Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
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 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat White Home 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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10/20/20
LESSON 3481 Wed 21 Oct 2020 Free Online Research and Practice University for 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. at KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like Lumbini, Bodh gaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to Circarama At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT May you, your family members and all sentient and non sentient beings be ever happy, well and secure! May all live for 150 years with NAD pills to be available in 2020 at a price of a cup of coffee according to research doctors at Sydney! May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing! Suttas word by word Anattalakkhana Sutta 10 Famous Buddha Statues — The characteristic of no-Self —in 29) Classical English, Roman,36) Classical Galician-Clásico galego, 37) Classical Georgian-კლასიკური ქართული, 38) Classical German- Klassisches Deutsch, 39) Classical Greek-Κλασσικά Ελληνικά, 40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,41) Classical Haitian Creole-Klasik kreyòl, 42) Classical Hausa-Hausa Hausa, 43) Classical Hawaiian-Hawaiian Hawaiian, 44) Classical Hebrew- עברית קלאסית 45) Classical Hmong- Lus Hmoob, 46) Classical Hungarian-Klasszikus magyar,47) Classical Icelandic-Klassísk íslensku, 48) Classical Igbo,Klassískt Igbo, 49) Classical Indonesian-Bahasa Indonesia Klasik, 50) Classical Irish-Indinéisis Clasaiceac
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:27 pm

LESSON 3481 Wed 21 Oct  2020
Free Online Research and Practice University
for

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.

at

KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room.

in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in
Buddha’s own words and Important Places like Lumbini, Bodh
gaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to
Circarama


At



WHITE HOME

668, 5A main Road, 8th Cross, HAL III Stage,

Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

PRABUDDHA BHARAT

May you, your family members and all sentient and non sentient beings be ever happy, well and secure!

May all live for 150 years
with NAD pills to be available in 2020 at a price of a cup of coffee
according to research doctors at Sydney!

May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing!


Suttas word by word


Anattalakkhana Sutta
10 Famous Buddha Statues


— The characteristic of no-Self —in 29) Classical English, Roman,36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,
47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,

Discovery of  Awakened One with Awareness Universe (DAOAU)
 
SN 22.59 (S iii 66)
Anattalakkhana Sutta
— The characteristic of no-Self —
[anattā·lakkhaṇa]

In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
On
one occasion, the Bhagavā was staying at Bārāṇasi in the Deer Grove at
Isipatana. There, he addressed the group of five bhikkhus:
– Bhikkhus.
– Bhadante, the bhikkhus replied. The Bhagavā said:

Rūpa, bhikkhus, is anatta. And if this rūpa were atta, bhikkhus, this
rūpa would not lend itself to dis·ease, and it could [be said] of rūpa:
‘Let my rūpa be thus, let my rūpa not be thus.’ But it is because rūpa
is anatta that rūpa lends itself to dis·ease, and that it cannot [be
said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’

Vedanā,
bhikkhus, is anatta. And if this vedanā were atta, bhikkhus, this
vedanā would not lend itself to dis·ease, and it could [be said] of
vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’ But it is
because vedanā is anatta that vedanā lends itself to dis·ease, and that
it cannot [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not
be thus.’

Saññā, bhikkhus, is anatta. And if this saññā were
atta, bhikkhus, this saññā would not lend itself to dis·ease, and it
could [be said] of saññā: ‘Let my saññā be thus, let my saññā not be
thus.’ But it is because saññā is anatta that saññā lends itself to
dis·ease, and that it cannot [be said] of saññā: ‘Let my saññā be thus,
let my saññā not be thus.’

Saṅkhāras, bhikkhus, are anatta. And
if these saṅkhāras were atta, bhikkhus, these saṅkhāras would not lend
themselves to dis·ease, and it could [be said] of saṅkhāras: ‘Let my
saṅkhāras be thus, let my saṅkhāras not be thus.’ But it is because
saṅkhāras are anatta that saṅkhāras lend themselves to dis·ease, and
that it cannot [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my
saṅkhāras not be thus.’

Viññāṇa, bhikkhus, is anatta. And if
this viññāṇa were atta, bhikkhus, this viññāṇa would not lend itself to
dis·ease, and it could [be said] of viññāṇa: ‘Let my viññāṇa be thus,
let my viññāṇa not be thus.’ But it is because viññāṇa is anatta that
viññāṇa lends itself to dis·ease, and that it cannot [be said] of
viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’

What do you think of this, bhikkhus: is Rūpa permanent or anicca?
temporary
– Anicca, Bhanthdhe

– And that which is anicca, is it dukkha or sukha?{1}

– Dukkha, Bhante.


And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’

– No, Bhante.

– Is Vedanā permanent or anicca?

– Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?
– Dukkha, Bhante.

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.
– Is Saññā permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkha, Bhante.

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.
– Are Saṅkhāras permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.
– Is Viññāṇa permanent or anicca?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkha, Bhante.

And that which is anicca, dukkha, by nature subject to change, is it
proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No, Bhante.

Therefore, bhikkhus, whatever rūpa, be it past, future, or present,
internal or external, gross or subtle, inferior or exalted, far or near,
any rūpa is to be seen yathā·bhūtaṃ with proper paññā in this way:
‘This is not mine, I am not this, this is not my atta.’

Whatever
vedanā, be it past, future, or present, internal or external, gross or
subtle, inferior or exalted, far or near, any vedanā is to be seen
yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not
this, this is not my atta.’

Whatever saññā, be it past, future,
or present, internal or external, gross or subtle, inferior or exalted,
far or near, any saññā is to be seen yathā·bhūtaṃ with proper paññā in
this way: ‘This is not mine, I am not this, this is not my atta.’

Whatever
saṅkhāras, be them past, future, or present, internal or external,
gross or subtle, inferior or exalted, far or near, any saṅkhāras are to
be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I
am not this, this is not my atta.’

Whatever viññāṇa, be it past,
future, or present, internal or external, gross or subtle, inferior or
exalted, far or near, any viññāṇa is to be seen yathā·bhūtaṃ with proper
paññā in this way: ‘This is not mine, I am not this, this is not my
atta.’

Seen
in this way, an enlightened noble disciple is disappointed with Raba,
dissatisfied with pain, disappointed with death, disappointed with
chakras, and disappointed with Via. Disappointed, he becomes emotional.
Through depression, he is relieved. With liberation, isa: ‘liberated.’
He understands: ‘Birth is over, Brahmin life is lived, what needs to be
done is done, there is nothing else for this existence.’

This is what Bhagwar said. The group of five monks who were delighted were delighted by his words.

When this revelation was given, the citadels of the group of five monks, without sticking, were freed from death.




36) Classical Galician-Clásico galego,

Descubrimento de Un despertado con universo de sensibilización (DAOAU)

SN 22,59 (S iii 66)
Anattalakkhana Sutta
- A característica do non-eu -
[anattā · lakkhaṇa]

Neste famoso sutta, Buda expón por primeira vez o seu ensino sobre anatta.
Nunha ocasión, o Bhagavā aloxábase en Bārāṇasi no Deer Grove en Isipatana. Alí dirixiuse ao grupo dos cinco bhikkhus:
- Bhikkhus.
- Bhadante, responderon os monjos. O Bhagavā dixo:
-
Rūpa, bhikkhus, é anatta. E se este rūpa fose atta, bhikkhus, este rūpa
non se prestaría á tranquilidade e podería [dicirse] de rūpa: “Que a
miña rūpa sexa así, que a miña rūpa non sexa así”. Pero é porque rūpa é
un anatta que rūpa se presta a desacougar e que non se pode [dicir] de
rūpa: “Que o meu rūpa sexa así, que o meu rūpa non sexa así”.

Vedanā,
bhikkhus, é un anatta. E se este vedanā fose atta, bhikkhus, este
vedanā non se prestaría á tranquilidade e podería [dicirse] de vedana:
“Que o meu vedán sexa así, que o meu vedán non sexa así”. Pero é porque
vedanā é un anatta que vedanā se presta a desacougar e que non se pode
[dicir] de vedanā: “Que o meu vedanā sexa así, que o meu vedanā non sexa
así”.

Saññā, bhikkhus, é un anatta. E se este saññā fose atta,
bhikkhus, este saññā non se prestaría á desacougo e podería [dicirse] de
saññā: “Que o meu saññā sexa así, que o meu saññā non sexa así”. Pero é
porque saññā é unha anatta que saññā se presta á desacougo e que non se
pode [dicir] de saññā: “Que o meu sañán sexa así, que o meu sañán non
sexa así”.

Saṅkhāras, bhikkhus, son anatta. E se estes saṅkhāras
fosen atta, bhikkhus, estes saṅkhāras non se prestarían á tranquilidade,
e podería [dicir] de saṅkhāras: “Que os meus saṅkhāras sexan así, que
os meus saṅkhāras non sexan así”. Pero é porque os saṅkhāras son anatta
que os saṅkhāras se prestan á tranquilidade e que non se pode [dicir] de
saṅkhāras: “Que os meus saṅkhras sexan así, que os meus saṅkhras non
sexan así”.

Viññāṇa, bhikkhus, é anatta. E se este viññāṇa fose
atta, bhikkhus, este viññāṇa non se prestaría a desacougar e podería
[dicirse] de viññāṇa: “Que o meu viññāṇa sexa así, que o meu viññāṇa non
sexa así”. Pero é porque viññāṇa é unha anatta que viññāṇa se presta á
desacougo e que non se pode [dicir] de viññāṇa: “Que o meu viññāṇa sexa
así, que o meu viññāṇa non sexa así”.

Que pensas disto, monjas: Rūpa é permanente ou anicca?
temporal
- Anicca, Bhanthdhe

- E iso que é anicca, é dukkha ou sukha? {1}

- Dukkha, Bhante.

-
E o que é anicca, dukkha, por natureza suxeito a cambios, é apropiado
consideralo como: ‘Esta é miña. Eu son isto. Este é o meu ataque?

- Non, Bhante.

- ¿Vedanā é permanente ou anicca?

- Anicca, Bhante.

- E iso que é anicca, é dukkha ou sukha?
- Dukkha, Bhante.
-
E o que é anicca, dukkha, por natureza suxeito a cambios, é apropiado
consideralo como: ‘Esta é miña. Eu son isto. Este é o meu ataque?
- Non, Bhante.
- ¿Saññā é permanente ou anicca?
- Anicca, Bhante.
- E iso que é anicca, é dukkha ou sukha?
- Dukkha, Bhante.
-
E o que é anicca, dukkha, por natureza suxeito a cambios, é apropiado
consideralo como: ‘Esta é miña. Eu son isto. Este é o meu ataque?
- Non, Bhante.
- Os saṅkhāras son permanentes ou anicca?
- Anicca, Bhante.
- E iso que é anicca, é dukkha ou sukha?
-
E o que é anicca, dukkha, por natureza suxeito a cambios, é apropiado
consideralo como: ‘Esta é miña. Eu son isto. Este é o meu ataque?
- Non, Bhante.
- ¿Viññāṇa é permanente ou anicca?
- Anicca, Bhante.
- E iso que é anicca, é dukkha ou sukha?
- Dukkha, Bhante.
-
E o que é anicca, dukkha, por natureza suxeito a cambios, é apropiado
consideralo como: ‘Esta é miña. Eu son isto. Este é o meu ataque?
- Non, Bhante.
-
Polo tanto, os bhikkhus, calquera que sexa o rūpa, xa sexa pasado,
futuro ou presente, interno ou externo, bruto ou sutil, inferior ou
exaltado, lonxe ou próximo, calquera rūpa debe verse yathā · bhūtaṃ con
paññā adecuado deste xeito: ” Isto non é meu, eu non son isto, este non é
o meu ataque. ‘

Sexa cal sexa o vedanā, xa sexa pasado, futuro
ou presente, interno ou externo, bruto ou sutil, inferior ou exaltado,
afastado ou próximo, calquera vedanā debe verse yathā · bhūtaṃ co paññā
adecuado deste xeito: “Isto non é meu, Non son este, este non é o meu
ataque.

Sexa cal sexa o saññā, xa sexa pasado, futuro ou
presente, interno ou externo, bruto ou sutil, inferior ou exaltado,
afastado ou próximo, calquera saññā debe verse yathā · bhūtaṃ con paññā
adecuado deste xeito: “Isto non é meu, Non son este, este non é o meu
ataque.

Calquera saṅkhāras, xa sexan pasados, futuros ou
presentes, internos ou externos, brutos ou sutís, inferiores ou
exaltados, afastados ou próximos, calquera saṅkhāra debe verse yathā ·
bhūtaṃ con paññā adecuado deste xeito: “Isto non é meu, Non son este,
este non é o meu ataque.

Sexa cal sexa o viññāṇa, xa sexa pasado,
futuro ou presente, interno ou externo, bruto ou sutil, inferior ou
exaltado, afastado ou próximo, calquera viññāṇa debe verse yathā ·
bhūtaṃ con paññā adecuado deste xeito: “Isto non é meu, Non son este,
este non é o meu ataque.

Visto
deste xeito, un nobre discípulo ilustrado está decepcionado con Raba,
insatisfeito coa dor, decepcionado coa morte, decepcionado cos chakras e
decepcionado con Via.
Decepcionado, vólvese emocional. A través da depresión, está aliviado. Coa liberación, isa: “liberado”. Entende: “O nacemento acabou, a vida brahmán vívese, faise o que hai que facer, non hai outra cousa para esta existencia”.

Isto foi o que dixo Bhagwar. O grupo de cinco monxes que quedaron encantados quedaron encantados coas súas palabras.

Cando se deu esta revelación, as cidadelas do grupo de cinco monxes, sen pegarse, liberáronse da morte.



37) Classical Georgian-კლასიკური ქართული,

გამოღვიძებული ადამიანის აღმოჩენა ცნობიერების ამაღლების სამყაროს საშუალებით (DAOAU)

SN 22.59 (S iii 66)
ანათალახხანა სუტა
- არა-თვითმყოფადი მახასიათებელი -
[anattā · lakkhaṇa]

ამ ძალიან ცნობილ სუტაში ბუდა პირველად გამოხატავს მის სწავლებას ანათაზე.
ერთ შემთხვევაში, ბჰაგავი იმყოფებოდა ბარშიაში, ისიპატანას ირმის კორომში. მან მან ხუთკაციანი ჯგუფის ჯგუფს მიმართა:
- ბიხხუს.
- ბჰანდანტე, უპასუხა ბიხხუსმა. ბჰაგავმა თქვა:
-
Rūpa, bhikkhus, ანათაა. და თუ ეს rūpa იყო ატა, bhikkhus, ეს rūpa თავს
არ იშლიდა განმუხტვისთვის და შეიძლება [ითქვას] rūpa- ზე: ‘ასე იყოს ჩემი
rūpa, ასე არ იყოს ჩემი rūpa.’ მაგრამ იმიტომ, რომ rūpa ანათაა, rūpa
იძლევა თავს განმუხტვისთვის და რომ არ შეიძლება [ითქვას] rpa- ს შესახებ:
‘ასე იყოს ჩემი rūpa, ასე არ იყოს ჩემი rpa.’

Vedan b, bhikkhus,
არის ანათა. და თუ ეს ვედანი ატა, ბიხხუსი იქნებოდა, ეს ვედანი თავს არ
იშლიდა და ვედანზე შეიძლებოდა [ეთქვა]: ”ასე იყოს ჩემი ვედანი, ასე არ იყოს
ჩემი ვედანები”. მაგრამ იმიტომ, რომ vedan an არის anatta, რომ vedanā
თავს იჩენს განმუხტვისთვის და რომ ვედანზე [არ შეიძლება ითქვას]: ”ასე იყოს
ჩემი vedanā, ასე არ იყოს ჩემი vedanā”.

Saññā, bhikkhus, არის
ანათა. და თუ ეს saññā იყო ატა, bhikkhus, ეს saññā თავს არ იშლიდა
განმუხტვისთვის და შეიძლებოდა [ითქვას] საზე: ‘ასე იყოს ჩემი საññā, ასე არ
იყოს ჩემი სა’. ‘ მაგრამ იმიტომ, რომ saññā არის anatta, რომელიც
საშუალებას აძლევს თავს განტვირთოს, და რომ არ შეიძლება [ითქვას] საზე:
‘ასე იყოს ჩემი საññā, ასე არ იყოს ჩემი სა’. ‘

Saṅkhāras,
bhikkhus, ანათაა. და თუ ეს საყაირები ატა, ბიხხუსები იქნებოდნენ, ეს
საყაირეები თავს არ იშლიდნენ და არ შეიძლებოდა საჰაჰრაზე [ითქვას]: ასე
იყოს ჩემი საყრელები, ასე არ იყოს ჩემი საყრელები. მაგრამ იმიტომ, რომ
საყაირები ანათაა, საყარაულოები თავს არიდებენ და საჰარის შესახებ არ
შეიძლება [ითქვას]: დაე, ასე იყოს ჩემი საყდარი, ასე არ იყოს ჩემი საყარა.

ვიშა,
ბიხუსი, ანათაა. და თუ ეს viññāṇa ატატა, bhikkhus, ეს viññāṇa თავს
არიდებს განმუხტვას და შეიძლება [ითქვას] viññāṇa- ს შესახებ: ‘ასე იყოს
ჩემი viññāṇa, ასე არ იყოს ჩემი viññāṇa’. მაგრამ იმიტომ, რომ vi ana
ანათაა, viññāṇa თავს იძენს განმუხტვისთვის და რომ არ შეიძლება [ითქვას]
viññāṇa- ს შესახებ: ”ასე იყოს ჩემი viññāṇa, ასე არ იყოს ჩემი vi’a”.

რას ფიქრობთ ამაზე, bhikkhus: Rūpa არის მუდმივი ან anicca?
დროებითი
- ანიკა, ბანთჰი

- და რაც ანიკაა, ეს არის დუხხა თუ სუხა? {1}

- დუხხა, ბაჰანტე.

- და რაც არის ანიკა, დუხხა, ბუნებით ექვემდებარება შეცვლას, მიზანშეწონილია ჩავთვალოთ იგი: “ეს ჩემია. მე ეს ვარ ეს ჩემი ატაა? ‘

- არა, ბაჰანტე.

- Vedanā მუდმივია თუ anicca?

- ანიკა, ბაჰანტე.

- და რაც ანიკაა, ეს დუხხაა თუ სუხა?
- დუხხა, ბაჰანტე.
- და რაც არის ანიკა, დუხხა, ბუნებით ექვემდებარება შეცვლას, მიზანშეწონილია ჩავთვალოთ იგი: “ეს ჩემია. მე ეს ვარ ეს ჩემი ატაა? ‘
- არა, ბაჰანტე.
- Saññā მუდმივია თუ anicca?
- ანიკა, ბაჰანტე.
- და რაც ანიკაა, ეს დუხხაა თუ სუხა?
- დუხხა, ბაჰანტე.
- და რაც არის ანიკა, დუხხა, ბუნებით ექვემდებარება შეცვლას, მიზანშეწონილია ჩავთვალოთ იგი: “ეს ჩემია. მე ეს ვარ ეს ჩემი ატაა? ‘
- არა, ბაჰანტე.
- Saṅkhāras არის მუდმივი თუ anicca?
- ანიკა, ბაჰანტე.
- და რაც ანიკაა, ეს დუხხაა თუ სუხა?
- და რაც არის ანიკა, დუხხა, ბუნებით ექვემდებარება შეცვლას, მიზანშეწონილია ჩავთვალოთ იგი: “ეს ჩემია. მე ეს ვარ ეს ჩემი ატაა? ‘
- არა, ბაჰანტე.
- ვიშა მუდმივია თუ ანიკა?
- ანიკა, ბაჰანტე.
- და რაც ანიკაა, ეს დუხხაა თუ სუხა?
- დუხხა, ბაჰანტე.
- და რაც არის ანიკა, დუხხა, ბუნებით ექვემდებარება შეცვლას, მიზანშეწონილია ჩავთვალოთ იგი: “ეს ჩემია. მე ეს ვარ ეს ჩემი ატაა? ‘
- არა, ბაჰანტე.
-
ამიტომ, bhikkhus, როგორიც არ უნდა იყოს ის, იქნება ეს წარსული, მომავალი,
თუ აწმყო, შინაგანი თუ გარეგანი, უხეში ან დახვეწილი, inferior თუ
ამაღლებული, შორს ან ახლოდან, ნებისმიერი rūpa ჩანს yathā · bhūtaṃ
სათანადო პაკით ამ გზით: ‘ ეს არ არის ჩემი, მე არ ვარ ეს, ეს არ არის ჩემი
ატა. ‘

როგორიც არ უნდა იყოს vedanā, იქნება ეს წარსული, მომავალი,
ან აწმყო, შინაგანი თუ გარეგანი, უხეში ან დახვეწილი, inferior ან
ამაღლებული, შორიდან თუ ახლოდან, ნებისმიერი vedanā ჩანს yathā · bhūtaṃ
სათანადო პაკით ამ გზით: ”ეს ჩემი არ არის, მე არ ვარ ეს, ეს არ არის ჩემი
ატა. ‘

როგორიც არ უნდა იყოს წარსული, მომავალი, თუ აწმყო, შინაგანი
თუ გარეგანი, უხეში თუ დახვეწილი, დაბალი ან ამაღლებული, შორიდან თუ
ახლოდან, ნებისმიერი საჰა უნდა იათჰა ბჰატას სათანადო პაკით ამ გზით: ‘ეს
ჩემი არ არის, მე არ ვარ ეს, ეს არ არის ჩემი ატა. ‘

როგორიც არ
უნდა იყოს საყრა, იქნება ეს წარსული, მომავალი, ან აწმყო, შინაგანი თუ
გარეგანი, უხეში ან დახვეწილი, დაბალი ან ამაღლებული, შორიდან თუ ახლოდან,
ნებისმიერი საყარა უნდა გამოიყურებოდეს yathā · bhūtaṃ სათანადო პაკით ამ
გზით: მე არ ვარ ეს, ეს არ არის ჩემი ატა. ‘

როგორიც არ უნდა იყოს
ის წარსული, მომავალი, თუ აწმყო, შინაგანი თუ გარეგანი, უხეში ან
დახვეწილი, დაბალი ან ამაღლებული, შორიდან თუ ახლოდან, ნებისმიერი vi anya
ჩანს yathā · bhūtaṃ სათანადო პაკით ამ გზით: ”ეს ჩემი არ არის, მე არ ვარ
ეს, ეს არ არის ჩემი ატა. ‘ამ
გზით დანახული, განმანათლებელი კეთილშობილი მოწაფე იმედგაცრუებულია
რაბასგან, უკმაყოფილოა ტკივილით, იმედგაცრუებულია სიკვდილით,
იმედგაცრუებულია ჩაკრებით და იმედგაცრუებულია ვიასგან.
იმედგაცრუებული ემოციური ხდება. დეპრესიის საშუალებით, ის განიმუხტება. განთავისუფლებასთან ერთად, isa: ‘განთავისუფლებული’. მას ესმის: ‘დაბადება დასრულდა, ბრაჰამინის ცხოვრება გადაიარა, გაკეთდა ის, რაც უნდა გაკეთდეს, სხვა არაფერია ამ არსებობისთვის’.

ეს თქვა ბაგვარმა. აღფრთოვანებული ხუთი ბერის ჯგუფი აღტაცებული იყო მისი სიტყვებით.

როდესაც ეს გამოცხადება გამოცხადდა, ხუთი ბერი ჯგუფის ციტადელები, გაუსწორებლად, განთავისუფლდნენ სიკვდილისგან.



38) Classical German- Klassisches Deutsch,

Entdeckung des Erwachten mit dem Bewusstseinsuniversum (DAOAU)

SN 22,59 (S iii 66)
Anattalakkhana Sutta
- Das Merkmal des Nicht-Selbst -
[anattā · lakkhaṇa]

In diesem sehr berühmten Sutta erklärt der Buddha zum ersten Mal seine Lehre über Anatta.
Einmal wohnte der Bhagavā in Bārāṇasi im Deer Grove in Isipatana. Dort sprach er die Gruppe von fünf Bhikkhus an:
- Bhikkhus.
- Bhadante, antworteten die Bhikkhus. Der Bhagavā sagte:
-
Rūpa, Bhikkhus, ist Anatta. Und wenn dieses rūpa atta wäre, bhikkhus,
würde sich dieses rūpa nicht zur Krankheit eignen, und es könnte von
rūpa gesagt werden: “Lass mein rūpa so sein, lass mein rūpa nicht so
sein.” Aber weil rūpa anatta ist, eignet sich rūpa für Krankheiten, und
es kann nicht von rūpa gesagt werden: “Lass mein rūpa so sein, lass mein
rūpa nicht so sein.”

Vedanā, Bhikkhus, ist Anatta. Und wenn
dieses Vedanā Atta wäre, Bhikkhus, würde sich dieses Vedanā nicht zur
Krankheit eignen, und es könnte von Vedanā gesagt werden: “Lass mein
Vedanā so sein, lass mein Vedanā nicht so sein.” Aber weil Vedanā Anatta
ist, eignet sich Vedanā für Krankheiten, und es kann nicht von Vedanā
gesagt werden: “Lass mein Vedanā so sein, lass mein Vedanā nicht so
sein.”

Saññā, Bhikkhus, ist Anatta. Und wenn dieses Saññā Atta
wäre, Bhikkhus, würde sich dieses Saññā nicht zur Krankheit eignen, und
es könnte von Saññā gesagt werden: “Lass mein Saññā so sein, lass mein
Saññā nicht so sein.” Aber weil saññā anatta ist, eignet sich saññā für
Krankheiten, und es kann nicht von saññā gesagt werden: ‘Lass mein saññā
so sein, lass mein saññā nicht so sein.’

Saṅkhāras, Bhikkhus,
sind Anatta. Und wenn diese saṅkhāras atta, bhikkhus wären, würden sich
diese saṅkhāras nicht zur Krankheit eignen, und es könnte von saṅkhāras
gesagt werden: “Lass meine saṅkhāras so sein, lass meine saṅkhāras nicht
so sein.” Aber weil saṅkhāras anatta sind, eignen sich saṅkhāras zur
Krankheit, und es kann nicht von saṅkhāras gesagt werden: ‘Lass meine
saṅkhāras so sein, lass meine saṅkhāras nicht so sein.’

Viññāṇa,
Bhikkhus, ist Anatta. Und wenn dieses viññāṇa atta, bhikkhus wäre, würde
sich dieses viññāṇa nicht zur Krankheit eignen, und es könnte von
viññāṇa gesagt werden: “Lass mein viññāṇa so sein, lass mein viññāṇa
nicht so sein.” Aber weil viññāṇa anatta ist, eignet sich viññāṇa für
Krankheiten, und es kann nicht von viññāṇa gesagt werden: “Lass mein
viññāṇa so sein, lass mein viññāṇa nicht so sein.”

Was denkst du darüber, Bhikkhus: Ist Rūpa permanent oder anicca?
vorübergehend
- Anicca, Bhanthdhe

- Und was Anicca ist, ist es Dukkha oder Sukha? {1}

- Dukkha, Bhante.

-
Und das, was anicca, dukkha ist, von Natur aus Änderungen unterworfen
ist, ist es richtig, es so zu betrachten: ‘Dies ist meins. Ich bin das.
Das ist mein Atta? ‘

- Nein, Bhante.

- Ist Vedanā permanent oder anicca?

- Anicca, Bhante.

- Und was Anicca ist, ist es Dukkha oder Sukha?
- Dukkha, Bhante.
-
Und das, was anicca, dukkha ist, von Natur aus Änderungen unterworfen
ist, ist es richtig, es so zu betrachten: ‘Dies ist meins. Ich bin das.
Das ist mein Atta? ‘
- Nein, Bhante.
- Ist Saññā permanent oder anicca?
- Anicca, Bhante.
- Und was Anicca ist, ist es Dukkha oder Sukha?
- Dukkha, Bhante.
-
Und das, was anicca, dukkha ist, von Natur aus Änderungen unterworfen
ist, ist es richtig, es so zu betrachten: ‘Dies ist meins. Ich bin das.
Das ist mein Atta? ‘
- Nein, Bhante.
- Sind Saṅkhāras permanent oder anicca?
- Anicca, Bhante.
- Und was Anicca ist, ist es Dukkha oder Sukha?
-
Und das, was anicca, dukkha ist, von Natur aus Änderungen unterworfen
ist, ist es richtig, es so zu betrachten: ‘Dies ist meins. Ich bin das.
Das ist mein Atta? ‘
- Nein, Bhante.
- Ist Viññāṇa permanent oder anicca?
- Anicca, Bhante.
- Und was Anicca ist, ist es Dukkha oder Sukha?
- Dukkha, Bhante.
-
Und das, was anicca, dukkha ist, von Natur aus Änderungen unterworfen
ist, ist es richtig, es so zu betrachten: ‘Dies ist meins. Ich bin das.
Das ist mein Atta? ‘
- Nein, Bhante.
- Daher ist Bhikkhus, was
auch immer rūpa ist, sei es Vergangenheit, Zukunft oder Gegenwart,
innerlich oder äußerlich, grob oder subtil, minderwertig oder erhaben,
fern oder nah, jedes rūpa ist auf diese Weise yathā · bhūtaṃ mit
richtigem paññā zu sehen: ‘ Das ist nicht meins, ich bin nicht das, das
ist nicht mein Atta. ‘

Was auch immer vedanā ist, sei es
Vergangenheit, Zukunft oder Gegenwart, innerlich oder äußerlich, grob
oder subtil, minderwertig oder erhaben, fern oder nah, jedes vedanā ist
yathā · bhūtaṃ mit richtigem paññā auf diese Weise zu sehen: ‘Dies ist
nicht meins, Ich bin nicht das, das ist nicht mein Atta. ‘

Was
auch immer saññā ist, sei es Vergangenheit, Zukunft oder Gegenwart,
innerlich oder äußerlich, grob oder subtil, minderwertig oder erhaben,
fern oder nah, jedes saññā ist yathā · bhūtaṃ mit richtigem paññā auf
diese Weise zu sehen: ‘Dies ist nicht meins, Ich bin nicht das, das ist
nicht mein Atta. ‘

Was auch immer saṅkhāras sein mögen, sei es
Vergangenheit, Zukunft oder Gegenwart, innerlich oder äußerlich, grob
oder subtil, minderwertig oder erhaben, fern oder nah, alle saṅkhāras
sind yathā · bhūtaṃ mit richtigem paññā auf diese Weise zu sehen: ‘Dies
ist nicht meins,’ Ich bin nicht das, das ist nicht mein Atta. ‘

Was
auch immer viññāṇa sein mag, sei es Vergangenheit, Zukunft oder
Gegenwart, innerlich oder äußerlich, grob oder subtil, minderwertig oder
erhaben, fern oder nah, jedes viññāṇa ist yathā · bhūtaṃ mit richtigem
paññā auf diese Weise zu sehen: ‘Dies ist nicht meins,’ Ich bin nicht
das, das ist nicht mein Atta. ‘So
gesehen ist ein erleuchteter edler Schüler von Raba enttäuscht,
unzufrieden mit Schmerz, enttäuscht vom Tod, enttäuscht von Chakren und
enttäuscht von Via.
Enttäuscht wird er emotional. Durch Depressionen ist er erleichtert. Mit der Befreiung isa: “befreit”. Er
versteht: “Die Geburt ist vorbei, das Leben der Brahmanen wird gelebt,
was getan werden muss, wird getan, es gibt nichts anderes für diese
Existenz.”

Dies ist, was Bhagwar sagte. Die Gruppe von fünf Mönchen, die begeistert waren, war begeistert von seinen Worten.

Als diese Offenbarung gegeben wurde, wurden die Zitadellen der Gruppe von fünf Mönchen, ohne zu kleben, vom Tod befreit.




39) Classical Greek-Κλασσικά Ελληνικά,

Discovery of Awakened One with Awareness Universe (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Το χαρακτηριστικό του μη-εαυτού -
[anattā · lakkhaṇa]

Σε αυτό το πολύ διάσημο sutta, ο Βούδας επεξηγεί για πρώτη φορά τη διδασκαλία του στην ανατά.
Σε μια περίπτωση, ο Μπαγκαβά έμενε στο Μπαράσι στο ελάφι των Άλπεων στην Ισιπατάνα. Εκεί, μίλησε στην ομάδα των πέντε bhikkhus:
- Bhikkhus.
- Μπαχάντε, οι μπίσκοι απάντησαν. Ο Μπαγκαβά είπε:
-
Η Rūpa, bhikkhus, είναι anatta. Και αν αυτή η ρουπά ήταν atta,
bhikkhus, αυτή η rūpa δεν θα μπορούσε να αναστατωθεί, και θα μπορούσε να
ειπωθεί για τη rūpa: «Ας είναι η ρουπά μου έτσι, ας μην είμαι η ρουπά
μου έτσι». Αλλά επειδή η rūpa είναι anatta που η rūpa προσφέρεται να
αναστατωθεί, και ότι δεν μπορεί [να ειπωθεί] για την rūpa: «Ας είναι η
ρουπά μου έτσι, ας μην είμαστε έτσι η ρουπά μου».

Ο Vedanā,
bhikkhus, είναι anatta. Και αν αυτό το vedanā ήταν atta, bhikkhus, αυτό
το vedanā δεν θα μπορούσε να αναστατωθεί, και θα μπορούσε να ειπωθεί από
το vedanā: «Αφήστε το vedanā μου να είναι έτσι, άσε το vedanā μου να
μην είναι έτσι». Αλλά επειδή το vedanā είναι το anatta που το vedanā
προσφέρεται για ανακούφιση, και ότι δεν μπορεί [να ειπωθεί] για το
vedanā: «Ας είναι το vedanā μου, άσε το vedanā μου να μην είναι έτσι».

Το
Saññā, bhikkhus, είναι anatta. Και αν αυτό το saññā ήταν atta,
bhikkhus, αυτό το saññā δεν θα μπορούσε να αναστατωθεί, και θα μπορούσε
να ειπωθεί για το saññā: «Αφήστε το saññā μου να είναι έτσι, αφήστε το
saññā μου να μην είναι έτσι». Αλλά επειδή το saññā είναι ένα anatta που
το saññā προσφέρεται να αναστατωθεί, και ότι δεν μπορεί [να ειπωθεί] για
το saññā: «Αφήστε το saññā μου να είναι έτσι, αφήστε το saññā μου να
μην είναι έτσι».

Οι Saṅkhāras, bhikkhus, είναι ανατά. Και αν αυτά
τα saṅkhāras ήταν ata, bhikkhus, αυτά τα saṅkhāras δεν θα μπορούσαν να
αναστατωθούν, και θα μπορούσε να ειπωθεί για τους saṅkhāras: «Αφήστε
τους sa Letkhāras μου να είναι έτσι, αφήστε τους saṅkhāras μου να μην
είναι έτσι». Αλλά επειδή τα saṅkhāras είναι anatta τα saṅkhāras
προσφέρονται για ανακούφιση, και ότι δεν μπορεί [να ειπωθεί] για τους
saṅkhāras: «Αφήστε τους saṅkhāras μου έτσι, αφήστε τους saṅkhāras μου να
μην είναι έτσι».

Το Viññāṇa, bhikkhus, είναι anatta. Και αν αυτό
το viññāṇa ήταν atta, bhikkhus, αυτό το viññāṇa δεν θα μπορούσε να
αναστατωθεί, και θα μπορούσε να ειπωθεί από το viññāṇa: «Αφήστε το
viññāṇa να είναι έτσι, αφήστε το viññāṇa να μην είναι έτσι». Αλλά επειδή
η viññāṇa είναι μια ανατολή που η viññāṇa προσφέρεται για ανακούφιση,
και ότι δεν μπορεί [να ειπωθεί] της viññāṇa: «Αφήστε το viññāṇa να είναι
έτσι, αφήστε το viññāṇa να μην είναι έτσι».

Τι πιστεύετε για αυτό, bhikkhus: είναι η Rūpa μόνιμη ή anicca;
προσωρινός
- Anicca, Bhanthdhe

- Και αυτό που είναι anicca, είναι dukkha ή sukha; {1}

- Ντούκκα, Μπάτε.

-
Και αυτό που είναι anicca, dukkha, από τη φύση του υπόκειται σε
αλλαγές, είναι σωστό να το θεωρούμε ως: «Αυτό είναι δικό μου. Είμαι
αυτό. Αυτό είναι το atta μου; “

- Όχι, Μπάτε.

- Είναι Vedanā μόνιμο ή anicca;

- Anicca, Bhante.

- Και αυτό που είναι anicca, είναι dukkha ή sukha;
- Ντούκα, Μπάτε.
-
Και αυτό που είναι anicca, dukkha, από τη φύση του υπόκειται σε
αλλαγές, είναι σωστό να το θεωρούμε ως: «Αυτό είναι δικό μου. Είμαι
αυτό. Αυτό είναι το atta μου; “
- Όχι, Μπάτε.
- Είναι Saññā μόνιμο ή anicca;
- Anicca, Bhante.
- Και αυτό που είναι anicca, είναι dukkha ή sukha;
- Ντούκκα, Μπάτε.
-
Και αυτό που είναι anicca, dukkha, από τη φύση του μπορεί να αλλάξει,
είναι σωστό να το θεωρήσουμε ως: «Αυτό είναι δικό μου. Είμαι αυτό. Αυτό
είναι το atta μου; “
- Όχι, Μπάτε.
- Είναι Saṅkhāras μόνιμα ή anicca;
- Anicca, Bhante.
- Και αυτό που είναι anicca, είναι dukkha ή sukha;
-
Και αυτό που είναι anicca, dukkha, από τη φύση του υπόκειται σε
αλλαγές, είναι σωστό να το θεωρούμε ως: «Αυτό είναι δικό μου. Είμαι
αυτό. Αυτό είναι το atta μου; “
- Όχι, Μπάτε.
- Είναι το Viññāṇa μόνιμο ή anicca;
- Anicca, Bhante.
- Και αυτό που είναι anicca, είναι dukkha ή sukha;
- Ντούκκα, Μπάτε.
-
Και αυτό που είναι anicca, dukkha, από τη φύση του μπορεί να αλλάξει,
είναι σωστό να το θεωρήσουμε ως: «Αυτό είναι δικό μου. Είμαι αυτό. Αυτό
είναι το atta μου; “
- Όχι, Μπάτε.
- Επομένως, οι bhikkhus,
ανεξάρτητα από το rūpa, είτε είναι παρελθόν, μέλλον, είτε παρόν,
εσωτερικό ή εξωτερικό, χονδροειδές ή λεπτό, κατώτερο ή ανυψωμένο, μακριά
ή κοντά, κάθε rūpa πρέπει να θεωρείται yathā · bhūtaṃ με σωστό paññā με
αυτόν τον τρόπο: ” Δεν είναι δικό μου, δεν είμαι αυτό, αυτό δεν είναι
το δικό μου. “

Ανεξάρτητα από το vedanā, είτε είναι παρελθόν,
μέλλον, είτε παρόν, εσωτερικό ή εξωτερικό, χονδροειδές ή λεπτό, κατώτερο
ή ανυψωμένο, μακριά ή πλησίον, οποιοδήποτε vedanā πρέπει να θεωρείται
yathā · bhūtaṃ με κατάλληλο paññā με αυτόν τον τρόπο: «Αυτό δεν είναι
δικό μου, Δεν είμαι αυτό, αυτό δεν είναι το δικό μου. “

Ό, τι κι
αν είναι, είτε είναι παρελθόν, μέλλον, είτε παρόν, εσωτερικό ή
εξωτερικό, χονδροειδές ή λεπτό, κατώτερο ή ανυψωμένο, μακριά ή πλησίον,
κάθε saññā πρέπει να θεωρείται yathā · bhūtaṃ με κατάλληλο paññā με
αυτόν τον τρόπο: «Αυτό δεν είναι δικό μου, Δεν είμαι αυτό, αυτό δεν
είναι το δικό μου. “

Ανεξάρτητα από τα saṅkhāras, είτε είναι
παρελθόντα, μελλοντικά ή παρόντα, εσωτερικά ή εξωτερικά, ακαθάριστα ή
λεπτά, κατώτερα ή υπερυψωμένα, μακριά ή πλησίον, κάθε saākhāras πρέπει
να δει τον Yathā · bhūtaṃ με το κατάλληλο paññā με αυτόν τον τρόπο:
«Αυτό δεν είναι δικό μου, Δεν είμαι αυτό, αυτό δεν είναι το δικό μου. “

Όποια
και αν είναι η viññāṇa, είτε είναι παρελθόν, μέλλον, είτε παρόν,
εσωτερικό ή εξωτερικό, χονδροειδές ή λεπτό, κατώτερο ή ανυψωμένο, μακριά
ή πλησίον, κάθε viññāṇa πρέπει να θεωρείται yathā · bhūtaṃ με την
κατάλληλη paññā με αυτόν τον τρόπο: «Αυτό δεν είναι δικό μου, Δεν είμαι
αυτό, αυτό δεν είναι το δικό μου. “Με
αυτόν τον τρόπο, ένας διαφωτισμένος ευγενής μαθητής είναι
απογοητευμένος με τη Ράμπα, δυσαρεστημένος με τον πόνο, απογοητευμένος
με το θάνατο, απογοητευμένος με τσάκρα και απογοητευμένος με τη Via.
Απογοητευμένος, γίνεται συναισθηματικός. Μέσω της κατάθλιψης, ανακουφίζεται. Με την απελευθέρωση, isa: «απελευθερωμένο». Καταλαβαίνει:
«Η γέννηση τελείωσε, ζει η ζωή Brahmin, αυτό που πρέπει να γίνει
γίνεται, δεν υπάρχει τίποτα άλλο για αυτήν την ύπαρξη.

Αυτό είπε ο Bhagwar. Η ομάδα των πέντε μοναχών που ήταν ενθουσιασμένοι ήταν ενθουσιασμένοι με τα λόγια του.

Όταν δόθηκε αυτή η αποκάλυψη, οι ακροπόλεις της ομάδας των πέντε μοναχών, χωρίς να κολλήσουν, απελευθερώθηκαν από το θάνατο.



40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

જાગૃત બ્રહ્માંડ (ડીએઓએયુ) સાથે જાગૃત એકની શોધ

એસ.એન. 22.59 (એસ આઇઆઇઆઇ 66)
અંતાલખાના સુત્તા
- નો-સેલ્ફની લાક્ષણિકતા -
[એનાટā લખાખા]

આ ખૂબ જ પ્રખ્યાત સુતામાં, બુદ્ધ પ્રથમ વખત એનાટા પરના તેમના શિક્ષણનો વિસ્તાર કરે છે.
એક પ્રસંગે, ભાગવ ઇસીપાટાણા ખાતેના ડીયર ગ્રોવમાં બર્યાસીમાં રોકાયા હતા. ત્યાં તેમણે પાંચ ભીખુસના સમૂહને સંબોધન કર્યું:
- ભિખકુ.
- ભડન્તે, ભીખુક્સે જવાબ આપ્યો. ભાગવએ કહ્યું:
-
રૃપા, ભીખકુસ, અનાટ છે. અને જો આ રૃપા અતા, ભીખુસ હોત, તો આ રાપ પોતાને
અસલામિત કરવા માટે ndણ આપતો ન હોત, અને તે રાપ વિશે [એમ] કહી શકાય: ‘મારા
રૃપા આમ રહેવા દો, મારું રૃપા આમ ન થાય.’ પરંતુ તે એટલા માટે છે કે રાપ એ
અનત્તા છે જે રાપ પોતાને અસલામિત કરવા માટે ધિરાણ આપે છે, અને તે રાપ વિશે
[કહી શકાય નહીં]: ‘મારા રૃપા આમ રહેવા દો, મારું રૃપા આમ ન થાય.’

વેદાના,
ભીખકુસ, અનાટ છે. અને જો આ વેદના અતા, ભીખુસ હોત, તો આ વેદાન પોતાને dis
સરળતા માટે ndણ આપતો ન હોત, અને તે વેદના વિષે [એમ] કહી શકાય: ‘મારા
વેદાનને આવું રહેવા દો, મારું વેદાન એવું ન બને.’ પરંતુ તેનું કારણ એ છે કે
વેદાણ એ અનત્તા છે જે વેદના પોતાને અગવડતા માટે ધિરાણ આપે છે, અને તે
વેદના વિશે [કહી શકાય નહીં]: ‘મારા વેદાનને એમ રહેવા દો, મારા વેદાનને એમ ન
થાય.’

સા, ભિખ્ખુસ, અનાટ છે. અને જો આ સતા આટ્ટા, ભીખુસ હોત, તો આ
સા dis પોતાને અસલામિત કરવા માટે ndણ આપતા ન હોત, અને તે સññā વિશે [એમ]
કહી શકાય: ‘મારો સાથ આ રીતે રહેવા દો, મારા સાથ આમ ન થાય.’ પરંતુ તે એટલા
માટે છે કે સા એ અનટ્ટા છે જે સાદ પોતાને અસલામતા માટે ધિરાણ આપે છે, અને
તે સññā વિશે [કહી શકાતું નથી]: ‘મારો સાથ આમ રહેવા દો, મારા સાથ આમ ન
થાય.’

સાખારસ, ભીખ્ખાસ, અનાટ છે. અને જો આ સાખારાઓ અતા, ભીખુસ હોત,
તો આ સખારીઓ પોતાની જાતને અગવડતા માટે ndણ આપતા ન હતા, અને તે સખ્ખરો વિશે
[એમ કહી શકાય]: ‘મારા સાખરાઓ એમ જ થવા દે, મારા સાખરાઓ એમ ન થાય.’ પરંતુ તે
એટલા માટે છે કે સાખરાસ એ અનત્તા છે કે જે સાખરાઓ પોતાને અસલામિત કરવા
માટે ધિરાણ આપે છે, અને તે સાખરાસ વિશે [કહી શકાય નહીં]: ‘મારા સાખરાઓ આમ
થવા દો, મારા સાખરાઓ એમ ન થાય.’

વિઆહ, ભીખકુસ, એ અનાટ છે. અને જો આ
વીતા આતા, ભીખુસ હોત, તો આ અવાજ પોતાને અસલામિત કરવા માટે wouldણ આપતો ન
હોત, અને તે વિઆહના વિષયમાં કહી શકાય: ‘મારું વિઆઆહું આવું રહેવા દો, મારું
વિઆહ એવું ન થાય.’ પરંતુ તે એટલા માટે છે કે વિઆઆ એ અનત્તા છે કે વિઆ
પોતાને અગવડતા માટે ધિરાણ આપે છે, અને તે વિઆહ [વિશે] કહી શકાતું નથી:
‘મારો વિઆઆ આ રીતે રહેવા દો, મારું વિઆઆ એવું ન થાય.’

તમે આ વિષે શું વિચારો છો, ભીખકુ: રાપ કાયમી છે કે અનીકા?
કામચલાઉ
- અનીક્કા, ભાંથડે

- અને જે અનીકા છે, તે દુખા છે કે સુખા? {1}

- દુખા, ભાંટે.

-
અને જે અનીકા, દુખા છે, તે સ્વભાવ દ્વારા પરિવર્તનને આધિન છે, તેને આ રીતે
માનવું યોગ્ય છે: ‘આ મારું છે. હું આ છું. આ મારો આટા છે? ‘

- ના, ભાંટે.

- વેદાણ કાયમી છે કે અનીકા?

- અનિકા, ભાંટે.

- અને જે અનીકા છે, તે દુખા છે કે સુખા?
- દુખા, ભાંટે.
-
અને જે અનીકા, દુખા છે, તે સ્વભાવ દ્વારા પરિવર્તનને આધિન છે, તેને આ રીતે
માનવું યોગ્ય છે: ‘આ મારું છે. હું આ છું. આ મારો આટા છે? ‘
- ના, ભાંટે.
- સાññā કાયમી છે કે અનીકા?
- અનિકા, ભાંટે.
- અને જે અનિકા છે, તે દુખા છે કે સુખા?
- દુખા, ભાંટે.
-
અને જે અનીકા, દુખા છે, તે સ્વભાવ દ્વારા પરિવર્તનને આધિન છે, તેને આ રીતે
માનવું યોગ્ય છે: ‘આ મારું છે. હું આ છું. આ મારો આટા છે? ‘
- ના, ભાંટે.
- સાખારસ કાયમી છે કે અનીકા?
- અનિકા, ભાંટે.
- અને જે અનીકા છે, તે દુખા છે કે સુખા?
-
અને જે અનીકા, દુખા છે, તે સ્વભાવ દ્વારા પરિવર્તનને આધિન છે, તેને આ રીતે
માનવું યોગ્ય છે: ‘આ મારું છે. હું આ છું. આ મારો આટા છે? ‘
- ના, ભાંટે.
- વિઆ કાયમી છે કે અનીકા?
- અનિકા, ભાંટે.
- અને જે અનીકા છે, તે દુખા છે કે સુખા?
- દુખા, ભાંટે.
-
અને જે અનીકા, દુખા છે, તે સ્વભાવ દ્વારા પરિવર્તનને આધિન છે, તેને આ રીતે
માનવું યોગ્ય છે: ‘આ મારું છે. હું આ છું. આ મારો આટા છે? ‘
- ના, ભાંટે.
-
તેથી, ભિખ્ખુસ, ભલે ગમે તે રાપ હોય, તે ભૂતકાળ, ભાવિ, અથવા વર્તમાન,
આંતરિક અથવા બાહ્ય, સ્થૂળ અથવા સૂક્ષ્મ, ગૌણ અથવા ઉચ્ચત્તમ, દૂર અથવા
નજીકનું, કોઈપણ રૃપને આ રીતે યોગ્ય પાઠ સાથે યથાવિતા જોવા મળે છે: ‘ આ
મારું નથી, હું આ નથી, આ મારો આતા નથી. ‘

ગમે તે વેદના હોય, તે
ભૂતકાળ, ભવિષ્ય, કે વર્તમાન, આંતરિક અથવા બાહ્ય, સ્થૂળ અથવા સૂક્ષ્મ, ગૌણ
અથવા ઉચ્ચતમ, દૂર અથવા નજીકનું, કોઈપણ વેદનાને આ રીતે યોગ્ય પાઠ સાથે યાથિત
ભટ્ટṃ જોવામાં આવે છે: ‘આ મારું નથી, હું આ નથી, આ મારો આતા નથી. ‘

ગમે
તે રીતે, તે ભૂતકાળ, ભવિષ્ય, કે વર્તમાન, આંતરિક અથવા બાહ્ય, સ્થૂળ અથવા
સૂક્ષ્મ, ગૌણ અથવા ઉચ્ચતમ, દૂર અથવા નજીકમાં, કોઈપણ સાથને આ રીતે યોગ્ય પાઠ
સાથે યાથિત ભટ્ટṃ જોવામાં આવે છે: ‘આ મારું નથી, હું આ નથી, આ મારો આતા
નથી. ‘

જે પણ સખ્ખાઓ હોય, તે ભૂતકાળ, ભાવિ, અથવા વર્તમાન, આંતરિક
અથવા બાહ્ય, સ્થૂળ અથવા સૂક્ષ્મ, ગૌણ અથવા ઉત્કૃષ્ટ, દૂર કે નજીક, કોઈપણ
સાક્ષરને આ રીતે યોગ્ય પાઠ સાથે યાથિત ભરતṃ જોવામાં આવે છે: ‘આ મારું નથી,
હું આ નથી, આ મારો આતા નથી. ‘

ગમે તેવો વિલા, તે ભૂતકાળ, ભવિષ્ય, કે
વર્તમાન, આંતરિક અથવા બાહ્ય, સ્થૂળ અથવા સૂક્ષ્મ, ગૌણ અથવા ઉચ્ચતમ, દૂર કે
નજીક, કોઈપણ વાયાને આ રીતે યોગ્ય પાઠ સાથે યાથિત ભટ્ટṃ જોવામાં આવે છે: ‘આ
મારું નથી, હું આ નથી, આ મારો આતા નથી. ‘આ રીતે જોયું, એક પ્રબુદ્ધ ઉમદા શિષ્ય રબાથી નિરાશ છે, પીડાથી અસંતુષ્ટ છે, મૃત્યુથી નિરાશ છે, ચક્રથી નિરાશ છે અને વાયાથી નિરાશ છે. નિરાશ થઈને તે ભાવુક થઈ જાય છે. હતાશા થકી, તે રાહત અનુભવે છે. મુક્તિ સાથે, ઇસા: ‘મુક્તિ મળી.’ તે સમજે છે: ‘જન્મ પૂરો થયો, બ્રાહ્મણ જીવન જીવ્યો, જે કરવાની જરૂર છે તે થઈ ગયું, આ અસ્તિત્વ માટે બીજું કંઈ નથી.’

ભગવારે આવું કહ્યું છે. તેના સાધનાથી આનંદિત થયેલા પાંચ સાધુઓનું જૂથ આનંદિત થયું.

જ્યારે આ સાક્ષાત્કાર આપવામાં આવ્યો, ત્યારે પાંચ સાધુઓના જૂથના ગ c, ચોંટ્યા વિના, મૃત્યુથી મુક્ત થયા.




41) Classical Haitian Creole-Klasik kreyòl,

Dekouvèt nan yon sèl leve ak Linivè Konsyantizasyon (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Karakteristik nan pa gen pwòp tèt ou -
[anattā · lakkhaṇa]

Nan sutta trè popilè sa a, Bouda ekspoze pou premye fwa ansèyman li sou anatta.
Nan yon okazyon, Bhagavā la te rete nan Bārāṇasi nan Deer Grove nan Isipatana. Se la, li te adrese gwoup senk senkhik yo:
- Bhikkhus.
- Bhadante, bhikkhus yo reponn. Bhagavā a te di:
-
Rūpa, bhikkhus, se anatta. Men, si rūpa sa a te atta, bhikkhus, rūpa sa
a pa ta prete tèt li nan maladi, epi li ta ka [di] nan rūpa: ‘Se pou
rūpa mwen an konsa, kite rūpa mwen an pa dwe konsa.’ Men, se paske rūpa
se anatta ki rūpa prete tèt li nan maladi, e ke li pa ka [di] nan rūpa:
‘Se pou rūpa mwen an konsa, kite rūpa mwen an pa dwe konsa.’

Vedanā,
bhikkhus, se anatta. Men, si vedanā sa a te atta, bhikkhus, vedanā sa a
pa ta prete tèt li nan dezagreman, epi li ta ka [di] nan vedanā: ‘Se
pou vedanā mwen konsa, se pou vedanā mwen pa konsa.’ Men, se paske
vedanā se anatta ki vedanā prete tèt li nan dezagreman, e ke li pa ka
[ka di] nan vedanā: ‘Se pou vedanā mwen konsa, kite vedan mwen pa dwe
konsa.’

Saññā, bhikkhus, se anatta. Men, si saññā sa a te atta,
bhikkhus, saññā sa a pa ta prete tèt li nan maladi, epi li ta ka [di]
nan saññā: ‘Se pou saññā mwen an konsa, kite saññā mwen an pa konsa.’
Men, se paske saññā se anatta ki saññā prete tèt li nan dezagreman, e ke
li pa [ka di] nan saññā: ‘Se pou saññā mwen konsa, kite saññā mwen pa
dwe konsa.’

Saṅkhāras, bhikkhus, se anatta. Men, si saṅkhāras sa
yo te atta, bhikkhus, saṅkhāras sa yo pa ta prete tèt yo nan dezagreman,
epi li ka [ka di] nan saṅkhāras: ‘Se pou saṅkhāras mwen an se konsa,
kite saṅkhāras mwen pa dwe konsa.’ Men, se paske saṅkhāras yo se anatta
ki saṅkhāras prete tèt yo nan dis · fasilite, e ke li pa ka [ka di] nan
saṅkhāras: ‘Se pou saṅkhāras mwen an dwe konsa, kite saṅkhāras mwen pa
dwe konsa.’

Viññāṇa, bhikkhus, se anatta. Men, si viññāṇa sa a te
atta, bhikkhus, viññāṇa sa a pa ta prete tèt li nan dezagreman, epi li
ta ka [di] nan viññāṇa: ‘Se pou viññāṇa mwen konsa, se pou viññāṇa mwen
pa dwe konsa.’ Men, se paske viññāṇa se anatta ki viññāṇa prete tèt li
nan dis · fasilite, e ke li pa ka [dwe di] nan viññāṇa: ‘Se pou viññāṇa
mwen konsa, se pou viññāṇa mwen pa dwe konsa.’

Ki sa ou panse de sa, bhikkhus: se Rūpa pèmanan oswa anicca?
tanporè
- Anicca, Bhanthdhe

- Ak sa ki anicca, se li dukkha oswa sukha? {1}

- Dukkha, Bhante.

-
Ak sa ki anicca, dukkha, pa nati sijè a chanje, se li apwopriye yo
konsidere li kòm: ‘Sa a se pou mwen. Mwen se sa a. Sa a se atta mwen an?

- Non, Bhante.

- Èske Vedanā pèmanan oswa anicca?

- Anicca, Bhante.

- Ak sa ki anicca, se li dukkha oswa sukha?
- Dukkha, Bhante.
-
Ak sa ki anicca, dukkha, pa nati sijè a chanje, se li apwopriye yo
konsidere li kòm: ‘Sa a se pou mwen. Mwen se sa a. Sa a se atta mwen an?

- Non, Bhante.
- Èske Saññā pèmanan oswa anicca?
- Anicca, Bhante.
- Ak sa ki anicca, se li dukkha oswa sukha?
- Dukkha, Bhante.
-
Ak sa ki anicca, dukkha, pa nati sijè a chanje, se li apwopriye yo
konsidere li kòm: ‘Sa a se pou mwen. Mwen se sa a. Sa a se atta mwen an?

- Non, Bhante.
- Èske Saṅkhāras pèmanan oswa anicca?
- Anicca, Bhante.
- Ak sa ki anicca, se li dukkha oswa sukha?
-
Ak sa ki anicca, dukkha, pa nati sijè a chanje, se li apwopriye yo
konsidere li kòm: ‘Sa a se pou mwen. Mwen se sa a. Sa a se atta mwen an?

- Non, Bhante.
- Èske Viññāṇa pèmanan oswa anicca?
- Anicca, Bhante.
- Ak sa ki anicca, se li dukkha oswa sukha?
- Dukkha, Bhante.
-
Ak sa ki anicca, dukkha, pa nati sijè a chanje, se li apwopriye yo
konsidere li kòm: ‘Sa a se pou mwen. Mwen se sa a. Sa a se atta mwen an?

- Non, Bhante.
- Se poutèt sa, bhikkhus, kèlkeswa sa rūpa, se
pou li sot pase yo, nan lavni, oswa prezan, entèn oswa ekstèn, brit oswa
sibtil, enferyè oswa egzalte, byen lwen oswa tou pre, nenpòt rūpa yo
dwe wè yathā · bhūtaṃ ak bon paññā nan fason sa a: ‘ Sa a se pa mwen,
mwen menm mwen pa sa a, sa a se pa atta mwen an. ‘

Kèlkeswa sa
vedanā, se pou li sot pase, lavni, oswa prezan, entèn oswa ekstèn, brit
oswa sibtil, enferyè oswa egzalte, byen lwen oswa tou pre, nenpòt ki
vedanā yo dwe wè yathā · bhūtaṃ ak bon paññā nan fason sa a: ‘Sa a se pa
m’, Mwen pa sa a, sa a se pa atta mwen an. ‘

Kèlkeswa saññā, se
pou li sot pase, nan lavni, oswa prezan, entèn oswa ekstèn, brit oswa
sibtil, enferyè oswa egzalte, byen lwen oswa tou pre, nenpòt ki saññā se
yo dwe wè yathā · bhūtaṃ ak bon paññā nan fason sa a: ‘Sa a se pa m’,
Mwen pa sa a, sa a se pa atta mwen an. ‘

Kèlkeswa saṅkhāras, se
pou yo sot pase yo, nan lavni, oswa prezan, entèn oswa ekstèn, brit oswa
sibtil, enferyè oswa egzalte, byen lwen oswa tou pre, nenpòt ki
saṅkhāras yo dwe wè yathā · bhūtaṃ ak bon paññā nan fason sa a: ‘Sa a se
pa mwen, Mwen pa sa a, sa a se pa atta mwen an. ‘

Kèlkeswa
viññāṇa, se pou li sot pase, lavni, oswa prezan, entèn oswa ekstèn, brit
oswa sibtil, enferyè oswa egzalte, byen lwen oswa tou pre, nenpòt
viññāṇa se yo dwe wè yathā · bhūtaṃ ak bon paññā nan fason sa a: ‘Sa a
se pa mwen, Mwen pa sa a, sa a se pa atta mwen an. ‘Wè nan fason sa a, yon disip eklere nòb se wont ak Raba, satisfè avèk doulè, wont ak lanmò, wont ak chakras, ak wont ak Via. Desi, li vin emosyonèl. Atravè depresyon, li soulaje. Avèk liberasyon, isa: ‘libere.’ Li konprann: ‘Nesans fini, lavi Bramen ap viv, sa ki bezwen fèt fèt, pa gen lòt bagay pou egzistans sa a.’

Se sa Bhagwar te di. Gwoup la nan senk relijyeu ki te kontan te kontan pa pawòl li yo.

Lè yo te revelasyon sa a, sitadèl yo nan gwoup la nan senk relijyeu, san yo pa rete soude, yo te libere soti nan lanmò.



42) Classical Hausa-Hausa Hausa,
Gano wanda ya Farka tare da wayewar kai (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Halin babu-Kai -
[anattā · lakkhaṇa]

A cikin wannan sanannen sutturar, Buddha yayi bayani a karon farko koyarwarsa akan anatta.
A wani lokaci, Bhagavā yana zaune a Bārāṇasi a cikin Deer Grove a Isipatana. A can, ya yi jawabi ga ƙungiyar bhikkhus biyar:
- Bhikkhus.
- Bhadante, bhikkhus ya amsa. Bhagavā ya ce:
-
Rūpa, bhikkhus, anatta ne. Kuma da a ce wannan rpa ya kasance,
bhikkhus, wannan rpa ɗin ba zai ba da ranta don ɓata rai ba, kuma ana
iya cewa game da rūpa: ‘Bari rūpa ta ta zama haka, kada rpata ta ta
kasance haka.’ Amma saboda rūpa anatta ne da rūpa ke bada ranta don
sassauci, kuma ba za a iya cewa game da rūpa ba: ‘Bari na rpa ya kasance
haka, kada rūpa ta haka ta kasance.’

Vedanā, bhikkhus, anatta
ne. Kuma idan da a ce hakan ne, bhikkhus, wannan vedanā ba za ta ba da
ranta don ɓata rai ba, kuma ana iya cewa game da vedan: ‘Bari vedana ya
kasance haka, kada vedana ya kasance haka.’ Amma saboda vedanā anatta ne
yasa vedanā ke bada ranta don sauƙaƙawa, kuma ba za a iya cewa game da
:idan: ‘Bari vedana ya kasance haka, kada vedana ya kasance haka.’

Saññā,
bhikkhus, anatta ne. Kuma idan wannan sa thisa ta kasance, bhikkhus,
wannan sañña ba zai ba da ranta don sauƙi ba, kuma ana iya cewa game da
sa’ā: ‘Bari sa Letata ta kasance haka, kada sahaina ta kasance haka.’
Amma saboda sa’atu anatta ce saññā ke bada kai don sauƙaƙawa, kuma ba za
a iya faɗi game da sañña ba: ‘Bari sa myata ta kasance haka, kada sa
myata ta kasance haka.’

Saṅkhāras, bhikkhus, anatta ne. Kuma idan
waɗannan saṅkhāras sun kasance, bhikkhus, waɗannan saṅkhāras ba za su
ba da gudummawa ba, kuma za a iya cewa game da saṅkhāras: ‘Bari
saṅkhāras na su kasance haka, kada saƙkhara nawa ta kasance.’ Amma
saboda saṅkhāras anatta ne yasa saṅkhāras suka ba da kansu don
sauƙaƙawa, kuma ba za a iya cewa game da saṅkhāras ba: ‘Bari saṅkhāras
na su kasance haka, kada saƙkharana ta kasance haka.’

Viññāṇa,
bhikkhus, anatta ne. Kuma da a ce wannan viṇā werea ta kasance,
bhikkhus, wannan viññāṇa ba za ta ba da ranta don huce ba, kuma za a iya
cewa ta viññāṇa: ‘Bari vi myāṇa ta kasance haka, kada viññāñña ta haka
ta kasance.’ Amma saboda viññāṇa anatta ne vi thatāṇa ke bayar da kanta
don sauƙaƙawa, kuma ba za a iya faɗi ba; game da viññāṇa: ‘Bari viññāṇa
ta kasance haka, kada viññāṇa ta haka ta kasance.’

Me kuke tunani game da wannan, bhikkhus: Shin Rūpa na dindindin ne ko anicca?
na ɗan lokaci
- Anicca, Bhanthdhe

- Kuma abin da yake anicca, shin dukkha ne ko sukha? {1}

- Dukkha, Bhante.

-
Kuma abin da yake anicca, dukkha, bisa ga ɗabi’ar da ake iya canzawa,
yana da kyau a ɗauke shi kamar: ‘Wannan nawa ne. Ni ne wannan Wannan ita
ce tawa? ‘

- A’a, Bhante.

- Vedanā na dindindin ne ko anicca?

- Anicca, Bhante.

- Kuma abin da yake anicca, shin dukkha ne ko sukha?
- Dukkha, Bhante.
-
Kuma abin da yake anicca, dukkha, bisa ga ɗabi’ar da yake iya canzawa,
yana da kyau a ɗauke shi kamar: ‘Wannan nawa ne. Ni ne wannan Wannan ita
ce tawa? ‘
- A’a, Bhante.
- Saññā na dindindin ne ko anicca?
- Anicca, Bhante.
- Kuma abin da yake anicca, shin dukkha ne ko sukha?
- Dukkha, Bhante.
-
Kuma abin da yake anicca, dukkha, bisa ga ɗabi’ar da ake iya canzawa,
yana da kyau a ɗauke shi kamar: ‘Wannan nawa ne. Ni ne wannan Wannan ita
ce atta ta? ‘
- A’a, Bhante.
- Shin Saṅkhāras na dindindin ne ko anicca?
- Anicca, Bhante.
- Kuma abin da yake anicca, shin dukkha ne ko sukha?
-
Kuma abin da yake anicca, dukkha, bisa ga ɗabi’ar da ake iya canzawa,
yana da kyau a ɗauke shi kamar: ‘Wannan nawa ne. Ni ne wannan Wannan ita
ce tawa? ‘
- A’a, Bhante.
- Viññāṇa na dindindin ne ko anicca?
- Anicca, Bhante.
- Kuma abin da yake anicca, shin dukkha ne ko sukha?
- Dukkha, Bhante.
-
Kuma abin da yake anicca, dukkha, bisa ga ɗabi’ar da ake iya canzawa,
yana da kyau a ɗauke shi kamar: ‘Wannan nawa ne. Ni ne wannan Wannan ita
ce tawa? ‘
- A’a, Bhante.
- Sabili da haka, bhikkhus, komai rūpa,
abin da ya wuce, na gaba, ko na yanzu, na ciki ko na waje, na asali ko
na dabara, na ƙasa ko na ɗaukaka, na nesa ko na kusa, duk wata rpa da za
a gani yathā · bhūtaṃ tare da madaidaicin pañña ta wannan hanyar: ‘
Wannan ba nawa bane, ni ba wannan bane, wannan ba shine kudina ba. ‘

Duk
abin da ya faru, na da, ko na gaba, ko na yanzu, na ciki ko na waje, na
babba ko na dabara, na kasa ko na daukaka, na nesa ko na kusa, duk wata
sanarwa da za a gani yathā · bhūtaṃ tare da madaidaiciyar pañña ta
wannan hanyar: ‘Wannan ba nawa bane, Ni ba wannan ba, wannan ba ita ce
ƙawa ta ba. ‘

Duk abin da ya samu, na da, ko na gaba, ko na
yanzu, na ciki ko na waje, na babba ko na dabara, na kasa ko na daukaka,
na nesa ko na kusa, duk wani sañña da za a gani yathā · bhūtaṃ tare da
pañña mai dacewa ta wannan hanyar: ‘Wannan ba nawa bane, Ni ba wannan
ba, wannan ba ita ce ƙawa ta ba. ‘

Duk abin da saṅkhāras, ya
kasance na da, na gaba, ko na yanzu, na ciki ko na waje, na babba ko na
dabara, na ƙasa ko na ɗaukaka, na nesa ko na kusa, duk wani saṅkhāras da
za a gani yathā · bhūtaṃ tare da pañña mai dacewa ta wannan hanyar:
‘Wannan ba nawa bane, Ni ba wannan ba, wannan ba ita ce ƙawa ta ba. ‘

Duk
abin da viññāṇa, ya kasance a da, nan gaba, ko na yanzu, na ciki ko na
waje, babba ko dabara, na ƙasa ko na ɗaukaka, na nesa ko na kusa, duk
wata viññāṇa da za a gani yathā · bhūtaṃ tare da pañña mai dacewa ta
wannan hanyar: ‘Wannan ba nawa bane, Ni ba wannan ba, wannan ba ita ce
ƙawa ta ba. ‘Ana
gani ta wannan hanyar, wani almajiri mai wayewa mai takaici yana jin
takaici da Raba, bai gamsu da ciwo ba, ya damu da mutuwa, ya damu da
chakras, kuma ya ji takaici da Via.
Bacin rai, ya zama mai motsin rai. Ta bakin ciki, ya sami sauki. Tare da ‘yanci, isa:’ yanci. ‘ Ya fahimci: ‘Haihuwa ta ƙare, rayuwar Brahmin tana raye, abin da ya kamata a yi an yi shi, babu wani abin da zai wanzu.’

Wannan shine abin da Bhagwar ya fada. Ofungiyar sufaye biyar waɗanda suka yi murna sun yi farin ciki da kalmominsa.

Lokacin da aka ba da wannan wahayi, kagaran rukunin sufaye su biyar, ba tare da an manne su ba, an ‘yanta su daga mutuwa.




43) Classical Hawaiian-Hawaiian Hawaiian,

Kaʻike o kahi i ala aʻe me ka Universe Universe (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Ke ʻano o ka ʻaʻohe -
[anattā · lakkhaṇa]

I kēia sutta kaulana loa, hoʻolaha ka Buddha no ka manawa mua i kāna aʻo ʻana ma anatta.
I
kekahi manawa, noho ka Bhagavā ma Bārāṇasi ma ka Deer Grove ma
Isipatana. Ma laila, ua kamaʻilio ʻo ia i ka hui o ʻelima mau bhkkhus:
- Bhikkhus.
- Bhadante, ua pane ka bhikkhus. Ua ʻōlelo ʻo Bhagavā:
-
Rūpa, bhikkhus, he anatta. A inā ʻo kēia rūpa i atta, bhikkhus, ʻaʻole
hāʻawi kēia rūpa iā ia iho e hoʻoluhi, a ua hiki ke ʻōlelo ʻia no rūpa:
Akā no ka mea he anatta ʻo rūpa e hōʻaiʻē ʻo rūpa iā ia iho e hoʻolele, a
ʻaʻole hiki ke ʻōlelo ʻia o rūpa:

ʻO Vedanā, bhikkhus, he
anatta. A inā ʻo kēia vedanā i atta, bhikkhus, ʻaʻole hāʻawi kēia vedanā
iā ia iho e hoʻoluhi, a ua hiki ke ʻōlelo ʻia ʻo vedanā: ‘E pēnē kuʻu
vedanā, mai ʻole kuʻu vedanā pēlā.’ Akā no ka mea ʻo vedanā kahi anatta i
hāʻawi ʻo vedanā iā ia iho e hoʻolele, a ʻaʻole hiki ke ʻōlelo ʻia o
vedanā:

ʻO Saññā, bhikkhus, he anatta. A inā ʻo kēia saññā i
atta, bhikkhus, ʻaʻole hāʻawi kēia saññā iā ia iho e hoʻoluhi, a ua hiki
ke ʻōlelo ʻia ʻo saññā: “E pēlā kuʻu saññā, mai ʻole kuʻu saññā.” Akā,
no ka mea he anatta ka saññā e hōʻaiʻē ʻo saññā iā ia iho e hoʻoluhi, a
ʻaʻole hiki ke ʻōlelo ʻia no saññā: ‘E pēlā kuʻu saññā, mai waiho i kaʻu
saññā pēlā.’

ʻO Saṅkhāras, bhikkhus, nā anatta. A inā ʻo kēia
mau saṅkhāras i atta, bhikkhus, ʻaʻole hāʻawi kēia mau saṅkhāras iā
lākou iho e hoʻoluhi, a ua hiki ke ʻōlelo ʻia o saṅkhāras: ‘E pēlā kaʻu
mau Saṅkhāras, mai hana pēlā kaʻu mau Saṅkhāras.’ Akā no ka mea he
anatta nā saṅkhāras e hōʻaiʻē ʻo saṅkhāras iā lākou iho e hoʻoluhi, a
ʻaʻole hiki ke ʻōlelo ʻia o saṅkhāras: ‘E pēlā kaʻu mau Saṅkhāras, mai
hana pēlā kaʻu mau Saṅkhāras.’

ʻO Viññāṇa, bhikkhus, he anatta. A
inā ʻo kēia viññāṇa i atta, bhikkhus, ʻaʻole hāʻawi kēia viññāṇa iā ia
iho e hoʻoluhi, a ua hiki ke ʻōlelo ʻia ʻo viññāṇa: “E pēlā kuʻu
viññāṇa, mai hana kaʻu viññāṇa pēlā.” Akā no ka mea he anatta ʻo viññāṇa
i hāʻawi ʻo viññāṇa iā ia iho e hoʻoluhi, a ʻaʻole hiki ke [ʻōlelo ʻia]
o viññāṇa: “E lilo kaʻu viññāṇa pēlā, mai hana i kaʻu viññāṇa pēlā.”

He aha kou manaʻo no kēia, bhikkhus: He kūmau ʻo Rūpa a i ʻole anicca?
wā pōkole
- Anicca, Bhanthdhe

- A ʻo kēlā mea he anicca, ʻo dukkha a sukha paha ia? {1}

- Dukkha, Bhante.

-
A ʻo ka mea anicca, dukkha, ma ke ʻano kūlohelohe i hiki ke loli, he
kūpono ke nānā aku iā ia penei: ‘Noʻu kēia. ʻO wau kēia. ʻO kaʻu atta
kēia? ‘

- ʻAʻole, Bhante.

- Noho paʻa ʻo Vedanā a i ʻole anicca?

- Anicca, Bhante.

- A ʻo kēlā mea he anicca, ʻo dukkha a i ʻole sukha paha?
- Dukkha, Bhante.
-
A ʻo ka mea anicca, dukkha, ma ke ʻano kūlohelohe i hiki ke loli, he
kūpono ke nānā aku iā ia penei: ‘Noʻu kēia. ʻO wau kēia. ʻO kaʻu atta
kēia? ‘
- ʻAʻole, Bhante.
- Noho paʻa paha ʻo Saññā a i ʻole anicca?
- Anicca, Bhante.
- A ʻo kēlā mea he anicca, ʻo dukkha a i ʻole sukha paha?
- Dukkha, Bhante.
-
A ʻo ka mea anicca, dukkha, ma ke ʻano kūlohelohe hiki ke loli, he
kūpono ke nānā aku iā ia penei: ‘Noʻu kēia. ʻO wau kēia. ʻO kaʻu atta
kēia? ‘
- ʻAʻole, Bhante.
- He Saickhāras paʻa paha kahi anicca?
- Anicca, Bhante.
- A ʻo kēlā mea he anicca, ʻo dukkha a i ʻole sukha paha?
-
A ʻo ka mea anicca, dukkha, ma ke ʻano kūlohelohe hiki ke loli, he
kūpono ke nānā aku iā ia penei: ‘Noʻu kēia. ʻO wau kēia. ʻO kaʻu atta
kēia? ‘
- ʻAʻole, Bhante.
- Noho paʻa ʻo Viññā permanenta a i ʻole anicca?
- Anicca, Bhante.
- A ʻo kēlā mea he anicca, ʻo dukkha a i ʻole sukha paha?
- Dukkha, Bhante.
-
A ʻo ka mea anicca, dukkha, ma ke ʻano kūlohelohe hiki ke loli, he
kūpono ke nānā aku iā ia penei: ‘Noʻu kēia. ʻO wau kēia. ʻO kaʻu atta
kēia? ‘
- ʻAʻole, Bhante.
- No laila, bhikkhus, kēlā me kēia rūpa,
e hala ia, e hiki mai ana, a i ʻole i kēia wā, kūloko a kūwaho paha,
haʻahaʻa a lahilahi paha, haʻahaʻa a kiʻekiʻe paha, mamao a kokoke paha,
e ʻike ʻia kekahi rūpa yathā ʻAʻole naʻu kēia, ʻaʻole naʻu kēia, ʻaʻole
na koʻu atta kēia.

ʻO kēlā me kēia vedanā, hala paha ia, wā e
hiki mai ana, a ʻānō hoʻi, kūloko a kūwaho hoʻi, nui a lahilahi paha,
ʻoi aku ka haʻahaʻa a kiʻekiʻe paha, kahi mamao a kokoke paha, e ʻike
ʻia kekahi vedanā yathā · bhūtaṃ me nā paññā kūpono i kēia ala: ‘ʻAʻole
naʻu kēia, ʻAʻole wau kēia, ʻaʻole kēia kaʻu atta. ‘

ʻO nā mea a
pau, hala, wā e hiki mai ana, a ʻānō hoʻi, kūloko a kūwaho hoʻi, ʻino a
lahilahi paha, ʻoi aku ka haʻahaʻa a kiʻekiʻe paha, kahi mamao a kokoke
paha, e ʻike ʻia kekahi saññā yathā · bhūtaṃ me nā paññā kūpono i kēia
ala: ‘ʻAʻole naʻu kēia, ʻAʻole wau kēia, ʻaʻole kēia kaʻu atta. ‘

ʻO
nā saṅkhāras a pau, e hala lākou, e hiki mai ana, a i ʻole e kūloko
nei, kūloko a i ʻole waho, koʻikoʻi a lahilahi paha, ʻoi aku ka haʻahaʻa
a kiʻekiʻe paha, kahi mamao a kokoke paha, e ʻike ʻia nā saṅkhāras
yathā · bhūtaṃ me nā paññā kūpono i kēia ala: ʻAʻole wau kēia, ʻaʻole
kēia kaʻu atta. ‘

ʻO nā mea āpau, hala, wā e hiki mai ana, a i
ʻole kūwāhi, kūloko a i ʻole kūwaho hoʻi, haʻahaʻa a kiʻekiʻe paha,
mamao a kokoke paha, e ʻike ʻia kekahi viññāṇa yathā · bhūtaṃ me nā
paññā kūpono i kēia ala: ‘ʻAʻole naʻu kēia, ʻAʻole wau kēia, ʻaʻole kēia
kaʻu atta. ‘ʻIke
ʻia i kēia ala, hoʻohilahila ʻia kahi haumāna hanohano mālamalama me
Raba, ʻoluʻolu ʻole i ka ʻeha, hōʻeha ʻia me ka make, hoʻohoka ʻia me nā
chakra, a me nā manaʻo hoʻohoka iā Via.
Hoʻowahāwahā, lilo ʻo ia i mea naʻau. Ma o ke kaumaha, ua hoʻomaha ʻo ia. Me ka hoʻokuʻu, isa: ‘hoʻokuʻu.’ Hoʻomaopopo ʻo ia: ‘Pau ka hānau, ola ke ola ʻo Brahmin, he aha ka mea e pono ai e hana, ʻaʻohe mea ʻē aʻe no kēia ola.’

ʻO kēia kā Bhagwar i ʻōlelo ai. Ua hauʻoli ka hui o nā mōneka ʻelima i hauʻoli i kāna mau ʻōlelo.

I ka manawa i hāʻawi ʻia ai kēia hōʻike, ua hoʻokuʻu ʻia nā citadels o ka hui o nā mōneka ʻelima, me ka pili ʻole, mai ka make.



44) Classical Hebrew- עברית קלאסית
תגלית של יקום עם יקום מודעות (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- המאפיין של אין-עצמי -
[anattā · lakkhaṇa]

בסוטה המפורסם מאוד הזה, הבודהה מביא לראשונה את משנתו בנושא אנאטה.
באחת הפעמים שהו הבגאגא ב Bārāṇasi בחורשת הצבאים באיזיפאטנה. שם הוא פנה לקבוצה של חמשת הבהיקים:
בהיקהוס.
- בהאדאנטה, השיב הביקהוס. הבגאווה אמרו:
-
רופה, בהיקהוס, היא אנאטה. ואם רופא זה היה אטא, בהיקהוס, רופה זו לא
הייתה נותנת לעצמה להתפוגג, ויכולה להיות [נאמר] על רופה: ‘תן רופא שלי
להיות כזה, אל תהיה רופא שלי כך’. אך משום שרופה היא אנאטה שרופה מעניקה
לעצמה רגיעה, ואי אפשר לומר [על זה] על רופה: ‘תן לרופא שלי להיות כזה, תן
לרופא שלי לא להיות כך’.

Vedana, bhikkhus, הוא anatta. ואם הוודנא
הזה היה אטא, בהיקהוס, הוודנא הזה לא היה נותן לעצמו להתפוגג, ויכול היה
להיות [נאמר] על הוודנה: ‘תן לדאנה שלי להיות, ואל הוודאנה שלי לא תהיה
כזו.’ אבל זה בגלל שדאנה היא אנאטה שדאדנה מעניקה לעצמה רגיעה, ושלא ניתן
לומר אותה על דדנא: ‘תן לדאנה שלי להיות כך, אל תהיה לדאנה שלי כך’.

סנינה,
בהיקהוס, הוא אנאטה. ואם הסנינה הזו הייתה אטא, בהיקהוס, הסנינה הזו לא
הייתה נותנת את עצמה לפגיעה, ואפשר היה לומר אותה על סנינה: ‘תן לסנינה שלי
להיות, אל הסנינה שלי תהיה ככה’. אבל זה מכיוון שסנינה היא אנאטה שסנינה
מעניקה לעצמה רגיעה, ושאי אפשר לומר אותה על סנינה: ‘תן לסנינה שלי להיות,
שאסוני שלי לא יהיה כך’.

Saṅkhāras, bhikkhus, הם anatta. ואם
הסח’ארות הללו היו אטא, ביקהוס, הסח’ארות האלה לא היו נותנות את עצמן
להתפוגג, ואפשר לומר [על] הסח’ארות: ‘תן הסח’ארות שלי להיות כאלה, אל תהיה
הסח’ארות שלי כך’. אך מכיוון שסכאראס הם אנאטה שסכארות מעניקות לעצמן
רגיעה, וכי אי אפשר לומר [על] הסוכארות: ‘תן לסח’ארות שלי להיות כאלה, אל
תהיה הסח’ארות שלי כך’.

Viññāṇa, bhikkhus, הוא anatta. ואם
הווינאנה הזה היה אטא, בהיקהוס, הווינינה הזה לא היה מעניק לעצמו רגיעה,
ואפשר היה לומר זאת על וינינה: ‘תן לווינינה שלי להיות כך, וינינה שלי לא
תהיה כזאת’. אך מכיוון ש- viññāṇa היא אנאטה ש- viññāṇa מעניקה לעצמה
רגיעה, ושלא ניתן לומר אותה על viññāṇa: ‘תן viññāṇa שלי להיות, ויניאנה
שלי לא תהיה כך’.

מה אתה חושב על זה, בהיקהוס: האם רופה הוא קבוע או אניקה?
זמני
אניקה, באנת’דה

- וזה אניקה, האם זה דוקהא או סוכה? {1}

דוקהא, בהאנטה.

וזה ש- anicca, dukkha, מטבעו נתון לשינויים, ראוי להתייחס אליו כאל: ‘זה שלי. אני זה. זו העיסוק שלי? ‘

לא, בהאנטה.

- האם וודנא קבוע או אניקה?

אניקה, בהאנטה.

- וזה אניקה, האם זה דוקהא או סוכה?
דוקהא, בהאנטה.
וזה ש- anicca, dukkha, מטבעו נתון לשינויים, ראוי להתייחס אליו כאל: ‘זה שלי. אני זה. זו עיסוקי? ‘
לא, בהאנטה.
- האם סנינה הוא קבוע או אניקה?
אניקה, בהאנטה.
- וזה אניקה, האם זה דוקהא או סוכה?
דוקהא, בהאנטה.
וזה ש- anicca, dukkha, מטבעו נתון לשינויים, ראוי להתייחס אליו כאל: ‘זה שלי. אני זה. זו עיסוקי? ‘
לא, בהאנטה.
- האם Saṅkhāras קבועים או anicca?
אניקה, בהאנטה.
- וזה אניקה, האם זה דוקהא או סוכה?
וזה ש- anicca, dukkha, מטבעו נתון לשינויים, ראוי להתייחס אליו כאל: ‘זה שלי. אני זה. זו עיסוקי? ‘
לא, בהאנטה.
- האם Viññāṇa קבוע או אניקה?
אניקה, בהאנטה.
- וזה אניקה, האם זה דוקהא או סוכה?
דוקהא, בהאנטה.
וזה ש- anicca, dukkha, מטבעו נתון לשינויים, ראוי להתייחס אליו כאל: ‘זה שלי. אני זה. זו עיסוקי? ‘
לא, בהאנטה.
לכן,
bhikkhus, אשר יהיה רופה, יהיה זה עבר, עתיד או בהווה, פנימי או חיצוני,
גס או עדין, נחות או נעלה, רחוק או קרוב, כל רופה נראית כאתה · בהוטה עם
פנינה ראויה באופן זה: ‘ זה לא שלי, אני לא זה, זה לא העיסוק שלי. ‘

לא
משנה אשר וודאנה, יהיה זה עבר, עתיד או בהווה, פנימי או חיצוני, גס או
עדין, נחות או נעלה, רחוק או קרוב, כל וודאנה נראית יאתה · בוטה עם פנינה
ראויה באופן זה: ‘זה לא שלי, אני לא זה, זו לא העטה שלי. ‘

לא משנה
סנינה אשר יהיה, יהיה זה עבר, עתיד, או בהווה, פנימי או חיצוני, גס או
עדין, נחות או נעלה, רחוק או קרוב, כל סנינה זה להיראות יאתה · בוטה עם
פנינה ראויה בצורה כזו: ‘זה לא שלי, אני לא זה, זו לא העטה שלי. ‘

לא
משנה מה הסאכארות, שיהיו בעבר, בעתיד או בהווה, פנימיות או חיצוניות, גסות
או עדינות, נחותות או נעלות, רחוקות או קרובות, כל סח’ארות נראות כאתה ·
בוטה עם פנינה ראויה באופן זה: ‘זה לא שלי, אני לא זה, זו לא העטה שלי. ‘

לא
משנה מה viññāṇa, יהיה זה עבר, עתיד, או בהווה, פנימי או חיצוני, גס או
עדין, נחות או נעלה, רחוק או קרוב, כל viññāṇa יש לראות yathā · bhūtaṃ עם
פנינה ראויה בצורה כזו: ‘זה לא שלי, אני לא זה, זו לא העטה שלי. ‘

באופן זה, תלמיד אציל נאור מאוכזב מרבא, לא מרוצה מכאב, מאוכזב מהמוות, מאוכזב מצ’אקרות ומאוכזב מויה. מאוכזב, הוא הופך להיות רגשי. באמצעות דיכאון הוא משוחרר. עם השחרור, איסה: ‘משוחרר’. הוא מבין: ‘הלידה הסתיימה, חיי ברהמין חיים, מה שצריך לעשות נעשה, אין שום דבר אחר לקיום הזה.’

זה מה שאמר בהאגוואר. הקבוצה של חמשת הנזירים שהתמוגגה התלהבה מדבריו.

כשנמסרה גילוי זה, המצודות של קבוצת חמשת הנזירים, מבלי להיצמד, שוחררו ממוות.


45) Classical Hmong- Lus Hmoob,

Kev Tshawb Nrhiav Tsa Tawm nrog Ib Qho Kev Paub Txog Lub Ntiaj Teb (DAOAU)

SN 22.59 (Cov Sieii 66)
Anattalakkhana Sutta
- Tus yam ntxwv tsis muaj tus kheej -
[anattā · lakkhaṇa]

Hauv sutta uas muaj suab npe, tus hauj sam nthuav dav nws cov lus qhia thawj zaug.
Muaj
ib lub sijhawm, Bhagavā tau nyob ntawm Bārāṇasi hauv Cov Mos Lwj ntawm
Isipatana. Nyob ntawd, nws hais cov pab pawg ntawm tsib bhikkhus:
- Bhikkhus.
- Bhadante, lub bhikkhus teb. Lub Bhagavā hais tias:
-
Rūpa, bhikkhus, yog anatta. Thiab yog tias rūpa no yog atta, bhikkhus,
rūpa no yuav tsis qiv nws tus kheej kom tsis yooj yim, thiab nws tau
hais tias: ‘Cia kuv r mypa yog li, cia kuv tus rūpa tsis txhob nyob li
ntawd.’ Tab sis nws yog vim rūpa yog anatta uas rūpa qiv nws tus kheej
kom tsis yooj yim, thiab tsis muaj peev xwm hais tau tias rūpa: ‘Cia kuv
lub rūpa nyob li ntawd, cia kuv tus rūpa tsis txhob nyob li ntawd.’

Vedanā,
bhikkhus, yog anatta. Thiab yog tias cov vedanā no yog atta, bhikkhus,
no vedanā yuav tsis qiv nws tus kheej kom tsis yooj yim, thiab nws tuaj
yeem [tau hais] ntawm vedanā: ‘Cia kuv vedanā ua li no, cia kuv vedanā
tsis yog li ntawd.’ Tab sis nws yog vim tias vedanā yog anatta uas
vedanā qiv nws tus kheej kom tsis yooj yim, thiab nws tsis tuaj yeem
hais txog vedanā: ‘Cia kuv vedanā ua li no, cia kuv vedanā tsis yog li
ntawd.’

Saññā, bhikkhus, yog anatta. Thiab yog tias qhov no yog
atta, bhikkhus, no saññā tsis kam qiv nws tus kheej kom tsis yooj yim,
thiab nws tuaj yeem hais tias: ‘Cia kuv saññā yog li, cia kuv saññā tsis
yog li ntawd.’ Tab sis vim yog saññā yog anatta uas saññā qiv nws tus
kheej kom tsis yooj yim, thiab tsis muaj peev xwm hais tias s be: ‘Cia
kuv saññā li no, cia kuv saññā tsis yog li ntawd.’

Saṅkhāras,
bhikkhus, yog anatta. Thiab yog tias cov saṅkhāras no yog atta,
bhikkhus, cov saṅkhāras yuav tsis qiv lawv tus kheej kom tsis yooj yim,
thiab nws tau hais tias ntawm saṅkhāras: ‘Cia kuv saṅkhāras yog li, cia
kuv saṅkhāras tsis yog li ntawd.’ Tiam sis yog vim saṅkhāras yog anatta
uas saṅkhāras qiv lawv tus kheej kom tsis yooj yim, thiab nws tsis tuaj
yeem hais txog saṅkhāras: ‘Cia kuv saṅkhāras nyob li ntawd, cia kuv
saṅkhāras tsis yog li ntawd.’

Viññāṇa, bhikkhus, yog anatta.
Thiab yog tias qhov xwm txheej no yog atta, bhikkhus, qhov viññāṇa no
yuav tsis qiv nws tus kheej kom tsis yooj yim, thiab nws tuaj yeem hais
[tias] viññāṇa: ‘Cia kuv viññāṇa li no, cia kuv cov viññāṇa tsis txhob
ua li ntawd.’ Tiam sis vim tias viññāṇa yog anatta uas qev rau nws kom
tsis yooj yim, thiab nws tsis muaj peev xwm hais tau viññāṇa: ‘Cia kuv
viññāṇa li no, cia kuv viññāṇa tsis txhob ua li ntawd.’

Koj xav li cas txog qhov no, bhikkhus: yog Rūpa haujlwm ruaj khov lossis anicca?
ib ntus
- Anicca, Bhanthdhe

- Thiab qhov uas yog anicca, puas yog dukkha lossis sukha? {1}

- Dukkha, Bhante.

-
Thiab uas yog anicca, dukkha, los ntawm qhov raug hloov, nws puas yog
rau nws li: ‘Nov yog kuv li. Kuv yog no. Nov yog kuv atta? ‘

- Tsis yog, Bhante.

- Puas yog Vedanā haujlwm ruaj khov lossis anicca?

- Anicca, Bhante.

- Thiab qhov uas yog anicca, puas yog dukkha lossis sukha?
- Dukkha, Bhante.
-
Thiab uas yog anicca, dukkha, los ntawm qhov raug hloov, nws puas yog
rau nws li: ‘Nov yog kuv li. Kuv yog no. Nov yog kuv atta? ‘
- Tsis yog, Bhante.
- Yog Saññā haujlwm ruaj khov lossis anicca?
- Anicca, Bhante.
- Thiab qhov uas yog anicca, puas yog dukkha lossis sukha?
- Dukkha, Bhante.
-
Thiab uas yog anicca, dukkha, los ntawm qhov raug hloov, nws puas yog
rau nws li: ‘Nov yog kuv li. Kuv yog no. Nov yog kuv atta? ‘
- Tsis yog, Bhante.
- Tus Saṅkhāras puas ruaj khov lossis tsis nco qab?
- Anicca, Bhante.
- Thiab qhov uas yog anicca, puas yog dukkha lossis sukha?
-
Thiab uas yog anicca, dukkha, los ntawm qhov raug hloov, nws puas yog
rau nws li: ‘Nov yog kuv li. Kuv yog no. Nov yog kuv atta? ‘
- Tsis yog, Bhante.
- Puas yog Viññāṇa haujlwm ruaj khov lossis tsis nco qab?
- Anicca, Bhante.
- Thiab qhov uas yog anicca, puas yog dukkha lossis sukha?
- Dukkha, Bhante.
-
Thiab uas yog anicca, dukkha, los ntawm qhov raug hloov, nws puas yog
rau nws li: ‘Nov yog kuv li. Kuv yog no. Nov yog kuv atta? ‘
- Tsis yog, Bhante.
-
Yog li ntawd, bhikkhus, txawm li cas los xij, nws yav dhau los, yav tom
ntej, lossis tam sim no, sab hauv lossis sab nraud, tag nrho lossis
hloov maj mam, qis lossis qis dua, deb lossis ze, txhua rūpa yuav tsum
pom yathā ū bhūtaṃ nrog cov paññā hauv txoj kev no: ‘ Qhov no tsis yog
kuv li, Kuv tsis yog qhov no, qhov no tsis yog kuv atta. ‘

Xijpeem
vedan be, yuav nws yav dhau los, yav tom ntej, lossis niaj hnub, sab
hauv lossis sab nraud, tag nrho lossis hloov maj mam, qis lossis qis
dua, deb lossis ze, ib qho vedanā yuav tsum pom yathā ū bhūtaṃ nrog cov
paññā nyob rau hauv txoj kev no: ‘Qhov no tsis yog kuv, Kuv tsis yog
qhov no, qhov no tsis yog kuv atta. ‘

Xijpeem saññā, nws yav dhau
los, yav tom ntej, lossis niaj hnub, sab hauv lossis sab nraud, tag
nrho lossis hloov maj mam, qis lossis qis dua, deb lossis ze, txhua qhov
saññā yuav tsum pom yathā ū bhūtaṃ nrog paññā hauv txoj kev no: ‘Qhov
no tsis yog kuv, Kuv tsis yog qhov no, qhov no tsis yog kuv atta. ‘

Xijpeem
saṅkh ,ras, yog lawv yav dhau los, yav tom ntej, lossis niaj hnub, sab
hauv lossis sab nraud, tag nrho lossis hloov maj mam, qis lossis qis
dua, nyob deb lossis ze, cov saṅkhāras yuav tsum pom yathā ū bhūtaṃ nrog
cov paññā zoo li no: ‘Qhov no tsis yog kuv, Kuv tsis yog qhov no, qhov
no tsis yog kuv atta. ‘

Xijpeem viññāṇa, nws yav dhau los, yav
tom ntej, lossis tam sim no, sab hauv lossis sab nraud, tag nrho lossis
hloov maj mam, qis lossis qis dua, deb lossis ze, txhua tus viññāṇa yuav
tsum pom yathā ū bhūtaṃ nrog paññā tsim nyog hauv txoj kev no: ‘Qhov no
tsis yog kuv, Kuv tsis yog qhov no, qhov no tsis yog kuv atta. ‘Pom
nyob rau hauv txoj kev no, tus tub ntxhais kawm zoo siab tau ploj mus
nrog Raba, tsis txaus siab rau qhov mob, poob siab nrog kev tuag, poob
siab nrog chakras, thiab poob siab rau Via.
Kev poob siab, nws ua lub siab ntsws. Los ntawm kev nyuaj siab, nws tau maj mam. Nrog kev ywj pheej, isa: ‘liberated.’ Nws
nkag siab: ‘Yug los dhau lawm, Lub neej Brahmin muaj txoj sia nyob, dab
tsi yuav tsum ua kom tiav yog tsis muaj dab tsi ntxiv rau lub neej no.’

Nov yog Dab tsi Bhagwar hais. Pawg tsib ntawm cov txiv plig uas tau zoo siab tau zoo siab los ntawm nws cov lus.

Thaum
muab qhov kev tshwm sim no tau muab, cov pawg ntawm tsib pawg ntawm cov
neeg teev ntuj, yam tsis muaj daim ntawv lo, tau tso tawm ntawm kev
tuag.


46) Classical Hungarian-Klasszikus magyar,

Az ébredt tudatosságú univerzum felfedezése (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- A nem-én jellemzője -
[anattā · lakkhaṇa]

Ebben a nagyon híres szuttában Buddha először fejti ki tanítását az anattáról.
Egy alkalommal a Bhagavā az Isipatana szarvasligetben lévő Bārāṇasiban tartózkodott. Ott megszólította az öt bhikkhus csoportot:
- Bhikkhus.
- Bhadante - válaszolta a bhikkhus. A Bhagavā azt mondta:
-
Rūpa, bhikkhus, anatta. És ha ez a rūpa atta, bhikkhus lenne, akkor ez a
rūpa nem adna kedvét, és a rūpáról azt lehetne mondani: “Legyen az én
rūpám, ne legyen az én rūpám.” De azért, mert a rūpa anatta, a rūpa
hajlamos megbomlani, és nem lehet [azt mondani] a rūpáról: “Legyen az én
rūpám, ne legyen az én rūpám.”

A Vedanā, a bhikkhus anatta. És
ha ez a vedanā lenne atta, bhikkhus, akkor ez a vedanā nem adna alkalmat
a megbomlásra, és a vedanā-ról azt lehetne mondani: „Legyen a vedanám
az, a vedanám ne legyen az.” De azért, mert a vedanā anatta, a vedanā
hajlamos megbotránkozni, és a vedanā-ról nem lehet azt mondani: „Legyen a
vedanám az, a vedanám ne legyen az.”

Saññā, bhikkhus, anatta. És
ha ez a saññā atta, bhikkhus lenne, ez a saññā nem adna alkalmat a
megbomlásra, és a saññā-ról azt lehetne mondani: „Legyen a saññám az, a
saññám ne legyen ilyen.” De azért, mert a saññā egy anatta, amelyet a
saññā megkönnyít, és hogy a saññā-ról nem mondható el: „Legyen a saññám
az, az én saññám ne legyen ilyen.”

A Saṅkhārák, a bhikkhusok
anatták. És ha ezek a saṅkhārák atta, bhikkhusok lennének, akkor ezek a
saṅkhārák nem lennének képesek megbotránkozni, és a saṅkhārákról azt
lehetne mondani: „Legyenek az én saṅkhāráim, ne legyenek az én
saṅkhāráim”. De azért, mert a saṅkhārák olyan anatták, amelyek a
saṅkhārákat megkönnyítik, és hogy nem mondható el a saṅkhārákról:
„Legyen az én saṅkhārám így, az én saṅkhārám ne legyen ilyen”.

Viññāṇa,
bhikkhus, anatta. És ha ez a viññāṇa atta, bhikkhus lenne, akkor ez a
viññāṇa nem adna alkalmat a megbomlásra, és a viññāṇáról azt lehetne
mondani: „Legyen a viññāṇám így, a viññāṇám ne legyen ilyen”. De azért,
mert a viññāṇa egy anatta, a viññāṇa hajlamos megbomlani, és a
viññāṇáról nem lehet [mondani]: „Legyen a viññāṇám így, a viññāṇám ne
legyen ilyen”.

Mit gondol erről, bhikkhus: Rūpa állandó vagy anicca?
ideiglenes
- Anicca, Bhanthdhe

- És ami anicca, dukkha vagy sukha? {1}

- Dukkha, Bhante.

- És ami anicca, dukkha, természeténél fogva változhat, helyénvaló ezt úgy tekinteni: „Ez az enyém. Én vagyok ez. Ez az én atta?

- Nem, Bhante.

- A Vedanā állandó vagy anicca?

- Anicca, Bhante.

- És ami anicca, dukkha vagy sukha?
- Dukkha, Bhante.
- És ami anicca, dukkha, természeténél fogva változhat, helyénvaló ezt úgy tekinteni: „Ez az enyém. Én vagyok ez. Ez az én atta?
- Nem, Bhante.
- Saññā állandó vagy anicca?
- Anicca, Bhante.
- És ami anicca, dukkha vagy sukha?
- Dukkha, Bhante.
- És ami anicca, dukkha, természeténél fogva változhat, helyénvaló ezt úgy tekinteni: „Ez az enyém. Én vagyok ez. Ez az én atta?
- Nem, Bhante.
- Saṅkhāras állandó vagy anicca?
- Anicca, Bhante.
- És ami anicca, dukkha vagy sukha?
- És ami anicca, dukkha, természeténél fogva változhat, helyénvaló ezt úgy tekinteni: „Ez az enyém. Én vagyok ez. Ez az én atta?
- Nem, Bhante.
- A Viññāṇa állandó vagy anicca?
- Anicca, Bhante.
- És ami anicca, dukkha vagy sukha?
- Dukkha, Bhante.
- És ami anicca, dukkha, természeténél fogva változhat, helyénvaló ezt úgy tekinteni: „Ez az enyém. Én vagyok ez. Ez az én atta?
- Nem, Bhante.
-
Ezért a bhikkhusokat, bármi legyen is a rūpa, legyen az múlt, jövő vagy
jelen, belső vagy külső, durva vagy finom, alsóbbrendű vagy magasztos,
messze vagy közel, bármilyen rūpát yathā · bhūtaṃ-nak kell látni
megfelelő paññā-val ily módon: ‘ Ez nem az enyém, én nem ez, ez nem az
én atta. ‘

Bármi legyen is a vedanā, legyen az múlt, jövő vagy
jelen, belső vagy külső, durva vagy finom, alsóbbrendű vagy magasztos,
messze vagy közel, bármelyik vedanát a yathā · bhūtaṃ-nak megfelelő
paññā-val kell így látni: „Ez nem az enyém, Én nem ez vagyok, ez nem az
én atta.

Bármi legyen is a saññā, legyen az múlt, jövő vagy
jelen, belső vagy külső, durva vagy finom, alsóbbrendű vagy magasztos,
messze vagy közel, bármelyik sañña-t yathā · bhūtaṃ-nak kell látni
megfelelő pañña-val így: „Ez nem az enyém, Én nem ez vagyok, ez nem az
én atta.

Bármi legyen is a saṅkhāras, legyen az múlt, jövő vagy
jelen, belső vagy külső, durva vagy finom, alacsonyabbrendű vagy
felmagasztalt, messze vagy közel, bármelyik saṅkhārát yathā · bhūtaṃ
-nak kell tekinteni megfelelő paññā-val ily módon: „Ez nem az enyém, Én
nem ez vagyok, ez nem az én atta.

Bármi legyen is a viññāṇa,
legyen az múlt, jövő vagy jelen, belső vagy külső, durva vagy finom,
alsóbbrendű vagy magasztos, messze vagy közel, bármilyen viññāṇát ily
módon a yathā · bhūtaṃ-nak kell látni megfelelő pañña-val: „Ez nem az
enyém, Én nem ez vagyok, ez nem az én atta.Így
nézve egy felvilágosult nemes tanítvány csalódott Rabában, elégedetlen a
fájdalommal, csalódott a halálban, csalódott a csakrákban és csalódott a
Via-ban.
Csalódottan érzelmessé válik. A depresszió révén megkönnyebbül. Felszabadulással isa: „felszabadult”. Megértette: “A születésnek vége, a brahmin életet élték, megtették a tennivalót, nincs más ennek a létezésnek.”

Ezt mondta Bhagwar. Az öt szerzetesből álló csoport örült az ő szavainak.

Amikor ez a kinyilatkoztatás elhangzott, az öt szerzetes csoport fellegvárai ragaszkodás nélkül megszabadultak a haláltól.




47) Classical Icelandic-Klassísk íslensku,

Uppgötvun vakna með vitundarheima (DAOAU)

SN 22,59 (S iii 66)
Anattalakkhana Sutta
- Einkenni nei-sjálfsins -
[anattā · lakkhaṇa]

Í þessari mjög frægu sutta lýsir Búdda í fyrsta skipti kennslu sinni um anatta.
Í eitt skiptið dvaldi Bhagavā í Bārāṇasi í Deer Grove í Isipatana. Þar ávarpaði hann hópinn fimm bhikkhus:
- Bhikkhus.
- Bhadante, svaraði bhikkhusið. Bhagavā sagði:
-
Rūpa, bhikkhus, er anatta. Og ef þessi rúpa væri atta, bhikkhus, myndi
þessi rúpa ekki lána sig til slökunar, og það gæti [verið sagt] um rúpu:
‘Láttu rúpa mín vera svona, láta mín rúpa ekki vera svona.’ En það er
vegna þess að rûpa er anatta sem rûpa lánar sér til vanlíðunar, og að
það er ekki hægt að [segja] um rûpa: ‘Láttu rûpa mína vera þannig, láttu
mína ekki vera svona.’

Vedanā, bhikkhus, er anatta. Og ef þessi
vedanā væri atta, bhikkhus, myndi þessi vedana ekki lána sig til
slökunar, og það gæti [verið sagt] um vedanā: ‘Láttu vedana minn vera,
lát minn vedana vera ekki.’ En það er vegna þess að vedanā er anatta sem
vedanā lánar sér til vanlíðunar og að það er ekki hægt að [segja] um
vedanā: ‘Láttu vedanā minn vera svona, látin vedanā minn ekki vera
svona.’

Saññā, bhikkhus, er anatta. Og ef þessi saññā væri atta,
bhikkhus, myndi þessi saññā ekki lána sig til vanlíðunar, og það gæti
[verið sagt] um saññā: ‘Láttu minn saññā vera, lát sañña minn ekki vera
svona.’ En það er vegna þess að saññā er anatta sem saññā hentar sér til
slökunar og það er ekki hægt að segja um saññā: ‘Láttu saññā minn vera,
lát sañña minn ekki vera svona.’

Saṅkhāras, bhikkhus, eru
anatta. Og ef þessar saṅkhāras væru atta, bhikkhus, þá myndu þessar
saṅkhāras ekki láta sig vanta, og það gæti verið [sagt] um saṅkhāras:
‘Láttu saṅkhāras mína vera þannig, saṅkhāras mínir verði ekki þannig.’
En það er vegna þess að saṅkhāras eru anatta sem saṅkhāras lána sér til
vanlíðunar, og að það er ekki hægt að segja [um] saṅkhāras: ‘Láttu
saṅkhāras mína vera þannig, saṅkhāras mínir verði ekki þannig.’

Viññāṇa,
bhikkhus, er anatta. Og ef þessi viññāṇa væri atta, bhikkhus, þá myndi
þessi viññāṇa ekki lána sig til vanlíðunar, og það mætti ​​[segja] um
viññāṇa: ‘Láttu viññāṇa mín vera, lát viññāṇa mín ekki vera svona.’ En
það er vegna þess að viññāṇa er anatta sem viññāṇa lánar sig til að
slaka á og að það er ekki hægt að [segja] um viññāṇa: ‘Láttu viññāṇa mín
vera, lát viññāṇa mín ekki vera svona.’

Hvað finnst þér um þetta, bhikkhus: er Rûpa varanleg eða anicca?
tímabundið
- Anicca, Bhanthdhe

- Og það sem er anicca, er það dukkha eða sukha? {1}

- Dukkha, Bhante.

-
Og það sem er anicca, dukkha, eðli málsins samkvæmt háð breytingum, er
rétt að líta á það sem: ‘Þetta er mitt. Ég er þetta. Þetta er atta mín? ‘

- Nei, Bhante.

- Er Vedana varanlegt eða anicca?

- Anicca, Bhante.

- Og það sem er anicca, er það dukkha eða sukha?
- Dukkha, Bhante.
-
Og það sem er anicca, dukkha, eðli málsins samkvæmt háð breytingum, er
rétt að líta á það sem: ‘Þetta er mitt. Ég er þetta. Þetta er atta mín? ‘
- Nei, Bhante.
- Er Saññā varanlegt eða anicca?
- Anicca, Bhante.
- Og það sem er anicca, er það dukkha eða sukha?
- Dukkha, Bhante.
-
Og það sem er anicca, dukkha, í eðli sínu breytingum, er rétt að líta á
það sem: ‘Þetta er mitt. Ég er þetta. Þetta er atta mín? ‘
- Nei, Bhante.
- Eru Saṅkhāras varanleg eða anicca?
- Anicca, Bhante.
- Og það sem er anicca, er það dukkha eða sukha?
-
Og það sem er anicca, dukkha, eðli málsins samkvæmt háð breytingum, er
rétt að líta á það sem: ‘Þetta er mitt. Ég er þetta. Þetta er atta mín? ‘
- Nei, Bhante.
- Er Viññāṇa varanlegt eða anicca?
- Anicca, Bhante.
- Og það sem er anicca, er það dukkha eða sukha?
- Dukkha, Bhante.
-
Og það sem er anicca, dukkha, eðli málsins samkvæmt háð breytingum, er
rétt að líta á það sem: ‘Þetta er mitt. Ég er þetta. Þetta er atta mín? ‘
- Nei, Bhante.
-
Þess vegna, bhikkhus, hvað sem líður, hvort sem það er fortíð, framtíð
eða nútíð, innra eða ytra, gróft eða lúmskt, óæðra eða upphafið, langt
eða nálægt, skal sjá hverja ropa yathā · bhūtaṃ með réttu paññā á þennan
hátt: ‘ Þetta er ekki mitt, ég er ekki þetta, þetta er ekki atta mín. ‘

Hvað
sem Vedanā líður, hvort sem það er fortíð, framtíð eða nútíð, innri eða
ytri, gróf eða lúmsk, óæðri eða upphafin, langt eða nálægt, þá er að
sjá hvaða vedana sem er: yathā · bhūtaṃ með almennilegu paññā á þennan
hátt: „Þetta er ekki mitt, Ég er ekki þessi, þetta er ekki atta mín. ‘

Hvað
sem saññā líður, hvort sem það er fortíð, framtíð eða nútíð, innri eða
ytri, gróf eða lúmsk, óæðri eða upphafin, langt eða nálægt, sérhver
saññā er að sjá yathā · bhūtaṃ með almennilegum paññā á þennan hátt:
„Þetta er ekki mitt, Ég er ekki þessi, þetta er ekki atta mín. ‘

Hvað
sem saṅkhāras líður, hvort sem það er fortíð, framtíð eða nútíð, innri
eða ytri, gróft eða lúmskur, óæðri eða upphafinn, langt eða nálægt,
allir saṅkhāras eiga að sjást yathā · bhūtaṃ með réttu paññā á þennan
hátt: „Þetta er ekki mitt, Ég er ekki þessi, þetta er ekki atta mín. ‘

Hvað
sem viññāṇa er, hvort sem það er fortíð, framtíð eða nútíð, innri eða
ytri, gróf eða lúmsk, óæðri eða upphafin, langt eða nálægt, sérhver
viññāṇa er að sjá yathā · bhūtaṃ með réttu paññā á þennan hátt: „Þetta
er ekki mitt, Ég er ekki þessi, þetta er ekki atta mín. ‘Þannig
séð er upplýstur göfugur lærisveinn vonsvikinn með Raba, óánægður með
sársauka, vonsvikinn með dauðann, vonsvikinn með orkustöðvar og
vonsvikinn með Via.
Hann verður vonsvikinn og verður tilfinningaríkur. Í gegnum þunglyndi er honum létt. Með frelsun, isa: ‘frelsað.’ Hann skilur: „Fæðingu er lokið, Brahmin líf er lifað, það sem þarf að gera er gert, það er ekkert annað fyrir þessa tilvist.“

Þetta sagði Bhagwar. Hópur fimm munka sem var ánægður var ánægður með orð hans.

Þegar þessi opinberun var gefin voru borgir fimm munkahópsins lausar frá dauða án þess að festast.




48) Classical Igbo,Klassískt Igbo,

Nchọpụta nke Onye tetara na mbara igwe (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Ihe njirimara nke onwe -
[anattā · lakkhaṇa]

N’ime sutta a ma ama, Buddha kọwapụtara oge mbụ nkuzi ya na anatta.
N’otu oge, Bhagavā nọ na Bārāṇasi na Deer Grove na Isipatana. N’ebe ahụ, ọ gwara ìgwè nke ise bhikkhus:
- Bhikkhus.
- Bhadante, onye bhikkhus zara. Bhagavā kwuru, sị:
-
Rūpa, bhikkhus, bụ anatta. Ọ bụrụ na rpa a bụ atta, bhikkhus, nke a
rpapa agaghị agbazinye aka wee daa iwe, enwere ike ikwu na nke rūpa: ‘Ka
rpa m si otu a, ka ete m ghara ịdị otu a.’ Mana ọ bụ n’ihi na rpa bụ
anatta na rpa na-enye onwe ya nsogbu, na enweghị ike ikwu maka rūpa: ‘Ka
rpa m si otu a, ka ete m ghara ịdị otu a.’

Vedanā, bhikkhus, bụ
anatta. Ọ bụrụ na ọ bụrụ na ọ dị otu a, bhikkhus, vedanā a agaghị enye
onwe ya ka ọ daa mba, a ga-ekwukwa banyere ya: ‘Ka myzọ m si otu a, ka
vedana m ghara ịdị otu a.’ Mana ọ bụ n’ihi na vedanā bụ anatta na vedanā
na-agbazinye aka iji wee daa, na enweghị ike [ikwu] banyere ananụ: ‘Ka
vedana m bụrụ otua, ka vedana m ghara ịdị otu a.’

Saññā,
bhikkhus, bụ anatta. Ọ bụrụ na saññā a bụ atta, bhikkhus, saññā a agaghị
enye onwe ya ka obi erughị ala ya, enwere ike ikwu na saññā: ‘Ka saññā a
bụrụ otu a, ka saññā ghara ịdị otu a.’ Mana ọ bụ n’ihi na saññā bụ
anatta na saññā na-enye onwe ya nsogbu, na enweghị ike ikwu banyere
saññā: ‘Ka saññā dị otu a, ka saññā ghara ịdị otu a.’

Saṅkhāras,
bhikkhus, bụ anatta. Ọ bụrụ na saṅkhāras ndị a bụ, bhikkhus, saṅkhāras
ndị a agaghị enye onwe ha nsogbu, enwere ike [kwuo] banyere saṅkhāras:
‘Ka sa mykhāras m bụrụ otu a, ka saṅkhāras m ghara ịdị otu a.’ Mana ọ bụ
n’ihi na saṅkhāras bụ anatta na saṅkhāras na-agba mbọ ka iwe wee ju, na
enweghị ike [ikwu] banyere saṅkhāras: ‘Ka saṅkhāras m bụrụ otu a, ka
saṅkhāras m ghara ịdị otu a.’

Viññāṇa, bhikkhus, bụ anatta. Ọ
bụrụ na viññāṇa a bụ atta, bhikkhus, viññāṇa a agaghị enye onwe ya aka
iru ala, enwere ike [kwuo] nke viññāṇa: ‘Ka vi Letāṇa m bụrụ otu a, ka
viññāṇa m ghara ịdị otu a.’ Mana ọ bụ n’ihi viññāṇa bụ anatta na viññāṇa
na-agbazinye onwe ya nye nsogbu, na enweghị ike [ikwu] banyere viññāṇa:
‘Ka viññāṇa m bụrụ otu a, ka viññāṇa m ghara ịdị otu a.’

Kedu ihe ị chere banyere nke a, bhikkhus: Rūpa ọ na-adịgide adịgide ma ọ bụ anicca?
nwa oge
- Anicca, Bhanthdhe

- Ma nke bụ anicca, ọ bụ dukkha ka ọ bụ sukha? {1}

- Dukkha, Bhante.

- Ma ihe anicca, dukkha, site na okike nke gbanwere, okwesiri ile ya anya dika: ‘Nke a bu nke m. Abụ m nke a. Nke a bụ atta m? ‘

- Mba, Bhante.

- Vedanā ọ bụ nke na-adịgide adịgide ma ọ bụ anicca?

- Anicca, Bhante.

- Ma na ihe anicca, ọ bụ dukkha ka ọ bụ sukha?
- Dukkha, Bhante.
- Ma ihe anicca, dukkha, site na okike nke gbanwere, okwesiri ile ya anya dika: ‘Nke a bu nkem. Abụ m nke a. Nke a bụ atta m? ‘
- Mba, Bhante.
- Saññā ọ na-adịgide adịgide ma ọ bụ anicca?
- Anicca, Bhante.
- Na ihe anicca, obu dukkha ka obu sukha?
- Dukkha, Bhante.
- Ma ihe anicca, dukkha, site na okike nke gbanwere, okwesiri ile ya anya dika: ‘Nke a bu nkem. Abụ m nke a. Nke a bụ atta m? ‘
- Mba, Bhante.
- Ndi Saṅkhāras na-adịgide adịgide ma ọ bụ anicca?
- Anicca, Bhante.
- Ma na ihe anicca, ọ bụ dukkha ka ọ bụ sukha?
- Ma ihe anicca, dukkha, site na okike nke gbanwere, okwesiri ile ya anya dika: ‘Nke a bu nkem. Abụ m nke a. Nke a bụ atta m? ‘
- Mba, Bhante.
- Viññāṇa ọ na-adịgide adịgide ma ọ bụ anicca?
- Anicca, Bhante.
- Ma na ihe anicca, ọ bụ dukkha ka ọ bụ sukha?
- Dukkha, Bhante.
- Ma ihe anicca, dukkha, site na okike nke gbanwere, okwesiri ile ya anya dika: ‘Nke a bu nkem. Abụ m nke a. Nke a bụ atta m? ‘
- Mba, Bhante.
-
Ya mere, bhikkhus, ihe ọ bụla rpa, ma ọ gara aga, ọdịnihu, ma ọ bụ nke
dị ugbu a, n’ime ma ọ bụ n’èzí, nnukwu ma ọ bụ aghụghọ, ịdị ala ma ọ bụ
bulie elu, nso ma ọ bụ nso, a ga-ahụ rpa ọ bụla yathā · bhūtaṃ na pa
properā kwesịrị ekwesị n’ụzọ dị otú a: ‘ Nke a abụghị nke m, abụghị m
nke a, nke a abụghị atta m.

Ihe ọ bụla vedanā, ma ọ bụ ihe gara
aga, ọdịnihu, ma ọ bụ nke dị ugbu a, nke dị n’ime ma ọ bụ nke mpụga,
nnukwu ma ọ bụ nke aghụghọ, nke dị ala ma ọ bụ nke dị elu, nke dị nso ma
ọ bụ nke dị nso, a ga-ahụ ya ọ bụla yathā · bhūtaṃ na pa properā
kwesịrị ekwesị n’ụzọ dị otú a: ‘Nke a abụghị nke m, Abụghị m nke a, nke a
abụghị ihe m chọrọ. ‘

Ihe ọ bụla saññā, ma ọ bụ ihe gara aga,
ọdịnihu, ma ọ bụ nke dị ugbu a, nke dị n’ime ma ọ bụ nke mpụga, nnukwu
ma ọ bụ nke aghụghọ, nke dị ala ma ọ bụ nke dị elu, nke dị nso ma ọ bụ
nke dị nso, a ga-ahụ saññā ọ bụla yathā · bhūtaṃ na paññā kwesịrị ekwesị
n’ụzọ dị otú a: ‘Nke a abụghị nke m, Abụghị m nke a, nke a abụghị ihe m
chọrọ. ‘

Sa Whateverkhāras, ihe ọ bụla gara aga, ọdịnihu, ma ọ
bụ nke dị ugbu a, n’ime ma ọ bụ nke mpụga, nnukwu ma ọ bụ nke aghụghọ,
nke dị ala ma ọ bụ nke dị elu, nke dị nso ma ọ bụ nke dị nso, a ga-ahụ
saṅkhāras yathā · bhūtaṃ na pa properā kwesịrị ekwesị n’ụzọ dị otú a:
‘Nke a abụghị nke m, Abụghị m nke a, nke a abụghị ihe m chọrọ. ‘

Ihe
ọ bụla viññāṇa, ma ọ bụ ihe gara aga, ọdịnihu, ma ọ bụ nke dị ugbu a,
nke dị n’ime ma ọ bụ nke mpụga, nnukwu ma ọ bụ nke aghụghọ, nke dị ala
ma ọ bụ nke dị elu, nso ma ọ bụ nke dị nso, vi ,āṇa ọ bụla ka a ga-ahụ
yathā · bhūtaṃ na paṃā kwesịrị ekwesị n’ụzọ a: ‘Nke a abụghị nke m,
Abụghị m nke a, nke a abụghị ihe m chọrọ. ‘Hụrụ
n’ụzọ dị otú a, ezigbo onye na-eso ụzọ maara ihe na-enwe ndakpọ
olileanya na Raba, enweghị afọ ojuju na mgbu, ndakpọ olileanya na ọnwụ,
chakras na-emechu ihu, yana Via
O wutere ya, obi adị ya mma. Site na ịda mbà n’obi, ọ na-enwe ahụ efe. Na ntọhapụ, isa: ‘tọhapụrụ.’ Ọ ghọtara: ‘Ọmụmụ amụala, ndụ Brahmin ebiela, ihe a ga-eme ka emee, ọ nweghị ihe ọzọ maka ịdị adị a.’

Nke a bụ ihe Bhagwar kwuru. Otu ìgwè ndị mọnk ise nwere obi a byụrị n’okwu ya.

Mgbe e nyere mkpughe a, a na-ahapụ ụlọ obibi nke otu ndị mọnk ise, na-araparaghị n’ịnwụ, n’ọnwụ.




49) Classical Indonesian-Bahasa Indonesia Klasik,

Discovery of Awakened One with Awareness Universe (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- Karakteristik tanpa-Diri -
[anattā · lakkhaṇa]

Dalam sutta yang sangat terkenal ini, Buddha menjelaskan untuk pertama kalinya ajarannya tentang anatta.
Pada
suatu saat, Bhagavā sedang berdiam di Bārāṇasi di Hutan Rusa di
Isipatana. Di sana, ia berbicara kepada kelompok yang terdiri dari lima
bhikkhu:
- Para bhikkhu.
- Bhadante, para bhikkhu menjawab. Bhagavā berkata:
-
R pa, para bhikkhu, adalah anatta. Dan jika r pa ini adalah atta, para
bhikkhu, r pa ini tidak akan menyebabkan penyakit, dan ini dapat
[dikatakan] dari r pa: ‘Biarlah r pa-ku demikian, biarlah r pa-ku tidak
demikian.’ Tetapi karena r pa adalah anatta maka r pa cocok untuk
penyakit, dan itu tidak dapat [dikatakan] dari r pa: ‘Biarlah r pa-ku
demikian, biarlah r pa-ku tidak demikian.’

Vedanā, para bhikkhu,
adalah anatta. Dan jika vedan ini adalah atta, para bhikkhu, vedan ini
tidak akan menyebabkan ketidaknyamanan, dan ini dapat [dikatakan] dari
vedan: ‘Biarlah vedan-ku demikian, biarlah vedan-ku tidak demikian.’
Tetapi karena vedan adalah anattā maka vedanā cocok untuk penyakit, dan
bahwa vedan tidak dapat [dikatakan]: ‘Biarlah vedan-ku demikian, biarlah
vedan-ku tidak demikian.’

Saññā, para bhikkhu, adalah anatta.
Dan jika saññā ini adalah atta, para bhikkhu, saññā ini tidak akan
menyebabkan ketidaknyamanan, dan ini dapat [dikatakan] tentang saññā:
‘Biarlah saññāku menjadi demikian, biarlah saññāku tidak demikian.’
Tetapi karena saññā adalah anatta maka saññā cocok untuk penyakit, dan
itu tidak dapat [dikatakan] tentang saññā: ‘Biarlah saññāku menjadi
demikian, biarlah saññāku tidak demikian.’

Saṅkhāras, para
bhikkhu, adalah anatta. Dan jika para saṅkhāras ini adalah atta, para
bhikkhu, para saṅkhāras ini tidak akan menyebabkan ketidaknyamanan, dan
ini dapat [dikatakan] dari saṅkhāras: ‘Biarlah saṅkhāras-ku menjadi
demikian, janganlah saṅkhāras-ku menjadi seperti itu.’ Tetapi karena
saṅkhāras adalah anatta, maka saṅkhāras meminjamkan dirinya pada
ketidaknyamanan, dan itu tidak dapat [dikatakan] dari saṅkhāras:
‘Biarlah saṅkhāras-ku menjadi demikian, janganlah saṅkhāras-ku menjadi
demikian.’

Viññāṇa, para bhikkhu, adalah anatta. Dan jika vinnana
ini adalah atta, para bhikkhu, vinnana ini tidak akan menyebabkan
ketidaknyamanan, dan ini dapat [dikatakan] tentang vinnana: ‘Biarlah
vinnana saya menjadi demikian, biarlah vinnana saya tidak demikian.’
Tetapi karena vinnana adalah anatta maka vinnana cocok untuk penyakit,
dan tidak dapat [dikatakan] dari vinnana: ‘Biarlah vinnana saya menjadi
demikian, biarlah vinnana saya tidak demikian.’

Apa pendapat Anda tentang ini, para bhikkhu: apakah R pa permanen atau anicca?
sementara
- Anicca, Bhanthdhe

- Dan itu yang anicca, apakah itu dukkha atau sukha? {1}

- Dukkha, Bhante.

-
Dan yang merupakan anicca, dukkha, pada dasarnya dapat berubah, apakah
pantas untuk menganggapnya sebagai: ‘Ini milikku. Aku ini Ini atta saya?

- Tidak, Bhante.

- Apakah Vedana permanen atau anicca?

- Anicca, Bhante.

- Dan itu yang anicca, apakah itu dukkha atau sukha?
- Dukkha, Bhante.
-
Dan apa yang merupakan anicca, dukkha, pada dasarnya dapat berubah,
apakah pantas untuk menganggapnya sebagai: ‘Ini milikku. Aku ini Ini
atta saya? ‘
- Tidak, Bhante.
- Apakah Saññā permanen atau anicca?
- Anicca, Bhante.
- Dan itu yang anicca, apakah itu dukkha atau sukha?
- Dukkha, Bhante.
-
Dan apa yang merupakan anicca, dukkha, pada dasarnya dapat berubah,
apakah pantas untuk menganggapnya sebagai: ‘Ini milikku. Aku ini Ini
atta saya? ‘
- Tidak, Bhante.
- Apakah Saṅkhāras permanen atau anicca?
- Anicca, Bhante.
- Dan itu yang anicca, apakah itu dukkha atau sukha?
-
Dan apa yang merupakan anicca, dukkha, pada dasarnya dapat berubah,
apakah pantas untuk menganggapnya sebagai: ‘Ini milikku. Aku ini Ini
atta saya? ‘
- Tidak, Bhante.
- Apakah Viññāṇa permanen atau anicca?
- Anicca, Bhante.
- Dan itu yang anicca, apakah itu dukkha atau sukha?
- Dukkha, Bhante.
-
Dan apa yang merupakan anicca, dukkha, pada dasarnya dapat berubah,
apakah pantas untuk menganggapnya sebagai: ‘Ini milikku. Aku ini Ini
atta saya? ‘
- Tidak, Bhante.
- Oleh karena itu, para bhikkhu, r
pa apa pun, baik itu masa lampau, masa depan, atau masa kini, internal
atau eksternal, kasar atau halus, rendah atau mulia, jauh atau dekat,
setiap r pa harus dilihat yathā · bhūtaṃ dengan paññā yang benar dengan
cara ini: ‘ Ini bukan milikku, aku bukan ini, ini bukan atta-ku. ‘

Apa
pun vedan, baik itu masa lampau, masa depan, atau masa kini, internal
atau eksternal, kasar atau halus, rendah atau mulia, jauh atau dekat,
vedan apa pun harus dilihat yathā · bhūtaṃ dengan paññā yang tepat
dengan cara ini: ‘Ini bukan milikku, Saya bukan ini, ini bukan atta
saya. ‘

Apapun saññā, baik itu masa lampau, masa depan, atau masa
kini, internal atau eksternal, kasar atau halus, rendah atau mulia,
jauh atau dekat, setiap saññā harus dilihat yathā · bhūtaṃ dengan paññā
yang tepat dengan cara ini: ‘Ini bukan milikku, Saya bukan ini, ini
bukan atta saya. ‘

Apapun saṅkhāras, baik itu masa lampau, masa
depan, atau masa kini, internal atau eksternal, kasar atau halus,
inferior atau luhur, jauh atau dekat, setiap saṅkhāras harus dilihat
yathā · bhūtaṃ dengan paññā yang tepat dengan cara ini: ‘Ini bukan
milikku, Saya bukan ini, ini bukan atta saya. ‘

Apapun vinnana,
baik itu masa lampau, masa depan, atau saat ini, internal atau
eksternal, kasar atau halus, inferior atau luhur, jauh atau dekat,
vinnana apa pun harus dilihat yathā · bhūtaṃ dengan paññā yang tepat
dengan cara ini: ‘Ini bukan milikku, Saya bukan ini, ini bukan atta
saya. ‘Dilihat
dengan cara ini, seorang siswa mulia yang tercerahkan kecewa dengan
Raba, tidak puas dengan rasa sakit, kecewa dengan kematian, kecewa
dengan chakra, dan kecewa dengan Via.
Kecewa, dia menjadi emosional. Melalui depresi, dia lega. Dengan pembebasan, isa: ‘terbebaskan.’ Ia
memahami: ‘Kelahiran telah berakhir, kehidupan Brahmana telah dijalani,
apa yang perlu dilakukan telah diselesaikan, tidak ada yang lain untuk
keberadaan ini.’

Inilah yang dikatakan Bhagwar. Kelompok lima bhikkhu yang senang mendengar kata-katanya.

Ketika wahyu ini diberikan, benteng kelompok lima bhikkhu, tanpa menempel, dibebaskan dari kematian.




50) Classical Irish-Indinéisis Clasaiceach,

Fionnachtana ar Dhúisigh le Cruinne Feasachta (DAOAU)

SN 22.59 (S iii 66)
Sutta Anattalakkhana
- Saintréith an Neamh-Fhéin -
[anattā · lakkhaṇa]

Sa sutta an-cháiliúil seo, nochtann an Búda a theagasc ar anatta den chéad uair.
Uair
amháin, bhí an Bhagavā ag fanacht ag Bārāṇasi sa Garrán Fia ag
Isipatana. Ansin, labhair sé leis an ngrúpa de chúig bhikkhus:
- Bhikkhus.
- Bhadante, d’fhreagair an bhikkhus. Dúirt an Bhagavā:
-
Tá Rūpa, bhikkhus, anatta. Agus dá mba atta, bhikkhus an rūpa seo, ní
thabharfadh an rūpa seo faoi deara é féin a éascú, agus d’fhéadfaí [a
rá] de rūpa: ‘Bíodh mo rūpa mar sin, ná bíodh mo rūpa mar sin. ‘ Ach
toisc go bhfuil rūpa anatta go bhfágann rūpa é féin gan stró, agus nach
féidir [a rá] de rūpa: ‘Bíodh mo rūpa mar sin, ná bíodh mo rūpa mar
sin.’

Tá Vedanā, bhikkhus, anatta. Agus dá mba atta, bhikkhus an
vedanā seo, ní thabharfadh an vedanā seo faoi deara é féin a mhaolú,
agus d’fhéadfaí [a rá] de vedanā: ‘Bíodh mo vedanā mar sin, ná bíodh mo
vedanā mar sin. ‘ Ach is é an fáth go bhfuil vedanā anatta go bhféadann
vedanā é féin a mhaolú, agus nach féidir [a rá] de vedanā: ‘Bíodh mo
vedanā mar sin, ná bíodh mo vedanā mar sin.’

Tá Saññā, bhikkhus,
anatta. Agus dá mba atta, bhikkhus an saññā seo, ní thabharfadh an saññā
seo faoi deara é féin a mhaolú, agus d’fhéadfaí [a rá] saññā: ‘Bíodh mo
saññā mar sin, ná bíodh mo saññā mar sin. ‘ Ach toisc go bhfuil saññā
anatta go bhfágann saññā é féin gan stró, agus nach féidir [a rá] saññā:
‘Bíodh mo saññā mar sin, ná bíodh mo saññā mar sin.’

Is anatta
iad Saṅkhāras, bhikkhus. Agus dá mba atta, bhikkhus na saṅkhāras seo, ní
thabharfadh na saṅkhāras seo aird orthu féin, agus d’fhéadfaí [a rá]
saṅkhāras: ‘Bíodh mo saṅkhāras mar sin, ná bíodh mo saṅkhāras mar sin. ‘
Ach toisc go bhfuil saṅkhāras anatta go dtugann saṅkhāras faoi deara
iad féin a mhaolú, agus nach féidir [a rá] saṅkhāras: ‘Bíodh mo
saṅkhāras mar sin, ná bíodh mo saṅkhāras mar sin.’

Tá Viññāṇa,
bhikkhus, anatta. Agus dá mba atta, bhikkhus an viññāṇa seo, ní
thabharfadh an viññāṇa seo faoi deara é féin a mhaolú, agus d’fhéadfaí
[a rá] de viññāṇa: ‘Bíodh mo viññāṇa mar sin, ná bíodh mo viññāṇa mar
sin. ‘ Ach toisc go bhfuil viññāṇa anatta go bhféadann viññāṇa é féin a
mhaolú, agus nach féidir [a rá] de viññāṇa: ‘Lig do mo viññāṇa a bheith
mar sin, ná bíodh mo viññāṇa mar sin.’

Cad a cheapann tú faoi seo, bhikkhus: an bhfuil Rūpa buan nó anicca?
sealadach
- Anicca, Bhanthdhe

- Agus an rud is anicca, an dukkha nó sukha é? {1}

- Dukkha, Bhante.

-
Agus an rud atá anicca, dukkha, de réir nádúir atá faoi réir athraithe,
an bhfuil sé ceart féachaint air mar seo a leanas: ‘Is liomsa é seo. Is
mise é seo. Seo é mo atta? ‘

- Níl, Bhante.

- An bhfuil Vedanā buan nó anicca?

- Anicca, Bhante.

- Agus an rud is anicca, an dukkha nó sukha é?
- Dukkha, Bhante.
-
Agus an rud atá anicca, dukkha, de réir nádúir atá faoi réir athraithe,
an bhfuil sé ceart féachaint air mar seo a leanas: ‘Is liomsa é seo. Is
mise é seo. Seo é mo atta? ‘
- Níl, Bhante.
- An bhfuil Saññā buan nó anicca?
- Anicca, Bhante.
- Agus an rud is anicca, an dukkha nó sukha é?
- Dukkha, Bhante.
-
Agus an rud atá anicca, dukkha, de réir nádúir atá faoi réir athraithe,
an bhfuil sé ceart féachaint air mar seo a leanas: ‘Is liomsa é seo. Is
mise é seo. Seo é mo atta? ‘
- Níl, Bhante.
- An bhfuil Saṅkhāras buan nó anicca?
- Anicca, Bhante.
- Agus an rud is anicca, an dukkha nó sukha é?
-
Agus an rud atá anicca, dukkha, de réir nádúir atá faoi réir athraithe,
an bhfuil sé ceart féachaint air mar: ‘Is liomsa é seo. Is mise é seo.
Seo é mo atta? ‘
- Níl, Bhante.
- An bhfuil Viññāṇa buan nó anicca?
- Anicca, Bhante.
- Agus an rud is anicca, an dukkha nó sukha é?
- Dukkha, Bhante.
-
Agus an rud atá anicca, dukkha, de réir nádúir atá faoi réir athraithe,
an bhfuil sé ceart féachaint air mar seo a leanas: ‘Is liomsa é seo. Is
mise é seo. Seo é mo atta? ‘
- Níl, Bhante.
- Dá bhrí sin, tá
bhikkhus, cibé rūpa, bíodh sé san am atá caite, sa todhchaí, nó san am i
láthair, inmheánach nó seachtrach, comhlán nó caolchúiseach, inferior
nó exalted, i gcéin nó i gcóngar, tá aon rūpa le feiceáil yathā · bhūtaṃ
le paññā ceart ar an mbealach seo: ‘ Ní hé seo mise, ní mise é seo, ní
hé seo mo atta. ‘

Cibé vedanā, bíodh sé san am atá caite, sa
todhchaí, nó san am i láthair, inmheánach nó seachtrach, comhlán nó
caolchúiseach, inferior nó exalted, i gcéin nó i gcóngar, tá aon vedanā
le feiceáil yathā · bhūtaṃ le paññā ceart ar an mbealach seo: ‘Ní liomsa
é seo, Ní mise é seo, ní hé seo mo atta. ‘

Cibé saññā, bíodh sé
san am atá caite, sa todhchaí, nó san am i láthair, inmheánach nó
seachtrach, comhlán nó caolchúiseach, inferior nó exalted, i gcéin nó i
gcóngar, tá aon saññā le feiceáil yathā · bhūtaṃ le paññā ceart ar an
mbealach seo: ‘Ní liomsa é seo, Ní mise é seo, ní hé seo mo atta. ‘

Cibé
saṅkhāras, bíodh siad san am atá caite, sa todhchaí, nó san am i
láthair, inmheánach nó seachtrach, comhlán nó caolchúiseach, inferior nó
exalted, i gcéin nó i gcóngar, tá aon saṅkhāras le feiceáil yathā ·
bhūtaṃ le paññā ceart ar an mbealach seo: ‘Ní liomsa é seo, Ní mise é
seo, ní hé seo mo atta. ‘

Cibé viññāṇa, bíodh sé san am atá
caite, sa todhchaí, nó san am i láthair, inmheánach nó seachtrach,
comhlán nó caolchúiseach, inferior nó exalted, i gcéin nó i gcóngar, tá
aon viññāṇa le feiceáil yathā · bhūtaṃ le paññā ceart ar an mbealach
seo: ‘Ní liomsa é seo, Ní mise é seo, ní hé seo mo atta. ‘Le
feiceáil ar an mbealach seo, tá deisceabal uasal soilsithe díomách le
Raba, míshásta le pian, díomá leis an mbás, díomá le chakras, agus díomá
le Via.
Díomá, éiríonn sé mothúchánach. Trí dhúlagar, tá faoiseamh air. Le saoradh, isa: ’saoradh.’ Tuigeann sé: ‘Tá an bhreith thart, tá saol Brahmin beo, déantar an rud is gá a dhéanamh, níl aon rud eile ann.’

Seo a dúirt Bhagwar. Bhí an grúpa cúigear manach a raibh an-áthas orthu ag a chuid focal.

Nuair a tugadh an nochtadh seo, rinneadh citadels an ghrúpa de chúigear manach, gan bata, a shaoradh ón mbás.



51) Classical Italian-Italiano classico,
Discovery of Awakened One with Awareness Universe (DAOAU)

SN 22.59 (S iii 66)
Anattalakkhana Sutta
- La caratteristica del non-Sé -
[anattā · lakkhaṇa]

In questo famosissimo sutta, il Buddha espone per la prima volta il suo insegnamento sull’anatta.
In un’occasione, la Bhagavā stava a Bārāṇasi nel Boschetto dei Cervi a Isipatana. Lì, si rivolse al gruppo di cinque bhikkhu:
- Bhikkhus.
- Bhadante, replicarono i bhikkhu. La Bhagavā ha detto:
-
Rupa, bhikkhus, è anatta. E se questo rūpa fosse atta, bhikkhus, questo
rūpa non si presterebbe alla malattia, e potrebbe [essere detto] di
rūpa: “Lascia che il mio rūpa sia così, lascia che il mio rūpa non sia
così”. Ma è perché rūpa è anatta che rūpa si presta alla malattia, e che
non può [essere detto] di rūpa: “Lascia che il mio rūpa sia così,
lascia che il mio rūpa non sia così”.

Vedana, bhikkhus, è anatta.
E se questa vedana fosse atta, bhikkhu, questa vedana non si
presterebbe alle malattie, e si potrebbe [essere detto] di vedana: “Sia
la mia vedana così, non sia così la mia vedana”. Ma è perché vedanā è
anatta che vedanā si presta alle malattie, e che non può [essere detto]
di vedanā: “Sia la mia vedana così, non sia così la mia vedana”.

Saññā,
bhikkhus, è anatta. E se questo saññā fosse atta, bhikkhus, questo
saññā non si presterebbe al malessere, e potrebbe [essere detto] di
saññā: ‘Lascia che il mio sañña sia così, non sia il mio saññā’. Ma è
perché saññā è anatta che saññā si presta alle malattie, e che non può
[essere detto] di saññā: ‘Lascia che la mia sañña sia così, lascia che
la mia sañña non sia così’.

Saṅkhāras, bhikkhu, sono anatta. E se
questi saṅkhāra fossero atta, bhikkhu, questi saṅkhāra non si
presterebbero alle malattie, e si potrebbe [essere detto] dei saṅkhāra:
‘Lascia che i miei saṅkhāra siano così, lascia che i miei saṅkhāra non
siano così’. Ma è perché i saṅkhāra sono anatta che i saṅkhāra si
prestano alle malattie, e che non si può [essere detto] dei saṅkhāra:
“Lascia che i miei saṅkhāra siano così, lascia che i miei saṅkhāra non
siano così”.

Viññāṇa, bhikkhus, è anatta. E se questo viññāṇa
fosse atta, bhikkhus, questo viññāṇa non si presterebbe alla malattia, e
si potrebbe [essere detto] di viññāṇa: “Sia il mio viññāṇa, che il mio
viññāṇa non sia così”. Ma è perché viññāṇa è anatta che viññāṇa si
presta alla malattia, e che non può [essere detto] di viññāṇa: ‘Lascia
che la mia viññāṇa sia così, lascia che la mia viññāṇa non sia così’.

Cosa ne pensi di questo, bhikkhus: Rupa è permanente o anicca?
temporaneo
- Anicca, Bhanthdhe

- E ciò che è anicca, è dukkha o sukha? {1}

- Dukkha, Bhante.

-
E ciò che è anicca, dukkha, per natura soggetto a cambiamento, è
corretto considerarlo come: ‘Questo è mio. Io sono questo Questo è il
mio atta?

- No, Bhante.

- Vedana è permanente o anicca?

- Anicca, Bhante.

- E ciò che è anicca, è dukkha o sukha?
- Dukkha, Bhante.
-
E ciò che è anicca, dukkha, per natura soggetto a cambiamento, è
corretto considerarlo come: ‘Questo è mio. Io sono questo Questo è il
mio atta?
- No, Bhante.
- Saññā è permanente o anicca?
- Anicca, Bhante.
- E ciò che è anicca, è dukkha o sukha?
- Dukkha, Bhante.
-
E ciò che è anicca, dukkha, per natura soggetto a cambiamento, è
corretto considerarlo come: ‘Questo è mio. Io sono questo Questo è il
mio atta?
- No, Bhante.
- I saṅkhāra sono permanenti o anicca?
- Anicca, Bhante.
- E ciò che è anicca, è dukkha o sukha?
-
E ciò che è anicca, dukkha, per natura soggetto a cambiamento, è
corretto considerarlo come: ‘Questo è mio. Io sono questo Questo è il
mio atta?
- No, Bhante.
- Viññāṇa è permanente o anicca?
- Anicca, Bhante.
- E ciò che è anicca, è dukkha o sukha?
- Dukkha, Bhante.
-
E ciò che è anicca, dukkha, per natura soggetto a cambiamento, è
corretto considerarlo come: ‘Questo è mio. Io sono questo Questo è il
mio atta?
- No, Bhante.
- Pertanto, bhikkhu, qualunque rupa,
passato, futuro o presente, interno o esterno, grossolano o sottile,
inferiore o elevato, lontano o vicino, qualsiasi rupa deve essere visto
yathābhūtaṃ con la propria paññā in questo modo: ‘ Questo non è mio, non
sono questo, questo non è il mio atto.

Qualunque vedanā,
passato, futuro o presente, interno o esterno, grossolano o sottile,
inferiore o elevato, lontano o vicino, qualsiasi vedana deve essere
visto yathābhūtaṃ con paññā appropriato in questo modo: ‘Questo non è
mio, Non sono questo, questo non è il mio atto.

Qualunque sañña,
passato, futuro o presente, interno o esterno, grossolano o sottile,
inferiore o elevato, lontano o vicino, qualsiasi saññā deve essere visto
yathābhūtaṃ con la propria paññā in questo modo: ‘Questo non è mio, Non
sono questo, questo non è il mio atto.

Qualunque saṅkhāra,
passato, futuro o presente, interno o esterno, grossolano o sottile,
inferiore o elevato, lontano o vicino, ogni saṅkhāra deve essere visto
yathābhūtaṃ con la propria paññā in questo modo: ‘Questo non è mio, Non
sono questo, questo non è il mio atto.

Qualunque viññāṇa,
passato, futuro o presente, interno o esterno, grossolano o sottile,
inferiore o elevato, lontano o vicino, qualsiasi viññāṇa deve essere
visto yathābhūtaṃ con la propria paññā in questo modo: ‘Questo non è
mio, Non sono questo, questo non è il mio atto.Visto
in questo modo, un nobile discepolo illuminato è deluso da Raba,
insoddisfatto dal dolore, deluso dalla morte, deluso dai chakra e deluso
da Via.
Deluso, diventa emotivo. Attraverso la depressione, è sollevato. Con la liberazione, isa: “liberato”. Capisce:
“La nascita è finita, la vita del bramino è vissuta, ciò che deve
essere fatto è fatto, non c’è nient’altro per questa esistenza”.

Questo è ciò che ha detto Bhagwar. Il gruppo di cinque monaci che erano felicissimi furono deliziati dalle sue parole.

Quando fu data questa rivelazione, le cittadelle del gruppo di cinque monaci, senza attaccarsi, furono liberate dalla morte.




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You must take the stand that Buddha took. You must take the
stand which Guru Nanak took. You must not only discard the Shastras, you
must deny their authority, as did Buddha and Nanak. You must have
courage to tell the Hindus, that what is wrong with them is their
religion— the religion which has produced in them this notion of the
sacredness of Caste. Will you show that courage? – Babasaheb Ambedkar in
Annihilation of Caste

Maybe after reading these books, we will
show that courage what Babasaheb Ambedkar asked us to show. We also
believe that if India follows what Babasaheb Ambedkar wrote and said in
his speeches, India would be in a much better position. Until caste,
which is the main problem in India and the root of all the evils in
India, is not uprooted, no progress in GDP would matter or as a matter
of fact reach to the lowest rung of people in the society. We can not
build a society without achieving social equality, as Dr Ambedkar said.

Hindu
society as such does not exist. It is only a collection of castes. Each
caste is conscious of its existence. Its survival is the be all and end
all of its existence.  – Babasaheb Ambedkar
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Administration and finance of the east india company

Ancient Indian Commerce

Annihilation Of Caste

Buddha Or Karl Marx

Buddha And His Dhamma

Castes In India

Commercial Relations of India in the Middle Ages

Communal Deadlock And a Way to Solve it

Essays on Untouchables and Untouchability 1

Essays on Untouchables and Untouchability 2

Essays on Untouchables and Untouchability 3

Evidence Brfore The Royal Comission On Indian Currency And Finance

Federation versus Freedom

Frustration

India and The Pre-requisites of Communism

India on the eve of the crown government

Lectures on the English Constitution

Maharashtra as a Linguistic Province

Manu and the Shudras

Mr. Russell And The Reconstruction of Society

Mr. Gandhi And The Emancipation Of The Untouchables

Need for Checks and Balances

Notes on Acts and Laws

Notes on History of India

Notes on Parliamentary Procedure

Pakistan or the Partition of India

Paramountcy and the claim of the Indian states to be independent

Philosophy of Hinduism

Plea to the Foreigner

Preservation of Social Order

Ranade Gandhi & Jinnah

Review : Currency & Exchange

Review : Report of the Taxation Inquiry Committee

Revolution and Counter-Revolution in Ancient India

Riddle in Hinduism

Small Holdings in India and their Remedies

Statement of Evidence to the Royal Commission on Indian Currency

States and Minorities

The Constitution of British India

The Evolution of Provincial Finance in British India

The Present Problem in Indian Currency

The Present Problem in Indian Currency 2

The Problem of Political Suppression

The Problem of the Rupee

The Untouchables and the Pax Britannica

The Untouchables Who were they and why they became Untouchables

Thoughts on Linguistic States

Untouchables or the Children of India

Waiting for a Visa

What Congress and Gandhi have done to the Untouchables

Which is Worse?

Who were the Shudras?

With the Hindus

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Dr. Babasaheb Ambedkar Writings & Speeches Vol. 1
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 2
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 3
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 4
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 5
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 6
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 7
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 8
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 9
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 10
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 11
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 12
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 13
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 14 Part 1
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 14 Part 2
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 15
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 16
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 17 Part 1
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 17 Part 2
Source – Ministry of External Affairs, Government of India




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List of books written by Dr. Bhimrao Ambedkar
Dr.
B.R.Ambedkar is popularly known as the ‘Baba Saheb’ by his supporters
throughout the world. Babasaheb’s personal library Rajgrah had more than
50,000 books and it was the world’s largest private library. Dr.
Babasaheb Ambedkar had command in 64 subjects. Read this article to know
the list of books written by the Baba Saheb.

Bharat Ratna Dr.
Bhimrao Ambedkar is known as a world-class lawyer, Dalit political
leader, and chief architect of the Indian Constitution. He is the most
sought after the writer of the present era. In this article, we have
listed some famous books written by Dr. Ambedkar.

Dr. Ambedkar
had knowledge of 9 languages like Hindi, Pali, Sanskrit, English,
French, German, Marathi, Persian and Gujarati. Dr. Ambedkar’s books are
currently counted among most selling books in India.

Here is the list of some famous books written by the Dr. Ambedkar;

 S.N.
                    Books
  Publication date
 1.
  Castes in India: Their Mechanism, Genesis and Development
  1916
 2.
  Mook Nayak (weekly)
  1920
 3.
  The Problem of the Rupee: its origin and its solution
  1923
 4.
  Bahishkrut Bharat (India Ostracized)
  1927
 5.
  Janta (weekly)
  1930
 6.
  The Annihilation of Caste
  1936
 7.
  Federation Versus Freedom
  1939
 8.
  Thoughts on Pakistan
  1940
 9.
  Ranade, Gandhi and Jinnah
  1943
 10.
  Mr. Gandhi and Emancipation of Untouchables
  1943
 11.
  What Congress and Gandhi have done to the Untouchables
  1945
 12.
  Pakistan Or Partition Of India
  1945
 13.
  State and Minorities
  1947
 14.
  Who were the Shudras
  1948
 15.
  Maharashtra as a Linguistic Province
  1948
 16.
  The Untouchables
  1948
 17.
  Buddha Or Karl Marx
  1956
 18.
  The Buddha and his Dhamma
  1957
 19.
  Riddles in Hinduism
  2008
 20.
  Manu and the Shudras
  –
The
Education Department, Government of Maharashtra (Mumbai) published the
collection of Ambedkar’s writings and speeches in different volumes.
Apart from the Government of Maharashtra; the Ministry of Social justice
also publishes books written by Dr. Ambedkar.

There are two most
selling books of Ambedkar are the “Problem of the rupee” and “The
Annihilation of caste”.  These two books are based on the economy of
India and the social structure of India respectively.

Extract of the Problem of Rupee;

The
book analyses the problems faced by Indian currency during a period
when local businesses and the British administration were at
loggerheads, it had a tremendous effect on the Indian currency’s value.

Dr.
Ambedkar argued that the British government kept the exchange rate too
much(overvalued) so that they could sell their goods in India. Worth to
mention here overvalued makes the import cheaper and export costlier.

The
book argues for the stabilization of mone

tary affairs and exchange
rates. It eventually led to the formation of the Reserve Bank of India
in 1935.

25 unknown facts about Dr. B. R. Ambedkar





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NCERT Notes: Dr BR Ambedkar [Modern Indian History For UPSC]
Dr
B R Ambedkar, is known as the ‘Father of Indian Constitution.’ This
article briefly shares very important and key points about Dr B.R.
Ambedkar. It is an important component of Modern Indian History Syllabus
for the UPSC Civil Services Exam. These notes are also useful for other
competitive exams like banking PO, SSC, state civil services exams.

Aspirants would find this article very helpful while preparing for the IAS Exam.

Dr BR Ambedkar (UPSC Notes):- Download PDF Here

Dr B.R. Ambedkar – Key Points
Popularly
known as Baba Saheb. He was the Chairman of the Drafting Committee of
the Constituent Assembly and is called the ‘Father of the Indian
Constitution’.
He was a jurist and an economist. Born into a caste
that was considered untouchable, he faced many injustices and
discrimination in society. He was born in Mhow in the Central Provinces
(modern-day Madhya Pradesh) to a Marathi family with roots in Ambadawe
town of Ratnagiri, Maharashtra.
He was a brilliant student and had doctoral degrees in economics from Columbia University and the London School of Economics.
Ambedkar was against the caste-based discriminations in society and advocated the Dalits to organise and demand their rights.
He
promoted the education of Dalits and made representations to the
government in various capacities in this regard. He was part of the
Bombay Presidency Committee that worked with the Simon Commission in
1925.
He established the Bahishkrit Hitakarini Sabha to promote
education and socio-economic improvements among the Dalits. He started
magazines like Mooknayak, Equality Janta and Bahishkrit Bharat.
In
1927, he launched active agitation against untouchability. He organised
and agitated for the right of Dalits to enter temples and to draw water
from public water resources. He condemned Hindu scriptures that he
thought propagated caste discrimination.
He advocated separate
electorates for the ‘Depressed Classes’, the term with which Dalits were
called at that time. He was in disagreement with Mahatma Gandhi at that
time since Gandhi was against any sort of reservation in the
electorates. When the British government announced the ‘Communal Award’
in 1932, Gandhi went on a fast in Yerwada Jail. An agreement was signed
between Gandhi and Ambedkar in the jail whereby it was agreed to give
reserved seats to the depressed classes within the general electorate.
This was called the Poona Pact.
Ambedkar founded the Independent
Labour Party (later transformed into the Scheduled Castes Federation) in
1936 and contested in 1937 from Bombay to the Central Legislative
Assembly. He also contested from Bombay (north-central) after
independence in the country’s first general elections. But he lost both
times.
He also worked as Minister of Labour in the Viceroy’s
Executive Council. After independence, Ambedkar became the first Law
Minister in 1947 under the Congress-led government. Later he resigned
due to differences with Jawaharlal Nehru on the Hindu Code Bill.
He was appointed to the Rajya Sabha in 1952 and remained a member till his death.
He
advocated a free economy with a stable Rupee. He also mooted birth
control for economic development. He also emphasised equal rights for
women.
A few months before he died, he converted to Buddhism in a
public ceremony in Nagpur and with him lakhs of Dalits converted to
Buddhism.
He authored several books and essays. Some of them are: The
Annihilation of Caste, Pakistan or the Partition of India, The Buddha
and his Dhamma, The Evolution of Provincial Finance in British India,
Administration and Finance of the East India Company, etc.
Ambedkar considered the Right to Constitutional Remedy as the soul of the constitution.
Ambedkar
died of ill health in 1956 at Delhi. He was cremated according to
Buddhist rites in Dadar and a memorial is constructed there. The place
is called Chaitya Bhoomi. His death anniversary is observed as
Mahaparinirvan Din. His birth anniversary is celebrated as Ambedkar
Jayanti or Bhim Jayanti on 14 April every year.
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https://velivada.com/…/c-n-annadurai-on-babasaheb…/ C N Annadurai on Babasaheb Ambedkar’s Conversion to Buddhism
C
N Annadurai, former Chief Minister of Tamil Nadu, and who headed the
first DMK ministry in the state, was one of the few political leaders in
the country who welcomed Babasaheb Dr Ambedkar’s decision to convert to
Buddhism. Here is what he wrote (in 1956) about that momentous event.
Annadurai’s
birth anniversary was observed on September 15, and this note has been
in circulation on that account. It is also a reminder to the Dravidian
parties about where their founder stood, with regard to the caste
question.
(Note by Shiva Shankar)
_
Today
Buddhism has taken on the compassionate task of drawing into its fold
those who have tired of the Hindu religion, and seek to exit it. Never
before in history has such an event taken place: on a single day and
gathered in one place, over three hundred thousand men, women and
children abandoned one religion for another, left Hinduism and embraced
Buddhism. A reporter writing about it, remarks that nowhere in the world
has such a thing happened, and marvels at this sea of people, gathered
in a large ground outside the city, a site that extends ten lakh square
feet.
Exiting
Hinduism is a task of self-renovation, it did not transpire yesterday
and can be traced back to a long history. Yet this event that witnessed
three hundred thousand people, all at one go, and in one site leaving
behind their faith and taking to Buddhism must have sent a shiver down
the spine of the protectors of the Hindu religion. It would not be an
exaggeration to claim that some of those who thus converted to another
faith in the past were victims of the love of lucre and gold, of
upgraded status and power. But this event of conversion to Buddhism, of
such a large number of people, with Dr Ambedkar at their head, is not to
be thought of thus.
Dr
Ambedkar is learned in the Hindu religion and has studied it deeply.
One can safely say that there is not a Hindu text, whether vedic or
agamic, that he has not mastered. His knowledge of law is extensive and
his legal acumen and training fitted him to the task of drawing up the
Indian constitution. That such a learned man decided to lay by his Hindu
faith and convert to Buddhism with three hundred thousand people makes
for a unique choice and one that is quite different from that exercised
by others who convert, only because of their dislike of their religion.
On
conversion, Dr Ambedkar has undertaken a set of vows: that henceforth
he will not consider Hindu gods such as Brahma, Vishnu, Mahesh, Kabali
and Ganapathi as his own; will not believe in the avatara principle; or
indeed in any sort of ritual. He has also made clear that he does not
consider Buddha as an avatar of Vishnu and that he will not invite
Brahmins to perform any ritual whatsoever; that all men are equal and
that henceforth he will adopt the five noble Buddhist observances, that
is, the so-called panchsheel virtues.
These vows illuminate the inner core of Hinduism as well as the principles that animate the Buddhist creed.
As
always the news of this conversion has not induced reflection in the
protectors of the Hindu religion. And as always, they have responded
with irritation. The Congress ruling combine, as may be expected, has
mocked it, and sought to come to terms with it by vilifying Dr Ambedkar
who strides this conversion like the colossus he is. They have chosen to
treat this momentous historical event as if it were an ordinary
happening, and this is how they have sought to explain it to the people
of India. Try as they might to trivialise the conversion, they are not
likely to succeed and will be disappointed. But they will persist in
their effort. And why won’t they? Because that is their nature. A
leopard does not change its spots, after all.
But
the people of the world are not likely to judge this event based on
what they say. Dr Ambedkar’s conversion is bound to induce reflection
across the world. Thinkers in different countries will certainly ask
themselves this question: why did Dr Ambedkar dare to leave the Hindu
religion, along with three hundred thousand people?
The
answer cannot be sought in or furnished by the Indian Constitution
which proclaims that untouchability has been abolished. Neither can this
question be answered by claiming that foreigners have spent 9 crores of
rupees towards conversion, as is being argued by the Shankaracharya of
the Kanchi Mutt.
The
people of the world will rightly construe that in Nehru’s India, his
commitment to world peace notwithstanding, untouchability persists and
this is the reason for this massive conversion. Nehru’s discourses on
panchsheel, the sugared words of the Constitution or, for that matter,
the abuse being hurled by the national dailies are not going to
influence world opinion. The Congress ruling combine might not consider
it necessary to ask about, or seek the root cause as to why people have
sought to exit the Hindu faith in such large numbers. The combine might
even think this is not its responsibility.
But
the Kanchi Shankaracharya cannot be expected to adopt such a
perspective. For he sits ensconced in his high status, a man who relies
on the Hindu religion entirely for his profit and place in society. His
response is as might be expected, that is, he has tried to shore up his
declining status and equally declining income; and while his words are
not likely to inspire people to willingly accept Hinduism, they are not
even of the kind that would help render it sacred and convince people
who have stuck on to the Hindu religion to stay with it.
The
Shankaracharya laments that foreigners have spent 9 crores of rupees to
convert people to their faith. Our question to him is this: till date
what has he done to help the so-called depressed classes improve their
lives? Leave alone crores, has he spent at least a few lakhs on them? If
he has, would he be able to show us statistical proof of such spending?
Islam
came to us from outside, but Muslims in India did not migrate from
‘there’ to here. Sometime in the past, they were all Hindus, and if at
one time, they were in the mere hundreds, but today there are crores of
them, the reasons for this expansion of the community must be sought in
Hinduism. Likewise, with Christianity: how did it take root here?
Those who seek to ridicule Dr Ambedkar’s conversion must think on this question.
It’s
not just these three hundred thousand people who have exited along with
Ambedkar, many more are likely to. Untouchability, unseeability, not
letting people come close to you, insisting on birth-based notions of
high and low… even if it were a palace wrought in gold, it is a building
infested with the vilest of viruses and men like Dr Ambedkar cannot be
expected to live in such a space. They will leave it one day or another.
Dr Ambedkar’s conversion deserves praise from all those who are possessed of good sense and intelligence.
C N Annadurai, Dravida Nadu, 21.10.1956
(Translated
from the Tamil by V. Geetha)
https://velivada.com/…/c-n-annadurai-on-babasaheb…/ சி என் அன்னாதுரை பாபாசாகேப் அம்பேத்கரின் ப Buddhism த்த மத மாற்றம்
தமிழகத்தின்
முன்னாள் முதல்வரும், மாநிலத்தின் முதல் திமுக அமைச்சகத்தின் தலைவருமான சி
என் அன்னாதுரை, ப Buddha த்த மதத்திற்கு மாறுவதற்கான பாபாசாகேப் டாக்டர்
அம்பேத்கரின் முடிவை வரவேற்ற நாட்டின் சில அரசியல் தலைவர்களில் ஒருவர்.
அந்த முக்கியமான நிகழ்வைப் பற்றி அவர் (1956 இல்) எழுதியது இங்கே.
அன்னாதுரை
பிறந்த நாள் செப்டம்பர் 15 அன்று அனுசரிக்கப்பட்டது, இந்த குறிப்பு அந்தக்
கணக்கில் புழக்கத்தில் உள்ளது. சாதி கேள்வியைப் பொறுத்தவரை, திராவிடக்
கட்சிகள் தங்கள் நிறுவனர் எங்கு நின்றார்கள் என்பது பற்றியும் இது ஒரு
நினைவூட்டலாகும்.
(சிவ சங்கரின் குறிப்பு)
_
இன்று
ப Buddhism த்தம் இந்து மதத்தால் சோர்வடைந்தவர்களை அதன் மடிக்குள்
இழுத்து, அதிலிருந்து வெளியேற முற்படும் கருணையுள்ள பணியை மேற்கொண்டுள்ளது.
வரலாற்றில் இதற்கு முன்னர் இதுபோன்ற ஒரு நிகழ்வு நடந்ததில்லை: ஒரே நாளில்
ஒரே இடத்தில் கூடி, முந்நூறாயிரத்திற்கும் மேற்பட்ட ஆண்கள், பெண்கள்
மற்றும் குழந்தைகள் ஒரு மதத்தை இன்னொரு மதத்திற்காக கைவிட்டு, இந்து மதத்தை
விட்டு வெளியேறி ப Buddhism த்த மதத்தை ஏற்றுக்கொண்டனர். அதைப் பற்றி
எழுதும் ஒரு நிருபர், உலகில் எங்கும் இதுபோன்றதொரு சம்பவம் நடந்ததில்லை
என்று குறிப்பிடுகிறார், மேலும் இந்த மக்கள் கடலில் ஆச்சரியப்படுகிறார்கள்,
நகரத்திற்கு வெளியே ஒரு பெரிய மைதானத்தில் கூடி, பத்து லட்சம் சதுர அடி
பரப்பளவு கொண்ட ஒரு தளம்.
இந்து
மதத்திலிருந்து வெளியேறுவது சுய புதுப்பித்தல் பணியாகும், இது நேற்று
மாறவில்லை, நீண்ட வரலாற்றைக் காணலாம். ஆயினும், மூன்று லட்சம் மக்களைக்
கண்ட இந்த நிகழ்வு, ஒரே நேரத்தில், ஒரே தளத்தில் தங்கள் நம்பிக்கையை
விட்டுவிட்டு ப Buddhism த்த மதத்திற்கு அழைத்துச் சென்றது இந்து மதத்தின்
பாதுகாவலர்களின் முதுகெலும்பைக் குறைத்திருக்க வேண்டும். கடந்த காலங்களில்
இவ்வாறு மற்றொரு நம்பிக்கைக்கு மாறியவர்களில் சிலர் மந்தமான மற்றும்
தங்கத்தின் அன்பு, மேம்படுத்தப்பட்ட அந்தஸ்து மற்றும் அதிகாரம் ஆகியவற்றால்
பாதிக்கப்பட்டவர்கள் என்று கூறுவது மிகையாகாது. ஆனால் ப Buddhism த்த
மதத்திற்கு மாற்றும் இந்த நிகழ்வு, டாக்டர் அம்பேத்கரின் தலையில், இவ்வளவு
பெரிய எண்ணிக்கையிலான மக்கள் இவ்வாறு நினைக்கக்கூடாது.
டாக்டர்
அம்பேத்கர் இந்து மதத்தில் கற்றவர், அதை ஆழமாக ஆய்வு செய்துள்ளார். அவர்
தேர்ச்சி பெறவில்லை என்று வேத அல்லது அகாமியாக இருந்தாலும் ஒரு இந்து உரை
இல்லை என்று ஒருவர் பாதுகாப்பாக சொல்ல முடியும். சட்டத்தைப் பற்றிய அவரது
அறிவு விரிவானது மற்றும் அவரது சட்ட புத்திசாலித்தனம் மற்றும் பயிற்சி
ஆகியவை இந்திய அரசியலமைப்பை உருவாக்கும் பணிக்கு அவரைப் பொருத்தின. அத்தகைய
ஒரு கற்றறிந்த மனிதன் தனது இந்து நம்பிக்கையினால் மூன்று நூறாயிரம்
மக்களுடன் ப Buddhism த்த மதத்திற்கு மாற முடிவு செய்திருப்பது ஒரு
தனித்துவமான தேர்வுக்கு வழிவகுக்கிறது, மேலும் மதமாற்றம் செய்யும்
மற்றவர்களால் பயன்படுத்தப்படுவதிலிருந்து முற்றிலும் மாறுபட்டது, அவர்கள்
மதத்தை விரும்பாத காரணத்தால் மட்டுமே.
மாற்றத்தின்
போது, ​​டாக்டர் அம்பேத்கர் ஒரு சபதம் மேற்கொண்டார்: இனிமேல் அவர் இந்து
கடவுளான பிரம்மா, விஷ்ணு, மகேஷ், கபாலி மற்றும் கணபதி போன்றவற்றை தனது
சொந்தமாக கருத மாட்டார்; அவதார கொள்கையை நம்ப மாட்டேன்; அல்லது உண்மையில்
எந்த சடங்கிலும். புத்தரை விஷ்ணுவின் அவதாரமாக அவர் கருதவில்லை என்பதையும்,
எந்த சடங்கையும் செய்ய பிராமணர்களை அழைக்க மாட்டார் என்பதையும் அவர்
தெளிவுபடுத்தியுள்ளார்; எல்லா மனிதர்களும் சமமானவர்கள், இனிமேல் அவர் ஐந்து
உன்னத ப Buddhist த்த அனுசரிப்புகளை ஏற்றுக்கொள்வார், அதாவது பஞ்சீல்
நல்லொழுக்கங்கள் என்று அழைக்கப்படுபவை.
இந்த சபதங்கள் இந்து மதத்தின் உள் மையத்தையும், ப Buddhist த்த மதத்தை உயிரூட்டும் கொள்கைகளையும் வெளிச்சம் போட்டுக் காட்டுகின்றன.
எப்போதும்
போல இந்த மாற்றத்தின் செய்தி இந்து மதத்தின் பாதுகாவலர்களில்
பிரதிபலிப்பைத் தூண்டவில்லை. எப்போதும் போல, அவர்கள் எரிச்சலுடன்
பதிலளித்துள்ளனர். காங்கிரஸ் ஆளும் ஒருங்கிணைப்பு, எதிர்பார்த்தபடி, அதை
கேலி செய்துள்ளது, மேலும் டாக்டர் அம்பேத்கரை அவதூறாகப் பேசுவதன் மூலம்
அவருடன் பழக முயன்றது. இந்த முக்கியமான வரலாற்று நிகழ்வை இது ஒரு சாதாரண
நிகழ்வாகவே கருத அவர்கள் தேர்ந்தெடுத்துள்ளனர், இதை அவர்கள் இந்திய
மக்களுக்கு விளக்க முற்பட்டனர். மாற்றத்தை அற்பமாக்க அவர்கள் முயற்சி
செய்யுங்கள், அவர்கள் வெற்றிபெற வாய்ப்பில்லை, ஏமாற்றமடைவார்கள். ஆனால்
அவர்கள் தங்கள் முயற்சியில் தொடர்ந்து இருப்பார்கள். அவர்கள் ஏன் இல்லை?
ஏனெனில் அது அவர்களின் இயல்பு. ஒரு சிறுத்தை அதன் புள்ளிகளை மாற்றாது.
ஆனால்
உலக மக்கள் அவர்கள் சொல்வதை அடிப்படையாகக் கொண்டு இந்த நிகழ்வை
தீர்மானிக்க வாய்ப்பில்லை. டாக்டர் அம்பேத்கரின் மாற்றம் உலகம் முழுவதும்
பிரதிபலிப்பைத் தூண்டும். வெவ்வேறு நாடுகளில் உள்ள சிந்தனையாளர்கள்
நிச்சயமாக தங்களை இந்த கேள்வியைக் கேட்பார்கள்: டாக்டர் அம்பேத்கர் ஏன்
இந்து மதத்தை விட்டு வெளியேறத் துணிந்தார், முந்நூறு ஆயிரம் மக்களுடன்?
தீண்டாமையை
ஒழித்துவிட்டதாக அறிவிக்கும் இந்திய அரசியலமைப்பால் பதிலைத் தேடவோ அல்லது
வழங்கவோ முடியாது. காஞ்சி மடத்தின் சங்கராச்சாரியார் வாதிடுவதைப் போல,
வெளிநாட்டினர் 9 கோடி ரூபாயை மாற்றத்திற்காக செலவிட்டதாகக் கூறி இந்த
கேள்விக்கு பதிலளிக்க முடியாது.
நேருவின்
இந்தியாவில், உலக அமைதிக்கான அவரது அர்ப்பணிப்பு, தீண்டத்தகாத தன்மை
நீடிக்கிறது என்பதையும், இந்த பாரிய மாற்றத்திற்கு இதுவே காரணம் என்பதையும்
உலக மக்கள் சரியாகக் கூறுவார்கள். பஞ்ச்ஷீல் பற்றிய நேருவின்
சொற்பொழிவுகள், அரசியலமைப்பின் சர்க்கரைச் சொற்கள் அல்லது, அந்த
விஷயத்தில், தேசிய நாளிதழ்களால் வீசப்படும் துஷ்பிரயோகம் உலகக் கருத்தை
பாதிக்கப் போவதில்லை. காங்கிரஸ் ஆளும் கூட்டு, இந்து மத
நம்பிக்கையிலிருந்து மக்கள் ஏன் அதிக எண்ணிக்கையில் வெளியேற முற்பட்டார்கள்
என்பதற்கான அடிப்படை காரணத்தைக் கேட்பது அல்லது மூல காரணத்தைத் தேடுவது
அவசியமில்லை. இணைப்பது இது அதன் பொறுப்பு அல்ல என்று கூட நினைக்கலாம்.
ஆனால்
காஞ்சி சங்கராச்சாரியார் அத்தகைய முன்னோக்கை ஏற்றுக்கொள்வார் என்று
எதிர்பார்க்க முடியாது. ஏனென்றால், அவர் தனது உயர்ந்த அந்தஸ்தில்
அமர்ந்திருக்கிறார், ஒரு மனிதன் இந்து மதத்தை முழுவதுமாக தனது
லாபத்துக்காகவும் சமூகத்தில் இடத்துக்காகவும் நம்பியிருக்கிறான். அவரது
பதில் எதிர்பார்த்தபடி உள்ளது, அதாவது, அவர் தனது வீழ்ச்சியடைந்து வரும்
நிலையை உயர்த்தவும், வருமானம் சமமாக வீழ்ச்சியடையவும் முயன்றார்; அவருடைய
வார்த்தைகள் இந்து மதத்தை விருப்பத்துடன் ஏற்றுக்கொள்ள மக்களை ஊக்குவிக்க
வாய்ப்பில்லை என்றாலும், அவை புனிதமானதாக இருப்பதற்கும், இந்து மதத்தில்
ஒட்டிக்கொண்டிருக்கும் மக்களை அதனுடன் தங்கவைக்கச் செய்வதற்கும் உதவும்
வகையில் கூட அவை இல்லை.
மக்களை
தங்கள் நம்பிக்கைக்கு மாற்ற வெளிநாட்டினர் 9 கோடி ரூபாய் செலவிட்டதாக
சங்கராச்சாரியார் புலம்புகிறார். அவரிடம் எங்கள் கேள்வி இதுதான்:
தாழ்த்தப்பட்ட வகுப்புகள் என்று அழைக்கப்படுபவர்களின் வாழ்க்கையை
மேம்படுத்த அவர் இன்று வரை என்ன செய்தார்? கோடியை விட்டுவிடுங்கள், அவர்
குறைந்தது சில லட்சம் செலவழித்தாரா? அவர் இருந்தால், அத்தகைய
செலவினங்களுக்கான புள்ளிவிவர ஆதாரங்களை அவர் நமக்குக் காட்ட முடியுமா?
இஸ்லாம்
வெளியில் இருந்து எங்களிடம் வந்தது, ஆனால் இந்தியாவில் முஸ்லிம்கள்
‘அங்கிருந்து’ இங்கிருந்து குடியேறவில்லை. கடந்த காலங்களில், அவர்கள்
அனைவரும் இந்துக்களாக இருந்தனர், ஒரு காலத்தில் அவர்கள் வெறும்
நூற்றுக்கணக்கானவர்களாக இருந்தார்கள், ஆனால் இன்று அவர்களில்
கோடிக்கணக்கானவர்கள் இருக்கிறார்கள், சமூகத்தின் இந்த விரிவாக்கத்திற்கான
காரணங்கள் இந்து மதத்தில் தேடப்பட வேண்டும். அதேபோல், கிறிஸ்தவத்துடன்:
இங்கே அது எவ்வாறு வேரூன்றியது?
டாக்டர் அம்பேத்கரின் மாற்றத்தை கேலி செய்ய முற்படுபவர்கள் இந்த கேள்வியை சிந்திக்க வேண்டும்.
அம்பேத்கருடன்
வெளியேறிய இந்த முந்நூறாயிரம் பேர் மட்டுமல்ல, இன்னும் பலர்
இருக்கக்கூடும். தீண்டாமை, காணமுடியாதது, மக்களை உங்களிடம் நெருங்க விடாமல்
இருப்பது, உயர்ந்த மற்றும் தாழ்ந்த பிறப்பு அடிப்படையிலான கருத்துக்களை
வலியுறுத்துதல்… இது தங்கத்தால் செய்யப்பட்ட அரண்மனையாக இருந்தாலும் கூட,
இது மிக மோசமான வைரஸ்களால் பாதிக்கப்பட்ட ஒரு கட்டிடம் மற்றும் டாக்டர்
அம்பேத்கர் போன்ற மனிதர்களால் இருக்க முடியாது அத்தகைய இடத்தில் வாழ
எதிர்பார்க்கப்படுகிறது. அவர்கள் அதை ஒரு நாள் அல்லது இன்னொரு நாளில்
விட்டுவிடுவார்கள்.
டாக்டர் அம்பேத்கரின் மாற்றம் நல்ல அறிவு மற்றும் புத்திசாலித்தனம் கொண்ட அனைவரின் பாராட்டையும் பெற வேண்டும்.
சி என் அன்னாதுரை, திராவிட நாடு, 21.10.1956
(வி.கீதா தமிழிலிருந்து மொழிபெயர்த்தது)

velivada.com
C N Annadurai on Babasaheb Ambedkar’s Conversion to Buddhism




Durga was not eight-handed, two-handed, Durga was born in a Kolkata court?
Who is Mahishasura? A native king
It
is necessary to bring soil from the house of Vaishya in Bengal to make
Durga idol ?? The idol of Durga without the mud of the house of Vaishya
is not considered worthy of worship.
Now
this question arises? Why only the mud of the house of Vaishya is
needed for the idol of Durga ??? What is the secret behind this ???
1-
Mahishasura was a very powerful king of tribals in Savatal or Santhal,
Bengal. With Increasing threats to the democratic-secular Ptabuddha
Bharat polity from the Stealth Shadowy hindutva organizations - a
concise document on the anti-national game-plan of the RSS (Rowdy Swayam
Sevaks), the 20th century
descriptions
of this just 0.1% intolerant, violent, militant, number one terrorists
of the world, ever shooting, mob lynching, lunatic, mentally retarded
foreigners kicked out from Bene Israel,Tibet, Africa, Eastern Europe,
Western Germany, Northern Europe, South Russia, Hungary, etc, etc.,
chitpavan brahmins of RSS) / hindutva mahasabha plan to establish
stealth and shadowy hidutva cult are some influential peoples on
PRESSTITUTE media those spread ideology of Manusmritic Jati
Pratha/Vedism/Casteism (Rig Vedic purusha Sukta 10:90 i.e. fourfold
caste system where chitpavan brahmins are 1st rate athmas (souls),
Kattiya, vysia, shudhra as 2nd, 3rd, 4th rate souls and the Aboriginal
Ati-shudras as having no souls at all. But the Buddha nevar believed in
any soul. He said all are equal. Therefore all of them returned back to
their own homes Buddhism along with Dr B.R Ambedkar the father of our
Marvellous Modern Constitution) in Prabuddha Bharat. chitpavan brahmins
claim they are hindutvaites but not as Secular Democratic Indian
Nationalist. So in other ways they say they are not a part of Democratic
Prabuddha Bharat so
need hindutva cult which implies treason against Prabuddha Bharat; means
Rashstra
Droh foreigners wanted to occupy Prabuddha Bharat. For which we fought
many times. But the chitpavan brahmins always had to face defeat.
2-History
is witness that who cannot be won by force, he can be won through Sura
and Sundari. By the way, this is a devilish policy of chitpavan
brahmins.
3-
After losing many times, the chitpavan brahmins understood the power of
Mahishasura. Therefore, Sura Sundari adopted the satanic policy.
4-
The chitpavan brahmins sent Durga, an extremely beautiful prostitute,
to kill Mahishasura in a conspiracy, under a conspiracy.
5-
Durga spent 8 nights with the Mahishasura, feeding the Sura, doing many
plays. On the ninth night, this prostitute killed Mahishasura as soon
as he got a chance. That is why Durga’s Navratri is celebrated.
Since Durga was a prostitute, it is still the custom to bring mud from the prostitute’s house.
6-Native
king Mahishasura was killed by Durga, which enabled the chitpavan
brahmins to capture that kingdom. Therefore, chitpavan brahmins got the
natives to get their ancestors worshiped by the killer Durga.
7-The
indigenous people of India are so blind of eyes, intelligence and mind
that they did not understand the need to know about them. Without
knowing it started worshiping the killers.
Nobody has seen any person who has 8 hands, 3 necks, half body of man and half of animal, neck of elephant etc. till date.
Even in the early human times, we will not mention any such person. Then how did the worship of such creatures begin?
This
means that chitpavan brahmins are so dominant in the minds of the
awakened aboriginal people. That they have dung in their minds instead
of intelligence. So that the power to think and understand by itself has
gone, they have become blind.
8-
Many people are such blind devotees that despite knowing it, they carry
it as a tradition of their fathers’ grandfathers. Oh, the right to read
and write was taken away from your father’s grandfathers, so he kept on
doing what he was told.


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