Haeinsa (Temple of Reflection on a Smooth Sea) is one of the most
important Buddhist temples in South Korea. The temple was first built in
802 and rebuilt in the 19th century after Haiensa was burned down in a
fire in 1817. The temple’s greatest treasure however, a complete copy of
the Buddhist scriptures (he Tripitaka Koreana) written on 81,258
woodblocks, survived the fire.
9. Wat Arun
Situated on the Thonburi side of the Chao Phraya River , Wat Arun (“Temple of Dawn”) is one of the oldest and best known landmarks in Bangkok,
Thailand. The temple is an architectural representation of Mount Meru,
the center of the universe in Buddhist cosmology. Despite it’s name, the
best views of Wat Arun are in the evening with the sun setting behind
it.
8. Pha That Luang
flickr/A_E_PLocated in Vientiane, Pha That Luang (“Great Stupa in Lao”) is one of the most important monument in Laos.
The stupa has several terraces with each level representing a different
stage of Buddhist enlightenment. The lowest level represents the
material world; the highest level represents the world of nothingness.
Pha That Luang was built in the 16th century on the ruins of an earlier
Khmer temple. The temple was destroyed by a Siamese invasion in 1828,
then later reconstructed by the French in 1931.
7. Jokhang
The Jokhang Temple in Lhasa
is the most important sacred site in Tibetan Buddhism attracting
thousands of pilgrims each year. The temple was constructed by King
Songtsän Gampo in the 7th century. The Mongols sacked the Jokhang temple
several times but the building survived. Today the temple complex
covers an area of about 25,000 square meters.
6. Todaiji Temple
flickr/roybuloyTodaiji (“Great Eastern Temple”) in Nara is one of the most historically significant and famous Buddhist temples in Japan.
The temple was built in the 8th century by Emperor Shomu as the head
temple of all provincial Buddhist temples of Japan. Today little remains
of the original buildings of Todaiji. The Daibutsuden (“Great Buddha
Hall”), dates for the most part from 1709. It houses one of the largest
Budha statues in Japan and is the worlds largest wooden building, even
though it is only two-thirds the size of the original structure.
5. Boudhanath
Located in a suburb of Kathmandu,
Boudhanath is one of the largest stupas in the world. It is the center
of Tibetan Buddhism in Nepal and many refugees from Tibet have settled
here in the last few decades. It is probably best known for the Buddha
eyes that are featured on all four sides of the tower. The present stupa
is said to date from the 14th century, after the previous one was
destroyed by Mughal invaders.
4. Mahabodhi Temple
The Mahabodhi (Great Enlightenment) Temple is a Buddhist stupa
located in Bodh Gaya, India. The main complex contains a descendant of
the original Bodhi Tree under which Gautama Buddha gained enlightenment
and is the most sacred place in Buddhism. About 250 years after the
Buddha attained Enlightenment, Emperor Asoka built a temple at the spot.
The present temple dates from the 5th-6th century.
3. Shwedagon Pagoda
The Shwedagon Pagoda (or Golden Pagoda) in Yangon, is the holiest
Buddhist shrine in Burma. The origins of Shwedagon are lost in antiquity
but it is estimated that the Pagoda was first built by the Mon during
the Bagan period, sometime between the 6th and 10th century AD. The
temple complex is full of glittering, colorful stupas but the center of
attention is the 99 meter high (326 feet) high main stupa that is
completely covered in gold.
2. Bagan
Bagan, also spelled Pagan, on the banks of the Ayerwaddy River, is
home to the largest area of Buddhist temples, pagodas, stupas and ruins
in the world. It was the capital of several ancient kings of Burma who
built perhaps as many as 4,400 temples during the height of the kingdom
(between 1000 and 1200 AD). In 1287, the kingdom fell to the Mongols,
after refusing to pay tribute to Kublai Khan and Bagan quickly declined
as a political center, but continued to flourish as a place of Buddhist
scholarship.
1. Borobudur
Located on the Indonesian island of Java, 40 km (25 miles) northwest
of Yogyakarta, the Borobudur is the largest and most famous Buddhist
temple in the world. The Borobudur was built over a period of some 75
years in the 8th and 9th centuries by the kingdom of Sailendra, out of
an estimated 2 million blocks of stone. It was abandoned in the 14th
century for reasons that still remain a mystery and for centuries lay
hidden in the jungle under layers of volcanic ash.
19) Classical Catalan-Català clàssic,
Descobriment d’un despert amb univers de consciència (DAOAU)
SN 22,59 (S iii 66)
Anattalakkhana Sutta
- La característica del no-jo -
[anattā · lakkhaṇa]
En aquest famós sutta, Buda exposa per primera vegada el seu ensenyament sobre anatta.
En una ocasió, el Bhagavā s’allotjava a Bārāṇasi, al Deer Grove, a Isipatana. Allà, es va dirigir al grup de cinc monjos:
- Monjos.
- Bhadante, van respondre els monjos. El Bhagavā va dir:
- Rūpa, monjos, és anatta. I si aquesta rūpa fos atta, bhikkhus, aquesta rūpa no es prestaria a la tranquil·litat i es podria [dir] de rūpa: “Que la meva rūpa sigui així, que la meva rūpa no sigui així”. Però és perquè rūpa és un anatta que rūpa es presta a la tranquil·litat i que no es pot [dir] de rūpa: “Que la meva rūpa sigui així, que la meva rūpa no sigui així”.
Vedanā, monjos, és un anatta. I si aquest vedanā fos atta, bhikkhus, aquest vedanā no es prestaria a la tranquil·litat i es podria [dir] de vedanā: “Que el meu vedanà sigui així, que el meu vedanà no sigui així”. Però és perquè vedanā és un anatta que vedanā es presta a la tranquil·litat i que no es pot [dir] de vedanā: “Que el meu vedanà sigui així, que el meu vedanà no sigui així”.
Saññā, monjos, és un anatta. I si aquest saññā fos atta, bhikkhus, aquest saññā no es prestaria a la tranquil·litat i es podria [dir] de saññā: “Que el meu saññā sigui així, que el meu saññā no sigui així”. Però és perquè saññā és una anatta que saññā es presta a la tranquil·litat i que no es pot [dir] de saññā: “Que el meu saññā sigui així, que el meu saññā no sigui així”.
Saṅkhāras, bhikkhus, són anatta. I si aquests saṅkhāras fossin atta, bhikkhus, aquests saṅkhāras no es prestarien a la tranquil·litat i es podria [dir] de saṅkhāras: “Que els meus saṅkhāras siguin així, que els meus saṅkhāras no siguin així”. Però és perquè els saṅkhāras són anatta que els saṅkhāras es presten a la tranquil·litat, i que no es pot [dir] de saṅkhāras: “Que els meus saṅkhāras siguin així, que els meus saṅkhras no siguin així”.
Viññāṇa, monjos, és un anatta. I si aquest viññāṇa fos atta, bhikkhus, aquest viññā nota no es prestaria a la tranquil·litat i es podria [dir] de viññāṇa: “Que el meu viññāṇa sigui així, que el meu viññāṇa no sigui així”. Però és perquè viññāṇa és una anatta que viññāṇa es presta a la tranquil·litat i que no es pot [dir] de viññāṇa: “Que el meu viññāṇa sigui així, que el meu viññāṇa no sigui així”.
Què en penseu, monjos: Rūpa és permanent o anicca?
temporal
- Anicca, Bhanthdhe
- I el que és anicca, és dukkha o sukha? {1}
- Dukkha, Bhante.
- I allò que és anicca, dukkha, per naturalesa subjecte a canvis, és adequat considerar-lo com: ‘Això és meu. Jo sóc això. Aquesta és la meva atta?
- No, Bhante.
- Vedanā és permanent o anicca?
- Anicca, Bhante.
- I això que és anicca, és dukkha o sukha?
- Dukkha, Bhante.
- I allò que és anicca, dukkha, per naturalesa subjecte a canvis, és adequat considerar-lo com: ‘Això és meu. Jo sóc això. Aquesta és la meva atta?
- No, Bhante.
- Saññā és permanent o anicca?
- Anicca, Bhante.
- I això que és anicca, és dukkha o sukha?
- Dukkha, Bhante.
- I allò que és anicca, dukkha, per naturalesa subjecte a canvis, és adequat considerar-lo com: ‘Això és meu. Jo sóc això. Aquesta és la meva atta?
- No, Bhante.
- Els saṅkhāras són permanents o anicca?
- Anicca, Bhante.
- I això que és anicca, és dukkha o sukha?
- I allò que és anicca, dukkha, per naturalesa subjecte a canvis, és adequat considerar-lo com: ‘Això és meu. Jo sóc això. Aquesta és la meva atta?
- No, Bhante.
- Viññāṇa és permanent o anicca?
- Anicca, Bhante.
- I això que és anicca, és dukkha o sukha?
- Dukkha, Bhante.
- I allò que és anicca, dukkha, per naturalesa subjecte a canvis, és adequat considerar-lo com: ‘Això és meu. Jo sóc això. Aquesta és la meva atta?
- No, Bhante.
- Per tant, els bhikkhus, sigui quina sigui la rūpa, ja sigui passada, futura o present, interna o externa, bruta o subtil, inferior o exaltada, llunyana o propera, qualsevol rūpa s’ha de veure yathā · bhūtaṃ amb el paññā adequat d’aquesta manera: ” Això no és meu, no sóc això, això no és el meu atac.
Sigui quin sigui el vedanā, ja sigui passat, futur o present, intern o extern, brut o subtil, inferior o exaltat, llunyà o proper, qualsevol vedanā s’ha de veure yathā · bhūtaṃ amb el paññā adequat d’aquesta manera: “Això no és meu, No sóc això, no és el meu atac.
Sigui quin sigui el saññā, ja sigui passat, futur o present, intern o extern, brut o subtil, inferior o exaltat, llunyà o proper, qualsevol saññā s’ha de veure yathā · bhūtaṃ amb el paññā adequat d’aquesta manera: “Això no és meu, No sóc això, aquest no és el meu atac.
Siguin quins siguin els saṅkhāras, ja siguin passats, futurs o presents, interns o externs, grossos o subtils, inferiors o exaltats, allunyats o propers, qualsevol saṅkhāra s’ha de veure yathā · bhūtaṃ amb el paññā adequat d’aquesta manera: “Això no és meu, No sóc això, no és el meu atac.
Sigui quin sigui el viññāṇa, ja sigui passat, futur o present, intern o extern, brut o subtil, inferior o exaltat, llunyà o proper, qualsevol viññāṇa s’ha de veure yathā · bhūtaṃ amb el paññā adequat d’aquesta manera: “Això no és meu, No sóc això, no és el meu atac.Vist d’aquesta manera, un noble deixeble il·lustrat queda decebut amb Raba, insatisfet amb el dolor, decebut amb la mort, decebut amb els xacres i decebut amb Via. Decebut, es torna emocional. A través de la depressió, se sent alleujat. Amb l’alliberament, isa: “alliberat”. Entén: “El naixement s’ha acabat, es viu la vida bramana, es fa el que s’ha de fer, no hi ha res més per a aquesta existència”.
Això és el que va dir Bhagwar. El grup de cinc monjos que estaven encantats van quedar encantats de les seves paraules.
Quan es va donar aquesta revelació, les ciutadelles del grup de cinc monjos, sense enganxar-se, van ser alliberades de la mort.
20) Classical Cebuano-Klase sa Sugbo,
Pagdiskobre sa Nahigmata nga Usa nga adunay Kamalayan Universe (DAOAU)
SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Ang kinaiya sa wala’y Kaugalingon -
[anattā · lakkhaṇa]
Sa kini bantog kaayo nga sutta, ang Buddha nagpatin-aw sa kauna-unahan nga higayon sa iyang pagpanudlo sa anatta.
Sa us aka okasyon, ang Bhagavā nagpabilin sa Bārāṇasi sa Deer Grove sa Isipatana. Didto, gipunting niya ang grupo sa lima nga bhikkhus:
- Bhikkhus.
- Bhadante, ang mga bhikkhus mitubag. Ang Bhagavā miingon:
- Ang Rūpa, bhikkhus, mao ang anatta. Ug kung kini nga rūpa atta, bhikkhus, kini nga rūpa dili magpahulam sa kaugalingon, ug mahimo kini [masulti] sa rūpa: ‘Himua nga ang akong rūpa ingon, ayaw himoa ang akong rūpa nga ingon niini.’ Apan tungod kay ang rūpa mao ang anatta nga gipahulam ni rūpa ang iyang kaugalingon nga makawang, ug dili kini masulti bahin sa rūpa: ‘Himua ang akong rūpa nga ingon, ayaw himoa ang akong rūpa nga ingon niini.’
Ang Vedanā, bhikkhus, mao ang anatta. Ug kung kini nga vedanā mga atta, bhikkhus, kini nga vedanā dili magpahulam sa iyang kaugalingon, ug mahimo kini iingon sa vedanā: ‘Himua nga ang akong vedanā mao, himoa nga ang akong vedanā dili maingon niini.’ Apan tungod kay ang vedanā mao ang anatta nga gipahulam ni vedanā ang kaugalingon, ug dili kini masulti bahin sa vedanā: ‘Himua nga ingon niini ang akong vedanā, ug dili unta ingon niini ang akong vedanā.’
Ang Saññā, bhikkhus, mao ang anatta. Ug kung kini nga saññā mga atta, bhikkhus, kini nga saññā dili magpahulam, ug mahimo kini [masulti] sa saññā: ‘Himua nga ang akong saññā mao, himoa nga ang akong saññā dili mahimo.’ Apan kini tungod kay ang saññā mao ang anatta nga saññā nagpahulam sa iyang kaugalingon nga mawala, ug dili kini masulti sa saññā: ‘Himua nga ang akong saññā mao, himoa nga ang akong saññā dili ingon niini.’
Saṅkhāras, bhikkhus, mga anatta. Ug kung kini nga mga saṅkhāras mga atta, bhikkhus, kini nga mga saṅkhāras dili magpahulam sa ilang mga kaugalingon sa pagpahulay, ug mahimo kini [giingon] saṅkhāras: ‘Himua nga ang akong mga saṅkhāras mao unta, dili unta ingon niini ang akong mga saṅkhāras.’ Apan tungod kay ang saṅkhāras mga anatta nga saṅkhāras nagpahulam sa ilang mga kaugalingon nga makawang, ug dili kini masulti sa bekhāras: ‘Himua nga ang akong mga saṅkhāras, dili unta ingon niini ang akong mga saṅkhāras.’
Ang Viññāṇa, bhikkhus, mao ang anatta. Ug kung kini nga viññāṇa mga atta, bhikkhus, kini nga viññāṇa dili magpahulam, ug mahimo kini [masulti] sa viññāṇa: ‘Himua ang akong viññāṇa nga ingon, himoa nga ang akong viññāṇa dili ingon niini.’ Apan tungod kay ang viññāṇa usa ka anatta nga gihimugso ni viññāṇa ang iyang kaugalingon nga mobiya, ug dili kini [masulti] bahin sa viññāṇa:
Unsa ang imong hunahuna niini, bhikkhus: permanente o anicca ang Rūpa?
temporaryo
- Anicca, Bhanthdhe
- Ug kung unsa ang anicca, kini ang dukkha o sukha? {1}
- Dukkha, Bhante.
- Ug kana nga anicca, dukkha, sa kinaiya nga mabalhin, angay nga isipa kini ingon: ‘Kini akoa. Ako kini. Kini ang akong atta? ‘
- Dili, Bhante.
- Ang Vedanā permanente o anicca?
- Anicca, Bhante.
- Ug kana diin ang anicca, kini ang dukkha o sukha?
- Dukkha, Bhante.
- Ug kana nga anicca, dukkha, sa kinaiya nga mabalhin, angay nga isipa kini ingon: ‘Kini akoa. Ako kini. Kini ang akong atta? ‘
- Dili, Bhante.
- Ang Saññā permanente o anicca?
- Anicca, Bhante.
- Ug kana nga anicca, kini dukkha o sukha?
- Dukkha, Bhante.
- Ug kana nga anicca, dukkha, sa kinaiya nga mabalhin, angay nga isipa kini ingon: ‘Kini akoa. Ako kini. Kini ang akong atta? ‘
- Dili, Bhante.
- Ang Saṅkhāras permanente o anicca?
- Anicca, Bhante.
- Ug kana diin ang anicca, kini ang dukkha o sukha?
- Ug kana nga anicca, dukkha, sa kinaiya nga mabalhin, angay nga isipa kini ingon: ‘Kini akoa. Ako kini. Kini ang akong atta? ‘
- Dili, Bhante.
- Ang Viññāṇa usa ba permanente o anicca?
- Anicca, Bhante.
- Ug kana nga anicca, kini dukkha o sukha?
- Dukkha, Bhante.
- Ug kana nga anicca, dukkha, sa kinaiya nga mabalhin, angay nga isipa kini ingon: ‘Kini akoa. Ako kini. Kini ang akong atta? ‘
- Dili, Bhante.
- Busa, mga bhikkhus, bisan unsang rūpa, kini kaniadto, umaabot, o karon, sulud o gawas, grabe o maliputon, ubos o gibayaw, halayo o haduol, bisan unsang rūpa makita nga yathā · bhūtaṃ nga adunay tama nga paññā sa niining paagiha: ‘ Kini dili akoa, dili ako kini, dili kini akong atta. ‘
Bisan unsa ang vedanā, kini nangagi, umaabot, o karon, sulud o gawas, grabe o maliputon, ubos o gibayaw, halayo o duul, bisan unsang vedanā makita yathā · bhūtaṃ nga adunay husto nga paññā sa kini nga paagi: ‘Dili kini akoa, Dili ako kini, dili kini ang akong atta. ‘
Bisan unsa ang saññā, kini nangagi, umaabot, o karon, sulud o gawas, kasarangan o maliputon, ubos o gibayaw, halayo o haduol, ang bisan unsang saññā makit-an nga yathā · bhūta proper nga adunay husto nga paññā sa niining paagiha: Dili ako kini, dili kini ang akong atta. ‘
Bisan unsa man ang mga saṅkhāras, nakalabay na, umaabot, o karon, sulud o gawas, grabe o maliputon, ubos o gibayaw, halayo o haduol, bisan unsang mga saṅkhāras makit-an ang yathā · bhūtaṃ nga adunay husto nga paññā sa niining paagiha: ‘Dili kini akoa, Dili ako kini, dili kini ang akong atta. ‘
Bisan unsang viññāṇa, kini mahimo ra, sa umaabot, o karon, sa sulud o sa gawas, grabe o maliputon, ubos o gibayaw, halayo o haduol, bisan unsang viññāṇa makita yathā · bhūtaṃ nga adunay tama nga paññā sa kini nga paagi: ‘Dili kini akoa, Dili ako kini, dili kini ang akong atta. ‘Nakita sa kini nga paagi, ang usa ka nalamdagan nga halangdon nga disipulo nasagmuyo kay Raba, wala matagbaw sa kasakit, nasagmuyo sa kamatayon, nasagmuyo sa mga chakra, ug nasagmuyo sa Via. Nasagmuyo, nahimo siyang emosyonal. Pinaagi sa kamingaw, nahupay siya. Uban sa kalingkawasan, usa: ‘liberated.’ Nakasabut siya: ‘Tapos na ang pagkatawo, nabuhi ang kinabuhi sa Brahmin, kung unsa ang kinahanglan buhaton nahimo na, wala’y uban pa alang sa kini nga pagkabuhi.’
Kini ang giingon ni Bhagwar. Ang grupo sa lima ka monghe nga nalipay nalipay sa iyang gisulti.
Kung gihatag kini nga pagpadayag, ang mga citadel sa grupo sa lima nga monghe, nga wala magpabilin, gipagawas gikan sa kamatayon.
21) Classical Chichewa-Chikale cha Chichewa,
Kupeza Munthu Wodzuka ndi Chilengedwe (AOAOA)
SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Khalidwe Lopanda Kudzikonda -
[anattā · lakkhaṇa]
Mu sutta yotchuka iyi, Buddha amafotokozera koyamba kuphunzitsa kwake pa anatta.
Nthawi ina, a Bhagavā anali kukhala ku Bārāṇasi ku Deer Grove ku Isipatana. Kumeneko, adayankhula ndi gulu la asanu bhikkhus:
- Bhikkhus.
- Bhadante, bhikkhus adayankha. Bhagavā adati:
- Rūpa, bhikkhus, ndi anatta. Ndipo ngati rūpa iyi ikanakhala atta, bhikkhus, rūpa iyi sichikanakhoza kubwereketsa kuti isapumule, ndipo itha [kunenedwa] za rūpa: ‘Lolani rūpa yanga ikhale motere, lolani rūpa yanga isakhale motere.’ Koma ndichifukwa chakuti rūpa ndi anatta pomwe rūpa imadzipereka kuti isamasuke, komanso kuti [sitinganene] za rūpa: ‘Lolani rūpa wanga akhale motere, lolanso rūpa wanga akhale wotere.’
Vedanā, bhikkhus, ndi anatta. Ndipo ngati vedanā uyu anali atta, bhikkhus, vedanā uyu sakanachita kubwereketsa mpumulo, ndipo zitha [kunenedwa] za vedanā: ‘Vedanā wanga akhale motere, asadandawile wanga asakhale choncho.’ Koma ndichifukwa chakuti vedanā ndi anatta kuti vedanā imadzipangitsa kuti ikhale yopumula, komanso kuti [sitinganene] za vedanā: ‘Ledanā wanga akhale motere, mulole kuti vedanā asakhale choncho.’
Saññā, bhikkhus, ndi anatta. Ndipo ngati saññā iyi inali atta, bhikkhus, saññah uyu sakanachita kubwereketsa ndalama, ndipo [a] akanakhoza kunena za saññā: ‘Lolani saññā wanga akhale motere, tiyeni sañuna wanga asakhale motere.’ Koma ndichifukwa chakuti saññā ndi anatta ndiye kuti saññā imadzipereka kuti isamasuke, komanso kuti sitingathe [kunenedwa] za saññā: ‘Lolani sañuna langa likhale motero, mulole sañuna yanga isakhale chonchi.’
Saṅkhāras, bhikkhus, ndi anatta. Ndipo ngati ma saṅkhāras awa anali a atta, bhikkhus, awa saṅkhāras sakanadzabwereketsa ndalama kuti athe kumasuka, ndipo zitha [kunenedwa] za saṅkhāras: ‘Lolani ma saṅkhāra anga akhale motere, asa sahaha anga asakhale otere.’ Koma ndichifukwa choti saṅkhāras ndi anatta pomwe ma saṅkhāras amabwereketsa ndalama kuti athe kumasuka, komanso kuti sangatchulidwe za saṅkhāras kuti: ‘Lolani ma sahāra anga akhale otere, salinso ma saṅkhāra anga akhale otere.’
Viññāṇa, bhikkhus, ndi anatta. Ndipo ngati viññāṇa iyi inali atta, bhikkhus, viññāṇa iyi sichikanatha kubwereketsa kuthekera, ndipo itha [kunenedwa] za viññāṇa: ‘Viññāṇa yanga ikhale motere, lolani viññāṇa yanga ikhale iyi.’ Koma ndichifukwa viññāṇa ndi anatta kuti viññāṇa imadzipereka kuti isamasuke, komanso kuti [sitinganene] za viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’
Mukuganiza bwanji za izi, bhikkhus: Kodi Rūpa ndiyokhazikika kapena anicca?
zosakhalitsa
- Anicca, Bhanthdhe
- Ndipo chomwe ndi anicca, ndi dukkha kapena sukha? {1}
- Dukkha, Bhante.
- Ndipo zomwe ndi anicca, dukkha, mwachilengedwe zimatha kusintha, ndikoyenera kuzitenga ngati: ‘Izi ndi zanga. Ndine uyu. Uwu ndiye mkhalidwe wanga? ‘
- Ayi, Bhante.
- Vedanā ndiwokhazikika kapena anicca?
- Anicca, Bhante.
- Ndipo zomwe ndi anicca, ndi dukkha kapena sukha?
- Dukkha, Bhante.
- Ndipo zomwe ndi anicca, dukkha, mwachilengedwe zimatha kusintha, ndikoyenera kuzitenga ngati: ‘Izi ndi zanga. Ndine uyu. Uwu ndiye mkhalidwe wanga? ‘
- Ayi, Bhante.
- Kodi Saññā ndiyokhazikika kapena anicca?
- Anicca, Bhante.
- Ndipo zomwe ndi anicca, ndi dukkha kapena sukha?
- Dukkha, Bhante.
- Ndipo zomwe ndi anicca, dukkha, mwachilengedwe zimatha kusintha, ndikoyenera kuzitenga ngati: ‘Izi ndi zanga. Ndine uyu. Uwu ndiye mkhalidwe wanga? ‘
- Ayi, Bhante.
- Kodi a Saṅkhāras ndi okhazikika kapena anicca?
- Anicca, Bhante.
- Ndipo zomwe ndi anicca, ndi dukkha kapena sukha?
- Ndipo zomwe ndi anicca, dukkha, mwachilengedwe zimatha kusintha, ndikoyenera kuzitenga ngati: ‘Izi ndi zanga. Ndine uyu. Uwu ndiye mkhalidwe wanga? ‘
- Ayi, Bhante.
- Kodi Viññāṇa ndiyokhazikika kapena anicca?
- Anicca, Bhante.
- Ndipo chomwe ndi anicca, ndi dukkha kapena sukha?
- Dukkha, Bhante.
- Ndipo zomwe ndi anicca, dukkha, mwachilengedwe zimatha kusintha, ndikoyenera kuzitenga ngati: ‘Izi ndi zanga. Ndine uyu. Uwu ndiye mkhalidwe wanga? ‘
- Ayi, Bhante.
- Chifukwa chake, bhikkhus, kaya rūpa, kaya yapita, yamtsogolo, kapena yapano, yamkati kapena yakunja, yayikulu kapena yochenjera, yotsika kapena yokwezeka, kutali kapena pafupi, rūpa iliyonse imawoneka yathā · bhūtaṃ ndi paññā yoyenera motere: ‘ Izi si zanga, sindine izi, si Atta wanga. ‘
Chilichonse cha vedanā, kaya chapita kale, chamtsogolo, kapena cham’kati, chakunja kapena chobisika, chotsika kapena chokweza, kutali kapena pafupi, vedanā iliyonse iyenera kuwonedwa yathā · bhūtaṃ ndi paññā yoyenera motere: ‘Izi sizanga, Ine sindine ichi, ichi si chikhalidwe changa. ‘
Kaya saññā, kaya yapita, yamtsogolo, kapena yapano, yamkati kapena yakunja, yayikulu kapena yonyenga, yotsika kapena yokwezeka, kutali kapena pafupi, saññā iliyonse imawoneka yathā · bhūtaṃ ndi paññā yoyenera motere: ‘Izi sizanga, Ine sindine ichi, ichi si chikhalidwe changa. ‘
Kaya saṅkhāras, akhale akale, amtsogolo, kapena apano, amkati kapena akunja, owopsa kapena obisika, otsika kapena okwezedwa, kutali kapena pafupi, saṅkhāras zilizonse ziyenera kuwonedwa yathā · bhūtaṃ ndi paññā yoyenera motere: ‘Izi sizanga, Ine sindine ichi, ichi si chikhalidwe changa. ‘
Chilichonse viññāṇa, kaya chapita kale, chamtsogolo, kapena cham’kati, chakunja kapena chobisika, chotsika kapena chokweza, kutali kapena pafupi, viññāṇa iliyonse imawoneka yathā · bhūtaṃ ndi paññā yoyenera motere: ‘Izi sizanga, Ine sindine ichi, ichi si chikhalidwe changa. ‘Kuwonedwa motere, wophunzira wodziwikiratu wakhumudwitsidwa ndi Raba, wosakhutira ndi zowawa, wokhumudwitsidwa ndi imfa, wokhumudwitsidwa ndi chakras, ndikukhumudwitsidwa ndi Via. Wokhumudwa, amakhala wokhumudwa. Kupyolera mu kukhumudwa, amamasulidwa. Ndi kumasulidwa, isa: ‘kumasulidwa.’ Amamvetsetsa: ‘Kubadwa kwatha, moyo wa Brahmin umakhala, zomwe zikuyenera kuchitika zachitika, palibe china chilichonse chakukhalaku.’
Izi ndi zomwe Bhagwar adanena. Gulu la amonke asanu omwe anasangalala nalo mawu ake.
Pamene vumbulutso ili lidaperekedwa, nyumba zachifumu za gulu la amonke asanu, osakakamira, adamasulidwa kuimfa.
22) Classical Chinese (Simplified)-古典中文（简体）,
认识宇宙觉醒者（DAOAU）
SN 22.59（S iii 66）
Anattalakkhana Sutta
—没有自我的特征—
[anattā·lakkhaṇa]
在这个非常著名的佛经中，佛陀首次阐述了他对佛陀的教导。
有一次，巴哈瓦（Bhagavā）住在伊西帕塔纳（Isipatana）迪尔格罗夫（Deer Grove）的巴拉拉西（Bārāṇasi）。在那儿，他向五个比丘克人致词：
–比克胡斯。
–比哈德（Bhikkhus）回答说。巴哈瓦说：
–比丘（Rhikkhus）鲁帕（Rūpa）是阿纳塔（anata）。如果这个茹阿帕（bhikkhus）是依附的，那么这个茹阿帕就不会让自己感到不适，它可以说成茹阿帕：“让我的茹阿像这样，让我茹阿不像这样。”但这是因为rūpa是anatta使rūpa感到自在，而不能说rūpa：“让我的rūpa这样，让我的rūpa不这样。”
比丘（Bhikkhus）吠陀那（Vedana）是anatta。如果比达古斯（Bhikkhus）附加了这个吠陀，那么这个吠陀就不会自我放松，它可以说是吠陀：“让我的吠陀这样，不要让我的吠陀那样。”但这是因为vedanā是一种anatta，使vedanā能够缓解不适，并且不能说vedanā：“让我的vedanā成为这样，让我的vedanā成为这样。”
比丘（Sahiñā），比丘（Bhikkhus），是anatta。如果这个saññā是attahi，比丘斯，这个saññā不会让自己放松，它可以说saññā：“让我的saññā成为，让我的saññā成为这样。”但这是因为saññā是anatta使得saññā能够使自己放松，并且不能说saññā：“让我的saññā成为这样，让我的saññā成为这样。”
Sahikhāras，bhikkhus是anatta。如果这些saṅkhāras是比丘的附加物，这些saṅkhāras就不会让自己放松，这可以说saṅkhāras：“让我的saṅkhāras这样，让我的saṅkhāras不再这样。”但这是因为saṅkhāras是anatta，所以saṅkhāras会自娱自乐，而不能说saṅkhāras：“让我的saṅkhāras这样，不要让我的saṅkhāras这样。”
比丘的比尼亚（Viññāṇa）是anatta。如果比尼亚古斯（Bhikkhus）拥有这种viññāṇa，那么这种viññāṇa就不会自生自灭，它可以说是viññāṇa：“让我的viññāṇa如此，让我的viññāṇa不再如此。”但这是因为viññāṇa是一种anatta，使viññāṇa能够缓解疾病，并且不能说viññāṇa：“让我的viññāṇa成为这样，让我的viññāṇa成为这样。”
比克胡斯，您对此有何看法：鲁帕是永久人还是阿尼卡人？
临时
–阿尼卡（Bhanthdhe）
–而这就是anicca，是dukkha还是sukha？{1}
– Dhankha，Bhante。
–而本质上随时可能发生变化的anicca，dukkha，是否应将其视为：“这是我的。我就是这个这是我的atta吗？
–不，Bhante。
–Vedanā是永久人还是阿尼卡人？
– Anicca，Bhante。
–那就是阿尼卡，是dukkha还是sukha？
– Dhankha，Bhante。
–而本质上可能会发生变化的anicca，dukkha，是否应将其视为：“这是我的。我就是这个这是我的atta吗？
–不，Bhante。
–Saññā是永久人还是阿尼卡人？
– Anicca，Bhante。
–那就是阿尼卡，是dukkha还是sukha？
– Dhankha，Bhante。
–而本质上可能会发生变化的anicca，dukkha，是否应将其视为：“这是我的。我就是这个这是我的atta吗？
–不，Bhante。
–Saṅkhāras是永久人还是阿尼卡人？
– Anicca，Bhante。
–那就是阿尼卡，是dukkha还是sukha？
–而本质上可能会发生变化的anicca，dukkha，是否应将其视为：“这是我的。我就是这个这是我的atta吗？
–不，Bhante。
–维尼亚（Viññāṇa）是永久人还是古怪人？
– Anicca，Bhante。
–那就是阿尼卡，是dukkha还是sukha？
– Dhankha，Bhante。
–而本质上可能会发生变化的anicca，dukkha，是否应将其视为：“这是我的。我就是这个这是我的atta吗？
–不，Bhante。
–因此，无论过去，将来或现在，内部或外部，内部或外部，总体或微妙，劣等或崇高，远近，无论比丘是什么比丘，都应以适当的帕尼亚语以任何方式将其视为雅塔·帕丘塔：这不是我的，我不是这个，这不是我的atta。
不论过去，将来或现在，内部或外部，总体或微妙，劣等或崇高，远近的任何吠陀，都应以适当的方式将“吠陀”视为“吠陀”：“这不是我的，我不是这个，这不是我的专长。
无论过去，将来或现在，内部或外部，总体或微妙，劣等或尊贵，远近，无论什么saññā，都应以适当的方式将“yathā·bhūtaṃ”视为“yathā·bhūtaṃ”：“这不是我的，我不是这个，这不是我的专长。
不论任何saṅkhāras，无论是过去，将来还是现在，无论是内部的还是外部的，总的或微妙的，劣等的或崇高的，无论远近，都应以适当的方式将任何saṅkhāras视为yathā·bhūtaṃ：我不是这个，这不是我的专长。
不论过去，将来或现在，内部或外部，总体或微妙，劣等或尊贵的远古或远古的Viññāvia，都应以适当的方式将任何Viññāṇa看成是“yathā·bhūtaṃ”：“这不是我的，我不是这个，这不是我的专长。这样看来，一个开明的贵族门徒对拉巴（Raba）感到失望，对痛苦不满意，对死亡感到失望，对脉轮感到失望，对维亚（Via）感到失望。 失望了，他变得情绪化了。 通过抑郁，他松了一口气。 有了解放，isa就是：“解放了”。 他明白：“出生结束了，婆罗门生活了，需要做的事情已经完成，这种存在没有别的。”
这就是巴格瓦尔所说的。 五个高兴的僧侣对他的话感到高兴。
得到这个启示后，五名僧侣的城堡，不粘手，从死亡中解脱出来。
23) Classical Chinese (Traditional)-古典中文（繁體）,
認識宇宙覺醒者（DAOAU）
SN 22.59（S iii 66）
Anattalakkhana Sutta
—沒有自我的特徵—
[anattā·lakkhaṇa]
在這個非常著名的佛經中，佛陀首次闡述了他對佛陀的教導。
有一次，巴哈瓦（Bhagavā）住在伊西帕塔納（Isipatana）迪爾格羅夫（Deer Grove）的巴拉拉西（Bārāṇasi）。在那兒，他向五個比丘克人致詞：
–比克胡斯。
–比哈德（Bhikkhus）回答說。巴哈瓦說：
–比丘（Rhikkhus）魯帕（Rūpa）是阿納塔（anata）。如果這個茹阿帕（bhikkhus）是依附的，那麼這個茹阿帕就不會讓自己放鬆，它可以說成茹阿帕：“讓我的茹阿像這樣，讓我茹阿不像這樣。”但這是因為rūpa是anatta使rūpa感到自在，而不能說rūpa：“讓我的rūpa這樣，讓我的rūpa不這樣。”
比丘（Bhikkhus）吠陀那（Vedana）是anatta。如果比達古斯（Bhikkhus）貼上了這種吠陀，那吠陀就不會放任自流，它可以說是吠陀：“讓我的吠陀這樣，不要讓我的吠陀那樣。”但這是因為vedanā是一種anatta，使vedanā能夠緩解不適，並且不能說vedanā：“讓我的vedanā成為這樣，讓我的vedanā成為這樣。”
比丘（Sahiñā），比丘（Bhikkhus），是anatta。如果這個saññā是attahi，比丘斯，這個saññā不會使自己放鬆，它可以說saññā：“讓我的saññā成為，讓我的saññā成為這樣。”但這是因為saññā是anatta使得saññā能夠緩解疾病，並且不能說saññā：“讓我的saññā成為這樣，讓我的saññā成為這樣。”
Sahikhāras，bhikkhus是anatta。如果這些saṅkhāras是比丘的附加物，這些saṅkhāras就不會讓自己放鬆，這可以說saṅkhāras：“讓我的saṅkhāras這樣，讓我的saṅkhāras不再這樣。”但這是因為saṅkhāras是anatta，所以saṅkhāras會自娛自樂，而不能說saṅkhāras：“讓我的saṅkhāras這樣，不要讓我的saṅkhāras這樣。”
比丘的比尼亞（Viññāṇa）是anatta。如果比尼亞古斯（Bhikkhus）擁有這種viññāṇa，那麼這種viññāṇa就不會自生自滅，它可以說是viññāṇa：“讓我的viññāṇa如此，讓我的viññāṇa不再這樣。”但這是因為viññāṇa是一種anatta，使viññāṇa能夠緩解疾病，並且不能說viññāṇa：“讓我的viññāṇa成為這樣，讓我的viññāṇa成為這樣。”
比克胡斯，您對此有何看法：魯帕是永久人還是阿尼卡人？
臨時
–阿尼卡（Bhanthdhe）
–而這就是anicca，是dukkha還是sukha？{1}
– Dhankha，Bhante。
–而本質上隨時可能發生變化的anicca，dukkha，是否應將其視為：“這是我的。我就是這個這是我的atta嗎？
–不，Bhante。
–Vedanā是永久人還是阿尼卡人？
– Anicca，Bhante。
–那就是阿尼卡，是dukkha還是sukha？
– Dhankha，Bhante。
–而本質上可能會發生變化的anicca，dukkha，是否應將其視為：“這是我的。我就是這個這是我的atta嗎？
–不，Bhante。
–Saññā是永久人還是阿尼卡人？
– Anicca，Bhante。
–那就是阿尼卡，是dukkha還是sukha？
– Dhankha，Bhante。
–而本質上可能會發生變化的anicca，dukkha，是否應將其視為：“這是我的。我就是這個這是我的atta嗎？
–不，Bhante。
–Saṅkhāras是永久人還是阿尼卡人？
– Anicca，Bhante。
–那就是阿尼卡，是dukkha還是sukha？
–而本質上隨時可能發生變化的anicca，dukkha，是否應將其視為：“這是我的。我就是這個這是我的atta嗎？
–不，Bhante。
–維尼亞（Viññāṇa）是永久人還是古怪人？
– Anicca，Bhante。
–那就是阿尼卡，是dukkha還是sukha？
– Dhankha，Bhante。
–而本質上可能會發生變化的anicca，dukkha，是否應將其視為：“這是我的。我就是這個這是我的atta嗎？
–不，Bhante。
–因此，無論過去，將來或現在，內部或外部，內部或外部，總體或微妙，劣等或崇高，遠近，無論比丘是什麼比丘，都應以適當的帕尼亞語以任何方式將其視為雅塔·帕丘塔：這不是我的，我不是這個，這不是我的atta。
不論過去，將來或現在，內部或外部，內部或外部，總體或微妙，劣等或崇高，遠近的任何吠陀，都應以這種方式以適當的方式來看待任何吠陀：“這不是我的，我不是這個，這不是我的專長。
不論過去，將來或現在，內部或外部，整體或微妙，劣等或尊貴，遠近，無論什麼saññā，都應以適當的方式將“yathā·bhūtaṃ”看成是“’這不是我的，我不是這個，這不是我的專長。
不論任何saṅkhāras，無論是過去，將來還是現在，無論是內部的還是外部的，總的或微妙的，劣等的或崇高的，無論遠近，都應以適當的方式將任何saṅkhāras視為yathā·bhūtaṃ：“這不是我的，我不是這個，這不是我的專長。
無論過去，將來或現在，內部或外部，內部或外部，整體或微妙，劣等或尊貴的遠古或遠古的Viññāṇa，都應以這種方式以適當的Paññā來看待任何Viññāṇa：“這不是我的，我不是這個，這不是我的專長。這樣看來，一個開明的貴族門徒對拉巴（Raba）感到失望，對痛苦不滿意，對死亡感到失望，對脈輪感到失望，對維亞（Via）感到失望。 失望了，他變得情緒化了。 通過抑鬱，他鬆了一口氣。 有了解放，isa就是：“解放了”。 他明白：“出生結束了，婆羅門生活了，需要做的事情已經完成，這種存在沒有別的。”
這就是巴格瓦爾所說的。 五個高興的僧侶對他的話感到高興。
得到這個啟示後，五名僧侶的城堡，不粘手，從死亡中解脫出來。
24) Classical Corsican-Corsa Corsicana,
Scuperta di Un Svegliu cù l’Universu di Sensibilizazione (DAOAU)
SN 22.59 (S iii 66)
Anattalakkhana Sutta
- A caratteristica di no-Self -
[anattā · lakkhaṇa]
In questu sutta assai famosu, u Buddha espone per a prima volta u so insegnamentu nantu à anatta.
In una occasione, u Bhagavā stava in Bārāṇasi in u Deer Grove in Isipatana. Quì, s’hè indirizzatu à u gruppu di cinque bhikkhus:
- Bhikkhus.
- Bhadante, risposenu i Bhikkhus. U Bhagavā hà dettu:
- Rūpa, bhikkhus, hè anatta. È sì stu rūpa fussi atta, bhikkhus, questu rūpa ùn si prestaria micca à a malatia, è si puderia [dì] di rūpa: “Chì a mo rūpa sia cusì, chì a mo rūpa ùn sia micca cusì.” Ma hè perchè rūpa hè un anatta chì rūpa si presta à disassine, è chì ùn si pò micca [dì] di rūpa: “Chì a mo rūpa sia cusì, chì a mo rūpa ùn sia micca cusì.”
Vedanā, bhikkhus, hè anatta. E se stu vedanā fussi atta, bhikkhus, questu vedanā ùn si presterebbe micca à a malattia, è si puderia [dì] di vedanā: “Chì u mo vedanà sia cusì, chì u mo vedanà ùn sia micca cusì.” Ma hè perchè vedanā hè un anatta chì vedanā si presta à disassicurassi, è chì ùn si pò [dì] di vedanā: “Chì u mo vedanà sia cusì, chì u mo vedanà ùn sia micca cusì.”
Saññā, bhikkhus, hè anatta. È sì stu saññā era atta, bhikkhus, questu saññā ùn si presterebbe micca à a malattia, è si puderia [dì] di saññā: “Chì u mo saññā sia cusì, chì u mo saññā ùn sia micca cusì.” Ma hè perchè saññā hè un anatta chì saññā si presta à a malattia, è chì ùn si pò micca [dì] di saññā: “Chì u mo saññā sia cusì, chì u mo saññā ùn sia micca cusì.”
Saṅkhāras, bhikkhus, sò anatta. È sì sti saṅkhāra fussinu atta, bhikkhus, sti saṅkhāras ùn si prestarianu micca à a malattia, è si puderia [dì] di saṅkhāras: “Chì i mo saṅkhāras sianu cusì, chì i mo saṅkhāras ùn sianu micca cusì. Ma hè perchè i saṅkhāras sò anatta chì i saṅkhāras si prestanu à a malattia, è chì ùn si pò micca [dì] di saṅkhāras: “Chì i mo saṅkhāras sianu cusì, chì i mo saṅkhāras ùn sianu micca cusì.”
Viññāṇa, bhikkhus, hè anatta. È sì stu viññāṇa fussi atta, bhikkhus, questu viññāṇa ùn si presterebbe micca à a malatia, è si puderia [dì] di viññāṇa: “Chì a mo viññāṇa sia cusì, chì a mo viññāṇa ùn sia micca cusì.” Ma hè perchè viññāṇa hè una anatta chì viññāṇa si presta à a malattia, è chì ùn si pò micca [dì] di viññāṇa: “Chì a mo viññāṇa sia cusì, chì a mo viññāṇa ùn sia micca cusì.”
Chì ne pensi, bhikkhus: hè Rūpa permanente o anicca?
pruvisoriu
- Anicca, Bhanthdhe
- È quellu chì hè anicca, hè dukkha o sukha? {1}
- Dukkha, Bhante.
- È ciò chì hè anicca, dukkha, per natura soggettu à cambiamenti, hè propiu di cunsiderallu cum’è: “Questu hè u mo. Sò questu. Questu hè u mo atta?
- Innò, Bhante.
- Vedanā hè permanente o anicca?
- Anicca, Bhante.
- È quellu chì hè anicca, hè dukkha o sukha?
- Dukkha, Bhante.
- È ciò chì hè anicca, dukkha, per natura soggettu à cambiamenti, hè propiu di cunsiderallu cum’è: “Questu hè u mo. Sò questu. Questu hè u mo atta?
- Innò, Bhante.
- Saññā hè permanente o anicca?
- Anicca, Bhante.
- È quellu chì hè anicca, hè dukkha o sukha?
- Dukkha, Bhante.
- È ciò chì hè anicca, dukkha, per natura soggettu à cambiamenti, hè propiu di cunsiderallu cum’è: “Questu hè u mo. Sò questu. Questu hè u mo atta?
- Innò, Bhante.
- I Saṅkhāras sò permanenti o anicca?
- Anicca, Bhante.
- È quellu chì hè anicca, hè dukkha o sukha?
- È ciò chì hè anicca, dukkha, per natura soggettu à cambiamenti, hè propiu di cunsiderallu cum’è: “Questu hè u mo. Sò questu. Questu hè u mo atta?
- Innò, Bhante.
- Viññāṇa hè permanente o anicca?
- Anicca, Bhante.
- È quellu chì hè anicca, hè dukkha o sukha?
- Dukkha, Bhante.
- È ciò chì hè anicca, dukkha, per natura soggettu à cambiamenti, hè propiu di cunsiderallu cum’è: “Questu hè u mo. Sò questu. Questu hè u mo atta?
- Innò, Bhante.
- Dunque, bhikkhus, qualunque sia rūpa, sia passatu, futuru o presente, internu o esternu, grossu o sutile, inferiore o esaltatu, luntanu o vicinu, qualsiasi rūpa deve esse vistu yathā · bhūtaṃ cun paññā adatta in questu modu: ” Questu ùn hè micca u mo, ùn sò micca questu, questu ùn hè micca u mo atta. ‘
Qualunque sia vedanā, sia passatu, futuru o presente, internu o esternu, grossu o sutile, inferiore o esaltato, lontano o vicino, qualsiasi vedanā deve essere visto yathā · bhūtaṃ con paññā adeguato in questo modo: “Questu ùn hè micca u mo, Ùn sò micca questu, questu ùn hè micca u mo atta. ‘
Qualunque sia saññā, sia passatu, futuru o presente, internu o esternu, grossu o sutile, inferiore o esaltato, lontano o vicino, qualsiasi saññā deve esse visto yathā · bhūtaṃ cun paññā adeguatu in questu modu: “Questu ùn hè micca u mo, Ùn sò micca questu, questu ùn hè micca u mo atta. ‘
Qualunque sia saṅkhāras, sia elli passati, futuri o presenti, interni o esterni, grossi o sutili, inferiori o esaltati, lontani o vicini, qualsiasi saṅkhāras sò da vede yathā · bhūtaṃ cun paññā adeguatu in questu modu: “Questu ùn hè micca u mo, Ùn sò micca questu, questu ùn hè micca u mo atta. ‘
Qualunque sia viññāṇa, ch’ellu sia passatu, futuru o presente, internu o esternu, grossu o sutile, inferiore o esaltatu, luntanu o vicinu, ogni viññāṇa deve esse vistu yathā · bhūtaṃ cun paññā propiu in questu modu: “Questu ùn hè micca mine, Ùn sò micca questu, questu ùn hè micca u mo atta. ‘Vistu cusì, un nobile discepulu illuminatu hè scuntentu di Raba, scuntentu di u dulore, scuntentu di a morte, scuntentu di i chakra, è scuntu di Via. Dilusu, diventa emotivu. Attraversu a depressione, hè allevatu. Cù a liberazione, isa: “liberatu”. Capisce: “A nascita hè finita, a vita Brahmin hè vissuta, ciò chì deve esse fattu hè fattu, ùn ci hè nunda altru per questa esistenza.”
Hè ciò chì Bhagwar hà dettu. U gruppu di cinque monachi chì eranu cuntenti eranu cuntenti di e so parolle.
Quandu sta rivelazione hè stata data, e citatelle di u gruppu di cinque monaci, senza attaccà, sò stati liberati da a morte.
25) Classical Croatian-Klasična hrvatska,
Otkriće Probuđenog sa svemirom svjesnosti (DAOAU)
SN 22,59 (S iii 66)
Anattalakkhana Sutta
- obilježje ne-ja -
[anattā · lakkhaṇa]
U ovoj vrlo poznatoj sutti, Buda prvi put iznosi svoje učenje o anatti.
Jednom je prigodom Bhagavā boravio u Bārāṇasiju u Jelenovom gaju u Isipatani. Tamo se obratio grupi od pet monahinja:
- Bhikkhus.
- Bhadante, odgovorili su monah. Bhagavā je rekao:
- Rūpa, monah, je anatta. A da je ova rūpa Atta, monahinje, ova rūpa se ne bi mogla smiriti, a moglo bi se [reći] i za rūpu: ‘Neka moja rūpa bude takva, neka moja rūpa ne bude takva.’ Ali zato što je rūpa anatta, rūpa se može ometati i što se to ne može [reći] za rūpu: ‘Neka moja rūpa bude takva, neka moja rūpa ne bude takva.’
Vedanā, monahinja, je anatta. I kad bi ova vedana bila Atta, monahinje, ova bi se vedana mogla pozabaviti i moglo bi se [reći] za vedanu: ‘Neka moja vedana bude takva, neka moja vedana ne bude takva.’ Ali zato što je vedanā anatta, ona se može smiriti i što se za nju ne može reći: ‘Neka moja vedana bude takva, neka moja vedana ne bude takva.’
Saññā, monah, je anatta. I kad bi ova sañña bila Atta, monahinje, ta se sñña ne bi mogla smiriti, a za saññu bi se moglo [reći]: ‘Neka moja sññā bude takva, neka moja sññā ne bude takva. Ali to je zato što je saññā anatta, što se sññā može smiriti i što se za saññu ne može [reći]: ‘Neka moja saññā bude takva, neka moja sññā ne bude takva.’
Saṅkhāras, monahinje, su anatta. A da su ti sakhrerashi Atta, monahinje, ti se sindžeri ne bi mogli smiriti, a za sakhrase bi se [moglo reći]: ‘Neka moji sṅkhāras budu takvi, neka moji sṅkhāras ne budu takvi.’ Ali zato što su saṅkhāre anatta, saṅkhāre se mogu odahnuti i što se to [reći] ne može za saṅkhāras: ‘Neka moji saṅkhāras budu takvi, neka moji saṅkhāras ne budu takvi.’
Viññāṇa, monah, je anatta. A da je ova viññāṇa Atta, monahinje, ova viññāṇa se ne bi mogla smiriti, a moglo bi se [reći] i o viññāṇa: ‘Neka moja viññāṇa bude takva, neka moja viññāṇa ne bude takva.’ Ali zato što je viññāṇa anatta, viññāṇa se odaje nelagodnosti i što se ne može [reći] za viññāṇa: ‘Neka moja viññāṇa bude takva, neka moja viññāṇa ne bude takva.’
Što mislite o ovome, monahinje: je li Rupa trajna ili anicca?
privremeni
- Anicca, Bhanthdhe
- A ono što je anicca, je li dukkha ili sukha? {1}
- Dukkha, Bhante.
- A ono što je anicca, dukkha, po prirodi podložno promjenama, je li ispravno smatrati to: ‘Ovo je moje. Ja sam ovo. Ovo je moj Atta? ‘
- Ne, Bhante.
- Je li Vedanā trajna ili anicca?
- Anicca, Bhante.
- A ono što je anicca, je li dukkha ili sukha?
- Dukkha, Bhante.
- A ono što je anicca, dukkha, po prirodi podložno promjenama, je li ispravno smatrati to: ‘Ovo je moje. Ja sam ovo. Ovo je moj Atta? ‘
- Ne, Bhante.
- Je li Saññā trajna ili anicca?
- Anicca, Bhante.
- A ono što je anicca, je li dukkha ili sukha?
- Dukkha, Bhante.
- A ono što je anicca, dukkha, po prirodi podložno promjenama, je li ispravno smatrati to: ‘Ovo je moje. Ja sam ovo. Ovo je moj Atta? ‘
- Ne, Bhante.
- Jesu li Saṅkhāras trajni ili anicca?
- Anicca, Bhante.
- A ono što je anicca, je li dukkha ili sukha?
- A ono što je anicca, dukkha, po prirodi podložno promjenama, je li ispravno smatrati to: ‘Ovo je moje. Ja sam ovo. Ovo je moj Atta? ‘
- Ne, Bhante.
- Je li Viññāṇa trajna ili anicca?
- Anicca, Bhante.
- A ono što je anicca, je li dukkha ili sukha?
- Dukkha, Bhante.
- A ono što je anicca, dukkha, po prirodi podložno promjenama, je li ispravno smatrati to: ‘Ovo je moje. Ja sam ovo. Ovo je moj Atta? ‘
- Ne, Bhante.
- Stoga, monahinje, bez obzira na rupu, bilo prošlost, budućnost ili sadašnjost, unutarnju ili vanjsku, grubu ili suptilnu, inferiornu ili uzvišenu, daleku ili blizu, bilo koju rupu treba vidjeti yathā · bhūtaṃ s odgovarajućim paññā na ovaj način: ‘ Ovo nije moje, nisam ovo, ovo nije moj napadač. ‘
Bez obzira na vedanu, bila ona prošla, buduća ili sadašnja, unutarnja ili vanjska, gruba ili suptilna, inferiorna ili uzvišena, daleka ili blizu, bilo koju vedanu treba vidjeti yathā · bhūtaṃ s odgovarajućim paññā na ovaj način: ‘Ovo nije moje, Ja nisam ovo, ovo nije moj napadač. ‘
Bez obzira na saññu, bilo prošlost, budućnost ili sadašnjost, unutarnju ili vanjsku, grubu ili suptilnu, inferiornu ili uzvišenu, daleku ili blisku, bilo koju sññu treba vidjeti yathā · bhūtaṃ s odgovarajućom paññom na ovaj način: ‘Ovo nije moje, Ja nisam ovo, ovo nije moj napadač. ‘
Bez obzira na saṅkhāre, bile one prošle, buduće ili sadašnje, unutarnje ili vanjske, grube ili suptilne, inferiorne ili uzvišene, daleke ili bliske, bilo koje sṅkhāre treba vidjeti yathā · bhūtaṃ s odgovarajućim paññama na ovaj način: ‘Ovo nije moje, Ja nisam ovo, ovo nije moj napadač. ‘
Kakva god viññāṇa, bila ona prošlost, budućnost ili sadašnjost, unutarnja ili vanjska, gruba ili suptilna, inferiorna ili uzvišena, daleka ili blizu, bilo koju viññāṇu treba vidjeti yathā · bhūtaṃ s odgovarajućim paññā na ovaj način: „Ovo nije moje, Ja nisam ovo, ovo nije moj napadač. ‘Gledajući na ovaj način, prosvijetljeni plemeniti učenik razočaran je Rabom, nezadovoljan bolom, razočaran smrću, razočaran čakrama i razočaran Via. Razočaran, postaje emotivan. Kroz depresiju mu je laknulo. S oslobođenjem, isa: ‘oslobođeno.’ Razumije: ‘Rođenje je gotovo, život brahmana, ono što treba učiniti je učinjeno, za ovo postojanje nema ništa drugo.’
To je rekao Bhagwar. Skupinu od pet redovnika koji su bili oduševljeni oduševile su njegove riječi.
Kad je dato ovo otkrivenje, kašteli skupine od pet redovnika, bez lijepljenja, oslobođeni su smrti.
26) Classical Czech-Klasická čeština,
Objev probuzeného s vesmírem povědomí (DAOAU)
SN 22,59 (S iii 66)
Anattalakkhana Sutta
- Charakteristika ne-já -
[anattā · lakkhaṇa]
V této velmi slavné suttě vysvětluje Buddha poprvé své učení o anattě.
Bhagavā při jedné příležitosti pobýval v Bārāṇasi v Jelení háji na Isipataně. Tam oslovil skupinu pěti bhikkhus:
- Bhikkhus.
- Bhadante, odpověděli bhikkhové. Bhagavā řekla:
- Rūpa, bhikkhus, je anatta. A pokud by byla tato rūpa připevněna, bhikkhuse, tato rūpa by se nemohla zbavit úlevy a o rūpě by se dalo říci: ‚Ať je moje rūpa tak, ať moje rūpa tak není. ‘ Ale je to proto, že rūpa je anatta, která rūpu propůjčuje k úlevě, a že o rūpě nelze [říci]: ‚Ať je moje rūpa tak, ať moje rūpa tak není. ‘
Vedanā, bhikkhus, je anatta. A pokud by byla tato vedanā připojena, bhikkhus, tato vedanā by se nemohla zbavit úlevy a dalo by se říci [o] vedanā: „Nechť je moje vedanā taková, ať moje vedanā taková není.“ Ale proto, že vedanā je anatta, se vedanā hodí k úlevě a že o ní nelze [říci]: „Nechť je moje vedanā taková, ať moje vedanā taková není.“
Saññā, bhikkhus, je anatta. A kdyby tato sañña byla připojena, bhikkhus, tato sañña by se nemohla zbavit a dalo by se o ní říci: „Ať je moje sañña taková, nechť moje saññā taková není.“ Ale je to proto, že saññā je anatta, kterou saññā propůjčuje k úlevě, a že o saññě nelze [říci]: „Nechť je moje saññā taková, ať moje saññā taková není.“
Saṅkhāras, bhikkhus, jsou anatta. A pokud by tito saṅkhārové byli připojeni, bhikkhusi, tito saṅkhārové by se nemohli zbavit úlevy, a o saṅkhārech by se dalo říci: „Nechť jsou moji saṅkhārové takoví, nechť moji saraskhārové nejsou takovými.“ Ale je to proto, že saṅkhārové jsou anatta, které saṅkhāry propůjčují k úlevě, a že o saṅkhārech nelze [říci]: „Nechť jsou moji saṅkhārové tak, ať moji saṅkhārové takí nejsou.“
Viññāṇa, bhikkhus, je anatta. A pokud by byla tato viññāṇa připoutána, bhikkhuši, tato viññāṇa by se nemohla zbavit úlevy a o viññāṇě by se dalo říci: „Ať je moje viññāṇa taková, ať moje viññāṇa taková není.“ Ale je to proto, že viññāṇa je anatta, že se viññāṇa může zbavit úlevy a že o ní nelze [říci]: „Ať je můj viññāṇa takový, ať můj viññāṇa takto není.“
Co si o tom myslíš, bhikkhus: je Rūpa stálý nebo anicca?
dočasný
- Anicca, Bhanthdhe
- A to, co je anicca, je to dukkha nebo sukha? {1}
- Dukkha, Bhante.
- A to, co je anicca, dukkha, se přirozeně může změnit, je správné považovat to za: „Toto je moje. Já jsem tohle. To je můj atašé? ‘
- Ne, Bhante.
- Je Vedanā trvalá nebo anicca?
- Anicca, Bhante.
- A to, co je anicca, je to dukkha nebo sukha?
- Dukkha, Bhante.
- A to, co je anicca, dukkha, se přirozeně může změnit, je správné považovat to za: „Toto je moje. Já jsem tohle. To je můj atašé? ‘
- Ne, Bhante.
- Je Saññā trvalá nebo anicca?
- Anicca, Bhante.
- A to, co je anicca, je to dukkha nebo sukha?
- Dukkha, Bhante.
- A to, co je anicca, dukkha, se přirozeně může změnit, je správné považovat to za: „Toto je moje. Já jsem tohle. To je můj atašé? ‘
- Ne, Bhante.
- Jsou Saṅkhāras trvalé nebo anicca?
- Anicca, Bhante.
- A to, co je anicca, je to dukkha nebo sukha?
- A to, co je anicca, dukkha, se přirozeně může změnit, je správné považovat to za: „Toto je moje. Já jsem tohle. To je můj atašé? ‘
- Ne, Bhante.
- Je Viññāṇa trvalý nebo anicca?
- Anicca, Bhante.
- A to, co je anicca, je to dukkha nebo sukha?
- Dukkha, Bhante.
- A to, co je anicca, dukkha, se přirozeně může změnit, je správné považovat to za: „Toto je moje. Já jsem tohle. To je můj atašé? ‘
- Ne, Bhante.
- Proto bhikkhus, ať už je rūpa jakákoli, minulá, budoucí nebo přítomná, vnitřní nebo vnější, hrubá nebo jemná, podřadná nebo vznešená, daleko nebo blízko, jakoukoli rūpu je třeba vidět yathā · bhūtaṃ se správnou paññou tímto způsobem: ‘ To není moje, já nejsem to, to není můj atašé. ‘
Ať už je vedana jakákoli, minulá, budoucí nebo přítomná, vnitřní nebo vnější, hrubá nebo subtilní, podřadná nebo vznešená, daleko nebo blízko, jakoukoli vedanu je třeba vidět yathā · bhūtaṃ se správnou paññou tímto způsobem: ‚To není moje, Nejsem to, to není můj atašé. “
Ať už je sañña jakákoli, minulá, budoucí nebo přítomná, vnitřní nebo vnější, hrubá nebo subtilní, podřadná nebo vznešená, daleko nebo blízko, jakákoli saññā má být viděna yathā · bhūtaṃ se správnou paññou tímto způsobem: ‚To není moje, Nejsem to, to není můj atašé. “
Ať už jsou saṅkhārové jakékoli, ať už minulé, budoucí nebo přítomné, vnitřní nebo vnější, hrubé nebo jemné, podřadné nebo vznešené, vzdálené či blízké, všechny saṅkhāry je třeba vidět yathā · bhūtaṃ se správnou paññou tímto způsobem: ‚To není moje, Nejsem to, to není můj atašé. “
Ať je jakákoli viññāṇa, ať už minulá, budoucí nebo přítomná, vnitřní nebo vnější, hrubá nebo jemná, podřadná nebo vznešená, daleko nebo blízko, jakákoli viññāṇa má být viděna yathā · bhūtaṃ se správnou paññou tímto způsobem: ‚To není moje, Nejsem to, to není můj atašé. “Z tohoto pohledu je osvícený ušlechtilý žák zklamaný Rabou, nespokojen s bolestí, zklamaný smrtí, zklamaný čakrami a zklamaný Via. Zklamaný se stává emotivním. Díky depresi se mu ulevilo. S osvobozením, isa: „osvobozen“. Chápe: „Narození skončilo, žije se Brahminův život, co je třeba udělat, je hotovo, pro tuto existenci není nic jiného.“
To řekl Bhagwar. Skupinu pěti mnichů, kteří byli potěšeni, jeho slova potěšila.
Když bylo toto zjevení dáno, byly citadely skupiny pěti mnichů bez přilepení osvobozeny od smrti.
The
earliest lists of Seven Wonders of the Ancient World were made more
than 2,000 years ago by ancient Hellenic tourists. Except for the Great
Pyramid of Giza those wonders no longer exist. They were destroyed by
earthquakes, fires and in one case by an angry mob. Many lists of
wonders have been made since than. Today we list our selection of 10
wonders of the world.
10. Parthenon
dreamstime/© Jim Roberts
The Parthenon on top of the Acropolis is one of the most famous buildings in the world and a visit to Athens
is not complete without visiting this temple. The construction of the
Parthenon started in in 447 BC, replacing and older temple that was
destroyed by the Persians, and completed in 432 BC. The purpose of the
Parthenon was to house a massive statue of Athena Parthenos made from
ivory, silver and gold. Sometime in the 5th century the statue was
looted by one of the Roman Emperors, and taken to Constantinople, where
it was later destroyed. During its long life the Parthenon has also
served as a fortress, a church, a mosque and as a powder magazine.
9. Easter Island
The world famous moai are monolithic statues located on Easter
Island, one of the most isolated islands on Earth. The statues were
carved by the Polynesian colonizers of the island, mostly between circa
1250 AD and 1500 AD. In addition to representing deceased ancestors, the
moai were also regarded as the embodiment of powerful living or former
chiefs. The tallest moai erected, called Paro, was almost 10 meters (33
ft) high and weighed 75 tonnes. The statues were till standing when
Europeans first visited the island, but most would be cast down during
later conflicts between clans. Today about 50 moai have been re-erected
on Easter Island or museums elsewhere.
8. Taj Mahal
flickr/Dennis Jarvis
The Taj Mahal is an immense mausoleum of white marble, built between
1632 and 1653 by order of the Mughal emperor Shah Jahan in memory of his
favorite wife. The Taj is one of the most well preserved and
architecturally beautiful tombs in the world, one of the masterpieces of
Mughal architecture, and one of the great sites of the world’s
heritage. Called “a teardrop on the cheek of eternity”, the monument is
actually an integrated complex of structures. Besides the white domed
marble mausoleum it includes several other beautiful buildings,
reflecting pools, and extensive ornamental gardens with flowering trees
and bushes.
7. Colosseum
The Colosseum is the largest and most famous amphitheater ever built
in the Roman Empire. Its construction was started by emperor Vespasian
of the Flavian dynasty in 72 AD and was finished by his son Titus in 80
AD. During the Colosseum’s opening ceremonies, spectacles were held for
100 days in which 5,000 of animals and 2,000 gladiators were killed. The
Colosseum was capable of holding some 50,000 spectators who could enter
the building through no less than 80 entrances. Spectators were
protected from the rain and heat of the sun by sail,s called the
“velarium”, around the top of the attic. It is one of Rome’s most popular tourist attractions and has become an iconic symbol of Imperial Rome.
6. Angkor
Angkor Wat is a vast temple complex featuring the magnificent remains
of several capitals of the Khmer Empire, from the 9th to the 15th
century AD. These include the famous Angkor Wat temple, the world’s
largest single religious monument, and the Bayon temple (at Angkor Thom)
with its multitude of massive stone faces. During it’s long history Angkor
went through many changes in religion converting between Hinduism to
Buddhism several times. It has become a symbol of Cambodia, appearing on
its national flag, and it is the country’s prime attraction for
visitors.
5. Teotihuacan
flickr/ZeroOne
In the 2nd century BC a new civilization arose in the valley of
Mexico. This civilization built the flourishing metropolis of
Teotihuacán and it’s huge step pyramids.
The Pyramid of the Sun was built around 100 AD and is 75 meters (246 ft
(75) high making it the largest building in Teotihuacán and one of the
largest in Mesoamerica. The construction of the smaller Pyramid of the
Moon started a century later and was finished in 450 A.D. Seven
centuries after the demise of the Teotihuacán empire the pyramids were
honored and utilized by the Aztecs and became a place of pilgrimage.
4. Petra
Petra, the fabled “rose red city, half as old as time”, was the
ancient capital of the Nabataean kingdom. It is without a doubt Jordan’s
most valuable treasure and greatest tourist attraction. A vast, unique
city, carved into the side of the Wadi Musa Canyon centuries ago by the
Nabataeans, who turned it into an important junction for the silk and
spice routes that linked China, India and southern Arabia with Egypt,
Greece and Rome. The most elaborate building in Petra is Al Khazneh
(“The Treasury”), carved out of a sandstone rock face, it’s massive
façade dwarfing everything around it.
3. Machu Picchu
flickr/Pedro Szekely
One of the most beautiful and impressive ancient sites in the world, Machu Pichu
was rediscovered in 1911 by Hawaiian historian Hiram after it lay
hidden for centuries above the Urubamba Valley. The “Lost City of the
Incas” is invisible from below and completely self-contained, surrounded
by agricultural terraces and watered by natural springs. Although known
locally, it was largely unknown to the outside world before being
rediscovered in 1911. Since then, Machu Picchu has become the most
important tourist attraction in Peru.
2. Great Wall of China
The Great Wall of China built, rebuilt, and maintained between the
5th century BC and the 16th century to protect the northern borders of
the Chinese Empire from the attacks of the Xiongnu tribes. Several walls
have been built that were referred to as the Great Wall. One of the
most famous is the wall built between 220–206 BC by the first Emperor of
China but little of that wall remains. The majority of the existing
wall were built during the Ming Dynasty (1368-1644 AD). The most
comprehensive archaeological survey has recently concluded that the
entire Great Wall, with all of its branches, stretches for 8,851.8
kilometers (5,500.3 miles).
1. Pyramids of Giza
flickr/Tommy Wong
The Giza necropolis, situated in the immediate vicinity of the
southwestern suburbs of Cairo is probably the most famous ancient site
in the world. The pyramids in Giza were built over the span of three
generations – by Khufu, his second reigning son Khafre, and Menkaure.
The Great Pyramid of Khufu is the oldest and sole remnant of the Seven
Wonders of the Ancient World. Over 2 million blocks of stone were used
to construct the pyramid, during a 20 year period concluding around 2560
BC. The pyramid is an awe-inspiring 139 meters (455 feet) high making
it the largest pyramid in Egypt, although nearby Khafre’s Pyramid
appears to be larger as it is build at a higher elevation.
30) Classical Esperanto-Klasika Esperanto,
Malkovro de Vekita Kun Konscia Universo (DAOAU)
SN 22.59 (S iii 66)
Anattalakkhana Sutta
- La karakterizo de senmemo -
[anattā · lakkhaṇa]
En ĉi tiu tre fama sutta, Budho unuafoje klarigas sian instruadon pri anatta.
Dum unu okazo, la Bhagavā loĝis ĉe Bārāṇasi en la Cervo-Arbareto ĉe Isipatana. Tie, li alparolis la grupon de kvin bekhoj:
- Bhikkhus.
- Bhadante, la monstroj respondis. La Bhagavā diris:
- Rūpa, bhikkhus, estas anatta. Kaj se ĉi tiu rūpa estus atta, bhikkhus, ĉi tiu rūpa ne pruntedonus malfortiĝi, kaj ĝi povus [diri] pri rūpa: ‘Mia rūpa estu tiel, mia rūpa ne estu tiel.’ Sed ĉar rūpa estas anatta, ke rūpa pruntedonas sin al malsano, kaj ke ĝi ne povas [diri] pri rūpa: ‘Mia rūpa estu tiel, mia rūpa ne estu tiel.’
Vedanā, bhikkhus, estas anatta. Kaj se ĉi tiu vedanā estus atta, bhikkhus, ĉi tiu vedanā ne pruntedonus malfortiĝi, kaj ĝi povus [diri] pri vedanā: “Mia vedanā estu tiel, mia vedanā ne estu tiel.” Sed ĉar vedanā estas anatta, vedanā pruntedonas sin al malsano, kaj ke ĝi ne povas [esti dirita] pri vedanā: “Mia vedanā estu tiel, mia vedanā ne estu tiel.”
Saññā, bhikkhus, estas anatta. Kaj se ĉi tiu saññā estus atta, bhikkhus, ĉi tiu saññā ne pruntedonus malfortiĝi, kaj ĝi povus [diri] pri saññā: ‘Mia saññā estu tiel, mia saññā ne estu tiel.’ Sed tio estas ĉar saññā estas anatta, ke saññā pruntedonas sin al malsano, kaj ke ĝi ne povas [esti dirita] pri saññā: “Mia saññā estu tiel, mia saññā ne estu tiel.”
Saṅkhāras, bhikkhus, estas anatta. Kaj se ĉi tiuj saṅkhāras estus atta, bhikkhus, ĉi tiuj saṅkhāras ne pruntedonus sin malfortigi, kaj ĝi povus [diri] pri saṅkhāras: ‘Mia saṅkhāras estu tiel, mia saṅkhāras ne estu tiel.’ Sed ĝi estas ĉar saṅkhāras estas anatta, ke saṅkhāras pruntedonas sin al malstreĉiĝo, kaj ke ĝi ne povas [esti dirita] pri sahkhāras: ‘Mia saṅkhāras estu tiel, mia saṅkhāras ne estu tiel.’
Viññāṇa, bhikkhus, estas anatta. Kaj se ĉi tiu viññāṇa estus atta, bhikkhus, ĉi tiu viññāṇa ne pruntedonus malfortiĝi, kaj ĝi povus [diri] pri viññāṇa: “Mia viññāṇa estu tiel, mia viññāṇa ne estu tiel.” Sed ĉar viññāṇa estas anatta, viññāṇa pruntedonas sin al malsano, kaj ke ĝi ne povas [esti dirita] pri viññāṇa: “Mia viññāṇa estu tiel, mia viññāṇa ne estu tiel.”
Kion vi pensas pri ĉi tio, bhikkhus: ĉu Rūpa estas konstanta aŭ anika?
portempa
- Anicca, Bhanthdhe
- Kaj tio, kio estas anicca, ĉu dukkha aŭ sukha? {1}
- Dukkha, Bhante.
- Kaj tio, kio estas anika, dukkha, laŭ naturo ŝanĝebla, ĉu konvenas konsideri ĝin kiel: ‘Ĉi tio estas mia. Mi estas ĉi tio. Jen mia atta? ‘
- Ne, Bhante.
- Ĉu Vedanā estas konstanta aŭ anika?
- Anicca, Bhante.
- Kaj tio, kio estas anicca, ĉu dukkha aŭ sukha?
- Dukkha, Bhante.
- Kaj tio, kio estas anika, dukkha, laŭ naturo ŝanĝebla, ĉu konvenas konsideri ĝin kiel: ‘Ĉi tio estas mia. Mi estas ĉi tio. Jen mia atta? ‘
- Ne, Bhante.
- Ĉu Saññā estas konstanta aŭ anicca?
- Anicca, Bhante.
- Kaj tio, kio estas anicca, ĉu dukkha aŭ sukha?
- Dukkha, Bhante.
- Kaj tio, kio estas anika, dukkha, laŭ naturo ŝanĝebla, ĉu konvenas konsideri ĝin kiel: ‘Ĉi tio estas mia. Mi estas ĉi tio. Jen mia atta? ‘
- Ne, Bhante.
- Ĉu Saṅkhāras estas konstanta aŭ anicca?
- Anicca, Bhante.
- Kaj tio, kio estas anicca, ĉu dukkha aŭ sukha?
- Kaj tio, kio estas anika, dukkha, laŭ naturo ŝanĝebla, ĉu konvenas konsideri ĝin kiel: ‘Ĉi tio estas mia. Mi estas ĉi tio. Jen mia atta? ‘
- Ne, Bhante.
- Ĉu Viññāṇa estas konstanta aŭ anika?
- Anicca, Bhante.
- Kaj tio, kio estas anicca, ĉu dukkha aŭ sukha?
- Dukkha, Bhante.
- Kaj tio, kio estas anika, dukkha, laŭ naturo ŝanĝebla, ĉu konvenas konsideri ĝin kiel: ‘Ĉi tio estas mia. Mi estas ĉi tio. Jen mia atta? ‘
- Ne, Bhante.
- Tial, bhikkhus, kia ajn rūpa, estu pasinta, estonta aŭ nuna, interna aŭ ekstera, malpura aŭ subtila, malsupera aŭ ekzaltita, malproksima aŭ proksima, iu rūpa estas videbla yathā · bhūtaṃ kun taŭga paññā tiamaniere: ‘ Ĉi tio ne estas mia, mi ne estas ĉi tio, ĉi tio ne estas mia atta. ‘
Kio ajn vedanā, ĉu ĝi estas pasinta, estonta aŭ ĉeestanta, interna aŭ ekstera, kruda aŭ subtila, malsupera aŭ ekzaltita, malproksima aŭ proksima, iu ajn vedana estas videbla yathā · bhūtaṃ kun taŭga paññā tiamaniere: ‘Ĉi tio ne estas mia, Mi ne estas ĉi tio, ĉi tio ne estas mia atta. ‘
Kio ajn saññā, ĉu ĝi estas pasinta, estonta aŭ nuna, interna aŭ ekstera, kruda aŭ subtila, malsupera aŭ ekzaltita, malproksima aŭ proksima, ia saññā estas videbla yathā · bhūtaṃ kun taŭga paññā tiamaniere: ‘Ĉi tio ne estas mia, Mi ne estas ĉi tio, ĉi tio ne estas mia atta. ‘
Kiaj ajn saṅkhāras, estu ili pasintaj, estontaj aŭ nunaj, internaj aŭ eksteraj, krudaj aŭ subtilaj, malsuperaj aŭ ekzaltitaj, malproksimaj aŭ proksimaj, iuj saṅkhāras estas videblaj yathā · bhūtaṃ kun taŭga paññā tiamaniere: ‘Ĉi tio ne estas mia, Mi ne estas ĉi tio, ĉi tio ne estas mia atta. ‘
Kio ajn viññāṇa, ĉu ĝi estas pasinta, estonta aŭ nuna, interna aŭ ekstera, malneta aŭ subtila, malsupera aŭ ekzaltita, malproksima aŭ proksima, iu viññāṇa videblas yathā · bhūtaṃ kun taŭga paññā tiamaniere: ‘Ĉi tio ne estas mia, Mi ne estas ĉi tio, ĉi tio ne estas mia atta. ‘Tiel vidata, klera nobla disĉiplo seniluziiĝas pri Raba, malkontenta pri doloro, seniluziigita per morto, seniluziigita per ĉakroj kaj seniluziigita per Via. Seniluziigita, li emociiĝas. Tra depresio, li estas senzorgigita. Kun liberigo, isa: “liberigita.” Li komprenas: “Naskiĝo finiĝis, bramina vivo vivas, farendaĵo estas farita, ekzistas nenio alia por ĉi tiu ekzisto.”
Jen kion diris Bhagwar. La grupo de kvin mona monoj ravitaj ĝojis pro liaj vortoj.
Kiam ĉi tiu revelacio ricevis, la citadeloj de la grupo de kvin mona monoj, sengluiĝintaj, estis liberigitaj de la morto.
31) Classical Estonian- klassikaline eesti keel,
Teadvuse universumiga äratatud avastamine (DAOAU)
SN 22.59 (S iii 66)
Anattalakkhana Sutta
- mitte-mina omadus -
[anattā · lakkhaṇa]
Selles väga kuulsas suttas selgitab Buddha esimest korda oma õpetust anatast.
Ühel korral viibis Bhagavā Isipatanas Hirvesalvas Bārāṇasis. Seal pöördus ta viie bhikkhuse rühma poole:
- Bhikkhus.
- Bhadante, vastas bhikkhus. Bhagavā ütles:
- Rūpa, bhikkhus, on anatta. Ja kui see rūpa oleks atta, bhikkhus, ei pakuks see rūpa ennast kergeks ja võiks öelda: [Rääpast] võiks öelda: “Las mu rūpa olla selline, ärgu minu rūpa selline olema.” Kuid just seetõttu, et rūpa on anatta, kipub rūpa end kergendama ja et ei saa [öelda] rūpa kohta: “Las mu rūpa olla selline, ärgu minu rūpa selline olema.”
Vedanā, bhikkhus, on anatta. Ja kui see vedanā oleks atta, bhikkhus, ei võimaldaks see vedanā ennast kergendada ja vedanā kohta võiks [öelda]: “Las mu vedanā olla selline, ärgu minu vedanā olema selline.” Kuid just sellepärast, et vedanā on anatta, sobib vedanā ennast kergesti leevendada ja et vedanā kohta ei saa öelda: „Las mu vedanā olgu selline, ärgu minu vedanā selline olema.”
Saññā, bhikkhus, on anatta. Ja kui see saññā oleks atta, bhikkhus, ei annaks see saññā endast kergust ja saññā kohta võiks [öelda]: “Las mu saññā olla selline, siis minu saññā ei tohi olla selline.” Kuid just sellepärast, et saññā on anatta, võib saññā end kergendada ja saññā kohta ei saa öelda: „Las minu saññā olla selline, ärgu minu saññā selline olema”.
Saṅkhārad, bhikkhus, on anattad. Ja kui need saṅkhārad oleksid atta, bhikkhud, ei annaks need saṅkhārad end halvaks ja saṅkhārade kohta võiks [öelda]: „Las mu saṅkhārad oleksid sellised, ärgu minu saṅkhārad sellised olema”. Kuid sellepärast, et saṅkhārad on anattad, pakuvad saṅkhārad end halvaks ja et saṅkhārade kohta ei saa öelda: „Las mu saṅkhārad olla sellised, ärgu minu saṅkhārad sellised olema”.
Viññāṇa, bhikkhus, on anatta. Ja kui see viññāṇa oleks atta, bhikkhus, ei võimaldaks see viññāṇa ennast kergendada ja viññāṇa kohta võiks [öelda]: „Las mu viññāṇa olla nii, siis ei tohi minu viññāṇa olla selline”. Kuid sellepärast, et viññāṇa on anatta, kipub viññāṇa ennast kergendama ja et viññāṇa kohta ei saa [öelda]: “Las minu viññāṇa olla selline, ärgu minu viññāṇa nii olema.”
Mida sa sellest arvad, bhikkhus: kas Rūpa on püsiv või anicca?
ajutine
- Anicca, Bhanthdhe
- Ja see, mis on anicca, kas see on dukkha või sukha? {1}
- Dukkha, Bhante.
- Ja seda, mis on anicca, dukkha, võib oma olemuselt muutuda, kas seda on õige pidada: “See on minu. Ma olen see. See on minu atta? ‘
- Ei, Bhante.
- Kas Vedanā on püsiv või anicca?
- Anicca, Bhante.
- Ja see, mis on anicca, kas see on dukkha või sukha?
- Dukkha, Bhante.
- Ja seda, mis on anicca, dukkha, võib oma olemuselt muutuda, kas seda on õige pidada: „See on minu. Ma olen see. See on minu atta? ‘
- Ei, Bhante.
- Kas Saññā on püsiv või anicca?
- Anicca, Bhante.
- Ja see, mis on anicca, kas see on dukkha või sukha?
- Dukkha, Bhante.
- Ja seda, mis on anicca, dukkha, võib oma olemuselt muutuda, kas seda on õige pidada: “See on minu. Ma olen see. See on minu atta? ‘
- Ei, Bhante.
- Kas Saṅkhāras on püsiv või anicca?
- Anicca, Bhante.
- Ja see, mis on anicca, kas see on dukkha või sukha?
- Ja seda, mis on anicca, dukkha, võib oma olemuselt muutuda, kas seda on õige pidada: „See on minu. Ma olen see. See on minu atta? ‘
- Ei, Bhante.
- Kas Viññāṇa on püsiv või anicca?
- Anicca, Bhante.
- Ja see, mis on anicca, kas see on dukkha või sukha?
- Dukkha, Bhante.
- Ja seda, mis on anicca, dukkha, võib oma olemuselt muutuda, kas seda on õige pidada: „See on minu. Ma olen see. See on minu atta? ‘
- Ei, Bhante.
- Seetõttu tuleb bhikkhusi, olenemata sellest, kas see on minevik, tulevik või olevik, sisemist või välist, rasket või peent, alamat või kõrgemat, kaugel või lähedal, näha mis tahes rūpa yathā · bhūtaṃ korraliku paññā’ga: ‘ See pole minu, ma pole see, see pole minu atta. ‘
Mis iganes vedanā, olgu see siis minevik, tulevik või olevik, sisemine või väline, jäme või peen, alam või kõrgem, kaugel või lähedal, tuleb mis tahes vedanat näha yathā · bhūtaṃ koos õige paññā’ga sel viisil: „See pole minu, Ma ei ole see, see pole minu atta. ‘
Mis iganes saññā, olgu see siis minevik, tulevik või olevik, sisemine või väline, jäme või peen, alam või kõrgem, kaugel või lähedal, tuleb mis tahes saññā’t näha yathā · bhūtaṃ koos õige paññāga sel viisil: „See pole minu, Ma pole see, see pole minu atta. ‘
Ükskõik, mis saṅkhārasid olgu, olgu need siis minevik, tulevik või olevik, sisemisi või väliseid, jämedaid või peeneid, alamaid või kõrgemaid, kaugel või lähedal, tuleb mis tahes sahkhārasid näha yathā · bhūtaṃ koos õige paññā’ga sel viisil: „See pole minu, Ma ei ole see, see pole minu atta. ‘
Mis iganes viññāṇa, olgu see siis minevik, tulevik või olevik, sisemine või väline, jäme või peen, alam või kõrgem, kaugel või lähedal, tuleb mis tahes viññāṇat näha yathā · bhūtaṃ korraliku paññā’ga sel viisil: „See pole minu, Ma pole see, see pole minu atta. ‘Niimoodi vaadatuna on valgustatud üllas jünger Rabas pettunud, valus rahulolematu, surmas pettunud, tšakrates pettunud ja Via pettunud. Pettununa muutub ta emotsionaalseks. Depressiooni kaudu on ta kergendatud. Vabanemisega on isa: ‘vabastatud’. Ta saab aru: “Sünd on läbi, Brahmini elu on elatud, see, mida tuleb teha, on tehtud, selle olemasolu jaoks pole midagi muud.”
Seda ütles Bhagwar. Rõõmus viiest mungarühmast rõõmustasid tema sõnad.
Kui see ilmutus anti, vabastati viiest munkast koosneva rühma tsitadellid ilma kleepumiseta surmast.
32) Classical Filipino klassikaline filipiinlane,
Pagtuklas ng Awakened One na may Awcious Universe (DAOAU)
SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Ang katangian ng walang-Sarili -
[anattā · lakkhaṇa]
Sa napakatanyag na sutta na ito, ang Buddha ay nagpapaliwanag sa kauna-unahang pagkakataon ng kanyang pagtuturo sa anatta.
Sa isang okasyon, ang Bhagavā ay nanatili sa Bārāṇasi sa Deer Grove at Isipatana. Doon, hinarap niya ang pangkat ng limang mga bhikkhus:
- Bhikkhus.
- Bhadante, sumagot ang mga bhikkhus. Sinabi ng Bhagavā:
- Ang Rūpa, bhikkhus, ay anatta. At kung ang rūpa na ito ay atta, bhikkhus, ang rūpa na ito ay hindi magpapahiram sa kanyang sarili upang mawala ang loob, at masasabi ito tungkol kay rūpa: Ngunit ito ay dahil ang rūpa ay anatta na pinahiram ni rūpa ang sarili upang mawala ang kalagayan, at hindi ito masasabing tungkol sa rūpa:
Si Vedanā, bhikkhus, ay anatta. At kung ang vedanā na ito ay atta, bhikkhus, ang vedanā na ito ay hindi magpapahiram sa sarili, at maaaring [masabi] ng vedanā: ‘Hayaan ang aking vedanā na ganito, huwag ang aking vedanā ay maging ganito.’ Ngunit dahil sa ang vedanā ay anatta na pinahiram ni vedanā ang kanyang sarili upang mawala ang kalagayan, at hindi ito masasabing tungkol sa vedanā: ‘Hayaan ang aking vedanā na ganito, huwag ang aking vedanā ay maging ganito.’
Si Saññā, bhikkhus, ay anatta. At kung ang saññā na ito ay atta, bhikkhus, ang saññā na ito ay hindi magpapahiram sa sarili, at maaaring [masabi] ng saññā: ‘Hayaang maging ganito ang aking saññā, hayaan ang aking saññā na huwag maging ganito.’ Ngunit dahil sa saññā ay anatta na pinahiram ni saññā ang kanyang sarili na mawala, at hindi ito masasabing saññā: ‘Hayaang maging ganito ang aking saññā, hayaan ang aking saññā na hindi maging ganito.’
Saṅkhāras, bhikkhus, ay anatta. At kung ang mga saṅkhāras na ito ay atta, bhikkhus, ang mga saṅkhāras na ito ay hindi magpapahiram sa kanilang sarili upang mawala ang loob, at maaaring [masabi] ng saṅkhāras: ‘Hayaang ang aking mga saṅkhāras ay ganito, huwag ang aking mga saṅkhāras ay ganon. Ngunit dahil saṅkhāras ay mga anatta na pinahiram ni saṅkhāras ang kanilang sarili na mag-dis · easy, at hindi ito masasabing saṅkhāras: ‘Gawin ang aking mga saṅkhāras, huwag nang ganon ang aking mga saṅkhāras.’
Ang Viññāṇa, bhikkhus, ay anatta. At kung ang viññāṇa na ito ay atta, bhikkhus, ang viññāṇa na ito ay hindi magpapahiram sa sarili, at maaaring [masabi] ng viññāṇa: ‘Hayaan ang aking viññāṇa na ganito, hayaan ang aking viññāṇa na huwag maging ganito.’ Ngunit dahil sa ang viññāṇa ay anatta na pinahiram ni viññāṇa ang kanyang sarili upang mawala ang loob, at hindi ito masasabing tungkol kay viññāṇa: ‘Hayaan ang aking viññāṇa na ganyan, hayaan ang aking viññāṇa na huwag maging ganito.’
Ano ang palagay mo tungkol dito, bhikkhus: ang Rūpa ay permanente o anicca?
pansamantala
- Anicca, Bhanthdhe
- At ang alin ang anicca, ito ba ay dukkha o sukha? {1}
- Dukkha, Bhante.
- At ang kung ano ang anicca, dukkha, sa likas na pagbabago ng pagbabago, nararapat na isaalang-alang ito bilang: ‘Akin ito. Ako ito Ito ang aking atta? ‘
- Hindi, Bhante.
- Ang Vedanā ay permanente o anicca?
- Anicca, Bhante.
- At ang alin ang anicca, ito ba ay dukkha o sukha?
- Dukkha, Bhante.
- At ang kung ano ang anicca, dukkha, sa likas na pagbabago ng pagbabago, nararapat na isaalang-alang ito bilang: ‘Akin ito. Ako ito Ito ang aking atta? ‘
- Hindi, Bhante.
- Ang Saññā ba ay permanente o anicca?
- Anicca, Bhante.
- At ang alin ang anicca, ito ba ay dukkha o sukha?
- Dukkha, Bhante.
- At ang kung ano ang anicca, dukkha, sa likas na pagbabago ng pagbabago, nararapat na isaalang-alang ito bilang: ‘Akin ito. Ako ito Ito ang aking atta? ‘
- Hindi, Bhante.
- Ang Saṅkhāras ay permanente o anicca?
- Anicca, Bhante.
- At ang alin ang anicca, ito ba ay dukkha o sukha?
- At ang kung ano ang anicca, dukkha, sa likas na pagbabago ng pagbabago, nararapat na isaalang-alang ito bilang: ‘Akin ito. Ako ito Ito ang aking atta? ‘
- Hindi, Bhante.
- Ang Viññāṇa ba ay permanente o anicca?
- Anicca, Bhante.
- At ang alin ang anicca, ito ba ay dukkha o sukha?
- Dukkha, Bhante.
- At ang kung ano ang anicca, dukkha, sa likas na pagbabago ng pagbabago, nararapat na isaalang-alang ito bilang: ‘Akin ito. Ako ito Ito ang aking atta? ‘
- Hindi, Bhante.
- Samakatuwid, mga bhikkhus, anuman ang rūpa, maging ito ay nakaraan, hinaharap, o kasalukuyan, panloob o panlabas, malubha o banayad, mababa o mataas, malayo o malapit, ang anumang rūpa ay makikita yathā · bhūtaṃ na may wastong paññā sa ganitong paraan: ‘ Hindi ako ito, hindi ako ito, hindi ito ang aking atta. ‘
Anumang vedanā, maging ito ay nakaraan, hinaharap, o kasalukuyan, panloob o panlabas, malaki o banayad, mababa o mataas, malayo o malapit, ang anumang vedanā ay makikita yathā · bhūtaṃ na may wastong paññā sa ganitong paraan: ‘Hindi ito akin, Hindi ako ito, hindi ito ang aking atta. ‘
Anuman ang saññā, maging ito ay nakaraan, hinaharap, o kasalukuyan, panloob o panlabas, masama o banayad, mas mababa o mataas, malayo o malapit, ang anumang saññā ay makikita yathā · bhūtaṃ na may wastong paññā sa ganitong paraan: ‘Hindi ito akin, Hindi ako ito, hindi ito ang aking atta. ‘
Anumang mga saṅkhāras, maging nakaraan, hinaharap, o kasalukuyan, panloob o panlabas, malubha o banayad, mababa o mataas, malayo o malapit, ang anumang mga saṅkhāras ay makikita yathā · bhūtaṃ na may wastong paññā sa ganitong paraan: ‘Hindi ito akin, Hindi ako ito, hindi ito ang aking atta. ‘
Anumang viññāṇa, maging ito ay nakaraan, hinaharap, o kasalukuyan, panloob o panlabas, malaki o banayad, mababa o mataas, malayo o malapit, ang anumang viññāṇa ay makikita yathā · bhūtaṃ na may wastong paññā sa ganitong paraan: ‘Hindi ito akin, Hindi ako ito, hindi ito ang aking atta. ‘Nakita sa ganitong paraan, ang isang napaliwanagan na marangal na alagad ay nabigo kay Raba, hindi nasiyahan sa sakit, nabigo sa kamatayan, nabigo sa mga chakra, at nabigo sa Via. Nadismaya, naging emosyonal siya. Sa pamamagitan ng depression, gumaan ang pakiramdam niya. Sa paglaya, isa: ‘napalaya.’ Nauunawaan niya: ‘Tapos na ang kapanganakan, ang buhay Brahmin ay nabuhay, kung ano ang kailangang gawin ay tapos na, wala nang iba pa para sa pag-iral na ito.’
Ito ang sinabi ni Bhagwar. Ang pangkat ng limang monghe na natuwa sa kanyang mga salita.
Nang ibigay ang paghahayag na ito, ang mga citadel ng pangkat ng limang monghe, nang hindi nananatili, ay napalaya mula sa kamatayan.
33) Classical Finnish- Klassinen suomalainen,
Herätyn löytäminen tietoisuusuniversumilla (DAOAU)
SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Ei-Itsen ominaisuus -
[anattā · lakkhaṇa]
Tässä hyvin kuuluisassa suttassa Buddha kertoo ensimmäistä kertaa opetuksestaan anattasta.
Eräässä tapauksessa Bhagavā oleskeli Bārāṇasissa Peura-lehdossa Isipatanassa. Siellä hän puhui viiden bhikkhus-ryhmän ryhmälle:
- Bhikkhus.
- Bhadante, bhikkhus vastasi. Bhagavā sanoi:
- Rūpa, bhikkhus, on anatta. Ja jos tämä rūpa olisi atta, bhikkhus, tämä rūpa ei antaisi itsensä hajoavaksi, ja rupasta voitaisiin [sanoa]: ‘Olkoon minun rupani näin, älkää olko minun ruppa sellaisia.’ Mutta siksi, että rūpa on anatta, joka huolehtii itsestään ja että siitä ei voida sanoa: ‘Olkoon minun rūpa näin, älkää olko minun rūpa sellaisia.’
Vedanā, bhikkhus, on anatta. Ja jos tämä vedanā olisi atta, bhikkhus, tämä vedanā ei antaisi itsensä hajoavaksi, ja vedanasta voitaisiin [sanoa]: ‘Olkoon minun vedanani näin, älköön minun vedanaani olevan sellainen. Mutta koska vedanā on anatta, vedanā taipuu itsestään hajoamaan, eikä vedanasta voida sanoa: ‘Olkoon vedanani näin, älköön vedanaani näin.’
Saññā, bhikkhus, on anatta. Ja jos tämä saññā olisi atta, bhikkhus, tämä saññā ei antaisi itsensä hajoavaksi, ja saññāsta voitaisiin [sanoa]: ‘Olkoon minun saññāni näin, älköön minun saññāni näin.’ Mutta siksi, että saññā on anatta, joka saññā taipuu itsestään hajoamaan, eikä sitä voida sanoa saññā: “Olkoon minun saññāni näin, älköön minun saññāni olevan näin.”
Saṅkhārat, bhikkhus, ovat anatta. Ja jos nämä saṅkhārat olisivat atta, bhikkhuja, nämä saṅkhārat eivät antaisi itsensä epämukavaksi, ja saṅkhāroista voitaisiin [sanoa]: ”Olkoon minun saaskhārani sellaiset, älköön minun saṅkhāransa oleman”. Mutta koska saṅkhārat ovat anattoja, jotka saṅkhārat antavat itsensä epämukavaksi, eikä saṅkhāroista voida sanoa: ”Olkoon minun saṅkhārani sellaiset, älköön minun saṅkhāransa olkoot sellaisia.”
Viññāṇa, bhikkhus, on anatta. Ja jos tämä viññāṇa olisi atta, bhikkhus, tämä viññāṇa ei antaisi itsensä hajoavaksi, ja viññāṇasta voitaisiin [sanoa]: ‘Olkoon minun viññāṇa näin, älköön minun viññāṇa oleman näin.’ Mutta koska viññāṇa on anatta, viññāṇa taipuu itsestään hajoamaan ja että viññāṇasta ei voida [sanoa]: ‘Olkoon viññāṇa näin, älköön minun viññāṇa oleman näin.’
Mitä mieltä olet tästä, bhikkhus: onko Rūpa pysyvä vai anicca?
väliaikainen
- Anicca, Bhanthdhe
- Ja mikä on anicca, onko se dukkha vai sukha? {1}
- Dukkha, Bhante.
- Ja mikä on anicca, dukkha, luonteeltaan muuttuvan, onko asianmukaista pitää sitä: ‘Tämä on minun. Minä olen tämä. Tämä on minun atta? ‘
- Ei, Bhante.
- Onko Vedanā pysyvä vai anicca?
- Anicca, Bhante.
- Ja mikä on anicca, onko se dukkha vai sukha?
- Dukkha, Bhante.
- Ja mikä on anicca, dukkha, luonteeltaan muuttuvan, onko asianmukaista pitää sitä: ‘Tämä on minun. Minä olen tämä. Tämä on minun atta? ‘
- Ei, Bhante.
- Onko Saññā pysyvä vai anicca?
- Anicca, Bhante.
- Ja mikä on anicca, onko se dukkha vai sukha?
- Dukkha, Bhante.
- Ja mikä on anicca, dukkha, luonteeltaan muuttuvan, onko asianmukaista pitää sitä: ‘Tämä on minun. Minä olen tämä. Tämä on minun atta? ‘
- Ei, Bhante.
- Ovatko Saṅkhāras pysyviä vai anicca?
- Anicca, Bhante.
- Ja mikä on anicca, onko se dukkha vai sukha?
- Ja mikä on anicca, dukkha, luonteeltaan muuttuvan, onko asianmukaista pitää sitä: ‘Tämä on minun. Minä olen tämä. Tämä on minun atta? ‘
- Ei, Bhante.
- Onko Viññāṇa pysyvä vai anicca?
- Anicca, Bhante.
- Ja mikä on anicca, onko se dukkha vai sukha?
- Dukkha, Bhante.
- Ja mikä on anicca, dukkha, luonteeltaan muuttuvan, onko asianmukaista pitää sitä: ‘Tämä on minun. Minä olen tämä. Tämä on minun atta? ‘
- Ei, Bhante.
- Siksi bhikkhus, mitä tahansa rūpa, olipa se menneisyyttä, tulevaisuutta tai nykyisyyttä, sisäinen tai ulkoinen, karkea tai hienovarainen, ala-arvoinen tai korotettu, kaukana tai lähellä, mikä tahansa rūpa on katsottava yathā · bhūtaṃ: lla asianmukaisella paññalla tällä tavalla: ‘ Tämä ei ole minun, en ole tämä, tämä ei ole minun atta. ‘
Mikä tahansa vedanā, olipa se menneisyyttä, tulevaisuutta tai läsnäoloa, sisäinen tai ulkoinen, karkea tai hienovarainen, ala-arvoinen tai korotettu, kaukana tai lähellä, minkä tahansa vedanan on katsottava olevan yathā · bhūtaṃ oikean paññan kanssa tällä tavalla: ‘Tämä ei ole minun, En ole tämä, tämä ei ole minun atta. ‘
Mikä tahansa saññā, olipa se menneisyyttä, tulevaisuutta tai läsnäoloa, sisäinen tai ulkoinen, karkea tai hienovarainen, alempi tai korotettu, kaukana tai lähellä, minkä tahansa saññan on katsottava olevan yathā · bhūtaṃ oikean paññan kanssa tällä tavalla: ‘Tämä ei ole minun, En ole tämä, tämä ei ole minun atta. ‘
Mikä tahansa saṅkhāras, olkoon ne menneisyys, tulevaisuus tai läsnäolo, sisäinen tai ulkoinen, karkea tai hienovarainen, alempi tai korotettu, kaukana tai lähellä, minkä tahansa saṅkhāran on katsottava olevan yathā · bhūtaṃ oikean paññan kanssa tällä tavalla: ‘Tämä ei ole minun, En ole tämä, tämä ei ole minun atta. ‘
Mikä tahansa viññāṇa, olipa se menneisyyttä, tulevaisuutta tai läsnäoloa, sisäinen tai ulkoinen, karkea tai hienovarainen, alempi tai korotettu, kaukana tai lähellä, mikä tahansa viññāṇa on nähtävä yathā · bhūtaṃ asianmukaisella paññalla tällä tavalla: ‘Tämä ei ole minun, En ole tämä, tämä ei ole minun atta. ‘Tällä tavalla katsottuna valaistunut jalo opetuslapsi on pettynyt Rabaan, tyytymätön kipuun, pettynyt kuolemaan, pettynyt chakroihin ja pettynyt Viaan. Pettyneenä hänestä tulee emotionaalinen. Masennuksesta hän on helpottunut. Vapautumisen myötä isa: ‘vapautettu’. Hän ymmärtää: ‘Syntymä on ohi, Brahminin elämää eletään, mitä on tehtävä, se tehdään, tälle olemassaololle ei ole mitään muuta.’
Tämän Bhagwar sanoi. Viiden munkin ryhmä, joka oli iloinen, ilahtui hänen sanoistaan.
Kun tämä ilmoitus annettiin, viiden munkin ryhmän linnoitukset vapautuivat kuolemasta.
34) Classical French- Français classique,
Découverte de l’Éveillé avec l’Univers de la Conscience (DAOAU)
SN 22,59 (S iii 66)
Anattalakkhana Sutta
- La caractéristique du non-soi -
[anattā · lakkhaṇa]
Dans ce sutta très célèbre, le Bouddha expose pour la première fois son enseignement sur l’anatta.
À une occasion, le Bhagavā séjournait à Bārāṇasi dans le bosquet des cerfs à Isipatana. Là, il s’est adressé au groupe de cinq bhikkhus:
- Bhikkhus.
- Bhadante, répondirent les bhikkhus. Le Bhagavā a dit:
- Rūpa, bhikkhus, est anatta. Et si ce rūpa était atta, bhikkhus, ce rūpa ne se prêterait pas à la maladie, et on pourrait [dire] de rūpa: «Que mon rūpa soit ainsi, que mon rūpa ne soit pas ainsi. Mais c’est parce que rūpa est anatta que rūpa se prête à la maladie, et qu’il ne peut [être dit] de rūpa: «Que mon rūpa soit ainsi, que mon rūpa ne soit pas ainsi.
Vedanā, bhikkhus, est anatta. Et si ce vedanā était atta, bhikkhus, ce vedanā ne se prêterait pas à la maladie, et on pourrait [dire] de vedanā: «Que mon vedanā soit ainsi, que mon vedanā ne soit pas ainsi. Mais c’est parce que vedanā est anatta que vedanā se prête à la maladie, et qu’il ne peut [être dit] de vedanā: «Que mon vedanā soit ainsi, que mon vedanā ne soit pas ainsi.
Saññā, bhikkhus, est anatta. Et si ce saññā était atta, bhikkhus, ce saññā ne se prêterait pas à la maladie, et on pourrait [dire] de saññā: «Que mon saññā soit ainsi, que mon saññā ne soit pas ainsi. Mais c’est parce que saññā est anatta que saññā se prête à la maladie, et qu’on ne peut pas [dire] de saññā: «Que mon saññā soit ainsi, que mon saññā ne soit pas ainsi.
Les Saṅkhāras, les bhikkhus, sont des anatta. Et si ces saṅkhāras étaient atta, bhikkhus, ces saṅkhāras ne se prêteraient pas à la maladie, et on pourrait [dire] des saṅkhāras: «Que mes saṅkhāras soient ainsi, que mes saṅkhāras ne soient pas ainsi». Mais c’est parce que les saṅkhāras sont anatta que les saṅkhāras se prêtent à la maladie, et qu’il ne peut [être dit] des saṅkhāras: «Que mes saṅkhāras soient ainsi, que mes saṅkhāras ne soient pas ainsi».
Viññāṇa, bhikkhus, est anatta. Et si ce viññāṇa était atta, bhikkhus, ce viññāṇa ne se prêterait pas à la maladie, et on pourrait [dire] de viññāṇa: «Que ma viññāṇa soit ainsi, que ma viññāṇa ne soit pas ainsi. Mais c’est parce que viññāṇa est anatta que viññāṇa se prête à la maladie, et qu’il ne peut [être dit] de viññāṇa: “Que ma viññāṇa soit ainsi, que ma viññāṇa ne soit pas ainsi.”
Que pensez-vous de cela, bhikkhus: Rūpa est-il permanent ou anicca?
temporaire
- Anicca, Bhanthdhe
- Et ce qui est anicca, est-ce dukkha ou sukha? {1}
- Dukkha, Bhante.
- Et ce qui est anicca, dukkha, par nature sujet au changement, est-il approprié de le considérer comme: «Ceci est à moi. Je suis ce. C’est mon atta?
- Non, Bhante.
- Vedanā est-il permanent ou anicca?
- Anicca, Bhante.
- Et ce qui est anicca, est-ce dukkha ou sukha?
- Dukkha, Bhante.
- Et ce qui est anicca, dukkha, par nature sujet au changement, convient-il de le considérer comme: «Ceci est à moi. Je suis ce. C’est mon atta?
- Non, Bhante.
- Saññā est-il permanent ou anicca?
- Anicca, Bhante.
- Et ce qui est anicca, est-ce dukkha ou sukha?
- Dukkha, Bhante.
- Et ce qui est anicca, dukkha, par nature sujet au changement, est-il approprié de le considérer comme: «Ceci est à moi. Je suis ce. C’est mon atta?
- Non, Bhante.
- Les Saṅkhāras sont-ils permanents ou anicca?
- Anicca, Bhante.
- Et ce qui est anicca, est-ce dukkha ou sukha?
- Et ce qui est anicca, dukkha, par nature sujet au changement, est-il approprié de le considérer comme: «Ceci est à moi. Je suis ce. C’est mon atta?
- Non, Bhante.
- Viññāṇa est-il permanent ou anicca?
- Anicca, Bhante.
- Et ce qui est anicca, est-ce dukkha ou sukha?
- Dukkha, Bhante.
- Et ce qui est anicca, dukkha, par nature sujet au changement, est-il approprié de le considérer comme: «Ceci est à moi. Je suis ce. C’est mon atta?
- Non, Bhante.
- Par conséquent, bhikkhus, quel que soit le rūpa, qu’il soit passé, futur ou présent, interne ou externe, grossier ou subtil, inférieur ou exalté, loin ou proche, tout rūpa doit être vu yathā · bhūtaṃ avec le paññā approprié de cette manière: ‘ Ce n’est pas à moi, je ne suis pas ceci, ce n’est pas mon atta.
Quel que soit le vedanā, qu’il soit passé, futur ou présent, interne ou externe, grossier ou subtil, inférieur ou exalté, loin ou proche, tout vedanā doit être vu yathā · bhūtaṃ avec le paññā approprié de cette manière: ‘Ceci n’est pas le mien, Je ne suis pas ceci, ce n’est pas mon atta.
Quel que soit le saññā, qu’il soit passé, futur ou présent, interne ou externe, grossier ou subtil, inférieur ou exalté, loin ou proche, tout saññā doit être vu yathā · bhūtaṃ avec le paññā approprié de cette manière: ‘Ceci n’est pas le mien, Je ne suis pas ceci, ce n’est pas mon atta.
Quels que soient les saṅkhāras, qu’ils soient passés, futurs ou présents, internes ou externes, grossiers ou subtils, inférieurs ou exaltés, éloignés ou proches, tous les saṅkhāras doivent être vus yathā · bhūtaṃ avec le paññā approprié de cette manière: ‘Ceci n’est pas le mien, Je ne suis pas ceci, ce n’est pas mon atta.
Quel que soit le viññāṇa, qu’il soit passé, futur ou présent, interne ou externe, grossier ou subtil, inférieur ou exalté, loin ou près, tout viññāṇa doit être vu yathā · bhūtaṃ avec le paññā approprié de cette manière: ‘Ceci n’est pas le mien, Je ne suis pas ceci, ce n’est pas mon atta.Vu de cette manière, un noble disciple éclairé est déçu de Raba, insatisfait de la douleur, déçu de la mort, déçu des chakras et déçu de Via. Déçu, il devient émotif. Grâce à la dépression, il est soulagé. Avec la libération, isa: «libéré». Il comprend: “La naissance est finie, la vie brahmane est vécue, ce qui doit être fait est fait, il n’y a rien d’autre pour cette existence.”
C’est ce que Bhagwar a dit. Le groupe de cinq moines ravis était ravi de ses paroles.
Lorsque cette révélation fut donnée, les citadelles du groupe de cinq moines, sans coller, furent libérées de la mort.
35) Classical Frisian- Klassike Frysk,
Untdekking fan Awakened One with Awareness Universe (DAOAU)
SN 22.59 (S iii 66)
Anattalakkhana Sutta
- It skaaimerk fan nee-sels -
[anattā · lakkhaṇa]
Yn dizze heul ferneamde sutta leit de Boeddha foar it earst syn lear oer anatta út.
Ien kear bleau de Bhagavā te Bārāṇasi yn ‘e Deer Grove by Isipatana. Dêr spruts hy de groep fan fiif bhikkhus oan:
- Bhikkhus.
- Bhadante, antwurde de bhikkhus. De Bhagavā sei:
- Rûpa, bhikkhus, is anatta. En as dizze rûpa atta wie, bhikkhus, soe dizze rûpa him net liene foar ûntspanning, en it koe [wurde sein] fan rûpa: ‘Lit myn rûpa sa wêze, lit myn rûpa net sa wêze.’ Mar it is om’t rûpa anatta is dat rûpa him lient om te ûntlêsten, en dat it net kin wurde [sein] fan rûpa: ‘Lit myn rûpa sa wêze, lit myn rûpa net sa wêze.’
Vedana, Bhikkhus, is anatta. En as dizze vedanā atta wie, bhikkhus, soe dizze vedanā him net liene foar ûntspanning, en it koe [wurde sein] fan vedanā: ‘Lit myn vedanā sa wêze, lit myn vedanā net sa wêze.’ Mar it is om’t vedanā anatta is dat vedanā him lient om te ûntlêsten, en dat it net kin [wurde] fan vedanā: ‘Lit myn vedanā sa wêze, lit myn vedanā net sa wêze.’
Saññā, bhikkhus, is anatta. En as dizze saññā atta, bhikkhus wie, soe dizze saññā him net lije litte, en it koe [wurde sein] fan saññā: ‘Lit myn saññā sa wêze, lit myn saññā net sa wêze.’ Mar it is om’t saññā anatta is dat saññā him lient te ûntlêsten, en dat it fan saññā net kin wurde sein: ‘Lit myn saññā sa wêze, lit myn saññā net sa wêze.’
Saṅkhāras, bhikkhus, binne anatta. En as dizze saṅkhāras atta wiene, bhikkhus, soene dizze saṅkhāras har net liene, en it koe fan sa saidkhāras sein wurde: ‘Lit myn saṅkhāras sa wêze, lit myn saṅkhāras net sa wêze.’ Mar it is om’t saṅkhāras anatta binne dat saṅkhāras har liene om te ûntlêsten, en dat it fan saṅkhāras net kin wurde sein: ‘Lit myn saṅkhāras sa wêze, lit myn saṅkhāras net sa wêze.’
Viññāṇa, bhikkhus, is anatta. En as dizze viññāṇa atta, bhikkhus wie, soe dizze viññāṇa him net liene om te ûntlêsten, en it koe [wy] sizze fan viññāṇa: ‘Lit myn viññāṇa sa wêze, lit myn viññāṇa net sa wêze.’ Mar it is om’t viññāṇa anatta is dat viññāṇa him lient te ûntspanning, en dat it fan viññāṇa net kin wurde sein: ‘Lit myn viññāṇa sa wêze, lit myn viññāña net sa wêze.’
Wat tinke jo hjirfan, bhikkhus: is Rûpa permanint as anicca?
tydlik
- Anicca, Bhanthdhe
- En wat anicca is, is it dukkha of sukha? {1}
- Dukkha, Bhante.
- En dat wat anicca, dukkha is, fan nature ûnderwerp fan feroaring, is it goed om it te beskôgjen as: ‘Dit is fan my. Ik bin dit. Dit is myn atta? ‘
- Nee, Bhante.
- Is Vedanā permanint as anicca?
- Anicca, Bhante.
- En dat wat anicca is, is it dukkha as sukha?
- Dukkha, Bhante.
- En wat anicca, dukkha is, fan nature ûnderwerp fan feroaring, is it goed om it te beskôgjen as: ‘Dit is fan my. Ik bin dit. Dit is myn atta? ‘
- Nee, Bhante.
- Is Saññā permanint as anicca?
- Anicca, Bhante.
- En dat wat anicca is, is it dukkha as sukha?
- Dukkha, Bhante.
- En wat anicca, dukkha is, fan nature ûnderwerp fan feroaring, is it goed om it te beskôgjen as: ‘Dit is fan my. Ik bin dit. Dit is myn atta? ‘
- Nee, Bhante.
- Binne Saṅkhāras permanint as anicca?
- Anicca, Bhante.
- En dat wat anicca is, is it dukkha as sukha?
- En dat wat anicca, dukkha is, fan nature ûnderwerp fan feroaring, is it goed om it te beskôgjen as: ‘Dit is fan my. Ik bin dit. Dit is myn atta? ‘
- Nee, Bhante.
- Is Viññāṇa permanint as anicca?
- Anicca, Bhante.
- En dat wat anicca is, is it dukkha as sukha?
- Dukkha, Bhante.
- En dat wat anicca, dukkha is, fan nature ûnderwerp fan feroaring, is it goed om it te beskôgjen as: ‘Dit is fan my. Ik bin dit. Dit is myn atta? ‘
- Nee, Bhante.
- Dêrom, bhikkhus, watfoar rûpa dan ek, ferline, takomst, as hjoeddeistich, ynterne as eksterne, grof as subtyl, ynferieur of ferheven, fier as tichtby, elke rûpa is op dizze manier te sjen yathā · bhūtaṃ mei juste paññā: ‘ Dit is net fan my, ik bin dit net, dit is net myn atta. ‘
Wat vedanā ek is, is it ferline, takomst, of oanwêzich, ynterne as eksterne, grof of subtyl, ynferieur of ferheven, fier as tichtby, elke vedanā is te sjen yathā · bhūtaṃ mei juste paññā op dizze manier: ‘Dit is net mines, Ik bin dit net, dit is net myn atta. ‘
Hokker saññā ek is, ferline, takomst, as hjoeddeistich, ynterne as eksterne, grof of subtyl, ynferieur of ferheven, fier as tichtby, elke saññā is te sjen yathā · bhūtaṃ mei juste paññā op dizze manier: ‘Dit is net mines, Ik bin dit net, dit is net myn atta. ‘
Hokker saṅkhāras ek binne, binne se ferline, takomst, of oanwêzich, ynterne as eksterne, grof of subtyl, ynferieur of ferheven, fier as tichtby, elke saṅkhāras binne te sjen op dizze manier yathā · bhūtaṃ mei juste paññā: ‘Dit is net fan my, Ik bin dit net, dit is net myn atta. ‘
Hokker viññāṇa ek is, is it ferline, takomst, as oanwêzich, ynterne as eksterne, grof as subtyl, ynferieur of ferheven, fier as tichtby, elke viññāṇa is te sjen yathā · bhūtaṃ mei juste paññā op dizze manier: ‘Dit is net fan my Ik bin dit net, dit is net myn atta. ‘Op dizze manier sjoen wurdt in ferljochte aadlike learling teloarsteld mei Raba, ûntefreden mei pine, teloarsteld mei de dea, teloarsteld mei chakras, en teloarsteld mei Via. Teloarsteld wurdt hy emosjoneel. Troch depresje is hy reliëf. Mei befrijing isa: ‘befrijd.’ Hy begrypt: ‘Berte is foarby, Brahmaan libben wurdt libbe, wat moat wurde dien wurdt dien, d’r is neat oars foar dit bestean.’
Dit is wat Bhagwar sei. De groep fan fiif muontsen dy’t bliid wiene, wiene bliid troch syn wurden.
Doe’t dizze iepenbiering waard jûn, waarden de sitadellen fan ‘e groep fan fiif muontsen, sûnder te hâlden, befrijd fan’ e dea.
https://www.touropia.com/national-parks-in-france/
From
its beautiful beaches in the south to the indomitable Alps and rustic
roving countryside; France has an incredible array of natural sights
that are sure to astound and entice visitors to this marvelous country
and that’s without even mentioning its stunning overseas territories!
With fantastic cities such as Paris, Lyon and Bordeaux to explore, there are a plethora of things to see and do in France
and one could spend months taking in all the sights on offer. One of
the most popular countries in the world for tourists, France will
continually delight and enamour visitors who are sure to revel in its
historical sites, world-renowned cuisine and vibrant cultural heritage.
To help you out on your trip, here are all ten national parks in France
for you enjoy.
Map of National Parks in France
10. Cevennes National Park
dreamstime/© Colombo
With a wide variety of different landscapes on offer, Cevennes
National Park makes for some delightful hiking as the scenes slowly
merge into each other and change before your very eyes. The array of
mountains and plateaus located within the park have rolling valleys and
hills that fall away from their peaks and these are beautiful to behold
from up high.
Forests and meadows provide a lovely contrast to the barren rock of
the cliffs and plateaus and a number of peaceful rivers and streams
meander their way between the hills. Fauna and flora spring out at you
from every nook and cranny and the wild flowers only add to the scenic
feel of this charming national park in Southern France.
9. Port-Cros National Park
Located in the Mediterranean, this delightful national park is
situated on the island of Port-Cros that gives it its name. Three
neighboring small islands are also included within its boundaries and
their serene turquoise waters welcome you into their warm embrace.
The beige rocks and sandy beaches that line the islands´ shores stand
out beautifully between the green fauna of their interiors and the
blues waters that surround them. The maritime waters around the national
park are protected as are the fragile ecosystems of the islands
themselves and tourism is strictly managed to ensure the environments
remain in pristine condition.
Arriving by boat is a memorable affair as the idyllic islands appear
in the distance before you, slowly growing in size until finally they
are right there in front of you in all of their glory.
8. Pyrenees National Park
dreamstime/© Jose Lledo
Simply spectacular. This incredible national park has a plethora of
beautiful views and panoramas just waiting for you to discover. Located
on the border between France and Spain, the park is named after the
mountain range that dominates its area and there are certainly an
amazing array of landscapes for you to enjoy.
Your spirit will soar, free and unencumbered by the worries of the
world you can let go and revel in the unforgettable scenery all around
you. Picturesque and perfect in their beauty the mountains rear
dramatically about you and their snow-capped peaks dominate the skyline.
As such, there are a myriad of lovely trails and climbing routes for
you to explore and it is also possible to go skiing in the higher
echelons of the mountains.
Pyrenees National Park is definitely well worth a visit as the greens
of the valleys give way to the grey rocks of the mountainside which in
turn changes to dazzling white snow and beautiful blue skies.
7. Guiana Amazonian National Park
Established to protect the Amazon rainforest located in French
Guiana, this expansive national park is one of the largest in the world
and as such there is an unfathomable number of things to see and do.
Undeveloped, untouched and consequently pristine, wild and free, this
remote part of the world is only accessible by plane or pirogue.
The dense rainforest is home to a wide array of animals and birds,
not to mention the fauna and flora that proliferates absolutely
everywhere. From the overgrowth, Mount Galbao rears up dramatically
towards the heavens while rivers course between the endless trees.
Canoeing along the waters if an unforgettable experience and one of
the most popular places to visit is the spectacular Gobaya Soula falls.
With sixty meter trees crowding around you at times, Guiana Amazonian
National Park is a once in a lifetime place to visit.
6. Vanoise National Park
dreamstime/© Yulia Belousova
The largest national park in mainland France is a marvel to visit due
to the incredible scenery on offer. Located in the French Alps, it is
the heart achingly beautiful mountains that are the main attraction and
hikers, mountaineers and skiers will never want to leave its astounding
premises.
La Vanoise offers up the quintessential image of the French Alps with
the domineering mountains, sweeping valleys and gorgeous lakes all
contributing to the picture-perfect scenes. The panoramas and views are
endless and up amidst the clouds, the world below appears to be in
miniature. The Grand Casse is the highest peak in the park and with the
massif surrounding it, it is awe-inspiring to behold.
5. Calanques National Park
dreamstime/© Thierry Maffeis
Lying between Marseille and Cassis, this coastal park has a
picturesque albeit slightly daunting clifftop walk which hikers will
adore. Following the at times treacherous path, you weave your way
amidst the rock-strewn terrain as the cliff face plunges away to the
side of you. Below, the glistening turquoise waters only add to the
stunning scenery on show.
The rugged white cliffs and craggy rock faces have delightful tufts
of green growing from them and the vivid colors make this a delightful
part of the world to explore. Sailing along the Calanques Massif which
gives the national park its name is awe-inspiring and in the protected
waters, dolphins and turtles can be found swimming about.
4. Ecrins National Park
dreamstime/© Francoisroux
This massive national park is so large that it has over a hundred
mountain peaks contained within it as well as sixty lakes that so
beautifully reflect the mountains above them. The landscapes on offer
are to die for such is their splendor and magnificence.
Centered around the Massif des Ecrins, it is these lofty realms which
are part of the Dauphine Alps that form the main body of the incredible
scenery and mountaineers and hikers will adore all that there is to see
and do. The forested valleys and green slopes of the mountains
eventually give way to rocky mountainside and snow amidst the higher
realms of the peaks.
Breathtakingly beautiful, there are over 700 kilometers of trails for
visitors to enjoy and it is also a great place for skiers as there are a
number of ski resorts for them to frequent.
3. Mercantour National Park
With seven rolling valleys to explore, rustic villages, mountain
peaks and more; Mercantour National Park certainly has a lot going for
it. Fauna and flora abounds and amidst all of the nature on show,
marmots, ibex and chamois can be found when walking along the park´s
many trails and paths.
Adventurous visitors may dare to hang-glide and throw themselves off
of one of the steep cliff faces to dazzle at the world below. History
lovers on the other hand will want to head to the Vallee des Merveilles
where there are over 36,000 rock engravings to delight in.
On top of these attractions, the maritime Alps provide an ever
changing and beautiful backdrop to the valleys and lakes interspersed
amongst them. Among all the natural wonders on show, the Gordolasque
Valley and the river that runs through it are particularly lovely to
behold.
2. Guadeloupe National Park
flickr/Bernard Dupont
This biodiversity hotspot is fascinating to visit for all of the
amazing things there are to see and do although it certainly is quite
the trip from mainland France! Situated in the Caribbean, this national
park is well worth visiting if you have the chance as the tropical
rainforest and impressive massif of the mountains are home to a wide
array of mammals, birds and insects.
Beautiful to behold, amidst the dense and steamy undergrowth are a
number of mesmerizing waterfalls for you to discover. On the slopes of
La Soufriere volcano for instance, there are the Carbet Falls – a series
of waterfalls that plunge great depths with pristine tropical foliage
surrounding them on either side. Hiking here is spectacular and the
sounds of the rainforest will echo in your ears long after you have left
this earthly paradise.
1. Reunion National Park
dreamstime/© Vladvitek
Phwoar. This idyllic island is an absolute dream to visit and lucky
tourists will never want to leave such is the natural beauty on offer.
Located in the Indian Ocean, this national park in the French overseas
territory of La Reunion has a volcanic landscape that is home to a
variety of ecosystems.
Consequently, it is a biodiversity hotspot and is popular with hikers
and mountaineers due to the extensive paths and routes that weave their
way through the mountainous region. With rainforests, dazzling
waterfalls and an abundant range of fauna and flora also on offer,
nature lovers will adore this special place.
The two volcanoes comprising the towering Piton des Neiges and
domineering Piton de la Fournaise are just two places from which
visitors may gaze out over the spectacular scenes around them. An
unbelievable place, La Reunion National Park is certainly worth the
effort of getting there!
COVID-19 is itself a fraud.
Complete list was not demanded by THE SUPREME COURTS OF THE WORLD GOVERNMENTS OF THE WORLD PARLIAMENTS OF THE WORLD ALL MEDIAS OF THE WORLD ALL ELECTION COMMISSIONS OF THE WORLD which declared death sentence to 850,591 people house arrested Coronavirus Cases: 25,384,547Deaths: 850,591Recovered: 17,706,841 plus 7,808,579,170Current World Population with reference to https://srv1.worldometers.info/ Last updated: Last Last updated: September 01, 2020, 00:39 GMT without any trial
Non-cooperation
and disobedience movement against all governments till the curfew like
lockdown is lifted and normalcy is retained in where 99.9% Awakened
Aboriginal Societies have decided to move freely without caring CURFEW LIKE LOCKDOWNS’
saying ‘NO TO VACCINATIONS’.
Wearing ‘SMILES NOT MASKS’ -
https://giphy.com/gifs/moodman-dVdNNiveE8y78ESlav
Whether human beings are evolved from monkeys are not clear.
If evolution is real why are there still monkeys?
This is why recent findings of researchers say that wearing masks will make human faces as monkey faces.
saying ‘NO SOCIAL DISTANCING’
‘UNITED FOR FREEDOM’
Saying ‘NO TO GOVERNMENT LIES’
As ‘MASKS REDUCE IMMUNITY’ and ‘MASKS INCREASE INFECTION RISK’
Despite 850,591 Deaths:in the WORLD from COVID-19, it was ‘FAKE SCIENCE’ and Covid-19 is compared to a ‘BAD FLU’’
‘CONVID HOAX’.
‘99.9%
Awakened People with Awareness have come together to make their voices
heard against mandatory vaccinations, mandatory masks, mandatory
anything really. No more curfew like lockdowns, no more second wave
business’.’TOP DOCTORS AND NURSES SPEAKING OUT TRUTH AGAINST GOVERNMENT
PUSHING FEAR AND IGNORING SCIENCE.’ means Discovery
of Awakened One with Awareness Universe (DAOAU) For The Welfare,
Happiness, Peace of All Sentient and Non-Sentient Beings and for them to
Attain Eternal Peace as Final Goal.
