिल है। “समूह / समुच्चय के समूह” के रूप में updāna-kkhandhā का
आम अनुवाद भ्रामक है, क्योंकि निर्माण / उतार-चढ़ाव की गतिविधियों के केवल
खंड वास्तविक लोभी है। खंडास लोभी, वरदान की वस्तु हैं। इसके अलावा,
“अपदना” का अर्थ ईंधन भी है, जो “आग” द्वारा लिया जाता है, यहाँ लोभ और
अन्य दोषों की “अग्नि” है।
“लोभी ईंधन के बंडलों” इन दोनों के
विचारों को पकड़ती है “upādāna।” इस पर सी.एफ. थिसारो भिक्खु, द माइंड लाइक
फायर अनबाउंड, 1993., बर्रे, मास: धम्म विचार प्रकाशन। खांडों की ईंधन
जैसी प्रकृति को स्पष्ट रूप से S iii 33-4 और M i 140-1 (MN 22 - ऊपर
“अच्छी तरह से घोषित धम्म” खंड) में संदर्भित किया गया है, जो खंडों की
तुलना “आपके नहीं” के रूप में करते हैं। घास, लाठी, शाखाओं और पत्थरों को
इकट्ठा करके जलाया जाना। एस iv 19-20 (एसएन 35.28) छह इंद्रियों, उनकी
वस्तुओं, उनकी संबंधित चेतना, उत्तेजना और भावनाओं को सभी “जलन” के रूप में
संलग्नक, घृणा और भ्रम और जन्म, उम्र बढ़ने, मृत्यु के साथ वर्णन करता है;
दुःख, विलाप, दर्द, दुःख और क्लेश के साथ, ”अर्थात्, दर्द के कारणों के
साथ।
तरस: तौह, जो किसी भी तरह की “इच्छा” नहीं है, बल्कि इच्छा की
मांग है। चंदा, “करने की इच्छा”, उदाहरण के लिए, पूर्ण रूप हो सकते हैं जो
पथ का हिस्सा हैं।
विकसित, होने के लिए:
भवितबन: विकसित
होना, संस्कारित होना, अभ्यास करना। यह शब्द भवान, विकास, साधना, अभ्यास से
संबंधित है। Citta-bhvanā, या दिल-दिमाग की खेती, अंग्रेजी में “ध्यान” के
रूप में संदर्भित के लिए एक शब्द है। दशुतारा सूत्र (D iii 272-93) में,
विभिन्न अन्य वस्तुओं को “विकसित होने वाली” चीजें कहा गया है: “शरीर के
संबंध में मन: स्थिति, आनंद के साथ”; शांत (समता) और अंतर्दृष्टि
(विपश्यना); तीन समाधि - मानसिक आवेदन और परीक्षा दोनों के साथ, केवल
परीक्षा के साथ, न तो; माइंडफुलनेस के चार अनुप्रयोग; पांच गुना सही समाधि -
(जिसमें शामिल है) खुशी का, खुशी का, मन का (ceto-), प्रकाश का, और
समीक्षात्मक संकेत (निमित्त); बुद्ध का स्मरण, धम्म, सौग्रह, नैतिक गुण,
उदारता और देवता; जागृति के सात कारक; नोबल आठ-तथ्यात्मक पथ; पूर्ण शुद्धता
के लिए प्रयास के नौ कारक; दस kasi discas (जैसे, रंगीन डिस्क) ध्यान की
वस्तुओं के रूप में।
देवता, पारस और ब्रह्मा:
देवता ईश्वरीय
प्राणियों का उल्लेख करते हैं, विशेष रूप से भाव-इच्छा (कर्म-) क्षेत्र की
उन उच्चतर पहुंचियों को जो उनके द्वारा साझा किए गए संसार, मनुष्यों,
जानवरों, भूतों और नर्क-प्राणियों को देखते हैं। उपरोक्त प्रवचन में
पृथ्वी-निवास करने वाले देव और निम्नलिखित छह प्रकार के देव हैं, आरोही
क्रम में, भाव-इच्छा क्षेत्र के देवता के प्रकार। एक मन्दिर एक देवता-देवता
है, जिसे भाव सुख से जुड़े प्राणियों को रखने के लिए देखा जाता है। एक
ब्रह्म तत्व रूप के अधिक परिष्कृत दायरे (r-pa-) का एक दिव्य है; प्राणी इस
स्तर पर पुनर्जन्म प्राप्त करते हैं, ध्यान करने के कारण, जो कि चक्रों को
रोकने की कोशिश करते हैं। ब्रह्मा समूह के देवता (ब्रह्म-कायक) तत्व रूप
के इस दायरे के हैं, जिनमें से सबसे कम ब्रह्मा के रेटिन्यू
(ब्रह्मा-पितृसत्ता) के देवता हैं। एक महान ब्रह्मा एक प्रकार का प्राणी
है, जो प्रेम और मानवता से भरा हुआ है, लेकिन यह सोचने की प्रवृत्ति के साथ
कि उसने दुनिया बनाई है। ब्रह्म में अधिक परिष्कृत प्रकार के प्राणी भी
शामिल हैं।
पूरी तरह से समझा जा सकता है:
pariññeyyan। दासुतारा सुत्त (D iii 272-93) में, विभिन्न अन्य वस्तुओं के बारे में कहा जाता है कि वे “पूरी तरह से समझा जाए:”
“उत्तेजना जो दागी है और लोभी (फासो सासावो अपडानियो) से जुड़ी है”; “मन
और भौतिक रूप”; भावना के तीन प्रकार; चार पोषक तत्व; लोभी-ईंधन के पांच
बंडल; छह आंतरिक अर्थ-क्षेत्र; चेतना के सात स्टेशन (पुनर्जन्म के प्रकार);
आठ सांसारिक स्थितियों - लाभ और हानि, प्रसिद्धि और शर्म, दोष और प्रशंसा,
खुशी और दर्द; प्राणियों के नौ निवास; पांच भौतिक इंद्रियां और उनकी
वस्तुएं।
मानसिक एकीकरण:
समाधि, जिसे आम तौर पर “एकाग्रता”
के रूप में अनुवादित किया जाता है, मन को एकाग्र करने की प्रक्रिया को
नहीं, बल्कि ध्यान में, एकाग्र, एकीकृत होने की स्थिति को संदर्भित करता
है।
निब्बाण:
आसक्ति, घृणा और भ्रम का नाश, दर्द / दर्दनाक, बिना शर्त राज्य का अंत।
नोबल:
मार्ग उदात्त (अरि) है और जो लोग इसका अभ्यास करते हैं, वे आध्यात्मिक रूप से प्रबुद्ध होते हैं (इस पर प्रवेश देखें)।
हकीकत से रूबरू कराया:
तपागता एक बुद्ध के लिए एक शब्द है। इसका शाब्दिक अर्थ है “इस प्रकार” या
“इस प्रकार आओ”। “इस प्रकार” जो वास्तविक है वही है। इस शब्द का अनुवाद “एक
वास्तविकता के रूप में किया जाता है” शब्द को उस व्यक्ति के रूप में जीवित
करता है जो चीजों की वास्तविक प्रकृति के लिए जागृत हुआ है, और चीजों को
अनुभव करता है जैसे वे वास्तव में हैं, सबसे महत्वपूर्ण रूप से दुक्ख, इसकी
उत्पत्ति, इसकी समाप्ति, और इस तरह से।
दर्द:
dukkha।
संज्ञा के रूप में दुक्ख शब्द का मूल अर्थ “सुख” (सुख) के विपरीत “पीड़ा”
है। ये, न तो दुक्ख-न-सुखा के साथ, तीन प्रकार की भावनाएं हैं (वेदना)
(जैसे, S iv 232)। S v 209-10 dukkha vedanā को दर्द (dukkha) और अस्वस्थता
(domanassa), यानी शारीरिक और मानसिक dukkha के रूप में समझाता है। इससे
पता चलता है कि जब संज्ञा के रूप में प्रयोग किया जाता है, तो दुक्ख की
प्राथमिक भावना शारीरिक “दर्द” है, लेकिन फिर इसका अर्थ मानसिक दर्द,
नाखुशी को शामिल करना है। अर्थ का समान प्रसार अंग्रेजी शब्द “दर्द” में
देखा गया है, उदाहरण के लिए, “जीवन के सुख और दर्द।” उस ने कहा, इस प्रवचन
में जिस तरह से दुक्ख को समझाया गया है, उससे पता चलता है कि यह “दर्दनाक”
के अर्थ में “दर्द” है, जो कि दर्दनाक है, यानी जो दर्द लाता है, चाहे वह
स्पष्ट या सूक्ष्म अर्थ में हो।
दर्दनाक:
एक विशेषण के रूप
में dukkha उन चीजों को संदर्भित करता है जो (ज्यादातर मामलों में) मानसिक
या शारीरिक दर्द के रूप में नहीं होती हैं, लेकिन जो उन तरीकों से अनुभव की
जाती हैं जो मानसिक या शारीरिक दर्द लाती हैं। जब यह कहा जाता है कि “जन्म
पीड़ादायक है” इत्यादि, शब्द दुक्खा संख्या और लिंग में सहमत है जो इसे
लागू किया जाता है, इसलिए यह एक विशेषण है। सबसे सामान्य अनुवाद “पीड़ित
है” यह व्यक्त नहीं करता है। जन्म “पीड़ा” का एक रूप नहीं है, न ही यह
“पीड़ा” की कार्रवाई को अंजाम दे रहा है, जैसा कि “वह पीड़ित है” में शब्द
के उपयोग में है।
“एक उत्पत्ति के साथ नमूनों” और “एक समाप्ति के साथ नमूनों”:
samudaya-dhamma और nirodha-dhamma: यहां “dhamma,” मूल पैटर्न के लिए एक
ही शब्द का उपयोग विशेषण के रूप में किया जाता है। कोई भी अनुवाद कर सकता
है: “उत्पत्ति के अधीन है” और “समाप्ति के अधीन है।” शब्द समाया और निकाह
वही हैं जो “उत्पत्ति” और दर्द / दुक्ख के “समाप्ति” के लिए उपयोग किए जाते
हैं।
व्यक्तिगत रूप से अनुभवी, होना:
sacchikātabban,
sacchikaroti से, स्वयं की आंखों से देखने के लिए, स्वयं के लिए अनुभव करने
के लिए। एक को धम्म के प्रसंग की याद दिलाई जाती है जैसे कि “इलिपासिको
… पाकेट्टाṃ वेदिताबो विन्नुही”: “आओ-देखें-ईश … समझदार द्वारा
व्यक्तिगत रूप से अनुभव किया जाए।” एक ii 182 बताता है कि आठ उद्धार
(विमोचन) व्यक्तिगत रूप से अनुभव किए जाने हैं (sacchikaraṇīyā) एक
(मानसिक) शरीर द्वारा; पूर्व जीवन को व्यक्तिगत रूप से मनःस्थिति (सती)
द्वारा अनुभव किया जाना है; प्राणियों के पतन और पुनर्जन्म को व्यक्तिगत
रूप से (दिव्य) दृष्टि (कक्खू) द्वारा अनुभव किया जाना है, और तांत्या
(asस्व) के विनाश को व्यक्तिगत रूप से ज्ञान (पनेस) द्वारा अनुभव किया जाना
है। इनमें से अंतिम ऐसा प्रतीत होता है जो दुक्ख की समाप्ति का अनुभव करने
के मामले में लागू होता है। दासुत्तारा सुत्त (D iii 272-93) में, विभिन्न
अन्य वस्तुओं को “व्यक्तिगत रूप से अनुभवी” होने के लिए कहा जाता है: “मन
की अस्थिर मुक्ति”; “ज्ञान और मुक्ति”; पिछले जन्मों का ज्ञान, अन्य
प्राणियों का पुनर्जन्म, और एक के संहार का विनाश; “फल” (-फालस) जो
स्ट्रीम-एंट्री हैं, एक बार-रिटर्नर-हुड, नॉन-रिटर्नर-हुड और एरान्शिप;
पांच धम्म-समूह - नैतिक गुण, मानसिक एकीकरण, ज्ञान, मुक्ति, और ज्ञान और
मुक्ति की दृष्टि; छह उच्च ज्ञानी; सात शक्तियों में से एक जिसने तानों को
नष्ट कर दिया है; आठ डिलीवरी; नौ क्रमिक समाप्ति - धारणा और अनुभूति के
समापन तक पहला झटका; गैर-शिक्षार्थी के दस धम्म - सही मानसिक एकीकरण के लिए
सही दृष्टिकोण, फिर सही ज्ञान और सही मुक्ति।
नवीनीकृत अस्तित्व:
पुण्यभाव, फिर से बनना या विद्रोह करना
त्यागी और ब्राह्मण:
जो एक धार्मिक खोज के लिए गृहस्थ जीवन का त्याग करते हैं, और भारत के
पूर्व-बौद्ध धर्म के पुजारी हैं। “त्यागियों” में बौद्ध और जैन भिक्षु और
भिक्षुणियां भी शामिल हैं, और कुछ तपस्वियों ने भी, जिन्होंने ब्राह्मणवाद
को खारिज कर दिया और वे थे फेटलिस्ट, भौतिकवादी या संशयवादी।
आध्यात्मिक रूप से प्रबुद्ध व्यक्ति:
पूर्व-बौद्ध काल में, जिसका अर्थ था, ब्राह्मणवादी समाज के उच्च वर्गों
में पैदा होने वाला एक महान व्यक्ति, बौद्ध धर्म में बेहतर as आध्यात्मिक
रूप से एक के रूप में प्रस्तुत किया जाता है ’। यह citta (मन / हृदय /
आत्मा) के बड़प्पन के व्यक्तियों को संदर्भित करता है, जिन्हें चार सच्चे
वास्तविकताओं में प्रत्यक्ष अंतर्दृष्टि प्राप्त हुई है, ताकि निबाना के
लिए अच्छे मार्ग पर दृढ़ता से स्थापित हो, दर्द का अंत / दर्दनाक।
आध्यात्मिक रूप से प्रबुद्ध व्यक्ति स्ट्रीम-एंटरर्स, एक बार-रिटर्नर्स,
नॉन-रिटर्नर्स और अराअंट्स होते हैं, और वे गहन अंतर्दृष्टि के माध्यम से
इनमें से किसी को भी प्राप्त करने का अभ्यास करते हैं। बुद्ध “आध्यात्मिक
रूप से प्रबुद्ध एक” भी हैं।
आध्यात्मिक रूप से प्रबुद्ध लोगों के लिए सच्ची वास्तविकता (या, आध्यात्मिक रूप से प्रबुद्ध लोगों के लिए, एक वास्तविक वास्तविकता):
अरीया-सक्का, आमतौर पर “नोबल ट्रूथ” का अनुवाद किया जाता है, लेकिन
K.R.Norman इसे अरिया-सक्का के अर्थ के लिए “सभी संभावनाओं की कम से कम
संभावना” के रूप में देखता है। वह बताते हैं कि टिप्पणीकार इसकी व्याख्या
करते हैं: ‘’ महान व्यक्ति का सत्य, ‘’ महान लोगों का सत्य, ‘’ महान
व्यक्ति के लिए सत्य ‘’, अर्थात वह सत्य जो एक महान को बनाएगा, साथ ही
अनुवाद भी करेगा familiar उदात्त सत्य ’तो हमसे परिचित है। हालांकि, अंतिम
संभावना, उन्होंने संभावनाओं की सूची में बहुत नीचे डाल दिया, अगर वे इसका
उल्लेख करते हैं ”(ए फिलॉजिकल अप्रोच टू बुद्धिज्म, लंदन: स्कूल ऑफ ओरिएंटल
एंड अफ्रीकन स्टडीज, 1997, पृष्ठ 16)। वह “महान (बुद्ध) के सत्य” को
प्राथमिकता देता है, लेकिन स्वीकार करता है कि यह शब्द जानबूझकर बहुस्तरीय
हो सकता है। S v 435 में, बुद्ध “आध्यात्मिक रूप से प्रबुद्ध एक” हैं,
लेकिन यह शब्द किसी भी प्रबुद्ध व्यक्तियों पर भी लागू होता है
(”आध्यात्मिक रूप से प्रबुद्ध लोगों पर प्रविष्टि देखें”)। वे “साधारण
व्यक्ति” पुथुजन से भिन्न हैं, हालाँकि एक सामान्य व्यक्ति, धम्म में
अंतर्दृष्टि से एक महान व्यक्ति बन सकता है।
जैसा कि सार्का के
अनुवाद का संबंध है, इसका अर्थ कई संदर्भों में “सत्य” है, लेकिन विशेषण के
रूप में इसका अर्थ “सत्य” और “वास्तविक” दोनों है। अरिया-सक्का शब्द में
“सत्य” को अर्थ के रूप में लेने के कारण उपर्युक्त प्रवचन के रूप में
समस्याग्रस्त है, यह कहा जाता है कि दूसरा अर्य-साक “त्याग किया जाना” है;
लेकिन निश्चित रूप से, दर्द / दर्दनाक की उत्पत्ति पर “सच्चाई” को नहीं
छोड़ा जाना चाहिए। बल्कि, “वास्तविक वास्तविकता” जो दर्द / दर्दनाक - लालसा
की उत्पत्ति है - को छोड़ दिया जाना चाहिए। इसके अलावा, प्रवचन में कहा
गया है कि बुद्ध ने समझा, “यह अरीया-सक्का है जो दर्द है,” नहीं
“अरीया-सक्का ‘यह दर्द है,” “यदि सार्का यहां एक सच्चाई का मतलब होता है
जिसकी सामग्री व्यक्त की गई थी शब्दों में उद्धरण चिह्नों में।
अरीया-संस्कार “आध्यात्मिक रूप से प्रबुद्ध लोगों के लिए वास्तविक
वास्तविकता” के रूप में एस आइवी 95 के रूप में ऐसे मार्ग की याद दिलाते
हैं, जो कहते हैं कि, “उस दुनिया में जिसके द्वारा एक दुनिया का एक विचारक
है, दुनिया का एक विश्वासघाती - यह को आध्यात्मिक रूप से आत्मज्ञानी
(अरियासा विनय) के अनुशासन में दुनिया कहा जाता है। ” अर्थात्, आध्यात्मिक
रूप से प्रबुद्ध व्यक्ति सामान्य लोगों से अलग तरीके से चीजों को समझते
हैं। वास्तव में, सुत्तनिपाता पृष्ठ १४ at में कहा गया है, ‘जो भी, भिक्खु,
को “यह वास्तविक सत्य है” दुनिया द्वारा माना जाता है … जो आध्यात्मिक
रूप से ज्ञानियों द्वारा सही ज्ञान के साथ देखा जाता है क्योंकि वास्तव में
यह “जैसा है” भ्रामक “‘, और इसके विपरीत। Sn। p.148 तब कहता है, जो कुछ
भी, भिक्खु, दुनिया के द्वारा “यह सुखद है” के रूप में माना जाता है … यह
अच्छी तरह से आध्यात्मिक ज्ञान वाले लोगों द्वारा अच्छी तरह से देखा जाता
है क्योंकि “यह दर्दनाक (दुक्ख)” “है, और इसके विपरीत। ऐसा इसलिए है
क्योंकि वांछनीय इंद्रिय-वस्तुएं अपूर्ण हैं और जब वे समाप्त होती हैं तो
दर्द लाती हैं, और क्योंकि आध्यात्मिक रूप से प्रबुद्ध लोग, सामान्य लोगों
के विपरीत, लोभी ईंधन के पांच ‘बंडलों को देखते हैं ‘- वातानुकूलित दुनिया -
दर्दनाक के रूप में। जबकि सामान्य लोग इससे सहमत नहीं होते हैं, या यह कि
‘जन्म’, यानी जन्म होना, दर्दनाक है, वे निश्चित रूप से इस बात से सहमत हो
सकते हैं, उदाहरण के लिए, ‘जो नहीं चाहता है वह दर्दनाक है’।
विजन:
कक्खू का अर्थ है आंख, लेकिन दृष्टि, अंतर्दृष्टि भी। दर्द की समाप्ति के लिए अग्रणी: दुक्ख-निरोध-गामिनी पिपद।
https://www.youtube.com/watch…
شاعری میں قافیہ وردیف کیا ہوتاہے؟urdu shayri sikhye qaafiya o radeef
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اس میں ہم نے شاعری کا جزء لاینفک قافیہ و ردیف پر مکمل بحث کیا ہے بہترین
مثالوں سے سجایا ہے تو پورا ویڈیو دیکھیے آخر میں آپ کے لیے ٹاسک بھی ہے
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سبق 3352 منگل 12 مئی 2020
آگاہی کائنات (DAOAU) کے ساتھ بیدار ایک کی دریافت
7،783،621،097 موجودہ عالمی آبادی -
COVID-19 کورونا وائرس وبائی بیماری سے بازیافت: 1،490،580
سب ٹھیک ، خوش اور محفوظ ہیں!
وہ پرسکون ، پرسکون ، ہوشیار اور اپنی دانشمندی سے توجہ دینے والے ہیں ،
مساوات کا ذہن رکھنے والے اچھے اور برے خیالات پر رد عمل ظاہر نہیں کرتے ہیں
ایک واضح تفہیم کے ساتھ کہ ہر چیز بدل رہی ہے!
تمام صدور ، وزرائے اعظم ، وزراء ، ممبران پارلیمنٹ ، ممبران اسمبلی ،
سیاسی حکمران اور اپوزیشن پارٹی کے ممبران ، چیف جسٹس ، ججز ، چیف الیکشن
کمیشن ممبران ایسے میڈیا پرسنز جن کو COVID-19 سے متاثر نہیں کیا گیا تھا
لیکن وہ ابھی تک ماسک نہیں پہنے ہوئے تھے!
ابھی تک 10 ممالک جو
COVID-19 وائرس سے متاثر نہیں ہیں۔ کوموروس ، شمالی کوریا ، مائکرونیشیا کی
ریاستہائے متحدہ ، کیریباتی ، نورو ، سموعہ ، تاجکستان ، ترکمنستان ،
ٹوالو ، وانواتو
موجودہ عالمی آبادی 7،783،621،097
اس سال 50،386،245 ولادتیں
آج 108،780 ولادتیں
اس سال اموات 21،153،352
45،668 اموات آج CoVID-19 کورونا وائرس وبائی امراض کی بازیافت: 1،490،580
کورونا وائرس کیسز: 4،180،045
اموات: آج کل 283،850 اموات ہیں
جبکہ اس سال دنیا میں 21،153،352 اموات ہوئیں
اچھی حکمرانی کے شعور کے تناظر کے ساتھ بیدار ہوئے۔
جمہوری حکمرانی
کوویڈ 19 پر سایہ دار شخص ، امریکی کہانی
کوویڈ 19 میں موت کی بڑی وجہ تھرومبوسس ہے ، نمونیہ نہیں ہے
سی ڈی سی کا کہنا ہے کہ اگر وہ علامات نہیں رکھتے ہیں تو وہ لوگوں کو
وائرس پھیلانے سے روکنے کے لئے ماسک پہننے کی سفارش نہیں کرتے ہیں۔
دھاماکاکاپاواٹانا سوٹا
داس راجہ دھما اگیٹیڈھماسداسہ کوسالہ.کوتادنتا ستدانہ
priavacana
آرتھا کیریہ
سمناتمصمیتہ نکیاریا ”یا“ ارییاسسمتیٹیوا
اگگنا سوٹا
مججیمہ نکیا
آریا “یا” آریہ
sammutideva ڈیگھا نکایا
مہا سوڈاسانا
دیتھادھمیکتھاسسمتنکا - دھما
کینن سوٹا
پلی کینن اور ستٹاپیٹاکا
ادھیپڈا
لوکیادھما اور لوکوتاردھما
برہماویہرا
سنگاہواٹھو
ناتھکارنادھما
سریانیادھما
Adhipateyya
دیتھدھممکیتھاڈوخانیائکا
اناٹا
سمسارا
کاکماٹی
سیہانند سوٹا ،
کوٹادنتا سوٹا
چنداگتی ڈوساگیٹی
مہاگتی
بھیاگتی
یونوسو ماناسکارا
برہماویہرا
سنگاہواٹھو
ناتھکارنادھما
سریانیادھما
Adhipateyya
دیتھادھمیکٹھا
مارا
کامہ کا قانون
مجیما نکیہ میں وسیٹھہ سوٹا
دیگھا نکایا میں امبٹھا سٹہ
اسمیڈھا
سسمیڈھا
نرمادھا
پورسمیڈھا
سمپاسا
واجپیا
نیراگالا
سیلا
سمادھی
پنہ
سیما سانپپا
سگالووڈا سوٹا
برہماجلہ سوٹا
ڈیگھا نکیا (مہاپرینیببانا سوٹا
دھممہماتراس
لارڈ بیدار ہوا آگاہی کے ساتھ (پالي میں) ،
‘نا جیکا واسالو ہوٹی ن جیکہ ہوتی برہمنانو۔
کممونہ واسالو ہوتی کممونہ ہوتی برہمنانو۔ ’
(اس کی پیدائش سے ہی کوئی شخص آؤٹ باسٹ یا برہمن نہیں ہوتا ہے؛
صرف اپنی ہی کمما کے ذریعہ ہی آدمی آؤٹ کیسسٹ یا براہمن ہوتا ہے۔)
لارڈ بیدار ہوئے
‘اے بھکخس ، جلدی کرو اپنی کشتی کو پیڈل کرنے کے ل till جب تک یہ دریا کے کنارے کے دوسری طرف نہ پہنچ جائے۔ ‘
بیداری کے ساتھ بیدار ایک نے کہا
‘سدھی اسودی پیکتٹم نانو ننم ویسودھے’ (طہارت اور ناپاکی ایک فرد کا
معاملہ ہے one کوئی بھی ، کسی بھی طرح سے ، پاکیزگی نہیں کرسکتا ہے
دوسرا)۔
https://www.youtube.com/watch؟v=MCc9A4jFI54
پالی منتر - دھما کیککاپواٹانا سوٹا
دھمدھارہ وائی
سیوتہ نیکیا
56 حقائق سے منسلک گفتگو
11. حرکت میں پہیے دھما کا پہی .ہ
بھکھو:
عام طور پر ترجمہ کیا جاتا ہے “راہب” ، لیکن لفظی طور پر “بھیک مانگنے
والا” ، ایک خیرات مند زندگی گذارنے والا خیرات دیتا ہے۔ گرفت والے ایندھن
کے بنڈلز: اپڈیانا - کھنڈھاس یا گرفت کا مجموعہ / گروہ / بنڈل۔
یہ
مادی شکل (جسم) ، احساس ، ادراک ، تعمیراتی / حتمی سرگرمیاں اور شعور ہیں ،
ان سب کو ہم عام طور پر “I” کے طور پر سمجھنا چاہتے ہیں۔ مذکورہ بالا
گفتگو میں ، کوئی شخص “پیدائش… موت” دیکھ سکتا ہے جس کا تعلق خاص طور پر
مادی شکل ، “غم” پریشانی سے متعلق ہے جس کا تعلق خاص طور پر احساسات سے ہے ،
اور “اتحاد … کسی کی خواہش کو حاصل نہیں کرنا” جیسے سرگرمیاں شامل ہیں۔
اور تاثرات۔ سب شعور میں شامل ہیں۔ اپنā کھنڈھāی کا “گروہوں / گرفت کے
گروہوں” کے طور پر عام ترجمہ گمراہ کن ہے ، کیوں کہ رضاکارانہ سرگرمیوں کی
تعمیر / خواندگی کا صرف ایک حصہ اصل سمجھنا ہے۔ کھنڈوں کو گرفت کرنے کا
مقصد ہے، upādānā. مزید یہ کہ ، “اپدنا” کا مطلب بھی ایندھن ہے ، جو آگ سے
“اٹھائے ہوئے” ہے ، یہاں گرفت کی “آگ” اور دیگر بدنامیوں کا مطلب ہے۔
“پکڑنے والے ایندھن کے بنڈلز” ان دونوں مفہوم کو “اپڈیانا” پر قبضہ کرتے
ہیں۔ اس پر ، سییف۔ تھانیسارو بھکھو کے ch.2 ، دماغ جیسے فائر ان باؤنڈ ،
1993. ، بیری ، ماس: دھما دانا پبلیکیشنز۔ کھنڈوں کی ایندھن جیسی نوعیت کا
واضح طور پر ایس آئی آئی 33 33 اور ایم آئی 140-1 (ایم این 22 - “اچھی طرح
سے اعلان کردہ دھما” سیکشن کے بالکل اوپر) کا حوالہ دیا گیا ہے ، جو کھنڈوں
کا موازنہ کرتے ہیں ، جیسے “آپ کا نہیں ،” گھاس ، لاٹھیوں ، شاخوں اور
پودوں کو جمع کیا جارہا ہے جسے لے جاکر جلایا جا.۔ ایس iv 19-20 (SN 35.28)
چھ حواس ، ان کی اشیاء ، ان سے وابستہ شعور ، محرکات اور احساسات کو ملحق ،
نفرت اور دھوکے کے ساتھ اور “پیدائش ، عمر ، موت ، موت کے ساتھ” بیان کرتا
ہے۔ غم ، نوحہ ، درد ، ناخوشی اور تکلیف کے ساتھ ، ”یعنی درد کی وجوہات کے
ساتھ۔
ترس: تاہی، جو صرف کسی بھی قسم کی “خواہش” نہیں ہے، بلکہ
خواہش کا تقاضا ہے۔ مثال کے طور پر ، “کرنے کی خواہش” ، چنڈا میں متناسب
شکلیں ہوسکتی ہیں جو اس راستے کا حصہ ہیں۔
تیار ، ہونا:
bhāvitabban: تیار ہونا ، کاشت کرنا ، عمل کرنا۔ یہ اصطلاح بھوناā ، ترقی ،
کاشت ، عمل سے متعلق ہے۔ Citta-bhāvanā ، یا دل کے دماغ کی کاشت ، ایک
اصطلاح ہے جسے انگریزی میں “مراقبہ” کہا جاتا ہے۔ داسوتارا سوتہ (DI III
272-93) میں ، کہا جاتا ہے کہ مختلف چیزوں کو “تیار کیا جانا” ہے: “جسم کے
متعلق ذہنیت ، خوشی کے ساتھ”۔ پرسکون (سمتھا) اور بصیرت (vipassanā)؛ تین
سمادھیس - ذہنی استعمال اور امتحان دونوں کے ساتھ ، صرف امتحان کے ساتھ ،
نہ ہی کے ساتھ۔ ذہنیت کے چار اطلاق؛ پانچ گنا دائیں سمدھی - (جس میں شامل
ہیں) خوشی ، خوشی ، دماغ (سیٹو-) ، روشنی کی روشنی ، اور جائزہ لینے کی
علامت (نمیٹا)؛ بدھ ، دھم ، ساغھا ، اخلاقی خوبی ، آزاد خیال ، اور دیوس کا
یاد؛ بیداری کے سات عوامل؛ نوبل آٹھ منزلہ راستہ؛ کامل طہارت کے لئے کوشش
کے نو عوامل؛ دس کسیز (جیسے رنگین ڈسکس) کو مراقبہ کی اشیاء کے طور پر۔
دیوس ، ماریس اور براہمس:
دیوس الہی مخلوق کا حوالہ دیتے ہیں ، خاص طور پر وہ احساس کمتری (کاما) کے
دائرے کے دائرے سے ، جو دنیا ، ان ، انسانوں ، جانوروں ، بھوتوں اور جہنم
کی مخلوقات میں شریک ہے۔ مذکورہ بالا گفتگو میں زمین بستی والے دیوس اور
مندرجہ ذیل چھ اقسام کے دیوتاس ، چڑھتے ہوئے ترتیب میں ، حس و خواہش کے
دائرے کی دیوس کی اقسام ہیں۔ ایک مورا ایک فصاحت کا دیوتا ہے ، جسے انسانوں
کو احساس کی خوشیوں سے منسلک کرنے کی کوشش کی جاتی ہے۔ برہما عنصری شکل کے
مزید بہتر دائرہ کا ایک خدائی وجود ہے (r-pa-)؛ مراقبہ کرنے والے جھنوں کے
حصول کی وجہ سے انسان اس سطح پر پنر جنم لیتے ہیں ، جو ماریوں کے ہونے سے
بچنے کی کوشش کرتے ہیں۔ برہما گروپ (براہمکیاکی) کے دیوس اس بنیادی دائرے
کے دائرے میں سے ہیں ، جن میں سے سب سے کم (عظیم) برہما کے ریٹنا (برہما
پیریساجی) کے دیوس ہیں۔ ایک عظیم برہمو ایک قسم کا وجود ہے جو پیار اور
شفقت سے بھرا ہوا ہے ، لیکن اس رجحان کے ساتھ کہ اس نے دنیا کو تخلیق کیا
ہے۔ برہمنوں میں زیادہ بہتر قسم کے مخلوقات بھی شامل ہیں۔
مکمل طور پر سمجھا گیا ، ہونا:
pariññeyyan. داسوتارا سوتہ (DI III 272-93) میں ، کہا جاتا ہے کہ مختلف دوسری اشیاء کو “مکمل طور پر سمجھنے” کی چیزیں ہیں:
“محرک جو داغدار ہے اور گرفت کو منسلک کرتا ہے (phasso sāsavo
upādāniyo)”؛ “دماغ اور مادی شکل”؛ تین طرح کے احساس؛ چار غذائیت؛ پکڑنے
والے ایندھن کے پانچ بنڈل؛ چھ داخلی شعور کے دائرے؛ شعور کے سات اسٹیشن
(دوبارہ جنم لینے کی قسم)؛ آٹھ دنیاوی حالات - حاصل و نقصان ، شہرت اور شرم
، الزام اور تعریف ، خوشی اور تکلیف۔ مخلوق کے نو ٹھکانے؛ پانچ جسمانی
حواس اور ان کی اشیاء۔
ذہنی اتحاد:
سمدھی ، جسے عام طور پر
“حراستی” کے طور پر ترجمہ کیا جاتا ہے ، اس سے ذہن کو مرتکز کرنے کے عمل کا
اشارہ نہیں ہوتا ہے ، بلکہ جھنوں میں مربوط ، متحد ہونے کی حالت کا بھی
ہے۔
نبāینا:
ملحق ، نفرت اور فریب کی تباہی ، درد کا خاتمہ / تکلیف دہ ، غیر مشروط حالت۔
نوبل:
راستہ نیک ہے (آریہ) اور جو اس پر عمل کرتے ہیں ان کو روحانی طور پر اندھا دھند افراد میں تبدیل کردیتا ہے (اس پر اندراج دیکھیں)۔
حقیقت کی طرف خوش:
تاتگاتا بدھ کے لئے ایک اصطلاح ہے۔ اس کے لغوی معنی ہیں “اس طرح چلے گئے”
یا “اس طرح آئیں۔” “اس طرح” کیا ہے وہی اصلی ہے۔ اصطلاح کو “حقیقت کے لحاظ
سے ایک شخص کی حیثیت سے” ترجمہ کرنے سے یہ اصطلاح زندہ ہوجاتی ہے جو چیزوں
کی اصل نوعیت کے بارے میں بیدار ہوا ہے اور چیزوں کا تجربہ کرتا ہے جیسا کہ
حقیقت میں ہے ، خاص طور پر دُکھا ، اس کی ابتدا ، اس کا خاتمہ ، اور اس کا
راستہ۔
درد:
dukkha. بطور اسم دُکھ کے بنیادی روز مرہ کے
معنی “درد” ہیں جو “خوشی” (سکھا) کے برخلاف ہیں۔ یہ ، نہ تو دُکھkhaہ اور
نہ ہی سکھا کے ساتھ ، تین طرح کے احساس (ویدنا e) ہیں (جیسے ، ایس iv 232)۔
ایس وی 209-10 نے دوکھ ویدنā کو درد (دختہ) اور ناخوشی (ڈومنسا) ، یعنی
جسمانی اور ذہنی دختہ کی وضاحت کی ہے۔ اس سے ظاہر ہوتا ہے کہ دوکھ کے
بنیادی احساس کو ، جب بطور اسم استعمال کیا جاتا ہے ، جسمانی “درد” ہوتا ہے
، لیکن پھر اس کے معنی میں توسیع کی جاتی ہے جس میں ذہنی درد ، نا خوشی
شامل ہوتی ہے۔ اسی معنی کا پھیلائو انگریزی کے لفظ “درد” میں دیکھا جاتا ہے
، مثال کے طور پر اس جملے میں ، “زندگی کی لذتیں اور درد”۔ اس نے کہا کہ
اس گفتگو میں جس طرح دُکھا کی وضاحت کی گئی ہے اس سے یہ ظاہر ہوتا ہے کہ یہ
یہاں تکلیف دہی کے معنی میں “درد” ہے ، جو تکلیف دہ ہے ، یعنی درد لاتا ہے
، خواہ وہ صریح یا ٹھیک ٹھیک معنی میں ہو۔
تکلیف دہ:
ڈوکے
سے بطور صفت ان چیزوں سے مراد ہے جو (زیادہ تر معاملات میں) خود ذہنی یا
جسمانی درد کی شکل نہیں رکھتے ہیں ، لیکن جن کا تجربہ ایسے طریقوں سے ہوتا
ہے جس سے ذہنی یا جسمانی تکلیف ہوتی ہے۔ جب یہ کہا جاتا ہے کہ “پیدائش
تکلیف دہ ہے” وغیرہ ، تو دُکھا لفظ تعداد اور جنس پر متفق ہوتا ہے جس کے
ساتھ اس کا اطلاق ہوتا ہے ، اسی طرح ایک صفت ہے۔ سب سے عام ترجمہ “تکلیف
میں ہے” اس سے ظاہر نہیں ہوتا ہے۔ پیدائش “تکلیف” کی ایک شکل نہیں ہے اور
نہ ہی یہ “تکلیف” کا کام انجام دے رہی ہے جیسا کہ “وہ مبتلا ہے” میں اس لفظ
کے استعمال میں ہے۔
“ابتداء کا نمونہ” اور “اختتام کے ساتھ نمونہ دار”:
سمودیا دھما اور نرودھا دھما: یہاں “دھما” ، بنیادی لفظ کے طور پر ایک ہی
لفظ بطور صفت استعمال ہوتا ہے۔ کسی کا ترجمہ بھی ہوسکتا ہے: “ابتداء سے
مشروط ہے” اور “روک تھام سے مشروط ہے۔” سمودایا اور نرودھا کے الفاظ وہی
الفاظ ہیں جو “ابتداء” اور درد / دُکھ کے “خاتمے” کے لئے استعمال ہوتے ہیں۔
ذاتی طور پر تجربہ کار ، ہونا:
sacchikātabban ، sacchikaroti سے ، کسی کی اپنی آنکھوں سے دیکھنے کے ل. ،
خود تجربہ کرنے کے لئے۔ ایک کو دھما کے فرائض کی یاد دلانے پر “ایپاسیکو…
پیکٹاٹ ویدیٹیبو ویوññūی” کہا جاتا ہے: “آؤ-دیکھو… انفرادی طور پر تجربے سے
تجربہ کیا جائے۔” ائی 182 نے وضاحت کی ہے کہ آٹھوں نجات (ویموکاس) کو کسی
ایک (ذہنی) جسم کی طرف سے ذاتی طور پر تجربہ کرنا ہے (سچیکاراسی)؛ ماضی کی
زندگیوں کو ذاتی طور پر ذہن سازی (ستی) سے تجربہ کرنا ہے۔ مخلوقات کے فریب
اور پنر جنم کو ذاتی طور پر (الہی) وژن (کاکھو) کا تجربہ کرنا ہے ، اور
داغوں (آسواس) کی تباہی کو ذاتی طور پر حکمت (پی اے) کا تجربہ کرنا ہے۔ ان
میں سے آخری یہ معلوم ہوتا ہے کہ یہ دوختہ کے خاتمے کے معاملے میں لاگو
ہوتا ہے۔ داسوتارا سوتہ (DI III 272-93) میں ، کہا جاتا ہے کہ دوسری بہت سی
چیزیں ایسی چیزیں ہیں جو “ذاتی طور پر تجربہ کار” ہوں گئیں: “ذہن کی غیر
متزلزل آزادی”؛ “علم اور آزادی”؛ گذشتہ زندگیوں ، دوسرے مخلوقات کی
پیدائشوں ، اور کسی کے داغوں کی تباہی کا علم۔ “پھل” (-فلاس) جو اسٹریم
انٹری ، ایک بار ریٹرنر ہوڈ ، نان ریٹرنر ہوڈ اور ایرہانشپ ہیں۔ پانچ دھما
گروپس moral اخلاقی خوبی ، ذہنی اتحاد ، حکمت ، آزادی ، اور علم اور آزادی
کا وژن۔ چھ اعلی علموں؛ کسی کی سات طاقتیں جنہوں نے داغوں کو ختم کیا ہے۔
آٹھ نجات؛ نو یکے بعد دیگرے خاتمے - پہلا خیال اور احساس کے خاتمے تک عدم
سیکھنے والے کے دس دھم - صحیح ذہنی اتحاد کے لئے صحیح نظریہ ، پھر صحیح علم
اور صحیح آزادی۔
تجدید وجود:
پنبھاوا ، دوبارہ بننا یا دوبارہ کام کرنا
ریننسیئنٹس اور برہمن:
وہ جو مذہبی جستجو کے لئے گھریلو زندگی کو ترک کرتے ہیں ، اور ہندوستان کے
بدھ مت قبل مذہب کے پجاری۔ “رینونسینٹس” میں بدھت اور جین راہب اور راہبہ
شامل ہیں ، اور یہ بھی کچھ ایسے سنیاسی بھی شامل ہیں جنھوں نے برہمن مذہب
کو مسترد کیا تھا اور وہ فاشلسٹ ، مادیت پسند یا خبیث تھے۔
روحانی طور پر نامزد افراد:
آریہ ، جس کا مطلب بدھ مت سے پہلے کے دور میں ایک ‘’ بزرگ ‘’ تھا جو
برهمنی معاشرے کے اعلی طبقوں میں پیدا ہوتا تھا ، بدھ مذہب میں ‘روحانی طور
پر نامزد ایک’ کے طور پر بہتر طور پر پیش کیا گیا ہے۔ اس سے مراد اشرافیہ
کے افراد (ذہن / دل / روح) ہیں ، جن کو چار حقیقی حقیقتوں کی براہ راست
بصیرت حاصل ہے ، تاکہ درد کے خاتمے ، درد کے خاتمہ ، نببانا کے عظیم راستے
پر مضبوطی سے قائم ہوسکے۔ روحانی طور پر اندھا دھند افراد ایک بار پھر داخل
ہونے والے ، ایک بار وطن واپسی کرنے والے ، غیر واپسی کرنے والے اور
ارہانتس اور گہری بصیرت کے ذریعے جان بوجھ کر ان میں سے کسی کو حاصل کرنے
کے لئے مشق کرتے ہیں۔ بدھ بھی “روحانی طور پر پوشیدہ” ہے۔
روحانی طور پر نامزد افراد کے لئے حقیقی حقیقت (یا ، روحانی طور پر پوشیدہ افراد کے لئے ، ایک حقیقی حقیقت):
آریہ ساکا ، عام طور پر “نوبل سچائی” کا ترجمہ کیا جاتا ہے ، لیکن کے آر
نارمن اس کو آریہ ساکا کے معنی کے لئے “تمام امکانات میں سے کم سے کم
امکان” کے طور پر دیکھتے ہیں۔ انہوں نے اس طرف اشارہ کیا کہ مفسرین نے اس
کی ترجمانی اس طرح کی ہے کہ: “‘رئیس کا سچ ،’ ‘نیک لوگوں کا سچ ،’ ‘کسی نیک
کے لئے سچائی ،’ ‘، یعنی وہ سچائی جو کسی کو نیک بنا دے گی ، ترجمہ بھی۔
‘نیک سچائی’ ہمارے اتنے واقف ہے۔ آخری امکان ، تاہم ، انہوں نے امکانات کی
فہرست کے بالکل نچلے حصے میں ڈال دیا ، اگر وہ اس کا تذکرہ بالکل ہی کرتے
ہیں۔ “(بدھ مت کے لئے ایک فلولوجی نقطہ نظر ، لندن: اسکول آف اورینٹل اینڈ
افریقی مطالعات ، 1997 ، صفحہ 16)۔ وہ “عظیم (بدھ) کے سچے کو ترجیح دیتے
ہیں” ، لیکن تسلیم کرتے ہیں کہ یہ اصطلاح جان بوجھ کر ملٹی ویلنٹ ہوسکتی
ہے۔ S v 435 میں ، بدھا “روحانی طور پر پوشیدہ ایک” ہے ، لیکن یہ اصطلاح
کسی بھی نفس پرست افراد پر بھی لاگو ہوتی ہے (”روحانی طور پر اندھے افراد”
پر اندراج دیکھیں)۔ وہ “عام آدمی” ، پوتھوجنہ سے مختلف ہیں ، اگرچہ دھما کی
بصیرت سے ایک عام شخص نوبل انسان بن سکتا ہے۔
ساکا کے ترجمہ کے
حوالے سے ، اس کا مطلب بہت سے سیاق و سباق میں “سچائی” ہے ، لیکن بطور صفت
اس کا مطلب ہے “سچ” اور “حقیقی”۔ آریہ ساکا کی اصطلاح میں “سچ” کے معنی میں
ساکا لینا ایک پریشانی کا باعث ہے جیسا کہ مذکورہ بالا گفتگو میں کہا جاتا
ہے کہ دوسرا آریہ ساکا “ترک کرنا ہے”۔ لیکن یقینی طور پر ، درد / تکلیف کی
ابتدا سے متعلق “سچ” کو ترک نہیں کیا جانا چاہئے۔ بلکہ ، “حقیقی حقیقت” جو
درد / دردناک - ترس کی ابتدا ہے - کو ترک کیا جانا چاہئے۔ مزید یہ کہ
گفتگو یہ کہتی ہے کہ بدھ نے سمجھا تھا ، “یہ آریائی ساکا ہے جو درد ہے ،”
نہیں “آریہ ساکا ‘یہ درد ہے ،” “اگر ایسی صورت ہو گی اگر یہاں ساکا کا مطلب
ایک ایسی حقیقت ہے جس کے مشمولات کا اظہار کیا گیا تھا۔ الفاظ میں اقتباس
نمبروں میں “روحانی طور پر پوشیدہ لوگوں کے لئے حقیقی حقائق” کے طور پر
آریائی مقدسات ایس iv 95 جیسے حوالہ جات کی یاد دلاتے ہیں ، جس میں کہا گیا
ہے کہ ، “یہ دنیا میں جس کے ذریعہ دنیا کا محافظ ، دنیا کا محافظ ہے۔
روحانی طور پر پوشیدہ (آریاس ونے) کے نظم و ضبط میں دنیا کہلاتی ہے۔ یعنی
روحانی طور پر نامزد افراد چیزوں کو عام لوگوں سے مختلف انداز میں سمجھتے
ہیں۔ واقعتا S ، ستانیپتا صفحہ نمبر at47 at پر ، کہا جاتا ہے ، ‘جو بھی ،
بھخخس ، دنیا کے ذریعہ “یہ ایک حقیقی حقیقت ہے” کے طور پر سمجھا جاتا ہے…
روحانی طور پر پوش افراد کو صحیح دانشمندی کے ساتھ اچھی طرح سے دیکھا جاتا
ہے جیسا کہ واقعتا really “یہ ہے دھوکہ دہی والا ‘’ ، اور اس کے برعکس۔ ایس
این۔ صفحہ १484848 پھر کہتے ہیں کہ ‘جو بھی ، بھکھوس ، کو “یہ خوشگوار ہے”
دنیا کے طور پر سمجھا جاتا ہے… یہ روحانی طور پر پوشیدہ افراد کو صحیح
دانشمندی کے ساتھ “یہ تکلیف دہ (دوختہ)” کے طور پر دیکھا جاتا ہے ، اور اس
کے برعکس بھی۔ اس کی وجہ یہ ہے کہ مطلوبہ احساس رکھنے والی چیزیں استنباطی
ہوتی ہیں اور جب وہ ختم ہوجاتی ہیں تو تکلیف لاتی ہیں ، اور اس لئے کہ
روحانی طور پر نامزد افراد ، عام لوگوں کے برعکس ، پانچ ’’ گرفت سمجھنے
والے ایندھن ‘‘ کو دیکھتے ہیں۔ اگرچہ عام لوگ اس سے اتفاق نہیں کرتے ہیں ،
یا یہ کہ ’پیدائش‘ ، یعنی پیدا ہونا ، تکلیف دہ ہے ، لیکن وہ یقینا اس بات
پر متفق ہوسکتے ہیں ، مثال کے طور پر ، ‘جو چاہے حاصل نہ کرنا تکلیف دہ
ہے‘۔
اولین مقصد:
کاکھو کے معنی ہیں آنکھ ، بلکہ بینائی ، بصیرت۔ درد کے خاتمے کا سبب بنے ہوئے: دُکھا - نرودھا - گیمنی پاپیڈاā۔
میں ہم نے شاعری کا جزء لاینفک قافیہ و ردیف پر مکمل بحث کیا ہے بہترین
مثالوں سے سجایا ہے تو پورا ویڈیو دیکھیے آخر میں آپ کے لیے ٹاسک بھی ہے
کفایت اللہ کیفی
04) Classical Hela Basa (Hela Language),
05) Classical Pāḷi
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,
46) Classical Hungarian-Klasszikus magyar,
47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,
49) Classical Indonesian-Bahasa Indonesia Klasik,
50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,
56) Classical Khmer- ខ្មែរបុរាណ,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,
85) Classical Samoan-Samoan Samoa,
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
89) Classical Sesotho-Seserbia ea boholo-holo,
90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,
94) Classical Slovenian-Klasična slovenska,
95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,
99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
108) Classical Urdu- کلاسیکی اردو
111) Classical Vietnamese-Tiếng Việ
113) Classical Xhosa-IsiXhosa zesiXhosa,
114) Classical Yiddish- קלאסישע ייִדיש
All
84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000
Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the
Buddha taught a large number of practices that lead to Awakeness. This
web page attempts to catalogue those found in the Pali Suttas (DN, MN,
SN, AN, Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these
are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
ESSENCE OF TIPITAKA
Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama presentation
from
Please Visit: http://sarvajan.ambedkar.org
https://www.youtube.com/watch?v=PPydLZ0cavc
for
Maha-parinibbana Sutta — Last Days of the Buddha
The Great Discourse on the Total Unbinding
This wide-ranging sutta, the
longest one in the Pali canon, describes the events leading up to,
during, and immediately following the death and final release
(parinibbana) of the Buddha. This colorful narrative contains a wealth
of Dhamma teachings, including the Buddha’s final instructions that
defined how Buddhism would be lived and practiced long after the
Buddha’s death — even to this day. But this sutta also depicts, in
simple language, the poignant human drama that unfolds among the
Buddha’s many devoted followers around the time of the death of their
beloved teacher.
https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
http://www.buddha-vacana.org/sutta/digha.html
Use
http://www.translate.google.com/
Rector
JC
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
All
84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000
Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the
Buddha taught a large number of practices that lead to Awakeness. This
web page attempts to catalogue those found in the Pali Suttas (DN, MN,
SN, AN, Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these
are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama presentation
from
Please Visit: http://sarvajan.ambedkar.org
https://www.youtube.com/watch?
for
Maha-parinibbana Sutta — Last Days of the Buddha
The Great Discourse on the Total Unbinding
This wide-ranging sutta, the
longest one in the Pali canon, describes the events leading up to,
during, and immediately following the death and final release
(parinibbana) of the Buddha. This colorful narrative contains a wealth
of Dhamma teachings, including the Buddha’s final instructions that
defined how Buddhism would be lived and practiced long after the
Buddha’s death — even to this day. But this sutta also depicts, in
simple language, the poignant human drama that unfolds among the
Buddha’s many devoted followers around the time of the death of their
beloved teacher.
https://www.youtube.com/watch?
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
http://www.buddha-vacana.org/
Use
http://www.translate.google.
Rector
JC
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
Free Online Awaken One With Awareness Mind (A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on
Political
Science-Techno-Politico-Socio Transformation and Economic Emancipation
Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are
replaced by paper ballots by Start using Internet of things by creating
Websites,blogs. Make the best use of facebook, twitter etc., to
propagate TPSTEEMthru FOA1TRPUVF.
Practice Insight Meditation in all postures of the
body - Sitting, standing, lying, walking, jogging, cycling, swimming,
martial arts etc., for health mind in a healthy body.
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical
Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages
and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 116 languages are translated by https://translate.google.com
buddhasaid2us@gmail.com,
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
& 3351 Mon 11 May 2020
Discovery of Awakened One with Awareness Universe(DAOAU)
World Population
7,783,621,097 Current World Population -
COVID-19 Coronavirus Pandemic Recovered: 1,490,580
Are all well, happy and secure!
They are calm, quiet, alert and attentive with their wisdom,
having an equanimity mind not reacting to good and bad thoughts
with a clear understanding that everything is changing!
including
all the Presidents, Prime Ministers, Ministers, MPs, MLAs, Political
ruling and opposition Party members, Chief Justices, Judges, Chief
Election Commission members Media persons who were not affected by
COVID-19 not wearing face masks but still alive !
Current World Population 7,783,621,097
50,386,245 Births this year
108,780 Births today
21,153,352 Deaths this year
45,668 Deaths today COVID-19 Coronavirus Pandemic Recovered:1,490,580
Coronavirus Cases:4,180,045
Deaths: 283,850 Deaths today
while World 21,153,352 Deaths this year
Awakened One with Awareness perspective of good governance-
Democratic governance
Shadow man on COVID-19, US story
Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia
The CDC says they don’t recommend people wear masks to prevent transmitting the virus if you do not have symptoms.
Dhammacakkappavattana Sutta
Dasa raja dhammaAgathidhammasdasa kusala.Kuutadanta Suttadana
priyavacana
artha cariya
Assamedha
Sassamedha
Naramedha
Purisamedha
Sammapasa
Vajapeyya
Niraggala
Sila
Samadhi
Panna
Samma-sankappa
Sigalovada Sutta
Brahmajala Sutta
Digha Nikaya (Mahaparinibbana-sutta
dhammamahamatras
Lord Awakened One with Awareness said (in Pali),
‘Na jacca vasalo hoti na jacca hoti brahmano.
Kammuna vasalo hoti kammuna hoti brahmano.’
(Not by his birth man is an outcaste or a Brahman;
Only by his own Kamma man becomes an outcaste or a Brahman.)
Lord Awakened One with Araeness said,
‘Be hurry, O Bhikkhus, to paddle your boat till it shall reach the other side of the river bank.’
‘Suddhi asuddhi paccattam nanno nannam visodhaye’ (purity and impurity is the matter of an individual; one can, by no means, purify
another).
https://www.youtube.com/watch?v=MCc9A4jFI54
Pali Chanting - DhammaCakkappavattana Sutta
Dhammadhara Y
4.61K subscribers
Gotama Buddha expounded the 1st Discourse after 7 weeks from Awakenment.
Category
Nonprofits & Activism
[licensed under the Creative Commons Attribution-Share Alike 3.0 Unported]
Today, July 8, 2017, is the full moon of the eighth lunar month—a day celebrated throughout the Theravāda Buddhist world as Asalha Puja,
which is also known as Asanha Bucha in Thailand (อาสาฬหบูชา). It
commemorates the Buddha’s first discourse to his five former friends
(soon to be disciples) in which he set into motion the wheel of Dhamma.
Thus, it is also known as “Dhamma Day.” In the Pāḷi Cannon, this event
is recorded as the Dhammacakkappavattana Sutta (Saṃyutta Nikaya, 56.11).
The Wikipedia Dhammacakkappavattana Sutta Web page on this Sutta is filled with information and resources for study.
The webmaster of Buddha Vacana offers an extraordinary presentation of it here
with the Pāli side-by-side to his own suggested translation “mainly
with the support of Thanissaro Bhikkhu’s translation”. As an
extraordinary feature, one may hover over any of the non-English words
and read its translation and commentary in a small pop-up “info bubble”.
This is a “must see” for all who wish to work with the language of the
Suttas.
SuttaCentral has links to comparative material and translations of the Dhammacakkappavatanna Sutta in over twenty languages.
The monks of Abhayagiri Monastery can be heard chanting it in unison here.
Ajahn Sucitto,
who had a great appreciation for illuminated manuscripts, created a
series of paintings with calligraphy illustrating the
Dhammacakkappavattana Sutta as a gift for his teacher, Ajahn Sumedho.
Ajahn Sucitto tells us:
I
began this series of illustrations in January 1980 at Chithurst
Monastery. At that time I did not conceive of there being a series and
Chithurst was hardly a monastery. What sustains the spiritual life is
that it becomes independent of one’s own volition; it has a life of its
own that one comes to recognize and serve. So taking things as they came
and adapting accordingly, after four and a half years, Chithurst was a
firmly established monastery, and there was a series of paintings. I was
able to present them with gratitude to my teacher, Venerable Ajahn
Sumedho, on the occasion of his 50th birthday.
In 1995 it was published as the book Dhawn of the Dhamma and is available online to read and admire here.
During a winter retreat at Amaravati Buddhist Monastery, Ajahn Amaro provided a reading and commentary of Ajahn Succito’s book, and that wonderful treatment of the subject is available as a series of Dhamma talks here. I highly recommend it as a excellent introduction to the core of Buddhist thought.
Translations
In
honor of this day I have put together a some side-by-side comparisons
of online English Translations of the Dhammacakkappavattana
Sutta (Saṃyutta Nikaya, 56.11). Via SuttaCentral we have Bhikkhu Bodhi‘s, and via Access to Insight we have the ones by Peter Harvey, Ñāṇamoli Thera, Piyadassi, and Thanissaro Bhikkhu.
I have also included Peter Harvey’s Translator’s Note, Glossary, and
Commentary, which I hope will be helpful. First, I’ve placed Peter
Harvey’s translation side-by-side with Bhikkhu Bodhi’s, then (after
Harvey’s Glossary and Commentary) the other three translations are
placed side-by-side. This Google doc Link
will allow the material to be accessed online and makes it easily
shared with anyone. The following link will allow it to be downloaded
as a Word document: Comparitive English Translations of the Dhammacakkappavattana Sutta.
Happy Asalha Puja! May all beings know happiness and freedom and their causes.
[Peter Harvey’s] Translator’s Note
The
setting: seven weeks after the Buddha’s awakenment/awakening, he
goes to five former companions that he had previously practiced extreme
asceticism with (Vin i 8-10). After trying asceticism, he had given this
up for a more moderate approach based on a healthy body and jhāna
(mindful, calm and joyful altered states of consciousness based on
samādhi (mental unification)). The following is seen as the first
teaching he gave to anyone. In other contexts, the Buddha taught the
Four True Realities for the Spiritually Ennobled Ones to people after
first giving them a preparatory discourse to ensure they were in the
right frame of mind be able to fully benefit from the teaching:
“Then
the Blessed One gave the householder Upāli a step-by-step discourse,
that is, talk on giving, talk on moral virtue, talk on the heaven
worlds; he made known the danger, the inferior nature of and tendency to
defilement in sense-pleasures, and the advantage of renouncing them.
When the Blessed One knew that the householder Upāli’s mind was ready,
open, without hindrances, inspired and confident, then he expounded to
him the elevated Dhamma-teaching of the buddhas: dukkha, its
origination, its cessation, the path.” [M i 379-80]
The
four true realities taught by the Buddha are not as such things to
“believe” but to be open to, see and contemplate, and respond to
appropriately: by fully understanding dukkha/pain/the painful,
abandoning that which originates it, personally experiencing its
cessation, and cultivating the path that leads to this. These four true
realities are the four fundamental dimensions of experience, as seen by a
spiritually noble person with deep wisdom: the conditioned world, that
which originates it, the cessation/transcending of it (the
unconditioned, Nibbāna), and the path to this. Indeed, it is by insight
into these that a person becomes spiritually ennobled.
Peter Harvey’s translation compared with Bhikkhu Bodhi’s:
| SN 56.11
Dhammacakkappavattana |
Saṃyutta Nikāya 56
Connected Discourses on the Truths 11. Setting in Motion the Wheel of the Dhamma |
| Source: Access to Insight |
Peter Harvey 2007
Source: SuttaCentral
Bhikkhu Bodhi
Thushave I heard. At one time the Blessed One was dwelling at Bārāṇasī in
the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus
of the group of five thus: “Bhikkhus, these two extremes should not be
followed by one gone forth (into the homeless life). What two? That
which is this pursuit of sensual happiness in sense pleasures, which is
low, vulgar, the way of the ordinary person, ignoble, not connected to
the goal; and that which is this pursuit of self-mortification, which is
painful, ignoble, not connected to the goal. Bhikkhus, without veering
towards either of these two extremes, the One Attuned to Reality has
awakened to the middle way, which gives rise to vision, which gives rise
to knowledge, which leads to peace, to higher knowledge, to full
awakening, to Nibbāna
Thus
have I heard. On one occasion the Blessed One was dwelling at Baraṇasi
in the Deer Park at Isipatana. There the Blessed One addressed the
bhikkhus of the group of five thus:
“Bhikkhus, these two extremes should not be followed by one who has
gone forth into homelessness. What two? The pursuit of sensual happiness
in sensual pleasures, which is low, vulgar, the way of worldlings,
ignoble, unbeneficial; and the pursuit of self-mortification, which is
painful, ignoble, unbeneficial. Without veering towards either of these
extremes, the Tathagata has awakened to the middle way, which gives rise
to vision, which gives rise to knowledge, which leads to peace, to
direct knowledge, to enlightenment, to Nibbāna.
what, bhikkhus, is that middle way awakened to by the One Attuned to
Reality which gives rise to vision, which gives rise to knowledge, which
leads to peace, to higher knowledge, to full awakening, to Nibbāna? It
is just this Noble Eight-factored Path, that is to say, right view,
right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right mental unification. This, bhikkhus, is
that middle way awakened to by the One Attuned to Reality, which gives
rise to vision, which gives rise to knowledge, which leads to peace, to
higher knowledge, to full awakening, to Nibbāna.
“And
what, bhikkhus, is that middle way awakened to by the Tathagata, which
gives rise to vision … which leads to Nibbāna? It is this Noble
Eightfold Path; that is, right view, right intention, right speech,
right action, right livelihood, right effort, right mindfulness, right
concentration. This, bhikkhus, is that middle way awakened to by the
Tathagata, which gives rise to vision, which gives rise to knowledge,
which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
“Now this,
bhikkhus, for the spiritually ennobled ones, is the true reality which
is pain: birth is painful, aging is painful, illness is painful, death
is painful; sorrow, lamentation, physical pain, unhappiness and distress
are painful; union with what is disliked is painful; separation from
what is liked is painful; not to get what one wants is painful; in
brief, the five bundles of grasping-fuel are painful.
“Now
this, bhikkhus, is the noble truth of suffering: birth is suffering,
aging is suffering, illness is suffering, death is suffering; union with
what is displeasing is suffering; separation from what is pleasing is
suffering; not to get what one wants is suffering; in brief, the five
aggregates subject to clinging are suffering.
“Now
this, bhikkhus, for the spiritually ennobled ones, is the
pain-originating true reality. It is this craving which leads to renewed
existence, accompanied by delight and attachment, seeking delight now
here now there; that is, craving for sense-pleasures, craving for
existence, craving for extermination (of what is not liked).
“Now
this, bhikkhus, is the noble truth of the origin of suffering: it is
this craving which leads to renewed existence, accompanied by delight
and lust, seeking delight here and there; that is, craving for sensual
pleasures, craving for existence, craving for extermination.
“Now this,
bhikkhus, for the spiritually ennobled ones, is the pain-ceasing true
reality. It is the remainderless fading away and cessation of that same
craving, the giving up and relinquishing of it, freedom from it,
non-reliance on it.
“Now
this, bhikkhus, is the noble truth of the cessation of suffering: it is
the remainderless fading away and cessation of that same craving, the
giving up and relinquishing of it, freedom from it, nonreliance on it.
“Now this,
bhikkhus, for the spiritually ennobled ones, is the true reality which
is the way leading to the cessation of pain. It is this Noble
Eight-factored Path, that is to say, right view, right resolve, right
speech, right action, right livelihood, right effort, right mindfulness,
right mental unification.
“Now
this, bhikkhus, is the noble truth of the way leading to the cessation
of suffering: it is this Noble Eightfold Path; that is, right view …
right concentration.
“‘This,
for the spiritually ennobled ones, is the true reality of pain’: in me,
bhikkhus, in regard to things unheard before, there arose vision,
knowledge, wisdom, true knowledge, and light.
“‘This
is the noble truth of suffering’: thus, bhikkhus, in regard to things
unheard before, there arose in me vision, knowledge, wisdom, true
knowledge, and light.
“Now
on this, ‘This — for the spiritually ennobled ones, the true reality of
pain — is to be fully understood’: in me, bhikkhus, in regard to things
unheard before, there arose vision, knowledge, wisdom, true knowledge,
and light.
“‘This
noble truth of suffering is to be fully understood’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.
“Now
on this, ‘This — for the spiritually ennobled ones, the true reality of
pain — has been fully understood’: in me, bhikkhus, in regard to things
unheard before, there arose vision, knowledge, wisdom, true knowledge,
and light.
“‘This
noble truth of suffering has been fully understood’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.
“(Likewise,)
in me, bhikkhus, in regard to things unheard before, there arose
vision, knowledge, wisdom, true knowledge and light, with respect to:
‘This, for the spiritually ennobled ones, is the pain-originating true
reality,’ ‘This — for the spiritually ennobled ones, the
pain-originating true reality — is to be abandoned,’ and ‘This — for the
spiritually ennobled ones, the pain-originating true reality — has been
abandoned.’
“‘This
is the noble truth of the origin of suffering’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.
“‘This
noble truth of the origin of suffering is to be abandoned’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.
“‘This
noble truth of the origin of suffering has been abandoned’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.
in me, bhikkhus, in regard to things unheard before, there arose
vision, knowledge, wisdom, true knowledge and light, with respect to:
‘This, for the spiritually ennobled ones, is the pain-ceasing true
reality,’ ‘This — for the spiritually ennobled ones, the pain-ceasing
true reality — is to be personally experienced’ and ‘This — for the
spiritually ennobled ones, the pain-ceasing true reality — has been
personally experienced.’
“‘This
is the noble truth of the cessation of suffering’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.
“‘This
noble truth of the cessation of suffering is to be realized’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.
“‘This
noble truth of the cessation of suffering has been realized’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.
in me, bhikkhus, in regard to things unheard before, there arose
vision, knowledge, wisdom, true knowledge and light, with respect to:
‘This, for the spiritually ennobled ones, is the true reality which is
the way leading to the cessation of pain,’ ‘This — for the spiritually
ennobled ones, the true reality which is the way leading to the
cessation of pain — is to be developed,’ and ‘This — for the spiritually
ennobled ones, the true reality which is way leading to the cessation
of pain — has been developed.’
“‘This
is the noble truth of the way leading to the cessation of suffering’:
thus, bhikkhus, in regard to things unheard before, there arose in me
vision, knowledge, wisdom, true knowledge, and light.
“‘This
noble truth of the way leading to the cessation of suffering is to be
developed’: thus, bhikkhus, in regard to things unheard before, there
arose in me vision, knowledge, wisdom, true knowledge, and light.
“‘This
noble truth of the way leading to the cessation of suffering has been
developed’: thus, bhikkhus, in regard to things unheard before, there
arose in me vision, knowledge, wisdom, true knowledge, and light.
long, bhikkhus, as my knowledge and seeing of these four true realities
for the spiritually ennobled ones, as they really are in their three
phases (each) and twelve modes (altogether) was not thoroughly purified
in this way, then so long, in the world with its devas, māras and
brahmās, in this population with its renunciants and brahmans, its devas
and humans, I did not claim to be fully awakened to the unsurpassed
perfect awakening. But when, bhikkhus, my knowledge and vision of these
four true realities for the spiritually ennobled ones, as they really
are in their three phases and twelve modes was thoroughly purified in
this way, then, in the world with its devas, māras and brahmās, in this
population with its renunciants and brahmans, its devas and humans, I
claimed to be fully awakened to the unsurpassed perfect awakening.
Indeed, knowledge and seeing arose in me: ‘Unshakeable is the liberation
of my mind; this is my last birth: now there is no more renewed
existence.’”
“So
long, bhikkhus, as my knowledge and vision of these Four Noble Truths
as they really are in their three phases and twelve aspects was not
thoroughly purified in this way, I did not claim to have awakened to the
unsurpassed perfect enlightenment in this world with its devas, Mara,
and Brahma, in this generation with its ascetics and brahmins, its devas
and humans. But when my knowledge and vision of these Four Noble Truths
as they really are in their three phases and twelve aspects was
thoroughly purified in this way, then I claimed to have awakened to the
unsurpassed perfect enlightenment in this world with its devas, Mara,
and Brahma, in this generation with its ascetics and brahmins, its devas
and humans. The knowledge and vision arose in me: ‘Unshakable is the
liberation of my mind. This is my last birth. Now there is no more
renewed existence.’”
This
is what the Blessed One said. Elated, the bhikkhus of the group of five
delighted in the Blessed One’s statement. And while this explanation
was being spoken, there arose in the venerable Koṇḍañña the dust-free,
stainless vision of the Basic Pattern: “whatever is patterned with an
origination, all that is patterned with a cessation.”
This
is what the Blessed One said. Elated, the bhikkhus of the group of five
delighted in the Blessed One’s statement. And while this discourse was
being spoken, there arose in the Venerable Kondañña the dust-free,
stainless vision of the Dhamma: “Whatever is subject to origination is
all subject to cessation.”
And
when the Wheel (of Vision) of the Basic Pattern (of things) had been
set in motion by the Blessed One, the earth-dwelling devas raised a cry:
“At Bārāṇasī, in the Deer Park at Isipatana, the unsurpassed Wheel (of
Vision) of the Basic Pattern (of things) has been set in motion by the
Blessed One, which cannot be stopped by any renunciant or brahman or
māra or brahmā or by anyone in the world.” Having heard the cry of the
earth-dwelling devas, the devas of the Four Great Kings raised the same
cry. Having heard it, the Thirty-three devas took it up, then the Yāma
devas, then the Contented devas, then the devas Who Delight in Creating,
then the devas With Mastery in the Creations of Others, and then the
devas of the brahmā group.
And
when the Wheel of the Dhamma had been set in motion by the Blessed One,
the earth-dwelling devas raised a cry: “At Baraṇasi, in the Deer Park
at Isipatana, this unsurpassed Wheel of the Dhamma has been set in
motion by the Blessed One, which cannot be stopped by any ascetic or
brahmin or deva or Mara or Brahma or by anyone in the world.” Having
heard the cry of the earth-dwelling devas, the devas of the realm of the
Four Great Kings raised a cry: “At Baraṇasi … this unsurpassed Wheel of
the Dhamma has been set in motion by the Blessed One, which cannot be
stopped … by anyone in the world.” Having heard the cry of the devas of
the realm of the Four Great Kings, the Tavatiṃsa devas … the Yama devas …
the Tusita devas … the Nimmanarati devas … the Paranimmitavasavatti
devas … the devas of Brahma’s company raised a cry: “At Baraṇasi, in the
Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has been
set in motion by the Blessed One, which cannot be stopped by any ascetic
or brahmin or deva or Mara or Brahma or by anyone in the world.”
Thus
at that moment, at that instant, at that second, the cry spread as far
as the brahmā world, and this ten thousandfold world system shook,
quaked, and trembled, and an immeasurable glorious radiance appeared in
the world, surpassing the divine majesty of the devas.
Thus
at that moment, at that instant, at that second, the cry spread as far
as the brahma world, and this ten thousandfold world system shook,
quaked, and trembled, and an immeasurable glorious radiance appeared in
the world surpassing the divine majesty of the devas.
Then
the Blessed One uttered this inspiring utterance: “the honorable
Koṇḍañña has indeed understood! The honorable Koṇḍañña has indeed
understood! In this way, the venerable Koṇḍañña acquired the name
Koṇḍañña Who Has Understood.
Then
the Blessed One uttered this inspired utterance: “Koṇḍañña has indeed
understood! Koṇḍañña has indeed understood!” In this way the Venerable
Koṇḍañña acquired the name “Añña Koṇḍañña—Koṇḍañña Who Has Understood.”
Peter Harvey’s Glossary and Commentary:
Abandoned, to be:
pahātabban.
In the Dasuttara Sutta (D iii 272-93), various other items are said to
be things “to be abandoned”: “the ‘I am’ conceit”; “ignorance and
craving for existence”; the three kinds of craving; the four “floods” —
of sense-desire, existence, views and ignorance; the five hindrances;
craving for the six sense-objects; the seven latent tendencies — to
sense-desire, ill-will, views, wavering, conceit, attachment to
existence, and ignorance; the eight wrongnesses — wrong view to wrong
mental unification; the nine things rooted in craving, such as
quarreling over possessions; the ten wrongnesses — wrong view to wrong
mental unification, then wrong knowledge and wrong liberation.
Basic Pattern:
Dhamma
is a difficult word to translate, but “Basic Pattern” captures
something of what it is about: it is the nature of things as a network
of interdependent processes, teachings which point this out, practices
based on an understanding of this, transformative experiences that come
from this, and Nibbāna as beyond all conditioned patterns.
Basic Pattern, vision of, or Dhamma-eye:
Dhamma-cakkhu.
The arising of this marks the attainment of the first definitive
breakthrough to becoming a spiritually ennobled one. Often it means
becoming a stream-enterer, but a person may also go straight to becoming
a once-returner or non-returner.
Basic Pattern, Wheel of the (Vision) of:
Dhamma-cakka. “Wheel” is cakka, and vision or eye is cakkhu.
Given their similarity, some pun may be implied here, especially as the
Dhamma-wheel is only said to turn the moment that Koṇḍañña gains the Dhamma-cakkhu,
vision of the Dhamma/Basic Pattern. Moreover, in Buddhist art,
Dhamma-wheels sometimes resemble eyes. The Dhamma-wheel is set in motion
in the instant Koṇḍañña sees the realities pointed out by the Buddha.
It does not turn just from the Buddha teaching, but when there is
transmission of insight into Dhamma from the Buddha to another person,
thus inaugurating the influence of Dhamma in the world. This parallels a
passage in the Cakkavatti-sīhanāda Sutta, where a divine wheel appears
in the sky only when a Cakkavatti (Wheel-turning) ruler, who rules
according to Dhamma — righteously and with compassion, ascends the
throne, and it follows him as he moves through the world, conquering
without violence (D iii 61-2).
Bhikkhu:
generally translated “monk,” but literally “almsman,” a renunciant living off donated alms.
Bundles of grasping-fuel:
the upādāna-kkhandhas
or grasping-aggregates/groups/bundles. These are material form (the
body), feeling, perception, the constructing/volitional activities and
consciousness, all of which we generally grasp at as “I.” In the above
discourse, one might see “birth… death” as particularly related to the khandha
of material form, “sorrow… distress” as particularly related to that of
feeling, and “union… not to get what one wants” as involving activities
and perceptions. All involve consciousness. The common translation of upādāna-kkhandhā
as “groups/aggregates of grasping” is misleading, as only part of the
khandha of constructing/volitional activities is actual grasping. The
khandhas are the object of grasping, upādānā.
Moreover, “upādāna” also means fuel, that which is “taken up” by fire,
here the “fire” of grasping and the other defilements. “Bundles of
grasping-fuel” captures both these connotations of “upādāna.” On this,
cf. ch.2 of Thanissaro Bhikkhu, The Mind Like Fire Unbound,
1993., Barre, Mass.: Dhamma Dana Publications. The fuel-like nature of
the khandhas is explicitly referred to at S iii 33-4 and M i 140-1 (MN 22
— just above “Well-proclaimed Dhamma” section), which compare the
khandhas, as “not yours,” to grass, sticks, branches and foliage being
collected to be taken away and burnt. S iv 19-20 (SN 35.28)
describes the six senses, their objects, their related consciousnesses,
stimulations and feelings as all “burning” with attachment, hatred and
delusion and “with birth, aging, death; with sorrow, lamentation, pain,
unhappiness and distress,” i.e., with causes of pain, and with things
that are painful.
Craving:
taṇhā, which is not just any kind of “desire,” but demanding desire. Chanda, the “desire to do,” for example, can have wholesome forms which are part of the path.
Developed, to be:
bhāvitabban: to be developed, cultivated, practiced. This term is related to bhāvanā, development, cultivation, practice. Citta-bhāvanā,
or cultivation of the heart-mind, is a term for what is referred to in
English as “meditation.” In the Dasuttara Sutta (D iii 272-93), various
other items are said to be things “to be developed”: “mindfulness
regarding the body, accompanied by pleasure”; calm (samatha) and insight (vipassanā); three samādhis
— with both mental application and examination, with just examination,
with neither; the four applications of mindfulness; the fivefold right samādhi — (which involve) suffusion of joy, of happiness, of mind (ceto-), of light, and the reviewing sign (nimitta); recollection of the Buddha, Dhamma, Saṅgha, moral virtue, liberality, and devas; the seven factors of awakening; the Noble Eight-factored Path; the nine factors of effort for perfect purity; the ten kasiṇas (e.g., colored discs) as meditation objects.
Devas, māras and brahmās:
devas refer to divine beings, especially those of the higher reaches of sense-desire (kāma-)
realm that is seen to be the world shared by them, humans, animals,
ghosts and hell-beings. The earth-dwelling devas and the following six
types of devas in the above discourse are, in ascending order, the types
of devas of the sense-desire realm. A māra is a tempter-deity, seen as
seeking to keeping beings attached to sense pleasures. A brahmā is a
divine being of the more refined realm of elemental form (rūpa-); beings attain rebirth at this level due to attaining meditative jhāna, which māras try to prevent happening. The devas of the brahmā group (brahma-kāyikā) are those of this realm of elemental form, the lowest of which are the devas of (Great) Brahmā’s retinue (brahma-pārisajjā).
A Great Brahmā is a type of being who is full of lovingkindness and
compassion, but with a tendency to deludedly think he created the world.
The brahmās also include more refined kinds of beings.
Fully understood, to be:
pariññeyyan.
In the Dasuttara Sutta (D iii 272-93), various other items are said to
be things “to be fully understood”: “stimulation that is with-taint and
linked to grasping (phasso sāsavo upādāniyo)”;
“mind and material form”; the three kinds of feeling; the four
nutriments; the five bundles of grasping-fuel; the six internal
sense-spheres; the seven stations of consciousness (types of rebirth);
the eight worldly conditions — gain and loss, fame and shame, blame and
praise, pleasure and pain; the nine abodes of beings; the five physical
senses and their objects.
Mental unification:
samādhi,
generally translated as “concentration,” does not refer to the process
of concentrating the mind, but to the state of being concentrated,
unified, in jhāna.
Nibbāna:
the destruction of attachment, hatred and delusion, the cessation of pain/the painful, the unconditioned state.
Noble:
the path is noble (ariya) and transforms those who practice it into spiritually ennobled ones (see entry on this).
One Attuned to Reality:
Tathāgata
is a term for a Buddha. It literally means “Thus-gone” or “Thus-come.”
What is “thus” is what is real. Translating the term as “One Attuned to
Reality” brings the term alive as referring to person who has awakened
to the real nature of things, and experiences things as they really are,
most significantly in terms of dukkha, its origination, its cessation, and the way to this.
Pain:
dukkha. The basic everyday meaning of the word dukkha as a noun is “pain” as opposed to “pleasure” (sukha). These, with neither-dukkha-nor-sukha, are the three kinds of feeling (vedanā) (e.g., S iv 232). S v 209-10 explains dukkha vedanā as pain (dukkha) and unhappiness (domanassa),
i.e., bodily and mental dukkha. This shows that the primary sense of
dukkha, when used as a noun, is physical “pain,” but then its meaning is
extended to include mental pain, unhappiness. The same spread of
meaning is seen in the English word “pain,” for example in the phrase,
“the pleasures and pains of life.” That said, the way dukkha is
explained in this discourse shows that it is here “pain” in the sense of
“the painful”, that which is painful, i.e. which brings pain, whether
in an obvious or subtle sense.
Painful:
dukkha
as an adjective refers to things which are not (in most cases)
themselves forms of mental or physical pain, but which are experienced
in ways which bring mental or physical pain. When it is said “birth is
painful” etc, the word dukkha agrees in number and gender with what it
is applied to, so is an adjective. The most usual translation “is
suffering” does not convey this. Birth is not a form of “suffering,” nor
is it carrying out the action of “suffering,” as in the use of the word
in “he is suffering.”
“Patterned with an origination” and “patterned with a cessation”:
samudaya-dhamma and nirodha-dhamma:
here “dhamma,” the same word as for the Basic Pattern, is used as an
adjective. One might also translate: “is subject to origination” and “is
subject to cessation.” The words samudaya and nirodha are the same ones used for the “origination” and “cessation” of pain/dukkha.
Personally experienced, to be:
sacchikātabban, from sacchikaroti, to see with one’s own eyes, to experience for oneself. One is reminded of the epithet of the Dhamma as “ehipassiko… paccataṃ veditabbo viññūhi“: “come-see-ish… to be experienced individually by the discerning.” A ii 182 explains that the eight deliverances (vimokhas)
are to be personally experienced (sacchikaraṇīyā) by one’s (mental)
body; former lives are to be personally experienced by mindfulness (sati); the decease and rebirth of beings are to be personally experienced by (divine) vision (cakkhu), and the destruction of the taints (āsavas) is to be personally experienced by wisdom (paññā).
The last of these seems that which applies in the case of experiencing
the cessation of dukkha. In the Dasuttara Sutta (D iii 272-93), various
other items are said to be things “to be personally experienced”:
“unshakeable liberation of mind”; “knowledge and liberation”; knowledge
of past lives, the rebirths of other beings, and of destruction of one’s
taints; the “fruits” (-phalas)
which are stream-entry, once-returner-hood, non-returner-hood and
arahantship; the five dhamma-groups — of moral virtue, mental
unification, wisdom, liberation, and knowledge and vision of liberation;
the six higher knowledges; the seven powers of one who has destroyed
the taints; the eight deliverances; the nine successive cessations —
first jhāna up to the cessation of perception and feeling; the ten
dhammas of the non-learner — right view to right mental unification,
then right knowledge and right liberation.
Renewed existence:
punabbhava, again-becoming or rebirth.
Renunciants and brahmans:
those
who renounce the household life for a religious quest, and priests of
the pre-Buddhist religion of India. “Renunciants” include Buddhist and
Jain monks and nuns, and also certain ascetics who rejected Brahmanism
and were Fatalists, Materialists or Skeptics.
Spiritually ennobled ones:
ariya,
which in pre-Buddhist times meant a ‘noble’ one born into the higher
classes of Brahmanical society, in Buddhism is better rendered as
‘spiritually ennobled one’. It refers to the persons of nobility of
citta (mind/heart/spirit) who have had direct insight into the four true
realities, so as to be firmly established on the noble path to Nibbana,
the end of pain/the painful. The spiritually ennobled ones are
stream-enterers, once-returners, non-returners and arahants, and those
intently practicing to attain any of these, through deep insight. The
Buddha is also “the Spiritually Ennobled One.”
True reality for the spiritually ennobled ones (or, for spiritually ennobled ones, a true reality):
Ariya-sacca,
usually translated “Noble Truth,” but K.R.Norman sees this as “the
least likely of all the possibilities” for the meaning of ariya-sacca.
He points out that the commentators interpret it as: “‘truth of the
noble one,’ ‘truth of the noble ones,’ ‘truth for a noble one,’ i.e.,
the truth that will make one noble, as well as the translation ‘noble
truth’ so familiar to us. The last possibility, however, they put at the
very bottom of the list of possibilities, if they mention it at all” (A Philological Approach to Buddhism,
London: School of Oriental and African Studies, 1997, p. 16). He
prefers “truth of the noble one (the Buddha),” but acknowledges that the
term may be deliberately multivalent. At S v 435, the Buddha is “the
Spiritually Ennobled One,” but the term also applies to any of the
ennobled persons (see entry on “Spiritually ennobled ones”). They are
different from the “ordinary person,” the puthujjana, though an ordinary
person can become a Noble person by insight into Dhamma.
As
regards the translation of sacca, this means “truth” in many contexts,
but as an adjective it means both “true” and “real.” Taking sacca as
meaning “truth” in the term ariya-sacca is problematic as in the above
discourse it is said that the second ariya-sacca is “to be abandoned”;
but surely, the “truth” on the origination of pain/the painful should
not be abandoned. Rather, the “true reality” which is the origination of
pain/the painful — craving — should be abandoned. Moreover, the
discourse says that the Buddha understood, “This is the ariya-sacca
which is pain,” not “The ariya-sacca ‘This is pain,’” which would be the
case if sacca here meant a truth whose content was expressed in words
in quote marks. The ariya-saccas as “true realities for the spiritually
ennobled ones” are reminiscent of such passages as S iv 95, which says
that, “That in the world by which one is a perceiver of the world, a
conceiver of the world — this is called the world in the discipline of
the spiritually ennobled one (ariyassa vinaye).”
That is, spiritually ennobled ones understand things in a different way
from ordinary people. Indeed, at Suttanipāta p.147, it is said,
‘Whatever, bhikkhus, is regarded as “this is true reality” by the world…
that is well seen by the spiritually ennobled ones with right wisdom as
it really is as “this is deceptive”‘, and vice versa. Sn. p.148 then
says ‘Whatever, bhikkhus, is regarded as “This is pleasant” by the
world… this is well seen by the spiritually ennobled ones with right
wisdom as “this is painful (dukkha)”‘, and vice versa. This is because
desirable sense-objects are impermanent and bring pain when they end,
and because spiritually ennobled ones, unlike ordinary people, see the
five ‘bundles of grasping fuel’ — the conditioned world — as painful.
While ordinary people do not agree with this, or that ‘birth’, that is,
being born, is painful, they may of course agree that, for example, ‘not
to get what one wants is painful’.
Vision:
cakkhu means eye, but also vision, insight.
Way leading to the cessation of pain:
dukkha-nirodha-gāminī paṭipadā.
Ñanamoli Thera’s translation compared with Piyadassi Thera’s and Thanissaro Bhikkhu’s:
| SN 56.11
Dhammacakkappavattana Sutta: Setting Rolling the Wheel of Truth |
SN 56.11
Dhammacakkappavattana Sutta: Setting in Motion the Wheel of Truth |
SN 56.11
Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion |
| Source: Access to Insight
Ñanamoli Thera 1993 |
Source: Access to Insight
Piyadassi Thera 1999 |
Source Access to Insight
Thanissaro Bhikkhu 1993 |
| Thus I heard. On one occasion the Blessed One was living at Benares in the Deer Park at Isipatana (the Resort of Seers). There he addressed the bhikkhus of the group of five. “Bhikkhus, |
Thus have I heard:
On “Monks, |
I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks: “There |
| “The middle way discovered by a Perfect One avoids both these extremes; it gives vision, it gives knowledge, and it leads to peace, to direct acquaintance, to discovery, to nibbana. And what is that middle way? It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration. That is the middle way discovered by a Perfect One, which gives vision, which gives knowledge, and which leads to peace, to direct acquaintance, to discovery, to nibbana. |
“Avoiding both these extremes, the Tathagata (The Perfect One)[i][1] has realized the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight, to enlightenment and to Nibbana. And what is that Middle Path realized by the Tathagata…? It is the Noble Eightfold path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. This is the Middle Path realized by the Tathagata which gives vision, which gives knowledge, and leads to calm, to insight, to enlightenment, and to Nibbana. |
“And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding. |
| “Suffering, as a noble truth, is this: Birth is suffering, aging is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the loathed is suffering, dissociation from the loved is suffering, not to get what one wants is suffering — in short, suffering is the five categories of clinging objects. |
“The Noble Truth of Suffering (dukkha), monks, is this: Birth is suffering, aging is suffering, sickness is suffering, death is suffering, association with the unpleasant is suffering, dissociation from the pleasant is suffering, not to receive what one desires is suffering — in brief the five aggregates subject to grasping are suffering. |
“Now this, monks, is the noble truth of stress:[1] Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful. |
| “The origin of suffering, as a noble truth, is this: It is the craving that produces renewal of being accompanied by enjoyment and lust, and enjoying this and that; in other words, craving for sensual desires, craving for being, craving for non-being. |
“The Noble Truth of the Origin (cause) of Suffering is this: It is this craving (thirst) which produces re-becoming (rebirth) accompanied by passionate greed, and finding fresh delight now here, and now there, namely craving for sense pleasure, craving for existence and craving for non-existence (self-annihilation). |
“And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming. |
| “Cessation of suffering, as a noble truth, is this: It is remainderless fading and ceasing, giving up, relinquishing, letting go and rejecting, of that same craving. |
“The Noble Truth of the Cessation of Suffering is this: It is the complete cessation of that very craving, giving it up, relinquishing it, liberating oneself from it, and detaching oneself from it. |
“And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving. |
| “The way leading to cessation of suffering, as a noble truth, is this: It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration. |
“The Noble Truth of the Path Leading to the Cessation of Suffering is this: It is the Noble Eightfold Path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.[2] |
“And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
| “‘Suffering, as a noble truth, is this.’ Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before. ‘This suffering, as a noble truth, can be diagnosed.’ Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before. ‘This suffering, as a noble truth, has been diagnosed.’ Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before. |
“‘This is the Noble Truth of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This suffering, as a noble truth, should be fully realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This suffering, as a noble truth has been fully realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of stress.’ Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This noble truth of stress is to be comprehended.’ Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before:’ This noble truth of stress has been comprehended.’ |
| “‘The origin of suffering, as a noble truth, is this.’ Such was the vision… ‘This origin of suffering, as a noble truth, can be abandoned.’ Such was the vision… ‘This origin of suffering, as a noble truth, has been abandoned.’ Such was the vision… in regard to ideas not heard by me before. |
“‘This is the Noble Truth of the Origin (cause) of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Origin of Suffering as a noble truth should be eradicated’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Origin of suffering as a noble truth has been eradicated’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress’… ‘This noble truth of the origination of stress is to be abandoned’ [2] … ‘This noble truth of the origination of stress has been abandoned.’ |
| “‘Cessation of suffering, as a noble truth, is this.’ Such was the vision… ‘This cessation of suffering, as a noble truth, can be verified.’ Such was the vision… ‘This cessation of suffering, as a noble truth, has been verified.’ Such was the vision… in regard to ideas not heard by me before. |
“‘This is the Noble Truth of the Cessation of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Cessation of suffering, as a noble truth, should be realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Cessation of suffering, as a noble truth has been realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the cessation of stress’… ‘This noble truth of the cessation of stress is to be directly experienced’… ‘This noble truth of the cessation of stress has been directly experienced.’ |
| “‘The way leading to cessation of suffering, as a noble truth, is this.’ Such was the vision… ‘This way leading to cessation of suffering, as a noble truth, can be developed.’ Such was the vision… ‘This way leading to the cessation of suffering, as a noble truth, has been developed.’ Such was the vision… in regard to ideas not heard by me before. |
“‘This is the Noble Truth of the Path leading to the cessation of suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Path leading to the cessation of suffering, as a noble truth, should be developed’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Path leading to the cessation of suffering, as a noble truth has been developed’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the way of practice leading to the cessation of stress’… ‘This noble truth of the way of practice leading to the cessation of stress is to be developed’… ‘This noble truth of the way of practice leading to the cessation of stress has been developed.’ [3] |
| “As long as my knowing and seeing how things are, was not quite purified in these twelve aspects, in these three phases of each of the four noble truths, I did not claim in the world with its gods, its Maras and high divinities, in this generation with its monks and brahmans, with its princes and men to have discovered the full Awakening that is supreme. But as soon as my knowing and seeing how things are, was quite purified in these twelve aspects, in these three phases of each of the four noble truths, then I claimed in the world with its gods, its Maras and high divinities, in this generation with its monks and brahmans, its princes and men to have discovered the full Awakening that is supreme. Knowing and seeing arose in me thus: ‘My heart’s deliverance is unassailable. This is the last birth. Now there is no renewal of being.’” |
“As long as my knowledge of seeing things as they really are, was not quite clear in these three aspects, in these twelve ways, concerning the Four Noble Truths,[3] I did not claim to have realized the matchless, supreme Enlightenment, in this world with its gods, with its Maras and Brahmas, in this generation with its recluses and brahmanas, with its Devas and humans. But when my knowledge of seeing things as they really are was quite clear in these three aspects, in these twelve ways, concerning the Four Noble Truths, then I claimed to have realized the matchless, supreme Enlightenment in this world with its gods, with its Maras and Brahmas, in this generation with its recluses and brahmanas, with its Devas and humans. And a vision of insight arose in me thus: ‘Unshakable is the deliverance of my heart. This is the last birth. Now there is no more re-becoming (rebirth).’” |
“And, monks, as long as this — my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk. But as soon as this — my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk. Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’” |
| That is what the Blessed One said. The bhikkhus of the group of five were glad, and they approved his words. | This the Blessed One said. The group of five monks was glad, and they rejoiced at the words of the Blessed One. | That is what the Blessed One said. Gratified, the group of five monks delighted at his words. |
| Now during this utterance, there arose in the venerable Kondañña the spotless, immaculate vision of the True Idea: “Whatever is subject to arising is all subject to cessation.” |
When this discourse was thus expounded there arose in the Venerable Kondañña the passion-free, stainless vision of Truth (dhamma-cakkhu; in other words, he attained sotapatti, the first stage of sanctity, and realized: “Whatever has the nature of arising, has the nature of ceasing.” |
And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation. |
| When the Wheel of Truth had thus been set rolling by the Blessed One the earthgods raised the cry: “At Benares, in the Deer Park at Isipatana, the matchless Wheel of truth has been set rolling by the Blessed One, not to be stopped by monk or divine or god or death-angel or high divinity or anyone in the world.” |
Now when the Blessed One set in motion the Wheel of Truth, the Bhummattha devas (the earth deities) proclaimed: “The Matchless Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, Mara, Brahma, or any one in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Varanasi.” |
And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: “At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Mara or God or anyone in the cosmos.” |
| On hearing the earth-gods’ cry, all the gods in turn in the six paradises of the sensual sphere took up the cry till it reached beyond the Retinue of High Divinity in the sphere of pure form. And so indeed in that hour, at that moment, the cry soared up to the World of High Divinity, and this ten-thousandfold world-element shook and rocked and quaked, and a great measureless radiance surpassing the very nature of the gods was displayed in the world. |
Hearing these words of the earth deities, all the Catummaharajika devas proclaimed: “The Matchless Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, Mara, Brahma, or any one in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Varanasi.” These words were heard in the upper deva realms, and from Catummaharajika it was proclaimed in Tavatimsa… Yama… Tusita… Nimmanarati… Paranimmita-vasavatti… and the Brahmas of Brahma Parisajja… Brahma Purohita… Maha Brahma… Parittabha… Appamanabha… Abhassara… Parittasubha… Appamana subha… Subhakinna… Vehapphala… Aviha… Atappa… Sudassa… Sudassi… and in Akanittha: “The Matchless Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, Mara, Brahma, or any one in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Varanasi.” |
On hearing the earth devas’ cry, the devas of the Four Kings’ Heaven took up the cry… the devas of the Thirty-three… the Yama devas… the Tusita devas… the Nimmanarati devas… the Paranimmita-vasavatti devas… the devas of Brahma’s retinue took up the cry: “At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Mara, or God or anyone at all in the cosmos.” |
| Thus at that very moment, at that instant, the cry (that the Wheel of Truth is set in motion) spread as far as Brahma realm, the system of ten thousand worlds trembled and quaked and shook. A boundless sublime radiance surpassing the effulgence (power) of devas appeared in the world. |
So in that moment, that instant, the cry shot right up to the Brahma worlds. And this ten-thousand fold cosmos shivered & quivered & quaked, while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the devas. |
|
| Then the Blessed One uttered the exclamation: “Kondañña knows! Kondañña knows!,” and that is how that venerable one acquired the name, Añña-Kondañña — Kondañña who knows. |
Then the Blessed One uttered this paean of joy: “Verily Kondañña has realized; verily Kondañña has realized (the Four Noble Truths).” Thus it was that the Venerable Kondañña received the name, “Añña Knondañña’ — Kondañña who realizes.” |
Then the Blessed One exclaimed: “So you really know, Kondañña? So you really know?” And that is how Ven. Kondañña acquired the name Añña-Kondañña — Kondañña who knows. |
| Notes
1. The 2. For 3. As |
||
| ©1981 Buddhist Publication Society. You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge and, in the case of reprinting, only in quantities of no more than 50 copies; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. Documents linked from this page may be subject to other restrictions. From Three Cardinal Discourses of the Buddha (WH 17), translated from the Pali by Ñanamoli Thera (Kandy: Buddhist Publication Society, 1981). Copyright © 1981 Buddhist Publication Society. Used with permission. Last revised for Access to Insight on 13 June 2010. |
©1999 Buddhist Publication Society. You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge and, in the case of reprinting, only in quantities of no more than 50 copies; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. Documents linked from this page may be subject to other restrictions. From The Book of Protection, translated by Piyadassi Thera (Kandy: Buddhist Publication Society, 1999). Copyright © 1999 Buddhist Publication Society. Used with permission. Last revised for Access to Insight on 30 November 2013. |
©1993 Thanissaro Bhikkhu. The text of this page (“Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion”, by Thanissaro Bhikkhu) is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. To view a copy of the license, visit http://creativecommons.org/licenses/by-nc/4.0/. Documents linked from this page may be subject to other restrictions. Transcribed from a file provided by the translator. Last revised for Access to Insight on 30 November 2013. |
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Dhamma-cakkappavattana Sutta - The Discourse on Setting the Wheel of Dhamma in Motion
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A Chanting Guide: Pali Passages with English Translations, by The
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84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000
Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the
Buddha taught a large number of practices that lead to Awakeness. This
web page attempts to catalogue those found in the Pali Suttas (DN, MN,
SN, AN, Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these
are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
ESSENCE OF TIPITAKA
Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama presentation
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Maha-parinibbana Sutta — Last Days of the Buddha
The Great Discourse on the Total Unbinding
This wide-ranging sutta, the
longest one in the Pali canon, describes the events leading up to,
during, and immediately following the death and final release
(parinibbana) of the Buddha. This colorful narrative contains a wealth
of Dhamma teachings, including the Buddha’s final instructions that
defined how Buddhism would be lived and practiced long after the
Buddha’s death — even to this day. But this sutta also depicts, in
simple language, the poignant human drama that unfolds among the
Buddha’s many devoted followers around the time of the death of their
beloved teacher.
https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
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All
84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000
Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the
Buddha taught a large number of practices that lead to Awakeness. This
web page attempts to catalogue those found in the Pali Suttas (DN, MN,
SN, AN, Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these
are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama presentation
from
Please Visit: http://sarvajan.ambedkar.org
https://www.youtube.com/watch?
for
Maha-parinibbana Sutta — Last Days of the Buddha
The Great Discourse on the Total Unbinding
This wide-ranging sutta, the
longest one in the Pali canon, describes the events leading up to,
during, and immediately following the death and final release
(parinibbana) of the Buddha. This colorful narrative contains a wealth
of Dhamma teachings, including the Buddha’s final instructions that
defined how Buddhism would be lived and practiced long after the
Buddha’s death — even to this day. But this sutta also depicts, in
simple language, the poignant human drama that unfolds among the
Buddha’s many devoted followers around the time of the death of their
beloved teacher.
https://www.youtube.com/watch?
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
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Political
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Practice Insight Meditation in all postures of the
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a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical
Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages
and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 116 languages are translated by https://translate.google.com
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Rendering exact translation as a lesson of this
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