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The pill to reverse aging would be available to the public within
five years and cost the same each day as a cup of coffee, says
researcher.
Read,
Practice, Spread the Own Words of the Awakened One with Awareness the
Buddha for Happiness, Welfare, Peace of All Sentient, Non Sentient
Beings and for them to Attain Eternal Bliss as Final Goal.
Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ] in
For the price of a coffee a day, can humans soon live up to 150 years?
The pill to reverse aging would be available to the public within
five years and cost the same each day as a cup of coffee, says
researcher. (Supplied)
Staff writer, Al Arabiya English Wednesday 05 September 2018
Can humans live up to 150 years? Medical researchers have been on
the lookout for techniques to extend human longevity for a long time.
At news report
says a new process has been found by Harvard Professor David Sinclair
and researchers from the University of New South Wales, involving cell
reprogramming.
Dr. Sinclair, is a Professor at the School of
Medicine at the University of New South Wales (UNSW), Sydney. He is
also a Professor in the Genetic Department at Harvard Medical School,
Boston, Co-Director of the Paul F. Glenn Laboratories for the Biological
Mechanisms of Aging.
According to Dr Sinclair, who is the co-founder and co-chief editor of the scientific journal Aging,
human organs could be regenerated using the technique. It could even
paralysis sufferers to move again, he says. Human trials are due within
two years.
The research team told The Herald Sun that they also found they could increase the lifespan of mice by 10 per cent by giving them a vitamin B derivative pill.
The pill also led to a reduction in age-related hair loss.
The pill would be available to the public within five years and cost the same each day as a cup of coffee, hoped Prof. Sinclair.
The
Harvard professor at the same time had a word of caution for people
want to not to try to reverse the aging process, as it has not yet been
“formally tested for safety.” The research and the science behind it has
to be published and peer reviewed.
‘We do not recommend people go out and take NAD precursors as they have not yet formally tested for safety,” he said.
The
new technique that the research team found out involves the molecule
nicotinamide adenine dinucleotide (NAD), which plays a role in
generating energy in the human body.
The chemical NAD is in use at present as a supplement for treating Parkinson’s disease and fighting jet lag.
Professor
Sinclair, who claims to have tried it out using his own molecule, and
found that his biological age has dropped by 24 years after taking the
pill.
He said his father, 79, has been white water rafting and backpacking after starting using the molecule a year-and-a-half ago.
The
professor also said his sister-in-law was now fertile again after
taking the treatment, despite having started to transition into
menopause in her 40s.
Last Update: Wednesday, 20 May 2020 KSA 09:53 - GMT 06:53
For humans, death in old age has always been life’s great
punchline. It takes 70 or 80 years to get really good at the whole
business of being alive, and no sooner does that happen than mortality
begins looking your way, tapping its watch and discreetly reminding you
that there’s a line waiting for your table, a report by TIME magazine
has said.
It’s the job of aging—and the multiple diseases that accompany
it—to make sure we eventually get out of the way, an unhappy fact humans
have been battling practically as long as we’ve been around. But some
experts argue that aggressively treating the age-related diseases—heart
disease, cancer, diabetes, dementia—instead of aging itself has been a
mistake.
Creaking knees,
wrinkles, and a step closer to death every day – age is no friend of
the human body. Even if not reversed, an extraordinary new anti-ageing
technique promises to slow down the process – it can see humans live to
150-years-old and allow them to regrow their organs by 2020.
A new
technique involves the molecule Nicotinamide Adenine Dinucleotide (NAD),
which is believed to be capable of generating energy in the human body
and enabling you to live longer.
Harvard
Professor David Sinclair and researchers from the University of New
South Wales developed a new process to slow down ageing. The technique,
which involves reprogramming cells, can not only allow people to
regenerate their organs but also allow paralysis sufferers to move
again, with human trials due within two years.
It was found in
the same research that the lifespan of mice could be increased by ten
percent by giving them a vitamin B derivative pill. In what is both good
news and groundbreaking, it also observed that the pill led to a
reduction in age-related hair loss.
The science
behind the new technique involves the molecule Nicotinamide Adenine
Dinucleotide (NAD), which is believed to be capable of generating energy
in the human body. The chemical is already used as a supplement for
treating Parkinson’s disease and fighting jet lag.
Professor
Sinclair, who is using his own molecule to reduce the ageing process,
said that his biological age has reduced by 24 years after taking the
pill. His father, 79, has taken to adventure sports such as white water
rafting and backpacking after he started using the molecule a
year-and-a-half back. In case you are not convinced of this age-defying
miracle yet, his sister-in-law gained her fertility back after taking
the treatment, despite having started to transition into menopause in
her 40s, according to Professor Sinclair.
Regarding the
availability of the pill to the general public and its cost, it is
expected to be available to the public within five years and cost the
same each day as a cup of coffee.
However, Dr.
Sinclair warned people not to try to reverse the aging process before
the research paper has been published or peer-reviewed.
Stunning anti-ageing breakthrough could see humans live to 150 and regenerate organs by 2020 ‘for the price of a coffee a day’
A new technique could see the aging process in humans reduced by 50 years
Researchers from Sydney found mice given the pill lived ten per cent longer
The molecule could also regenerate certain organs by reprogramming their cells
The drug could be available to the public in five years following human testing
An extraordinary new anti-ageing technique could see humans live to 150 years old and allow them to regrow their organs by 2020.
Harvard
Professor David Sinclair and researchers from the University of New
South Wales developed the new process, which involves reprogramming
cells.
Dr Sinclair said the technique
could allow people to regenerate organs, and even allow paralysis
sufferers to move again, with human trials due within two years.
The
same researchers also found they could increase the lifespan of mice by
ten per cent by giving them a vitamin B derivative pill.
An
extraordinary new anti-ageing technique could see humans live to 150
years old and allow them to regrow their organs by 2020 (stock image)
They also said the pill led to a reduction in age-related hair loss, according to The Herald Sun.
Professor
Sinclair said he hoped the pill would be available to the public within
five years and cost the same each day as a cup of coffee.
But the professor from the Department of
Genetics at Harvard Medical School warned people not to try to reverse
the aging process before the science has been published or peer
reviewed.
‘We do not recommend people go out and take NAD precursors as they have not yet formally tested for safety,’ he said.
Harvard
Professor David Sinclair (pictured) and researchers from the University
of New South Wales have developed a process, which involves
reprogramming cells
The science
behind the new technique involves the molecule nicotinamide adenine
dinucleotide (NAD), which plays a role in generating energy in the human
body.
The chemical is already used as a supplement for treating Parkinson’s disease and fighting jet lag.
Professor
Sinclair, who is using his own molecule to reduce the aging process,
said his biological age has dropped by 24 years after taking the pill.
He said his father, 79, has been white water rafting and backpacking after starting using the molecule a year-and-a-half ago.
The
professor also said his sister-in-law was now fertile again after
taking the treatment, despite having started to transition into
menopause in her 40s.
Stunning anti-ageing breakthrough could see humans live to 150 and regenerate organs by 2020 ‘for the price of a coffee a day’
A new technique could see the aging process in humans reduced by 50 years
Researchers from Sydney found mice given the pill lived ten per cent longer
The molecule could also regenerate certain organs by reprogramming their cells
The drug could be available to the public in five years following human testing
An extraordinary new anti-ageing technique could see humans live to 150 years old and allow them to regrow their organs by 2020.
Harvard
Professor David Sinclair and researchers from the University of New
South Wales developed the new process, which involves reprogramming
cells.
Dr Sinclair said the technique
could allow people to regenerate organs, and even allow paralysis
sufferers to move again, with human trials due within two years.
The
same researchers also found they could increase the lifespan of mice by
ten per cent by giving them a vitamin B derivative pill.
+3
An extraordinary new anti-ageing
technique could see humans live to 150 years old and allow them to
regrow their organs by 2020 (stock image)
They also said the pill led to a reduction in age-related hair loss, according to The Herald Sun.
Professor
Sinclair said he hoped the pill would be available to the public within
five years and cost the same each day as a cup of coffee.
But the professor from the
Department of Genetics at Harvard Medical School warned people not to
try to reverse the aging process before the science has been published
or peer reviewed.
‘We do not recommend people go out and take NAD precursors as they have not yet formally tested for safety,’ he said.
+3
Harvard Professor David Sinclair
(pictured) and researchers from the University of New South Wales have
developed a process, which involves reprogramming cells
The
science behind the new technique involves the molecule nicotinamide
adenine dinucleotide (NAD), which plays a role in generating energy in
the human body.
The chemical is already used as a supplement for treating Parkinson’s disease and fighting jet lag.
Professor
Sinclair, who is using his own molecule to reduce the aging process,
said his biological age has dropped by 24 years after taking the pill.
He said his father, 79, has been white water rafting and backpacking after starting using the molecule a year-and-a-half ago.
The
professor also said his sister-in-law was now fertile again after
taking the treatment, despite having started to transition into
menopause in her 40s.
+3
Human testing is due
to begin in 2020, and Professor Sinclair said he hoped the pill would
be available to the public within five years and cost the same each day
as a cup of coffee (stock image)
Very old age: Dustin Hoffman plays 121-year-old Jack Crabb in Little Big Man
Drugs
that can slow the ageing process are likely to be available this
decade, raising the prospect of people living to 150 or longer.
‘Wonder’
pills that help the body repair itself are in the early stages of
development and will help us live well into our second century - while
stem cell therapies will boost our quality of life.
Professor
Peter Smith, Dean of Medicine at the University of New South Wales in
Sydney, said a girl born today in Australia could already expect to
live to 100.
And rather than suffering a long drawn out decline, he claimed we could live a healthy and active life until just before we die.
Prof Smith told the annual Medicine Dean’s Lecture, on the possibility of happy and healthy ageing, that there will be a dramatic leap forward in life expectancy.
He said: ‘I think there is real hope we can extend human life by some decades further.
‘But the aim is not just to eke out extra existence but to facilitate a longer healthy life.
‘We
just don’t want to live longer, we want to live longer well. And these
drugs will help with regeneration processes in the body so people will
live well, much longer.’
Harvard geneticist Professor David Sinclair told the Dean’s lecture: ‘We are seeing the beginning of technology that could one day allow us to reach 150.’
Lecture: Professor Peter Smith and Oxford neuroscientist Baroness Susan Greenfield at the University of New South Wales
Prof Sinclair is researching resveratrol - an anti-ageing compound in red wine.
A new compound is being trialled which is 1000 times more powerful than resveratrol - and is showing signs of being effective.
He
said: ‘Our bodies have an extraordinary ability to repair themselves
and resveratrol is seemingly able to tap into those healing mechanisms.’
He said that plant-derived compounds like resveratrol had activated enzymes in mice that trigger the DNA repair process.
‘Those
enzymes exist in human bodies too, so the possibility of drugs that
slow the ageing process is very likely within our lifetime,’ he said.
Oxford University neuroscientist Baroness Susan Greenfield told the Sydney lecture that people would be able to start second careers when they reach 65.
Longer
life: Professor Peter Smith, Dean of Medicine at New South Wales
University, pictured, said children born today could already expect to
live to 100
An older workforce would focus on knowledge-based jobs rather than physical ones, she suggested.
However, Baroness Greenfield, who leads a multi-disciplinary team at Oxford investigating neurodegenerative conditions, added that we had to tackle dementia.
She
said: ‘We are in an era of unprecedented life expectancy, and science
research needs to ensure we live happy and healthy lives, otherwise the
social and economic implications could potentially be catastrophic.’
Share or comment on this article:
Anti-ageing ‘wonder pill’ drug ‘will enable us to live to 150′
At
Bengaluru, India where to buy the molecule Nicotinamide Adenine
Dinucleotide (NAD), which plays a role in generating energy in the human
body available by by 2020 ‘for the price of a coffee a day’ a Stunning
anti-ageing breakthrough could see humans live to 150 years and
regenerate organ.
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Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
Read,
Practice, Spread the Own Words of the Awakened One with Awareness the
Buddha for Happiness, Welfare, Peace of All Sentient, Non Sentient
Beings and for them to Attain Eternal Bliss as Final Goal.
Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading to
rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This is the
dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to be
personally experienced’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·nirodha ariyasacca has been
personally experienced’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of the
earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana,
the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot
be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having heard
the cry of the devas of the earth, the Cātumahārājika devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having heard the
cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having heard the
cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus in that
moment, in that instant, the cry diffused up to Brahma·loka. And this
ten thousandfold world system shook, quaked, and trembled, and a great,
boundless radiance appeared in the world, surpassing the effulgence of
the devas
Then the
Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña really
understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
شروع >> سوټا پییاکا >> سعیاتتا نیکیا >> Sacca SaṃyuttSN 56.11 (S v 420)
په
یو وخت کې ، بھاګاوس په اسیپټانا کې د هیر گرو کې په وارانسي کې پاتې و.
هلته ، هغه د پنځه بخخونو ګروپ ته ګوته ونیوله: دا دوه افراطیت ، بهخوس
باید د هغه چا لخوا ونه منل شي چې د کورني ژوند څخه راوتلی وي. کوم دوه؟ له
یوې خوا د کاما په لور د هیډونیزم عقیدت ، چې کم ظرفیت ، ناوړه ، عام ،
ارییا دی ، له ګټې بې برخې دی ، او له بلې خوا د ځان وژنې لپاره عقیدت ، چې
دخوخ ، یو ارییا ، له ګټې بې برخې دی . دې دوو معتبرو ، بخخوس ته د تګ
پرته ، تتګاتا د ماهیزیم پاپیډا ته بشپړ هویت ورکړی دی ، کوم چې لید
رامینځته کوي ، چې اذیت کوي ، او ابیسیه ، سمبوهي ، نیببنا ته. او څه چې ،
بخخس ، مجازي پیرپیډا دی کوم چې تاتګاتا په بشپړه توګه بیدار کړی دی ، کوم
چې لید رامینځته کوي ، کوم چې اډیا رامینځته کوي ، او د ارامښت لامل کیږي ،
ابخیا ، سمبودي ، نیببنا ته؟ دا ، بخخس ، دا آریه آګاګیکا مګا ده ، چې ویل
کیږي: سمāā ṭṭṭṭṭṭ sā samamṅamamamṅṅṅṅṅṅṅṅṅ..
.amamamamamamamamamamamamamam s
samamamamamamamamāāāāāāāāāāāāāāāāā…………………….. دا ، بخخس ،
هغه مججیمه پاپایډا دی چې تاتګاتا یې بیدار کړی ، کوم چې لید رامینځته کوي
، کوم چې producesa تولیدوي ، او د ارامتیا ، اببیا ، سمبودي ، نیببنا ته
اړوي. دوخته ده ، جار دوخته ده (ناروغي دوخته ده) مرها ده ، له هغه څه سره
ناسته وي چې ناپسند وي دخته ده ، له هغه څه څخه جلا کیدل چې دوکه کیږي ، نه
دا چې هغه څه ترلاسه کړي چې غوښتونکی وي. په لنډ ډول ، پنځه فرعي دندخ
دوخته دي. سربیره پر دې ، بخخس ، دا دوخته سمودیا ارییا ساکا ده: دا طاهري د
زیږون لامل کیږي ، له خوښې او رضا سره تړلې ده ، دلته یا هلته خوشحالي
لټوي. کامه طاهره ، بها طاهري او وبها تاهه.بخخس ، دا دخته نیرود اریکا
ساکا ده: بشپړه ویره ، نیرود ، پریښودل ، پریښودل ، خلاصول او له هماغه
تاهث څخه ازادي. دوخته od نیروده · ګیمین پاپاید ارییا ca ساکا: یوازې دا
اوریا آشګیکا مګا ده ، چې ویل کیږي: سمāā··ṭṭṭṭṭṭ،
،amamamam··ṅṅppppppppppا ، سمmantāīīīīī and and and and and and and and
and and and and and and and and and and and and and and and and and and
and and and and and and and and and ā samādhi.’I دا dukkha ariyasacca ‘:
په ما کې ، bhikkhus ، مخکې د نه لیدل شوي شیانو په اړه ، سترګې راپورته
شوې ، aroa راپورته شو ، پاññā راپورته شو ، وجج راپورته شو ، ر lightا
راپورته شوه. ‘اوس ، دا ډکه اریاسکا باید په بشپړ ډول وپیژندل شي’: زما په
نظر ، بکخوس ، مخکې له مخکې د اوریدلو شیانو په اړه ، سترګې راپورته شوې ،
aroa راپورته شو ، پاññā راپورته شو ، وجج راپورته شو ، ر lightا راپورته
شوه. ‘اوس ، دا دوخته ارییاسکا په بشپړ ډول پیژندل شوی دی: زما په نظر ،
بکخوس ، مخکې د نه لیدو شویو شیانو په اړه ، سترګې راپورته شوې ، پاڅیدلې ،
پاññā راپورته شو ، وجج راپورته شو ، ر aroا راپورته شوه. دا دخته ده ·
سمودیا ارییاسکا ‘: زما په نظر ، بخخوس ، مخکې له مخکې د اوریدلو شیان په
اړه ، سترګې راپورته شوې ، پاڅیده ، پاڅیده ، واجه راپورته شوه ، ر lightا
راپورته شوه. ‘اوس ، دا ډکه - سمودیا ارییاسکا باید پرېښودل شي’: زما په
نظر ، بکخوس ، مخکې له مخکې د اوریدلو شیانو په اړه ، سترګې راپورته شوې ،
پاڅیده ، پاññā راپورته شو ، وجج راپورته شو ، ر lightا راپورته شوه. ‘اوس ،
دا دوخته am سمودیا ارییاسکا پرېښودل شوې ده: په ما کې ، بیخخس ، مخکې د
نه لیدو شویو شیانو په اړه ، سترګې راپورته شوې ، پاڅیدلې ، پاññā راپورته
شوې ، ویجا راپورته شوې ، ر lightا راپورته شوې. · نیرودھا ارییاسکا:: په
ما کې ، بخخوس د هغه شیانو په اړه چې مخکې نه اوریدل شوي ، سترګې راپورته
شوې ، پا aroه راپورته شوې ، پاچا راپورته شو ، رāا راپورته شوه. ‘اوس ، دا
ډکه - نیرود ارییاسکا باید په شخصی ډول تجربه شي’: زما په نظر ، بکخوس ،
مخکې له مخکې د اوریدلو شیانو په اړه ، سترګې راپورته شوې ، پاچا راپورته
شو ، پاچا راپورته شو ، واجب راپورته شو ، ر lightا راپورته شوه. ‘اوس ، دا
دوخته - نیروده ارییاسکا په شخصی ډول تجربه شوې’: زما په نظر ، بکخوس ،
مخکې د نه لیدل شوي شیانو په اړه ، سترګې راپورته شوې ، پاڅیدلې ، پاse
راپورته شوې ، وجج راپورته شوې ، ر lightا راپورته شوې. dukkha ir nirodha ·
gāminī paṭipadā ariyasacca ‘: زما په نظر ، bhikkhus ، مخکې له مخکې د
اوریدلو شیانو په اړه ، سترګې راپورته شوې ، aroa راپورته شو ، پاññā
راپورته شو ، وجج راپورته شو ، ر lightا راپورته شوه. ‘اوس ، دا دوکه -
نیرودod ګیمین پاīیپادې ارییاسکا باید وده ومومي’: په ما کې ، بیخخس ، مخکې
له مخکې د اوریدلو شیانو په اړه ، سترګې راپورته شوې ، aroa راپورته شو ،
پاññā راپورته شو ، واجه راپورته شوه ، ر aroا راپورته شوه.
‘اوس
، دا دوخته ir نیروده ā gīāīīī paṭipadā ariyasacca رامینځته شوی دی: په
ما کې ، bikkhus ، مخکې له مخکې د اوریدلو شیانو په اړه ، سترګې راپورته
شوې ، پاڅیدلې ، پاڅیدلی ، وججه راپورته شوې ، ر aroا راپورته شوې. او داسې
نور اوږد ، بخخس ، لکه څنګه چې زما د یات·ūṃṃṃṃṃṃṃ tri tri four four four
four four four four four four four four four four four four four four
four four four four four four four four four four four four four four
four four four four four four four four four four four four four four
four four four four four four د دې four a a a ways ways waysc ways ways
ways ways ways waysرې د ways triadsads by by by by in in pure pure pure
in devas in its د itsas asas asasasas āas āāāas ā with āāāā āā āā āāāā
āā āā āāā asā sa sa with saṇ sa as sa sa with the sa the دي. برهمنيان ،
په دې نسل کې د خپلو شیطانانو او انسانانو سره ، ترټولو عالي سمبولو ته
بیدار شوي.
مګر
کله چې ، بکخس ، زما د یاتمکتیا پوهه او لید د دې درې ارییاسکاسو په توګه
په تیرو دولسو لارو کې د درې ځله پیژندل شوی و ، ما په لوکا کې د دې دیوس ،
مور ، د برهمو ، سمارا او برهمنانو سره ادعا وکړه. دا نسل د خپلو شیطانانو
او انسانانو سره ، تر څو په بشپړ ډول سمدلاسه سمبولي ته ویښ شي.
او
پوهه او لید په ما کې راپورته شو: ‘زما ویموټیتی نه بدلیدونکی دی ، دا زما
وروستی جهتی دی ، اوس نور هیڅ احساس نشته. دا هغه څه دي چې بھاګوا وویل.
خوشحاله ، د پنځو بهیخوس ګروپ د بھاګاوش خبرو تایید کړ. او پداسې حال کې چې
دا څرګندونې د ویلو په وخت کې ، په دسما کویټیا کې د داما سترګې رامینځته
شوې چې له جذبه او بې بنسټه څخه پاکه ده: “ټول هغه څه چې د سمودیا طبیعت
لري د نیرود طبیعت لري.”
او
کله چې بھاګوا د دما څرخ حرکت رامینځته کړ ، نو د ځمکې شیطانانو په لوړ
آواز سره اعلان وکړ: ‘په وارانسي کې ، په ایسیپټانا کې د هیر گرو په سیمه
کې ، بھاګوا د دما عالي څرخ حرکت رامینځته کړ ، چې د سماس په واسطه یې مخه
نشي نیول کیدی. يا د برهمنو ، ديوانو ، مورس ، برهما يا په نړۍ کې هرڅوک. د
ځمکې د ديوانو ژړا واورېدل ، د کاتومهيارجيکا ديوس په لوړ آواز سره اعلان
وکړ: ‘په وارانسي کې ، په ايسيپټانا کې د ديرو ګروي کې ، بھاګوا مو حرکت
کړی دی. د دامام عالي څرخ ، چې د ساماسا ، برهمنانو ، دیوانو ، موراس ،
برهما او یا په نړۍ کې د کوم چا لخوا نشي نیول کیدلی. uma د کاتوماهورجیک
دیوس ژړا واورید ، د تیوتیش دیوس یې په لوړ آواز سره اعلان وکړ: V په
ویرانسي کې ، په دره گرو کې ایسیپټانا ، بھاګوی د دهيم عالي څرخ حرکت
رامینځته کړی ، کوم چې دسماسو یا برهمنانو ، دیوانو ، موراس ، براهما یا په
نړۍ کې د هیڅ چا لخوا نشي نیول کیدلی. د تیوتیش دیوانو ژړا واورید ، یوم
دیو په لوړ غږ اعلان وکړ: ‘په وارانسي کې ، په اسیپټانا کې د هیر گروه ، th
ای بھاگوا د دما عالي څرخ حرکت رامینځته کړی ، کوم چې د سماس یا برهمنانو ،
دیوانو ، مرس ، برهما یا په نړۍ کې د هیڅ چا لخوا نشي بند کیدلی. aving د
یما دیوانو ژړا واورېد ، طوطی دیوس یې په لوړ غږ اعلان کړ: ورانسي ، په
ایسیپټانا کې د هیر گرو کې ، بھاګوا د دما عالي څرخ حرکت رامینځته کړی ،
کوم چې د سماسو یا برهمنیانو ، دیوس ، ماریس ، براهما یا په نړۍ کې د کوم
چا لخوا نشي مخنیوی کیدی. د نیممنارتی دیوانو غږ په لوړ آواز سره اعلان کړ:
‘په ورایانسي کې ، په ایسیپټانا کې د هیر گرو په سیمه کې ، بھاګوا د دما
عالي څرخ حرکت رامینځته کړ ، چې د سماس یا برهمنیانو ، دیوانو ، موراس ،
برهمو یا په نړۍ کې د کوم چا لخوا نشي بند کیدلی. ‘د نیممنارتی دیوانو ژړا
اوریدلو سره ، پارنمیمیتواس وتی دیوانو په لوړ آواز سره اعلان وکړ:’ په
وارانسي کې ، په ایسیپټانا کې د هیر گرو په سیمه کې ، بھاگیو د دما عالي
څرخ حرکت رامینځته کړی ، کوم چې د سماس یا برهمنانو ، دیوانو په واسطه نشي
بند کیدلی. مرس ، برهما یا په نړۍ کې هر څوک. ‘هو د پرانيميتواسويتي ديوانو
ژړا واورېده ، برهماکايکا ديوس په لوړ غږ اعلان وکړ: ‘په وارانسي کې ، په
ايسيپټانا دير گرو کې ، بھاګوا د دما عالي څرخ حرکت رامينځته کړی ، چې د
سامااس يا برهمنيانو ، ديواسونو او مرس پواسطه نشي بندولی. ، برهما یا په
نړۍ کې څوک. ‘په دې شېبه کې ، په همدغه وخت کې ، ژاړه برهما لوکا ته توپیر
لري. او دا لس زره ګړی د نړۍ سیستم ولړزید ، ولوید ، او لړزېدلی ، او په
نړۍ کې یو لوی ، بې پایه ر appearedا راښکاره شوه ، چې د دیوسونو اغیزې یې
لا پسې پراخه کړې.
بخوانید
، تمرین کنید ، با آگاهی از بودا برای خوشبختی ، رفاه ، صلح همه موجودات
باتجربه ، غیر محرمانه و برای دستیابی به سعادت ابدی به عنوان هدف نهایی ،
كلمات شخصی آن را بیدار کنید.
Dhammacakkappavattana
Sutta — Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Persian Classical- کلاسیک فارسی
این قطعاً مشهورترین سوتا در مراسم سخنرانی پالی است. بودا برای اولین بار چهار آریا · ساکا را بیان می کند.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
در
یک مورد ، باگاوو در Varanasi واقع در نخلستان گوزن در Isipatana اقامت
داشت. در آنجا ، او خطاب به گروه پنج بهخوک خطاب کرد: این دو حالت افراطی ،
بهخخوس ، نباید توسط کسی که از زندگی در خانه بیرون رفته است ، پذیرفته
شود. کدام دوتا؟ از یک طرف ، ارادت به لذت طلبی نسبت به kma ، که فرومایه ،
مبتذل ، متداول ، آناریایی ، محروم از منفعت است ، و از سوی دیگر ارادت به
خودفکری ، که دوکخا ، آناریا ، محروم از منفعت است. . بدون رفتن به این دو
حد ، bhikkhus ، Tathāgata کاملاً بیدار شده است با majjhima paṭipada ،
که باعث ایجاد بینایی می شود ، که باعث تولید آن می شود و منجر به مماشات ،
abhiñña ، sambodhi ، به Nibbāna می شود. و ، bhikkhus ، majjhima
paṭipada است که تاتاگاتا کاملاً بیدار شده است ، که بینایی ایجاد می کند ،
تولید کننده “یک” است و منجر به مماشات ، “ابهینا” ، “سامبوجی” و “نیبنا”
می شود؟ این ، bhikkhus ، این ariya aṭṭhaṅgika magga است ، به عبارت دیگر:
sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā ·
ājīva sammā · vāyāma sammā · sati sammā · samādhi. این ، bhikkhus ،
مجتبی pajipada است که Tathāgata در آن بیدار شده است ، که باعث ایجاد
بینایی می شود ، که باعث تولید آن می شود و منجر به مماشات ، به abhiñña ،
به sambodhi ، به Nibbāna می شود. بعلاوه ، bhikkhus ، این dukkha ariya ·
sacca: jāti dukkha است ، jarā is dukkha (بیماری dukkha است) maraṇa
dukkha است ، معاشرت با آنچه ناپسند است dukkha است ، جدا شدن از آنچه که
دوست دارد dukkha است ، نه برای رسیدن به آنچه که شخص می خواهد dukkha است؛
به طور خلاصه ، پنج اپدیکنه دوها هستند. بعلاوه ، bhikkhus ، این dukkha ·
samudaya ariya · sacca است: این طاهه منجر به تولد دوباره ، متصل به میل و
لذت ، لذت بردن از اینجا یا آنجا ، به عبارت دیگر: kāma-taṇhā ،
bhava-taṇhā و vibhava-taṇhā. بعلاوه ، bhikkhus ، این dukkha · nirodha
ariya · sacca است: virāga کامل ، نیروادا ، رها کردن ، رها کردن ، رهایی و
آزادی از آن تعالی. بعلاوه ، bhikkhus ، این است dukkha · nirodha ·
gāminī paṭipada ariya · sacca: فقط این ariya aṭṭhaṅgika magga ، یعنی
بگویید: sammā · diṭṭhi ، sammā · saṅkappa ، sammā · vācā sammā ·
kammanta ، sammā · ājīva ، sammā · samā · sam · sam · sam and · sam and ·
samā · samā · sam and · samā · samā · · samādhi. ‘این dukkha ariyasacca
است: در من ، bhikkhus ، در مورد چیزهایی که قبلاً شنیده نشده بود ، چشم
برخاست ، ara برخاست ، paññā برخاست ، vijjā برخاست ، نور برخاست. “اکنون ،
این دوکخا آریاساکا کاملاً شناخته شده است”: در من ، بهخخوس ، در مورد
چیزهایی که قبلاً شنیده نشده بودند ، چشم برخاست ، ara برخاست ، paññā
برخاست ، vijjā برخاست ، نور پدید آمد. “اکنون ، این dukkha ariyasacca
کاملاً شناخته شده است”: در من ، bhikkhus ، در مورد چیزهایی که قبلاً
شنیده نشده بود ، چشم برخاست ، “ara برخاست ، paññā برخاست ، vijjā برخاست ،
نور برخاست.” این dukkha است · samudaya ariyasacca ‘: در من ، bhikkhus ،
در مورد چیزهایی که قبلاً شنیده نشده بود ، چشم برخاست ، ara برخاست ،
paññā برخاست ، vijjā برخاست ، نور پدید آمد. ‘اکنون ، این دوکخا ·
سامودایا آریاساکا رها خواهد شد’: در من ، بهخخوس ، در مورد چیزهایی که
قبلاً شنیده نشده بود ، چشم برخاست ، ara برخاست ، paññā برخاست ، vijjā
برخاست ، چراغ برخاست. “اکنون ، این dukkha · samudaya ariyasacca رها شده
است”: در من ، bhikkhus ، در مورد چیزهایی که قبلاً شنیده نشده بود ، چشم
برخاست ، ara برخاست ، paññā برخاست ، vijjā برخاست ، چراغ برخاست. “این
dukkha است · nirodha ariyasacca ‘: در من ، bhikkhus ، در مورد چیزهایی که
قبلاً شنیده نشده بود ، چشم به وجود آمد ، ara برخاست ، paññā برخاست ،
vijjā برخاست ، نور پدید آمد. “اکنون ، این دوکخانیرودا ariyasacca شخصاً
باید تجربه شود”: در من ، bhikkhus ، در مورد چیزهایی که قبلاً شنیده نشده
بود ، چشم برخاست ، ara برخاست ، paññā برخاست ، vijjā برخاست ، نور پدید
آمد. ‘اکنون ، این dukkha · nirodha ariyasacca شخصاً تجربه شده است: در من
، bhikkhus ، در مورد چیزهایی که قبلاً شنیده نشده بود ، چشم برخاست ،
ñāṇa برخاست ، paññā برخاست ، vijjā برخاست ، چراغ پدید آمد. ”این همان
dukkha · nirodha · gāminī paṭipadā ariyasacca ”: در من ، bhikkhus ، در
مورد چیزهایی که قبلاً شنیده نشده بودند ، چشم برخاست ، ara برخاست ، paññā
برخاست ، vijjā برخاست ، چراغ برخاست. “اکنون ، این dukkha · nirodha ·
gāminī paṭipadā ariyasacca قرار است توسعه یابد”: در من ، bhikkhus ، در
مورد چیزهایی که قبلاً شنیده نشده بود ، چشم برخاست ، ara برخاست ، paññā
برخاست ، vijjā برخاست ، نور برخاست.
“اکنون
، این dukkha · nirodha · gāminī paṭipadā ariyasacca ایجاد شده است”: در
من ، bhikkhus ، در مورد چیزهایی که قبلاً شنیده نشده بود ، چشم برخاست ،
ara برخاست ، paññā برخاست ، vijjā برخاست ، نور پدید آمد. و بنابراین
طولانی ، bhikkhus ، به عنوان yath y · bhūtaṃ دانش و بینش من از این چهار
ariyasaccas در این دوازده روش توسط triads کاملا خالص نبود ، من ادعا
نکردم که در لوکا با devas آن ، با Māras خود ، با brahmās خود ، با
samaṇas و برهمن ها ، در این نسل با شیاطین و انسان های خود ، کاملاً عالی
ترین سامو سامبوسی را بیدار کرده اند.
اما
هنگامی که ، بهخخوس ، دانش و دیدگاه من در مورد این چهار آریاساکا در این
دوازده روش توسط سه گانه کاملاً خالص بود ، من ادعا کردم که در لوکا با
دیوانهایش ، با موراسهایش ، با براهامش ، با سماعها و برهمن ها ، در این
نسل با شیاطین و انسانهایش کاملاً عالی ترین سامو ساموجه بیدار شده اند.
و
دانش و بینش در من بوجود آمد: گروه پنج نفره bhikkhus با خوشحالی کلمات
Bhagav approved را تأیید کرد. و در حالی که این سخنرانی صحبت می شد ، در
āyasmā Koṇḍañña چشم Dhamma ظاهر شد که عاری از اشتیاق و ضد زنگ است: “هر
آنچه که دارای طبیعت سامودایا باشد ، ماهیت نیرودا دارد”.
و
هنگامی که بهاگاو چرخ دمه را به حرکت درآورد ، Devas های زمین با صدای
بلند اعلام کردند: “در Varanasi ، در Grove گوزن در Isipatana ، Bhagavā
چرخ عالی Dhamma را به حرکت درآورد ، که با ساماسا نمی توان آن را متوقف
کرد یا برهمن ، دیو ، موراس ، برهمه یا هر کسی در دنیا. “با شنیدن فریاد
دیوهای زمین ، دیوهای Cātumahārājika با صدای بلند اعلام کرد:” در Varanasi
، در نخلستان گوزن در Isipatana ، باگاو حرکت خود را آغاز کرده است چرخ
عالی دهاما ، که نمی تواند توسط سماعاها یا برهمن ها ، دیوها ، موراس ها ،
برهماها یا هر کسی در دنیا متوقف شود. “با شنیدن فریاد دیوهای
Cātumahārājika ، Devas Tāvatiṃsa با صدای بلند اعلام کرد:” در Varanasi ،
در نخلستان گوزن در ایسیپاتانا ، بهاگاوی چرخ اعظم دهما را به حرکت درآورده
است ، که نمی تواند توسط سماعاها یا برهمن ها ، دیوها ، موراس ، برهمه یا
هر کسی در جهان متوقف شود. ” در Varanasi ، در گوزن گوزن در Isipatana ،
هفتم ehagavā چرخ اعظم ضرما را به حرکت درآورده است ، که نمی توان آن را
توسط سماعاها یا برهمن ها ، دیوها ، موراس ها ، برهماها یا هر کسی در جهان
متوقف کرد. “با شنیدن فریاد شیاطین یما ، دیوهای توسی با صدای بلند اعلام
کردند:” در Varanasi ، در گوزن گوزن در Isipatana ، Bhagavā چرخ عالی
Dhamma را به حرکت درآورده است ، که نمی تواند توسط سماعاها یا برهمن ها ،
Devas ، Māras ، Brahmā یا هر کس در جهان متوقف شود. “فریاد Devas Tusitā ،
Devas های Nimmānarati با صدای بلند اعلام کردند: ‘در Varanasi ، در
نخلستان گوزن در Isipatana ، Bhagavā چرخ عالی Dhamma را به حرکت درآورده
است که توسط ساما یا برهمن ، Devas ، Māras ، Brahmā یا هر کس در جهان نمی
توان جلوی آن را گرفت. “با شنیدن فریاد دیوهای Nimmānarati ، Devans
Paranimmitavasavatti با صدای بلند اعلام کرد:” در Varanasi ، در نخلستان
گوزن در Isipatana ، Bhagavā چرخ عالی Dhamma را به حرکت درآورده است ، که
نمی توان با سماعاها یا برهمن ها ، Devas جلوی آن را گرفت ، موراس ، برهمه
یا هر کسی در دنیا. “هاو با شنیدن فریاد دیوانهای Paranimmitavasavatti ،
دیوانه brahmakāyika با صدای بلند اعلام کرد: “در Varanasi ، در نخلستان
گوزن در Isipatana ، Bhagavā چرخ عالی Dhamma را به حرکت درآورده است ، که
نمی توان با سماعاها یا برهمن ها ، Devas ، Māras جلوی آن را گرفت. ، برهمه
یا هر کسی در دنیا. ‘بنابراین در آن لحظه ، در همان لحظه ، گریه تا برهما
لوکا پخش شد. و این سیستم ده هزار برابر جهانی لرزید ، لرزید ، و لرزید ، و
یک درخشش بزرگ و بی حد و حصر در جهان ظاهر شد ، و از جلوه ای از شیطانها
پیشی گرفت
سپس
بهاگاو این اودنا را گفت: ‘كوشانا واقعاً فهمید! کوشانا واقعاً فهمید! ‘ و
اینگونه است که āyasmā Koṇḍañña نام ‘Aññāsi · Koṇḍañña’ را به دست آورد.
دستیابی
به موفقیت خیره کننده ضد پیری می تواند انسان را تا 150 سال زنده نگه دارد
و تا سال 2020 اعضای بدن را با قیمت یک قهوه در روز احیا کند. یک تکنیک
جدید می تواند روند پیری انسان را تا 50 سال کاهش دهد یک قرن دیگر این
مولکول همچنین می تواند با برنامه ریزی مجدد سلول های خود برخی از اندام ها
را دوباره تولید کند این دارو پس از آزمایش انسانی می تواند در مدت 5 سال
در دسترس عموم قرار گیرد یک روش جدید ضد پیری فوق العاده می تواند انسان را
تا 150 سال زنده ببیند و به آنها اجازه می دهد تا اندام های خود را تا سال
2020 رشد دهند. پروفسور دیوید سینکلر و محققان از دانشگاه نیو ساوت ولز
روند جدیدی را که شامل برنامه ریزی مجدد سلول ها است ، توسعه دادند. دکتر
سینکلر گفت که این روش می تواند به افراد اجازه دهد اعضای بدن را دوباره
تولید کنند و حتی به افراد فلج اجازه می دهد تا دوباره حرکت کنند ،
آزمایشات انسانی طی دو سال انجام می شود .
Czytaj,
ćwicz, rozpowszechniaj własne słowa Przebudzonego ze świadomością Budda
dla szczęścia, dobrobytu, pokoju dla wszystkich czujących i
niewrażliwych istot oraz dla osiągnięcia wiecznego szczęścia jako
ostatecznego celu.
Dhammacakkappavattana
Sutta - Wprawienie w ruch koła Dhammy - [Dhamma · cakka · pavattana] w
klasycznym polskim języku klasycznym polski
Jest to z pewnością najsłynniejsza sutta z miotu palijskiego. Buddha po raz pierwszy objaśnia cztery arija · sakka.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Pewnego
razu Bhagawa przebywał w Varanasi w Deer Grove w Isipatana. Tam zwrócił
się do grupy pięciu mnichów: tych dwóch skrajności, mnisi, nie powinien
przyjmować ten, kto wyszedł z życia domowego. Które dwa? Z jednej
strony przywiązanie do hedonizmu wobec kāmy, która jest podrzędna,
wulgarna, pospolita, anarija, pozbawiona korzyści, z drugiej zaś oddanie
samoumartwianiu się, które jest pozbawione korzyści dukkha, an · ariya .
Bez wchodzenia w te dwie skrajności, mnisi, Tathagata w pełni
przebudził się do majjhima paṭipada, która wytwarza wizję, która
wytwarza ñāṇę i prowadzi do uspokojenia, do abhiñña, do sambodhi, do
Nibbāny. do którego Tathagata w pełni się przebudził, co wytwarza wizję,
która wytwarza ñāṇę i prowadzi do uspokojenia, do abhiñña, do sambodhi,
do Nibbāny? To jest, mnisi, ta ariya aṭṭhaṭṭgika magga, to znaczy:
sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā ·
ājīva sammā · vāyāma sammā · sati sammā · samādhi. To, mnisi, jest
majjhima paṭipada, do której przebudził się Tathagata, która wytwarza
wizję, która wytwarza ñāṇa i prowadzi do uspokojenia, do abhiñña, do
sambodhi, do Nibbāny. Co więcej, bhikkhu, to jest dukkha ariya · sacca:
jāti to dukkha, jarā to dukkha (choroba to dukkha) marana to dukkha,
skojarzenie z tym, czego się nie lubi, to dukkha, oddzielenie się od
tego, co lubiane, to dukkha, nie dostać tego, czego się chce, jest
dukkha; w skrócie, pięć upādāna’k'khandha to dukkha. Co więcej, bhikkhu,
to jest dukkha · samudaya ariya · sacca: taṇha prowadząca do
odrodzenia, połączona z pragnieniem i przyjemnością, znajdowaniem
rozkoszy tu czy tam, to znaczy: kāma-taṇhā, bhava-taṇhā i vibhava-taṇha.
Co więcej, o mnisi, to jest dukkha · nirodha ariya · sacca: kompletna
virāga, nirodha, porzucenie, porzucenie, wyzwolenie i wolność od tego
właśnie taṇha. dukkha · nirodha · gāminī paṭipada ariya · sacca: właśnie
ten ariya aṭṭhaṅgika magga, to znaczy: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāy ·
vāmāy · Samādhi. ‘To jest dukkha ariyasacca’: we mnie, mnisi, w
odniesieniu do rzeczy niesłyszanych wcześniej, powstało oko, powstało
ñāṇa, powstało paññā, powstało vijjā, powstało światło. „Otóż, to dukkha
ariyasacca ma być całkowicie poznane”: we mnie, mnisi, w odniesieniu do
rzeczy niesłyszanych wcześniej, podniosło się oko, powstało ñāṇa,
powstało paññā, powstało vijja, powstało światło. „Otóż, ta dukkha
ariyasacca była całkowicie znana”: we mnie, mnisi, w odniesieniu do
rzeczy niesłyszanych wcześniej, oko powstało, ñāṇa powstało, paññā
powstało, vijja powstało, powstało światło. „To jest dukkha · samudaya
ariyasacca ‘: we mnie, mnisi, w odniesieniu do rzeczy niesłyszanych
wcześniej, powstało oko, ñāṇa powstało, paññā powstało, vijja powstało,
powstało światło. „Otóż, ta dukkha · samudaya ariyasacca ma zostać
porzucona”: we mnie, mnisi, w odniesieniu do rzeczy niesłyszanych
wcześniej, powstało oko, powstało ñāṇa, powstało paññā, powstało vijja,
powstało światło. „Otóż, ta dukkha · samudaya ariyasacca została
porzucona”: we mnie, mnisi, w odniesieniu do rzeczy niesłyszanych
wcześniej, oko powstało, ñāṇa powstało, paññā powstało, vijjā powstało,
powstało światło. · Nirodha ariyasacca ‘: we mnie, mnisi, w odniesieniu
do rzeczy niesłyszanych wcześniej, powstało oko, ñāṇa powstało, paññā
powstało, vijjā powstało, powstało światło. „Otóż, tego dukkha · nirodha
ariyasacca należy doświadczyć osobiście”: we mnie, mnisi, w odniesieniu
do rzeczy niesłyszanych wcześniej, powstało oko, powstało ñāṇa,
powstało paññā, powstało vijja, powstało światło. “ Otóż, ta dukkha ·
nirodha ariyasacca została osobiście doświadczona ‘’: we mnie, mnisi, w
odniesieniu do rzeczy niesłyszanych wcześniej, oko powstało, ñāṇa
powstało, paññā powstało, vijjā powstało, powstało światło. ‘’ To jest
dukkha · nirodha · gāminī paṭipadā ariyasacca ‘: we mnie, mnisi, w
odniesieniu do rzeczy niesłyszanych wcześniej, podniosło się oko, ñā ara
powstało, paññā powstało, vijja powstało, powstało światło. „Otóż, to
dukkha · nirodha · gāminī paṭipadā ariyasacca ma zostać rozwinięte”: we
mnie, mnisi, w odniesieniu do rzeczy niesłyszanych wcześniej, powstało
oko, ñāṇa powstało, paññā powstało, vijjā powstało, światło powstało.
„Otóż,
ta dukkha · nirodha · gāminī paṭipadā ariyasacca została rozwinięta”:
we mnie, mnisi, w odniesieniu do rzeczy niesłyszanych wcześniej,
powstało oko, ñāṇa powstało, paññā powstało, vijjā powstało, powstało
światło. długo, mnisi, ponieważ moja yathā · bhūtaṃ wiedza i wizja tych
czterech ariyasaccas na te dwanaście sposobów przez triady nie były
całkiem czyste, nie twierdziłem, że loka z jej dewami, z jej Mārami, z
Brahmami, z samanami i bramini, w tym pokoleniu ze swoimi dewami i
ludźmi, aby w pełni przebudzić się do najwyższego sammā · sambodhi.
Ale
kiedy, o mnisi, moja wiedza yathā · bhūta i wizja tych czterech
ariyasaccas na te dwanaście sposobów przez triady były całkiem czyste,
twierdziłem, że loka z jej dewami, z jej Māras, z jej Brahmami, z
samanami i braminami, w to pokolenie ze swoimi dewami i ludźmi, aby w
pełni przebudzić się do najwyższego sammā · sambodhi.
I
pojawiła się we mnie wiedza i wizja: „moje vimutti jest niewzruszone,
to jest moja ostatnia jāti, teraz nie ma już więcej bhavy. Tak
powiedział Bhagawa. Zadowolona grupa pięciu mnichów pochwaliła słowa
Bhagawy. Podczas gdy mówiono o tym wykładzie, w āyasmā Koṇḍañña powstało
oko Dhammy, które jest wolne od namiętności i nieskazitelne: „wszystko,
co ma naturę samudaji, ma naturę nirodha”.
A
kiedy Bhagawa wprawił w ruch Koło Dhammy, dewy ziemi ogłosiły głośno:
“ W Varanasi, w Jeleniej Gaju w Isipatanie, Bhagawa uruchomił najwyższe
Koło Dhammy, którego nie mogą zatrzymać samany lub braminów, dewów,
Māras, Brahmy lub kogokolwiek na świecie. ‘’ Usłyszawszy krzyk dewów
ziemi, dewy Cātumahārājika ogłosiły głośno: “ W Varanasi, w Jeleniej
Gaju w Isipatanie, Bhagawa wprawił w ruch Najwyższe Koło Dhammy, którego
nie mogą zatrzymać samany ani bramini, dewy, Māras, Brahma ani
ktokolwiek inny na świecie. ‘’ Usłyszawszy krzyk dewów Cātumahārājika,
devy Tāvatiṃsa ogłosiły głośno: “ W Varanasi, w Gaju Jeleni Isipatana,
Bhagawa wprawił w ruch najwyższe Koło Dhammy, którego nie mogą
powstrzymać samany ani bramini, dewy, Māras, Brahma ani ktokolwiek inny
na świecie. ‘’ Usłyszawszy krzyk dewów Tavatisa, devy Yama ogłosili
głośno: „W Varanasi, w Deer Grove w Isipatana, th Bhagawa wprawił w ruch
najwyższe Koło Dhammy, którego nie mogą powstrzymać samany, bramini,
dewy, Māry, Brahma ani ktokolwiek na świecie. ‘’ Usłyszawszy krzyki
dewów Yama, devy Tusita ogłosiły głośno: Varanasi, w Jeleniej Gaju w
Isipatana, Bhagawa wprawił w ruch najwyższe Koło Dhammy, którego nie
mogą powstrzymać samany, bramini, dewy, Māras, Brahma czy ktokolwiek na
świecie. Deva Nimmanarati ogłosiły głośno: „W Varanasi, w Jeleniej Gaju w
Isipatanie, Bhagawa wprawił w ruch najwyższe Koło Dhammy, którego nie
mogą zatrzymać samany ani bramini, dewy, Māry, Brahma ani ktokolwiek na
świecie. Słysząc wołanie dewów Nimmanarati, dewy Paranimmitavasavatti
ogłosiły głośno: “ W Varanasi, w Jeleniej Gaju w Isipatanie, Bhagawa
uruchomił najwyższe Koło Dhammy, którego nie mogą zatrzymać samany ani
bramini, dewy, Māras, Brahma lub ktokolwiek na świecie Po usłyszeniu
krzyku dewów Paranimmitavasavatti, dewy brahmakayika ogłosiły głośno: “
W Varanasi, w Jeleniej Gaju w Isipatanie, Bhagawa uruchomił najwyższe
Koło Dhammy, którego nie mogą zatrzymać samany ani bramini, dewy, Māry ,
Brahma lub ktokolwiek na świecie. ”W ten sposób w tej chwili, w tej
chwili, krzyk dotarł do Brahma · loka. Ten dziesięciotysięczny system
światów trząsł się, drżał i drżał, a na świecie pojawił się wielki,
nieograniczony blask, przewyższający blask dewów.
Wtedy
Bhagawa wypowiedział następującą udanę: „Korana naprawdę zrozumiał!
Koṇḍañña naprawdę zrozumiał! I w ten sposób āyasmā Koṇḍañña przyjął
nazwę „Aññāsi · Koṇḍañña”.
Oszałamiający
przełom w dziedzinie przeciwdziałania procesom starzenia może sprawić,
że ludzie dożyją 150 lat i zregenerują narządy do 2020 r. Za cenę kawy
dziennie Nowa technika może spowodować skrócenie procesu starzenia u
ludzi o 50 lat. centów dłużej Cząsteczka mogłaby również zregenerować
niektóre narządy poprzez przeprogramowanie ich komórek Lek mógłby być
ogólnodostępny w ciągu pięciu lat po przeprowadzeniu testów na ludziach
Nadzwyczajna nowa technika przeciwdziałania starzeniu się pozwoliłaby
ludziom dożyć 150 lat i umożliwić im regenerację organów do 2020 roku.
Profesor David Sinclair i naukowcy z Uniwersytetu Nowej Południowej
Walii opracowali nowy proces, który obejmuje przeprogramowanie komórek
Dr Sinclair powiedział, że technika ta może pozwolić ludziom na
regenerację narządów, a nawet pozwolić na ponowne poruszanie się osobom
cierpiącym na paraliż, a próby na ludziach mają się rozpocząć w ciągu
dwóch lat .
Leia,
pratique, espalhe as próprias palavras do Desperto com Consciência, o
Buda para a felicidade, o bem-estar, a paz de todos os seres sencientes e
não sencientes e para que eles alcancem a bem-aventurança eterna como
objetivo final.
Dhammacakkappavattana
Sutta - Pondo em Movimento a Roda do Dhamma - [Dhamma · cakka ·
pavattana] em Clássico Português-Português Clássico
Este é certamente o sutta mais famoso da literatura Pali. O Buda expõe os quatro ariya · saccas pela primeira vez.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Em
uma ocasião, o Bhagavā estava hospedado em Varanasi, no Bosque dos
Veados, em Isipatana. Lá, ele se dirigiu ao grupo de cinco bhikkhus:
Esses dois extremos, bhikkhus, não devem ser adotados por alguém que
deixou a vida doméstica. Que dois? Por um lado, a devoção ao hedonismo
para com kāma, que é inferior, vulgar, comum, an · ariya, privado de
benefício e, por outro lado, a devoção à automortificação, que é dukkha,
an · ariya, privado de benefício . Sem ir a esses dois extremos,
bhikkhus, o Tathāgata despertou totalmente para o majjhima paṭipada, que
produz a visão, que produz ñāṇa, e leva ao apaziguamento, a abhiñña, ao
sambodhi, a Nibbāna. E o que, bhikkhus, é o majjhima paṭipada para o
qual o Tathāgata despertou totalmente, que produz visão, que produz
ñāṇa, e leva ao apaziguamento, a abhiñña, a sambodhi, a Nibbāna? É,
bhikkhus, este ariya aṭṭhaṅgika magga, isto é: sammā · diṭṭhi sammā ·
saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Este, bhikkhus, é o majjhima paṭipada ao
qual o Tathāgata despertou, que produz visão, que produz ñāṇa, e leva ao
apaziguamento, a abhiñña, a sambodhi, a Nibbāna. Além disso, bhikkhus,
este é o dukkha artiiya ·ca: jā é dukkha, jarā é dukkha (a doença é
dukkha) maraṇa é dukkha, a associação com o que é desagradável é dukkha,
a dissociação do que é gostado é dukkha, não obter o que se deseja é
dukkha; em resumo, os cinco upādāna’k'khandhas são dukkha. Além disso,
bhikkhus, este é o dukkha · samudaya ariya · sacca: este taṇhā que leva
ao renascimento, conectado com desejo e prazer, encontrando deleite aqui
ou ali, isto é: kāma-taṇhā, bhava-taṇhā e vibhava-taṇhā. Além disso,
bhikkhus, este é o dukkha · nirodha ariya · sacca: o virāga completo,
nirodha, abandonando, renunciando, emancipação e libertação desse mesmo
taṇhā. o dukkha · nirodha · gāminī paṭipada ariya · sacca: apenas este
ariya aṭṭhaṅgika magga, isto é: sammā · diṭṭhi, sammā · saṅkappa, sammā ·
vācā sammā · kammanta, sammā · ājīva, sammā · satājīva, sammā · satãy ·
Samādhi.’Este é o dukkha ariyasacca ‘: em mim, bhikkhus, em relação a
coisas nunca ouvidas antes, o olho surgiu, o ñāṇa surgiu, o paññā
surgiu, o vijjā surgiu, a luz surgiu. ‘Agora, este dukkha ariyasacca
deve ser completamente conhecido’: em mim, bhikkhus, em relação a coisas
não ouvidas antes, o olho surgiu, o ñāṇa surgiu, o paññā surgiu, o
vijjā surgiu, a luz surgiu. ‘Agora, este dukkha ariyasacca foi
completamente conhecido’: em mim, bhikkhus, em relação a coisas nunca
ouvidas antes, o olho surgiu, o ñāṇa surgiu, o paññā surgiu, o vijjā
surgiu, a luz surgiu. ‘Este é o dukkha · samudaya ariyasacca ‘: em mim,
bhikkhus, em relação a coisas nunca antes ouvidas, o olho surgiu, o ñāṇa
surgiu, o paññā surgiu, o vijjā surgiu, a luz surgiu. ‘Agora, este
dukkha · samudaya ariyasacca deve ser abandonado’: em mim, bhikkhus, em
relação a coisas nunca antes ouvidas, o olho surgiu, o ñāṇa surgiu, o
paññā surgiu, o vijjā surgiu, a luz surgiu. ‘Agora, este dukkha ·
samudaya ariyasacca foi abandonado’: em mim, bhikkhus, em relação a
coisas nunca ouvidas antes, o olho surgiu, o ñāṇa surgiu, o paññā
surgiu, o vijjā surgiu, a luz surgiu. ‘Este é o dukkha · Nirodha
ariyasacca ‘: em mim, bhikkhus, em relação a coisas não ouvidas antes, o
olho se ergueu, o ñāṇa surgiu, o paññā surgiu, o vijjā surgiu, a luz
surgiu. ‘Agora, este dukkha · nirodha ariyasacca deve ser experimentado
pessoalmente’: em mim, bhikkhus, em relação a coisas nunca ouvidas
antes, o olho se ergueu, o ñāṇa surgiu, o paññā surgiu, o vijjā surgiu, a
luz surgiu. ‘Agora, este dukkha · nirodha ariyasacca foi pessoalmente
experimentado’: em mim, bhikkhus, em relação a coisas nunca ouvidas
antes, o olho se levantou, o ñāṇa surgiu, o paññā surgiu, o vijjā
surgiu, a luz surgiu. ‘ dukkha · nirodha · gāminī paṭipadā ariyasacca ‘:
em mim, bhikkhus, em relação a coisas nunca antes ouvidas, o olho se
ergueu, o ñāṇa surgiu, o paññā surgiu, o vijjā surgiu, a luz surgiu.
‘Agora, este dukkha · nirodha · gāminī paṭipadā ariyasacca deve ser
desenvolvido’: em mim, bhikkhus, em relação a coisas nunca ouvidas
antes, o olho se ergueu, o ñāṇa surgiu, o paññā surgiu, o vijjā surgiu, a
luz surgiu.
‘Agora,
este dukkha · nirodha · gāminī paṭipadā ariyasacca foi desenvolvido’: em
mim, bhikkhus, em relação a coisas nunca ouvidas antes, o olho surgiu, o
ñāṇa surgiu, o paññā surgiu, o vijjā surgiu, a luz surgiu. por muito
tempo, bhikkhus, como meu yathā · bhūtaṃ conhecimento e visão desses
quatro ariyasaccas nessas doze maneiras por tríades não eram totalmente
puros, eu não reivindiquei no loka com seus devas, com seus Māras, com
seus Brahmās, com os samaṇas e os brâmanes, nesta geração com seus devas
e humanos, despertaram totalmente para o supremo sammā · sambodhi.
Mas
quando, bhikkhus, meu yathā · bhūtaṃ conhecimento e visão desses quatro
ariyasaccas nessas doze maneiras por tríades era bastante puro, eu
reivindiquei no loka com seus devas, com seus Māras, com seus Brahmās,
com os samaṇas e brahmins, em esta geração com seus devas e humanos, por
ter despertado totalmente para o supremo sammā · sambodhi.
E
o conhecimento e a visão surgiram em mim: ‘minha vimutti é inabalável,
este é meu último jāti, agora não há mais bhava. Isso é o que o Bhagavā
disse. Encantado, o grupo de cinco bhikkhus aprovou as palavras do
Bhagavā. E enquanto essa exposição estava sendo falada, surgiu em āyasmā
Koṇḍañña o olho do Dhamma que é livre de paixão e imaculado: ‘tudo que
tem a natureza de samudaya tem a natureza de nirodha’.
E
quando o Bhagavā colocou em movimento a Roda do Dhamma, os devas da
terra proclamaram em voz alta: ‘Em Varanasi, no Bosque dos Veados em
Isipatana, o Bhagavā colocou em movimento a roda suprema do Dhamma, que
não pode ser interrompida por samaṇas ou brahmins, devas, Māras, Brahmā
ou qualquer pessoa no mundo ‘. Tendo ouvido o grito dos devas da terra,
os devas Cātumahārājika proclamaram em voz alta:’ Em Varanasi, no Bosque
dos Cervos em Isipatana, o Bhagavā pôs em movimento o Roda suprema do
Dhamma, que não pode ser interrompida por samaṇas ou brâmanes, devas,
Māras, Brahmā ou qualquer pessoa no mundo. ‘Tendo ouvido o grito dos
devas Cātumahārājika, os devas Tāvatiṃsa proclamaram em voz alta:’ Em
Varanasi, no Bosque dos Veados em Isipatana, o Bhagavā colocou em
movimento a roda suprema do Dhamma, que não pode ser interrompida por
samaṇas ou brâmanes, devas, Māras, Brahmā ou qualquer pessoa no mundo.
‘Tendo ouvido o grito dos devas Tāvatiṃsa, os devas Yāma proclamados em
voz alta: ‘Em Varanasi, em Deer Grove em Isipatana, o O Bhagavā pôs em
movimento a roda suprema do Dhamma, que não pode ser interrompida por
samaṇas ou brâmanes, devas, Māras, Brahmā ou qualquer pessoa no mundo.
‘Tendo ouvido o grito dos devas Yāma, os devas Tusitā proclamados em voz
alta:’ Varanasi, no Bosque dos Veados em Isipatana, o Bhagavā pôs em
movimento a suprema Roda do Dhamma, que não pode ser interrompida por
samaṇas ou brâmanes, devas, Māras, Brahmā ou qualquer pessoa no mundo.
‘Tendo ouvido o grito dos devas Tusitā , os devas Nimmānarati
proclamaram em voz alta: ‘Em Varanasi, no Bosque dos Veados em
Isipatana, o Bhagavā pôs em movimento a roda suprema do Dhamma, que não
pode ser interrompida por samaṇas ou brâmanes, devas, Māras, Brahmā ou
qualquer pessoa no mundo. ‘Tendo ouvido o grito dos devas Nimmānarati,
os devas Paranimmitavasavatti proclamaram em voz alta:’ Em Varanasi, no
Bosque dos Veados em Isipatana, o Bhagavā pôs em movimento a suprema
Roda do Dhamma, que não pode ser interrompida por samaṇas ou brâmanes,
devas, Māras, Brahmā ou qualquer pessoa no mundo. ‘Hav ing ouviu o grito
dos devas Paranimmitavasavatti, os devas brahmakāyika proclamaram em
voz alta: ‘Em Varanasi, no Bosque dos Veados em Isipatana, o Bhagavā pôs
em movimento a roda suprema do Dhamma, que não pode ser interrompida
por samaṇas ou brahmins, devas, Māras , Brahmā ou qualquer pessoa no
mundo ‘. Assim, naquele momento, naquele instante, o grito se espalhou
até Brahma · loka. E este sistema mundial de dez mil partes estremeceu,
estremeceu e tremeu, e um grande e ilimitado esplendor apareceu no
mundo, ultrapassando o esplendor dos devas
Então
o Bhagavā proferiu este udāna: ‘Koṇḍañña realmente entendeu! Koṇḍañña
realmente entendeu! ‘ E foi assim que āyasmā Koṇḍañña adquiriu o nome de
‘Aññāsi · Koṇḍañña’.
Revelação
impressionante de anti-envelhecimento poderia fazer com que humanos
vivessem 150 e regenerassem órgãos até 2020 ‘pelo preço de um café por
dia’ Uma nova técnica poderia reduzir o processo de envelhecimento em
humanos em 50 anos. Pesquisadores de Sydney encontraram camundongos que
receberam a pílula viveram dez por centavos a mais A molécula também
pode regenerar certos órgãos reprogramando suas células A droga pode
estar disponível ao público em cinco anos após testes em humanosUma nova
técnica extraordinária de anti-envelhecimento poderia fazer com que os
humanos vivessem até 150 anos e permitir que seus órgãos regenerassem
até 2020. Harvard O professor David Sinclair e pesquisadores da
University of New South Wales desenvolveram o novo processo, que envolve
a reprogramação de células. O Dr. Sinclair disse que a técnica pode
permitir que as pessoas regenerem órgãos e até mesmo permitir que
pessoas com paralisia se movam novamente, com testes em humanos dentro
de dois anos .
Citiți,
exersați, răspândiți propriile cuvinte ale celui trezit cu
conștientizarea lui Buddha pentru fericire, bunăstare, pacea tuturor
ființelor simțitoare, non-simțitoare și pentru ca acestea să atingă
fericirea eternă ca obiectiv final.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Romanian-Clasic românesc
Acesta este cu siguranță cel mai faimos sutta din literatura Pali. Buddha expune pentru prima dată cele patru ariya · sacas.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Cu
o ocazie, Bhagava a stat la Varanasi, în Deer Grove, la Isipatana.
Acolo, el s-a adresat grupului de cinci bhikkhus: Aceste două extreme,
bhikkhus, nu ar trebui adoptate de unul care a ieșit din viața de acasă.
Care două? Pe de o parte, devoțiunea față de hedonism față de kāma,
care este inferioară, vulgară, comună, o · ariya, lipsită de folos, iar
pe de altă parte devoțiunea către auto-mortificare, care este dukkha, an
· ariya, lipsită de beneficiu . Fără a merge la aceste două extreme,
bhikkhus, Tathāgata s-a trezit pe deplin la majjhima paṭipada, care
produce viziune, care produce ñāṇa, și duce la calmare, la abhiñña, la
sambodhi, la Nibbāna. Și ce, bhikkhus, este majjhima paṭipada la care
Tathāgata s-a trezit pe deplin, care produce viziune, care produce ñāṇa
și duce la calmare, la abhiñña, la sambodhi, la Nibbāna? Este, bhikkhus,
acest ariya aṭṭhaṅgika magga, adică: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Aceasta, bhikkhus, este majjhima paṭipada la care s-a
trezit Tathāgata, care produce viziune, care produce ñāṇa și duce la
calmare, la abhiñña, la sambodhi, la Nibbāna. este dukkha, jarā este
dukkha (boala este dukkha) maraṇa este dukkha, asocierea cu ceea ce nu-i
place este dukkha, disocierea de ceea ce îi place este dukkha, nu
pentru a obține ceea ce se dorește este dukkha; pe scurt, cele cinci
upādāna’k'khandhas sunt dukkha. În plus, bhikkhus, acesta este dukkha ·
samudaya ariya · sacca: acest taṇhā care duce la renaștere, legat de
dorință și plăcere, găsind încântare aici sau acolo, adică: kāma-taṇhā,
bhava-taṇhā și vibhava-taṇhā. În plus, bhikkhus, acesta este dukkha ·
nirodha ariya · sacca: virāga completă, nirodha, abandonarea,
renunțarea, emanciparea și libertatea față de chiar taṇhā. dukkha ·
nirodha · gāminī paṭipada ariya · sacca: tocmai această ariya aṭṭhaṅgika
magga, adică: sammā · diṭṭhi, sammā · saṅkappa, sammā · vācā sammā ·
kammanta, sammā · ājīva, sammā · vāyāma, sammā · Samādhi. „Acesta este
dukkha ariyasacca”: în mine, bhikkhus, în ceea ce privește lucrurile
nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a
apărut vijjā, a apărut lumina. „Acum, acest dukkha ariyasacca trebuie să
fie complet cunoscut”: în mine, bhikkhus, în ceea ce privește lucrurile
nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a
apărut vijjā, a apărut lumina. „Acum, acest dukkha ariyasacca a fost
complet cunoscut”: în mine, bhikkhus, în ceea ce privește lucrurile
nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a
apărut vijjā, a apărut lumina. ”Acesta este dukkha · samudaya ariyasacca
‘: în mine, bhikkhus, în ceea ce privește lucrurile nemaiauzite
înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a apărut vijjā,
a apărut lumina. „Acum, acest dukkha · samudaya ariyasacca trebuie
abandonat”: în mine, bhikkhus, în ceea ce privește lucrurile nemaiauzite
înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a apărut
vijjā, a apărut lumina. „Acum, acest dukkha · samudaya ariyasacca a fost
abandonat”: în mine, bhikkhus, în ceea ce privește lucrurile
nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a
apărut vijjā, a apărut lumina. ”Acesta este dukkha · Nirodha ariyasacca
‘: în mine, bhikkhus, în ceea ce privește lucrurile nemaiauzite înainte,
a apărut ochiul, a apărut ñāṇa, a apărut paññā, a apărut vijjā, a
apărut lumina. „Acum, acest dukkha · nirodha ariyasacca trebuie
experimentat personal”: în mine, bhikkhus, în ceea ce privește lucrurile
nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a
apărut vijjā, a apărut lumina. „Acum, acest dukkha · nirodha ariyasacca a
fost experimentat personal”: la mine, bhikkhus, în ceea ce privește
lucrurile nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut
paññā, a apărut vijjā, a apărut lumina. ”Aceasta este dukkha · nirodha ·
gāminī paṭipadā ariyasacca ‘: în mine, bhikkhus, în ceea ce privește
lucrurile nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut
paññā, a apărut vijjā, a apărut lumina. „Acum, acest dukkha · nirodha ·
gāminī paṭipadā ariyasacca urmează să fie dezvoltat”: în mine, bhikkhus,
în ceea ce privește lucrurile nemaiauzite înainte, a apărut ochiul, a
apărut ñāṇa, a apărut paññā, a apărut vijjā, a apărut lumina.
„Acum,
acest dukkha · nirodha · gāminī paṭipadā ariyasacca a fost dezvoltat”:
la mine, bhikkhus, în ceea ce privește lucrurile nemaiauzite înainte, a
apărut ochiul, a apărut ñāṇa, a apărut paññā, a apărut vijjā, a apărut
lumina. lung, bhikkhus, așa cum cunoștințele și viziunea mea yathā ·
bhūtaṃ despre aceste patru ariyasaccas în aceste douăsprezece moduri de
triade nu erau chiar pure, nu am revendicat în loka cu devas-urile sale,
cu Māra-urile sale, cu Brahm-urile sale, cu samaṇas și brahmini, în
această generație cu devas și oameni, să se fi trezit pe deplin la sammā
· sambodhi suprem.
Dar
când, bhikkhus, cunoștințele și viziunea mea yathā · bhūtaṃ despre
aceste patru ariyasaccas în aceste douăsprezece moduri de către triade
erau destul de pure, am revendicat în loka cu devas-urile sale, cu
Māras-ul său, cu Brahm-urile sale, cu samaṇas-urile și brahmanii, în
această generație, cu deva și oamenii săi, să se fi trezit pe deplin la
sammā · sambodhi suprem.
Și
cunoașterea și viziunea au apărut în mine: „vimutti-ul meu este de
neclintit, acesta este ultimul meu jāti, acum nu mai există nici o
bhava. Așa a spus Bhagavā. Încântat, grupul de cinci bhikkhus a aprobat
cuvintele lui Bhagavā. Și în timp ce se vorbea despre această expunere, a
apărut în āyasmā Ko arañña ochiul Dhamma, care este liber de pasiune și
inox: „tot ceea ce are natura samudaya are natura nirodha”.
Și
când Bhagavā a pus în mișcare Roata Dhamma, devas-ul pământului a
proclamat cu voce tare: „La Varanasi, în Grădina Cerbilor de la
Isipatana, Bhagavā a pus în mișcare Roata supremă a Dhamma, care nu
poate fi oprită de samaṇas sau brahmini, devas, Māras, Brahmā sau
oricine din lume. “După ce au auzit strigătul devasilor pământului,
Cātumahārājika devas au proclamat cu voce tare:” La Varanasi, în Deer
Grove la Isipatana, Bhagavā a pus în mișcare Roata supremă a Dhammei,
care nu poate fi oprită de samaṇas sau brahmini, devas, Māras, Brahmā
sau de oricine din lume. „După ce au auzit strigătul devas-urilor
Cātumahārājika, devas-urile Tāvatiṃsa au proclamat cu voce tare:„ La
Varanasi, în Deer Grove la Isipatana, Bhagavā a pus în mișcare Roata
supremă a Dhamma, care nu poate fi oprită de samaṇas sau brahmini,
devas, Māras, Brahmā sau de nimeni în lume. ‘La Varanasi, în Deer Grove
la Isipatana, th e Bhagavā a pus în mișcare Roata supremă a Dhamma, care
nu poate fi oprită de samaṇas sau brahmini, devas, Māras, Brahmā sau de
oricine din lume. „După ce au auzit strigătul devas-urilor Yāma,
devas-urile Tusitā au proclamat cu voce tare:„ La Varanasi, în Deer
Grove la Isipatana, Bhagavā a pus în mișcare Roata supremă a Dhamma,
care nu poate fi oprită de samaṇas sau brahmini, devas, Māras, Brahmā
sau de oricine din lume. „După ce am auzit strigătul devasilor Tusitā ,
Nimmānarati devas au proclamat cu voce tare: „La Varanasi, în Grădina
Cerbilor de la Isipatana, Bhagavā a pus în mișcare Roata supremă a
Dhamma, care nu poate fi oprită de samaṇas sau brahmini, devas, Māras,
Brahmā sau de oricine din lume. „După ce a auzit strigătul Nimmānarati
devas, Paranimmitavasavatti devas au proclamat cu voce tare:„ La
Varanasi, în Grădina Cerbilor de la Isipatana, Bhagavā a pus în mișcare
Roata supremă a Dhamma, care nu poate fi oprită de samaṇas sau brahmini,
devas, Māras, Brahmā sau oricine din lume auzind strigătul
Paranimmitavasavatti devas, brahmakāyika devas au proclamat cu voce
tare: „La Varanasi, în Grădina Cerbilor de la Isipatana, Bhagavā a pus
în mișcare Roata supremă a Dhamma, care nu poate fi oprită de samaṇas
sau brahmini, devas, Māras , Brahmā sau oricine din lume. ”Astfel, în
acel moment, în acel moment, strigătul s-a răspândit până la Brahma ·
loka. Și acest sistem mondial de zece mii de ori a zguduit, s-a
cutremurat și a tremurat și o strălucire mare, fără margini, a apărut în
lume, depășind strălucirea devasilor
Apoi
Bhagavā a rostit această udana: „Koṇḍañña a înțeles cu adevărat!
Koṇḍañña a înțeles cu adevărat! Și acesta este modul în care āyasmā
Koṇḍañña a dobândit numele „Aññāsi · Koṇḍañña”.
O
descoperire uimitoare anti-îmbătrânire ar putea vedea oamenii să
trăiască până la 150 și să regenereze organe până în 2020 „la prețul
unei cafele pe zi” O nouă tehnică ar putea vedea procesul de îmbătrânire
la oameni redus cu 50 de ani Cercetătorii din Sydney au descoperit că
șoarecii au primit pilula care trăia zece pe Centul mai lung Molecula ar
putea, de asemenea, să regenereze anumite organe prin reprogramarea
celulelor lor Medicamentul ar putea fi disponibil publicului în cinci
ani după testarea umană O nouă tehnică anti-îmbătrânire extraordinară ar
putea vedea oamenii să trăiască până la 150 de ani și să le permită
să-și regreseze organele până în 2020. Profesorul David Sinclair și
cercetătorii de la Universitatea din New South Wales au dezvoltat noul
proces, care implică reprogramarea celulelor. Doctorul Sinclair a spus
că tehnica ar putea permite oamenilor să regenereze organele și chiar să
permită persoanelor care suferă de paralizie să se miște din nou, cu
studii umane care vor avea loc în termen de doi ani. .
Читайте,
практикуйте, распространяйте собственные слова пробужденного с
осознанием Будды для счастья, благополучия, мира всех разумных,
неразумных существ и для достижения ими вечного блаженства как конечной
цели.
Это, безусловно, самая известная сутта в палийской литературе. Будда впервые излагает четыре ария сакаса.
>> Сутта-пинака >> Саньютта-никайа >> Сакча Саньютта SN 56.11 (S v 420)
Однажды
Бхагава останавливался в Варанаси, в Оленьей роще в Исипатане. Там он
обратился к группе из пяти монахов: «Эти две крайности, монахи, не
должны приниматься тем, кто ушел из семейной жизни. Какие два? С одной
стороны, преданность гедонизму по отношению к каме, которая является
низшей, вульгарной, обычной, анария, лишенная пользы, а с другой
стороны, преданность самоубийству, которая является дуккха, анария,
лишенная пользы . Не входя в эти две крайности, бхиккху, Татхагата
полностью пробудился к маджхима патипада, который производит видение,
которое порождает шану и ведет к умиротворению, абхинне, самбодхи,
ниббане. И что, бхиккху, есть маджхима панипада. к которому полностью
пробудился Татхагата, который производит видение, которое порождает шану
и ведет к умиротворению, абхинне, самбодхи, ниббане? Это, бхиккху, эта
ария атхангика магга, то есть: самма · дишхи самма · санкаппа самма ·
вача самма · камманта самма · аджива самма · вайама самма · сати самма ·
самадхи. Это, бхиккху, и есть маджхима патипада, к которому пробудился
Татхагата, который производит видение, которое порождает шану и ведет к
умиротворению, абхишне, самбодхи, ниббане. Кроме того, бхиккху, это
дуккха ария · сачча: джати - это дуккха, джара - это дуккха (болезнь -
это дуккха), марана - это дуккха, общение с тем, что не нравится, - это
дуккха, отстранение от того, что нравится, - это дуккха, не получить то,
что человек хочет, - это дуккха; Короче говоря, пять упадана’ккхандх
суть дуккха. Более того, монахи, это дуккха-самудайа-сачча: эта танха,
ведущая к перерождению, связанная с желанием и наслаждением, находящая
наслаждение здесь или там, то есть: кама-танха, бхава-танха и
вибхава-танха. Кроме того, бхиккху, это дуккха-ниродха арийа-сачча:
полная вирага, ниродха, отказ от этой самой татхи, освобождение от нее.
дуккха · ниродха · гамини панипада арийа · сачча: именно эта ария
анхангика магга, то есть: самма · дишхи, самма · санкаппа, самма · вача
самма · камманта, самма · аджива, самма · самама, самама. Самадхи. «Это
дуккха арийасачча»: во мне, монахи, в отношении вещей, неслыханных
прежде, взошло око, поднялось шана, возникла пання, возникла виджжа,
возник свет. «Теперь эта дуккха-арийасачча должна быть полностью
познана»: во мне, бхиккху, в отношении вещей, неслыханных прежде, взошло
око, поднялось шана, возникла пання, возникла виджжа, возник свет.
«Итак, эта дуккха-ария-сачча полностью известна»: во мне, монахи, в
отношении вещей, неслыханных прежде, взошло око, поднялось шана,
возникла пання, возникла виджжа, возник свет. «Это дуккха · самудайа
арийасачча ‘: во мне, монахи, в отношении вещей, неслыханных прежде,
поднялись глаза, возникли шана, возникли пання, возникли виджжа, возник
свет. «Теперь эту дуккха-самудая арийасаччу следует оставить»: во мне,
монахи, в отношении вещей, неслыханных прежде, взошло око, возникла
шана, возникла пання, возникла виджжа, возник свет. «Итак, эта
дуккха-самудая арийасачча была оставлена»: во мне, монахи, в отношении
вещей, неслыханных прежде, взошло око, поднялось шана, возникла пання,
возникла виджжа, возник свет. «Это дуккха. · Ниродха арийасачча ‘: во
мне, монахи, в отношении вещей, неслыханных прежде, взошло око,
поднялось шана, возникла пання, возникла виджжа, возник свет. «Теперь
эту дуккха-ниродха арийасаччу нужно пережить лично»: во мне, монахи, в
отношении вещей, неслыханных прежде, взошло око, возникла шана, возникла
пання, возникла виджжа, возник свет. «Так вот, эта дуккха-ниродха
арийасачча была испытана на собственном опыте»: во мне, монахи, в
отношении вещей, неслыханных прежде, взошло око, поднялось шана,
возникла пання, возникла виджжа, возник свет. дуккха · ниродха · гамини
панипада арийасачча ‘: во мне, бхиккху, в отношении вещей, неслыханных
прежде, поднялся глаз, поднялся шана, возник пання, возникла виджжа,
возник свет. «Теперь следует развить эту дуккха-ниродха-гамини панипада
арийасачча»: во мне, монахи, в отношении вещей, неслыханных прежде,
взошло око, поднялось шана, возникла пання, возникла виджжа, возник
свет.
«Теперь эта
дуккха-ниродха-гамини панипада арийасачча была развита»: во мне,
бхиккху, в отношении вещей, неслыханных прежде, возник глаз, поднялся
шана, возник пання, возникла виджжа, возник свет. долго, бхиккху,
поскольку мое знание и видение ятха-бхутах этих четырех арийасачч этими
двенадцатью способами по триадам было не совсем чистым, я не утверждал,
что в локе с ее дэвами, с ее марами, с ее брахманами, с саманами и
брахманы в этом поколении с его дэвами и людьми должны полностью
пробудиться к высшей самма-самбодхи.
Но
когда, бхиккху, мое знание ятхабхутах и видение этих четырех
арийясачч этими двенадцатью способами по триадам было совершенно чистым,
я утверждал, что в локе с ее дэвами, с ее марами, с ее брахманами, с
саманами и брахманами, в это поколение с его дэвами и людьми, чтобы
полностью пробудиться к высшей самма-самбодхи.
И
во мне возникло знание и видение: «Моя вимутти непоколебима, это мое
последнее джати, теперь больше нет бхавы». Это то, что сказал Бхагава.
Группа из пяти монахов в восторге одобрила слова Бхагавы. И пока
говорилось это толкование, в аясме Конання возникло око Дхаммы,
свободное от страсти и безупречности: «все, что имеет природу самудаи,
имеет природу ниродхи».
И
когда Бхагава привел в движение Колесо Дхаммы, дэвы земли громко
провозгласили: «В Варанаси, в Оленьей роще в Исипатане, Бхагава привел в
движение верховное Колесо Дхаммы, которое не могут остановить саманы.
или брамины, дэвы, Мары, Брахма или кто-либо в мире. «Услышав крик дэвов
земли, дэвы Чатумахараджика громко провозгласили:« В Варанаси, в
Оленьей роще в Исипатане, Бхагава привел в действие высшее Колесо
Дхаммы, которое не могут остановить ни саманы, ни брахманы, ни дэвы, ни
Мары, ни Брахма, ни кто-либо еще в мире. ‘’ Услышав крик дэвов
Чатумахараджика, дэвы Таватимса громко провозгласили: ‘В Варанаси, в
Оленьей роще, Исипатана, Бхагава привел в движение верховное Колесо
Дхаммы, которое не могут остановить ни саманы, ни брахманы, ни дэвы, ни
Мары, ни Брахма, ни кто-либо еще в мире. ‘Услышав крик таватимса-дэвов,
яма-дэвы громко провозгласили: ‘В Варанаси, в Оленьей роще в Исипатане,
Бхагава привел в движение верховное Колесо Дхаммы, которое не могут
остановить ни саманы, ни брамины, дэвы, ни Мары, ни Брахма, ни кто-либо
еще в мире. Услышав крик яма-дэвов, тушита-дэвы громко провозгласили:
Варанаси, в Оленьей роще в Исипатане, Бхагава привел в движение
верховное Колесо Дхаммы, которое не могут остановить ни саманы, ни
брахманы, дэвы, Мары, Брахма, ни кто-либо еще в мире. дэвы Нимманарати
громко провозгласили: «В Варанаси, в Оленьей роще в Исипатане, Бхагава
привел в движение верховное Колесо Дхаммы, которое не могут остановить
ни саманы, ни брахманы, дэвы, ни Мары, ни Брахма, ни кто-либо еще в
мире. Услышав крик дэвов Нимманарати, дэвы Параниммитавасаватти громко
провозгласили: «В Варанаси, в Оленьей роще в Исипатане, Бхагава привел в
движение верховное Колесо Дхаммы, которое не могут остановить ни
саманы, ни брахманы, дэвы, Марас, Брахма или кто-либо в мире. Услышав
крик дэвов Параниммитавасаватти, брахмакайка дэвы громко провозгласили:
«В Варанаси, в Оленьей роще в Исипатане, Бхагава привел в движение
высшее Колесо Дхаммы, которое не могут остановить ни саманы, ни
брахманы, дэвы, Мары. , Брахма или кто-либо в мире ». Таким образом, в
этот момент, в этот момент, крик дошел до Брахмалоки. И эта
десятысячкратная мировая система тряслась, дрожала и дрожала, и в мире
появилось огромное безграничное сияние, превосходящее сияние дэвов.
Затем
Бхагава произнес эту удану: «Конанья действительно понял! Конанья
действительно понял! ‘ Так аясма Конанья получил имя «Анняси · Конання».
Потрясающий
прорыв в области борьбы со старением: люди доживают до 150 лет и к 2020
году регенерируют органы “ по цене кофе в день ‘’. Новая методика
может сократить процесс старения у людей на 50 лет. Исследователи из
Сиднея обнаружили, что мыши, принимавшие таблетки, жили 10 раз в день.
На цент дольше Молекула может регенерировать определенные органы путем
перепрограммирования их клеток. Лекарство станет доступным для
общественности через пять лет после испытаний на людях. Необычайно новый
метод борьбы со старением может позволить людям дожить до 150 лет и
позволить им вырастить свои органы к 2020 году. Профессор Дэвид Синклер и
исследователи из Университета Нового Южного Уэльса разработали новый
процесс, который включает перепрограммирование клеток. Доктор Синклер
сказал, что этот метод может позволить людям регенерировать органы и
даже позволить больным параличом снова двигаться, а испытания на людях
должны пройти в течение двух лет. .
The Yoga Suttas of Patanjali: a manual of Buddhist meditation.
Translation
and free adaptation of the article published on the blog “Theravadin - Theravada Practice Blog” (http://theravadin.wordpress.com/).
Thinking to be in meditation in different postures.
We consider here the Yoga Suttas of Patanjali, a classical text and revered in Hinduism, dated at approx.200 BC and compared its semantics and vocabulary to Buddhist canonical texts.
In summary, this comparison is quite obvious that the author of Yoga Sutta
was highly influenced by Buddhist philosophy and meditation practice,
possibly contemporaneously to the author.
Moreover,
it appears that a student of Buddhist canonical texts may in fact be
more easily understood than the Yoga Sutta a Hindu practitioner with no
other previous reference parameter practical and philosophical.
We
do not consider comments here later Hindu / Brahman existing this text,
some of which seem to avoid (or ignore) the original references to
Buddhism in this text.
The
proximity of the Yoga Sutta-style, vocabulary, and subject to canonical
texts in Pali could also mean simply that Patanjali - or whoever it is
that inspired his writings - had practiced meditation from a Buddhist
contemplative community, a community of monks for a time before
returning to Brahmanism and then the movement would have rephrased his
experience in order to add a divine touch to your experience, making
substantial use of technical terms of Buddhist meditation, as originally
framed or developed by the Buddha for the purpose of contemplative
practice.But this would be pure speculation, because there is so far no studies or historical finding that supports this understanding.
It
is also possible, even likely, that the Buddhist meditation had so
broadly permeated the practice Hindu / Brahman at the time (after years
of a strong cultural influence began with Buddhist proselytism promoted
by Ashoka the Buddhist Sangha in his reign and Consolidation of Prabuddha Bharat),
that these technical terms as well as descriptions of practice of jhana /
dhyana (meditative absorptions) have it built into common knowledge at
the point of no longer sounding particularly Buddhists.Something
similar to what happens today with the adoption of the ideas of
“Nibbana” and “Kamma” in Western culture, in Christian countries.
In
particular, if the Yoga Sutta is read in one continuous line is amazing
how close the text is the thoughts and topics about samadhi, jhana
meditation and Samatha (concentration) as defined in the ancient texts
in Pali Buddhist.
For a first analysis, an overview.Look
at the “Ashtanga Yoga” or the “Eightfold Path of Yoga” (sic) we are
certainly inclined to think the definition of the central Buddha of the
Noble Eightfold Path.
Then compare these two “paths to reach the samadhi.”
First what is in the Yoga Sutta of Patanjali:
1.Yama, on the field conduct, morality or virtue
2.Niyama, self-purification and study
3.Asana, proper posture
4.Pranayama, breath control
5.Pratyahara, the removal of the five senses
6.Dharana, concentration or apprehension of the object meditative
7.Samadhi, meditative absorption
And down the list of steps recommended by the Buddha when asked about the gradual development through his teachings.This list is found in many suttas of the volumes of speeches and Mean Length Long, as in other parts of the Canon:
1.Sila, moral conduct or virtue, and Santosa, contentment
2.Samvara, containment orremovalof the senses
3.Kayagata-sati and Iriyapatha, or “Asana” means the cultivation of mindfulness and four correct postures.
4.Anapanasati, mindfulness of breathing
5.Overcoming Obstacles or five nivarana (sensual desire, ill will, anxiety and remorse, sleep and torpor, doubt, skeptical)
6.Sati, mindfulness, keep the object in mind, often quoted along with the comments dharana canonical.
7.Jhana, levels of meditative absorption
8.Samadhi, a result of absorption, the “realization” of various kinds or Samāpatti
Of course we’re not the first to notice similarities such as the list above.A handful of other authors have noted some more and others less obvious parallels.In fact, even Wikipedia has an entry for Yoga Sutta in which we read:
“Karel Werner writes that” the system of Patanjali is unthinkable without Buddhism.As
far as terminology goes aa long in the Yoga Sutta that reminds us of
formulations of the Buddhist Pali Canon and even more Abhidhamma
Sarvastivada Sautrantika and school. “Robert Thurman writes that
Patanjali was influenced by the success of the Buddhist monastic system
to formulate its own matrix for the version of thought he considered
orthodox (…) The division between Eight States (Sanskrit Ashtanga) Yoga
is reminiscent of the Noble Eightfold Path of Buddha, and the inclusion
of brahmavihara (Yoga Sutta 1:33) also shows the influence of Buddhism
in parts of the Suttas. “
Now
this is where the subject becomes interesting for us here on this blog
and its relevance to the practice of Buddhist meditation.
Does all
the above tells us that the Yoga Sutta is a comment Hindu / Brahmin or
at least a photograph of meditation practices common (influenced by
Buddhism) in the second century BC?
If this is the case, definitely warrants a closer look at.Certainly,
this is because the text is not a Buddhist but shares a “core” of
fundamental ideas on meditation to be able to take it as a sign pointing
to a deeper understanding of some of the terminology in the context of the first centuries of Buddhist practice.
Thus,
if the Yoga Sutta is read in a Buddhist context, one can have some idea
of how people understood at that time and (ou!) practiced Buddhist
meditation?Could this be of some help in triangular or point of which was the direction of former Buddhist meditation?
The
more we know how people practiced a few centuries after the Buddha’s
Parinibbana, the more we can understand how some of his teachings have
evolved and how they were implemented and explained / taught.
What
makes this fascinating idea is that this text would definitely be
filterable through the eyes of a Hindu / Brahman, but he is still
influenced by the “knowledge” of Buddhist meditation apparently so well
received, and the time of his writing had become the mainstream
“contemplative practices.This would show us how and
in what particular point, was considered to be the “essence” of
meditation (in addition to being philosophical discussion of its
purpose) in order to be considered universally true, then that can be
“merged” into other forms of practice religious.
Under this view, the Yoga Sutta is actually quite revealing.Consider a few passages that copies may shed light on this idea.Passages like the following really seems a direct copy and paste the Buddha-Dhamma.Some of them even make much sense in a context of religious doctrinetheological-in-search-of-the-soul-creationist, but it fits absolutely in the philosophy of liberation through concentration and wisdom.However,
they were considered “truth” and “accepted” so that the author Hindu /
Brahman had no other choice but to incorporate them into their theistic
philosophy, reminding us Western Christians today that due to the common
acceptance of the idea karma / kamma, sometimes find ways to
incorporate this idea in their religious views.
Let’s start seeing the following list of impurities that Yoga Sutra tells us must be overcome:
“Avidya
(ignorance), Asmita (egoism), raga-Dvesha (desires and aversions),
Abhinivesha (clinging to mundane life) are the five klesha or distress.Destroy these afflictions [e] You will realize Samadhi. “
[Free translation of the original quote from Wikipedia]
What
impresses the reader as Buddhist before this paragraph is the simple
fact that all these impurities listed are those that no longer are you
supposed to Arahant one, or Awakened (!!!).That is, according to the text of Patanjali, the “Samadhi of Conduct” would be conceptually the same as the Buddhist Liberation.
Consider the terms used:
Avijja,
ignorance or mental turvidão is even mentioned in the first place,
while clearly a Buddhist point of view is considered the root of all
problems.
Then
“asmita”, which is superficially translated as “selfishness” by
understanding that had developed in shallow Sanskrit tradition that was
ignorant of the deeper meaning of that term as used in the suttas of the
Pali Canon (or tried to distort to suit your context religious).
This
term Buddhist in particular, pointing to the deeply embedded “notion
that it is” (ASMI-tā) has a clear explanation in the suttas, but here in
this passage and elsewhere, is reduced to a mere “selfishness” as a
moral impurity devoid of its original psychological application.In
the suttas “ASMI-Mana” is a deeply rooted psychological tendency that
only a Arahant (Iluminsfo) won [see post “The scent of am” blog
Theravadin].
And
there is also “abhinivesa”, a term the Buddha uses to explain how our
mind comes in and assumes the five groups of attachment.The
term “Nives” denotes a dwelling, a house - a simile brought by the
Buddha to show how our consciousness moves “inside” of the contact
experience of the senses and settles as if living in a house (see Sutta
Nipata, Atthakavagga , and Haliddakani Magandiya Sutta Sutta).This
usage is decreased very particular psychological context in Hindu /
Brahmin to denote only an “attachment to worldly life.”But here is worth
questioning whether this was also shared by superficial understanding
or just by Patanjali Yoga Sutra later commentators, who have lost sight
of these implications for not having knowledge of or access to the
preceding context of Buddhism in the Yoga Sutra was written?
And sometimes something awakening about the “sati” Buddhist can also be found.We
have another pearl of a Buddhist point of view, which can be considered
truly revealing: the use of the word “Dharana” in the text of
Patanjali.
This is one area in which our contemporary knowledge of Buddhism can benefit from insights.The
term “Dharana”, which literally means short and “I can hold, carry,
keep (in mind)” is a good description of the task faced in Buddhist
contemplative practice, regardless of what tradition / schoolconsidered.
In meditation we also need to maintain our meditation object firmly in focus in mind, without losing it.This
central feature of the task undertaken when trying to cultivate
meditative concentration, relates as an equivalent to the literal
meaning of the Buddhist term “sati” (which means reminder / recall) and
what is general and now translated simply as “mindfulness” - a
translation that often aboard with questions.
And the reason is as follows, in summary: To maintain the object of meditation in mind you need to remember it.Remember here that means you have to hold, keep in mind, your object of concentration.This
is exactly what makes the faculty of memory, usually being pushed away
by the impressions with new information by the six senses, which, if
penetrated, would result in more or less a wild spin.
If
you are able to sustain their concentration on one point however - or
even as much as you can keep it, one of the laws of functioning of the
mind that the Buddha rediscovered and explained in detail that this
rebate is “artificial” senses the support and focus on a particular
mental object equivalent to a minor sensory stimulus.
As
a result of mental calmness and happiness (piti) and happiness index
(sukha) will arise and show signs of the primeirs a stronger
concentration - these being two of the five factors of meditative
absorption (jhana), along with (i) directed thought (vitakka) (ii)
sustained (Vicara) and (iii) equanimity (Upekkha).
This
is also the reason why is quite logical that samma sati, mindfulness,
has to come before samma samadhi, full concentration in the Noble
Eightfold Path of Buddhism - or, as shown in this case in the Yoga
Sutta, “Dharana” would be the stage immediately prior to “Delivering the
Samadhi.”
In
this case the Yoga Sutra throws much light on the original meaning as
understood in the early centuries of Buddhist practice and can help us
reach a more precise understanding of what “samma sati, right
mindfulness, originally meant or pointed.(In Theravadin blog post is a rather plain and that shows how sati yoniso manasikara are coming in practical terms, check thislink).
On
the opposite side, or better, understanding it as a byproduct of the
practice of sati is no other term that would best be described as
“mindfulness.”The Pali term issampajaññā-
which literally means “next-consideration”, eg, be well aware of when
performing an action, then a “clear understanding” of what it does - but
this activity is a result of sati, as having the mind fixed on an
object leads to a refined consciousness that arises when during the next
and keep the mind of an object, creating a clear understanding of the
few sensory impressions that may enter.According to this concept, mindfulness would be a result of sati and not the practice ofsatiin itself!
But
again, both activities are happening almost simultaneously, even if not
in the same order and then the current use of the term translated can
be done - at the same time a fine distinction, however, has its
benefits.You can not keep an object from the
standpoint of mind without which would create or develop mindfulness in
mind - but (unfortunately!) you may be aware of all your actions that
you work without the right concentration - as when eat an ice cream, in
seeking the sensual pleasure, an example of improper care.This being the fact that unfortunately idealize the interpretations of some Westerners who want to say “Buddhist”.
There
is a difference between deliberately let himself be led by sense
impressions by focusing on their physical pleasures and enhancing /
supporting raga (desire) and nandi (joy) - and, from the perspective of
Gotama Buddha, put his feet on the ground using the mindful memory and
thus experiencing a more refined awareness of trying to get it off the
shaft so that it results in a greater mindfulness, in the culmination of
his experience flows into total equanimity in the face of both
pleasurable and painful sensations.
Thus,
then, we must understand as vipassanā is no way a synonym for
mindfulness (sati) but something that springs from the combination of
all these factors especially the last two, samma sati (mindfulness) and
samma samadhi (right concentration) applied to the relentless
observation of what appears to be in front of (yathabhuta).
You
could say, vipassanā is a name for the Buddhist practice of sati
associated samadhi directed to the view anicca / anatta / dukkha (ie,
generating the wisdom of the vision of these three features) in the
processes of the six senses, including any mental activity.Thus, one will find the termvipassanābut the idea ofsatiin
the Yoga Sutra, Buddhist texts mention as the first term clearly having
samādhi as just the beginning of the journey to insight and access -
for exampleaniccanupassana.
Finish here the parenthesis.Suffice
to say that any particular reference to the Buddhist philosophy citing
anicca antta or point to the goal of Nibbana, a philosophical
proposition to which the system of Yoga certainly does not refer.
In essence the school of Yoga can be placed below the postures eternalists.So,
while it definitely does need to produce sati-samadhi, definitely does
not need to understand is samadhi anicca, dukkha and anatta - that does
not sound very compatible with the worldview of a eternalistic.Before
this, all spiritual approach arise due to the attempt to interpret
Samadhi Yoga Sutra as marriage or at least as close as you can get from a
“God”, a “Lord.”Something that sounds quite natural in
the end to a theist - such as an Evangelical Christian would never
interpret the reduction of its focus on mental object unique sensual
ecstasy and consequently a mere effect of a psychological technique, but
he would label it “the divine sign of God touching him. “It
is for this reason that, according to the Buddha Dhamma, in fact in
most situations we are inclined to be led by the plots of our senses,
including the mental impressions / thoughts / feelings / perceptions -
and therefore tend to limit ourselves to go beyond such experiences also
distorted the merger would allow access to insight and liberation.
Returning
to the context of comparison with the Christian interpretation of this
ecstasy, in short what Patanjali is facing such a theistic
interpretation sounds like someone moving a large portion of vocabulary
and terminology for the New Testament, which gives this ring a Buddhist.
The
funny thing is that this is exactly how many of the contemporary New
Age books are written - an amalgam of the terms of Western Spirituality /
Christian trying to express a view east.So one can
imagine that the situation in India was similar to that when the Yoga
Sutta was written addressing the Buddhist philosophy of that era.
The
remaining Buddhist philosophy with his particular terminology
established by the Buddha himself would have become so pervasive in
religious thought, so to make seemingly trusted what was written on
meditation was a need to borrow or rely on several of these Buddhist
concepts predominant.This had largely been done or
even conscious, as most New Age authors present not even reflect the
content of their texts but about the message you want to spend.
Thus,
below is done in a way a translation - or rather a translation of a
transliteration given the proximity between languages - as was done with
the text of the Yoga Sutra in Sanskrit brought back to Pāli.Similar to what has been done this Sutra (Theravadin available on the blog, in English on thislink),
the exercise helps us see how the same text would sound the Pāli
language, opening then find parallels in ancient Buddhist texts, the
suttas.
However,
having said all that, pragmatism invoked by the text (which is what
makes it so valuable) also indicates much more than a simple textual
exploration.As you read this you can not discern
the notion, especially since the position of a meditator concentration
of whoever has written or inspired by this text, at some point
personally experienced jhana and samadhi and wanted to convey his
experience making use a rich language Buddhist meditation on the same
interpretation being directed to an audience Brahman / proto-Hindu India
200 BC.
Anyway,
check by itself - the pauses between sets of paragraphs labeled in bold
are the author / translator and some important technical terms
Buddhists were deployed, with additional comments made in italics:
Patañjalino yogasuttaṃ (Part I of IV)
Introduction
atha yogānusāsanaṃ | | 1 | |
And now a statement about the European Union (Yoga)
[1] Read yourself to be the object of meditation, or an instruction (anusāsana) on the meditative practice (yoga).
yogo-citta-vatta nirodho | | 2 | |
The Union (Yogo) is the extinction of the movement of the mind
[2] in this passage denotes vatta turbulence, swirl, activity - literally wandering, circling, confused.In
this context broadly means “meditation is (…) a stop to the busy mind,”
which is very active and its activity suggests a walk in circles.Probably the most direct (and correct) translation.
Tada ditthi (muni) svarūpe’avaṭṭhānaṃ | | 3 | |
(Only) then he who sees is allowed (to be) in (his) true nature.
[3]
In the Pāli language Drist the word does not exist, and it would be
something like subsitituída by Muni, which has the same meaning -
,except, of course, the fact that “he who sees” further points in
this,case the seeing process.Here was however used the term Pāli ditthi so as to maintain the link with the term semantic ditthi.The alternate translation is then: “So lets see who (or have the opportunity - avaṭṭhāna) of being in their true and natural.”
Sarup-vatta itaritaraṃ | | 4 | |
(Otherwise) at other times we become (equal) to this activity (of mind).
♦♦ Challenges
vatta Panza kilesa akilesā ca ca | | 5 | |
Activities (Mental) are five, some non-contaminating other contaminants
Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.
iii) Vikappa, Thought Intentional / Keen
Saddam-ñāṇānupattī vatthu-Sunna vikappo | | 9 | |
Intentional
Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental
speculation).
[9]
Alternative translation: “Thinking is cognition without a sound object /
cause noise (vatthu).Think about it, thoughts are no more than sounds,
silent babble that passes through our being.
iv) Nidda, Sleep / Numbness
abhava-paccay’-ārammaṇā vatta Nidda | | 10 |
Mental activity in the absence of mental objects is called Sleep / Torpor.
v) Sati, the Memory / Mindfulness
Anubhuti-visayāsammosā sati | | 11 | |
Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.
Abhyasa-virāgehi Tesam nirodho | | 12 | |
The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)
[12] We have here the words turn and nirodha in the same sentence!It can not be more Buddhist canon than this!Interestingly, however, is the current use and non-metaphysical terms of this stretch.They are applied in a simple process of meditation, in particular the process of concentration meditation.This can not go unnoticed and goes directly in line with readings jhanic cultivation practices in Buddhism.
♦The Training♦
tatra-tiṭṭha yatano abhyasi | | 13 |
The
practice’s commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the
concentration!)
Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]
[14]
This goes in line with what the author wrote the medieval Pali
subcomentários the volume of the Digha Nikaya, where also we find the
combination of the terms and dalhia bhumi - “firmness” and
“establishment” - in the same sentence, denoting ” firm establishment
Detachment is the mastery (VASI-kara) of perception, the dropping of the seat (vitaṇhā) by the following (anu-savika, lit.’s Subsequent flow) experience a prey to view.
parama-tam Puris akkhātā guṇa-vitaṇhaṃ | | 16 | |
This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.
[16] Here we turned a Brahman, is this approach that allows the soul to win the seat / attachment, Tanh.And this short sentence has much to offer!At
that moment in history, Patanjali was so convinced of the Buddhist goal
of “opening up the attachment, the seat stop,” which boils down to vitaṇhā term he uses.However,
it does not give up without a soul which its theistic philosophy simply
collapses and nothing in the text would make it distinguishable from a
treatise on the Buddha Dhamma.Thus,
mounted on a meditative Buddhist terminology and guidelines in the
conversation he introduces the term “Puris, which can be read as” soul,
“saying that the more you get closer to its” intrinsic nature “(svarūpa)
and inner body “Puri, or soul, you become able to stop itself this
seat/ attachment.Interesting.
This
is the alertness (sampajañña) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and
inner happiness.
[17] Here we describe an almost identical description of the first jhana used time and again by the Buddha in Pali texts (see this example).Indeed,
we have a very beautiful description of the first jhana as a form of
sampajaññatā (fully aware of what is happening), after the plan of the
form (the theme of our meditation is a mental form) and a combined
happiness at the thought we are trying to grasp what itself could be
described as the pure experience of “I am” (Asmita - the term is being
used more loosely in place as would suttas).
However,
the announcement vitakka / vicara the first mention of meditative
absorption is a clear reference to the origin of Buddhist Yoga Sutra.Interesting also is the connection that is being done now with sampajaññatā: Think of everything we have said before about sati.If sati is simply the seizure of an object (the paṭṭhāna
of sati, so to speak), so it’s interesting to see how sampajaññā this
case, is identified with the state of the first jhana.Could this mean that when the Buddha mentions these two texts in Pali, which implicitly means samatha-vipassana?
This
is not at all a strange idea, like many vipassana meditators, focusing
on objects will be much more subtle quickly show signs of the first
jhana.Could it be then that the term “sampajaññatā” was seen as the first result of a concentrated mind?
In
any case, experience will teach you very quickly that when you try to
hold an object in your mind, your awareness of what happens at this time
will increase dramatically, simply due to the fact that his effort to
keep the object is under constant danger during the siege of sense.
This
flower gives himself (based on these qualities) of conviction (saddha),
energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
(paññā)
[20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers.He also mentions how crucial factors when striving for enlightenment under the Bodhi tree.Later,
during his years of teaching, he gave the name of “powers” (bullet) and
explained that, if perfected, would lead to enlightenment.
Tibba-saṃvegānām āsanno | | 21 | |
(For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).
The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.
[24]
Besides the question whether the term “Issar” found here could be read
as merely referring to a master of meditation (which fits perfectly into
the discussion until verse 27, where it starts to not fit any more) is
ikely discussion, including on-linetranslation of the Yoga Sutra by Geshe Michael Roach.The
principle can be interpreted so as to skeptics recalling the first
sutta MN seemed more logical to assume Issar was first used to designate
“the Lord” (ie your God).
But with a little more research found that the term Issar Theragatha us are used to designate the “master”.Interesting is also the word in Pali āsayih replaced simple wish / desire - “Asa.”But
“almost” sounds like “Asava” that would fit even better in the context
of kamma and vipaka Asava.But the idea is very specific (”that which
flows within you, taking it) and may or may not be what was meant in
this passage.
tatra-niratisayaṃ sabbaññatā bījaṃ | | 25 | |
It is this that lies the seed of omniscience unmatched.
sa pubbesam api guru kālen’ānavacchedanā | | 26 | |
This Master from the beginning never abandoned him or abandon
[26] Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)
tassa vācako Panavia | | 27 | |
His Word is the breath and the clamor of living
[27] On the panavah term, which can be interpreted as “om” in Hindu literature.It
all depends if we read verses 24-27 as involving “Issar” to mean “God”
or simply refer to consider meditation master of meditation you learn.If
you do a search in the Tipitaka, you see that when the Buddha used the
term was to refer to teachers (see for example Theragatha)
taj-tad-japp attha-bhavana | | 28 | |
Praying in unison with this, this is the goal of meditation
touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |
So if the mind itself and carries it away all obstacles / hazards:
Diseases,
skeptical questions, be moved to laziness of attachment, wrong view of
things, not meditative placements, or not yet firmly established in
these.
citta-vikkhepā te’ntarāyā | | 30 | |
These are the causes of mental distractions (they fall due).
The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.
[31] Here dukkha and Domanassam mentioned.They also appear in the definition of the Buddha’s four jhana, but in a different direction.The problem described here meditative seems out of place and looks as if someone had to fit these words here.Also
the inhale and exhale clearly has an important role in that they cease
to exist (nirodha) so subjective to the practitioner in the fourth
jhana.It is strange that all this is on the list, but is presented in a very different interpretation.
♦♦ The Objects of Meditation
tat-pratiṣedhārtham ekatattābhyāsaḥ | | 32 | |
In order to control these distractions, this is the practice of unification of mind:
Thecheerful
calm the mind (citta-pasada) is achieved by meditation of loving
kindness, compassion, joy and equanimity in the face of pleasure, pain
as well as luck and misfortunes.
[33] And here we go.The
four brahmavihara, of course, famous for the way Buddha encouraged
monks to practice them to subdue the obstacles and enter the five jhana.It
is also interesting as the Tipitaka sometimes aligns them with the
progression in four jhana (which deserves to be studied separately).
pracchardana-vidhāraṇābhyāṃ go prāṇasya | | 34 | |
Or the inhale and exhale, which is also an excellent exercise in meditation.
Visayavati go pa-vatta uppannā manaso thiti-nibandhinī | | 35
It helps to stop and control the increasing mental activity that occurs through the power of the senses.
[34
and 35] Wow, now includes Anapanasati to the list of meditation
techniques, the most favorite topics of Buddhist meditation, in addition
to brahmavihara, which “coincidentally” was mentioned in the previous
passage.Here
he almost “cites” the benefit of Anapanasati of Pali suttas, the Buddha
gave in the Anapanasatisamyutta Mahavagga, where it is clearly said
that the greatest benefit of Anapanasati is the ability to quiet the
mind.Very interesting!
Visoko go jotimatī | | 36 | |
And the mind becomes free from sorrow and radiant.
vita-raga-visaya go citta | | 37 | |
Free from desire for sense objects
[36
and 37] These two passages seem more like a copy of what the Buddha
says in the suttas: “It is almost always remain in these states, O
monks, neither my body or my eyes get tired.” Although it immediately to
Explaining how the mind free from desires and radiant moves away from
the senses, as do the experienced meditators, this passage is important
because it shows that the author knew what he was talking in terms
pragmáticos.Não there is something more important to the induction of
samadhi (ie, jhana) that the resolution of the mind, the balance
againstthe attack of the senses to the mind.
When
it happens in the destruction of mental activity or movement
[Khin-vatta], there is the appearance of a jewel, the emergence of
someone who carries such an object, the object and the carrying of such
an object in itself - and this immobility is what is called a
realization, or state of completion.
(However)
there is a state of achievement without thinking (nirvitakka) with full
attention and clearer that it is the nature of emptiness without a
voice.
[43] parisuddham sati is obviously the name the Buddha gave to the fourth jhana.It
seems that the author tries to show us the range of four jhana,
pointing to the criteria of the first, and then, in contrast to the
characteristics of the fourth jhana again using the terminology of the
Pali suttas.
With the extinction of it all is also stopped - and this is the root-without-samadhi (samadhi-unborn)
[51]
This last sentence sounds more like a reporter who, after being invited
to a very important meeting, is eager to share what he heard from
relevant sources.
Here
we are given a definition, in fact, the definition of the Buddha
“phalasamāpatti” - a state of jhana, which can only happen after someone
has had a realization that the particular insight nirvanic, giving
youaccess to that which is samadhi no “seeds” (nibbīja).
This
whole concept fits nicely into a row of theistic argument, and no
attempt is being made here in the final set of samadhi, to explain it.
Did
the Buddhists speak of this matter so that among the philosophical
circles “mainstream” of the time it was automatically understood as “the
highest you can get,” and the argument was so powerful that, despite
not fit in the school already thinking of the times (an ancient
Hinduism) was considered indisputable?
Hard to say.This
argument appears in the Sutta Ratanasutta Nipata.Vemos this final
state, without seeds, as something that would target when trying to
“Sanna-vedayita-nirodha” cessation of perception and feeling, a
realization of the Buddha described as possible Arahants Anagami for
that, after entering the eighth jhana sequentially finally leave
theactivity more subtle (the sankhara) back.
Patanjali Yoga viracite-iti-samadhi sutta paṭhamo-pated | | |
This is the first chapter on the Samadhi Yoga Sutra of Patanjali
Welcome to our yoga postures section. Here you will find yoga moves that
are broken down to the bare basics with colour photos to match. We also
have state of the art flash yoga animation technology that you can use
to view these moves in full screen size, full colour and with full
instruction.
Yogic exercises cater to the needs of each individual according to his
or her specific needs and physical condition. They involve vertical,
horizontal, and cyclical movements, which provide energy to the system
by directing the blood supply to the areas of the body which need it
most.
In yoga, each cell is observed, attended to, and provided with a fresh
supply of blood, allowing it to function smoothly. The mind is naturally
active and dynamic, while the innerself is luminous. In this section we
will give you plenty of yoga images and instruction. Breathing Pose
The simple act of learning to control the breath has a number of
beneficial effects on your wellbeing, ranging from increasing your
energy, to improved relaxation into sleep. It purifies the body by
flushing away the gaseous by products of metabolism and will also help
you to remain calm in the face of the challenges that we encounter in
our everyday lives.
Control of the breath is an essential element in the art of yoga. When
bringing the air in to the abdomen, do not to puff the stomach out, but
pull the air into it while extending the inside wall. By harnessing the
power of the breath the mind can be stilled and can be prepared for your
Yoga practice Instruction Table Breathing Basics
1
Sit in a simple cross-legged position on the floor. If you don’t feel
comfortable in this position place a folded blanket under your buttocks.
Place your right hand on the rib cage and your left hand on your abdomen
Inhale slowly through the nose feeling the breath filling the abdomen,
bringing it slowly into the rib cage, then the upper chest.
Exhaling softly feeling the breath leave the abdomen first, then the
ribs and lastly the upper chest. Observe the space at the end of the
exhale
2
Now move hands so your forearms come to a comfortable position resting
on your knees and continue the breathing with a relaxed rhythm.
Continue with a flowing controlled breath in your own time.
Yoga breathing is also call Pranayama . Many say that Pranayama
(Rhythmic control of breath) is one of the bests medicines in the world .
Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.
Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .
quarktechinc 4.26K subscribers
Before starting the Asanas (as-anas) or the yogic postures, it is vital
that you start with the practice of Pranayama (praa-na-yaa-ma) or the
yogic breathing exercises.
And what is Yogic Breathing (Pranayama)
Pranayama is loosely translated as prana (pra-aana) or breathe control.
Breathing affects our state of mind. It can make us excited or calm,
tense or relaxed. It can make our thinking confused or clear. In the
ancient yogic tradition, air is the primary source of life force, a
psycho-physio-spiritual force that permeates the universe. Yogic
breathing is used in yoga as a separate practice to help clear and
cleanse the body and mind. It oxygenates the lungs by getting rid of
enormous quantity of carbon dioxide and other toxic gases. It is also
used in preparation for asana, the practice of yogic postures and
meditation, to help maximize the benefits of the practice, and focus the
mind.
Would you like to know the more details about this? Please refer the fallowing link.
The purpose of this pose is to help give the entire body a very complete
stretch from the heels to the head. It improves strength and endurance
and helps to control your breathing in conjunction with the movements of
the body.
It eases and stimulates the joints especially the knees, ankles and
shoulders. It reduces and alleviates backache and improves the
circulation of the entire body. toes & little toes pressing firmly
into the floor
2
Push back with your hands & sit between your buttocks on the floor,
make sure you roll your calf muscles out wards so your not sitting on
them.
3
Make sure the inner calves are touching the outer thighs and your ankles are outside your buttocks, arms resting at the sides.
4
Inhale as you slowly raise your arms to shoulder height, shoulders down.
5
Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.
6
Interlock the fingers. Slowly exhaling turn the palms towards the
ceiling, and with a powerful push lift up from the belly into your chest
and shoulders.
7
Exhale bring your hands down in a smooth continuance motion….
8
Now bringing
your arms interlocking behind your back with straight arms, being
careful not to roll the shoulders forward, squeezing the shoulder blades
together and opening the chest on the front of the body.
Yogasync.tv 51.3K subscribers
This is the Shoulder Stretch Pose combined with Virasana Asana in
Sanskrit. It is brought to you by Yoga Online. Try the Shoulder Stretch
pose to energise yourself. Virasana is brought to you by http://yoga.org.nz.
Visit our website for more free high quality downloads . Please when
you visit the website, be sure to sign for our FREE newsletter Informing
you of new videos audio and other cool stuff. Category Sports
This is the Shoulder Stretch Pose combined with Virasana Asana in…
This
is the Shoulder Stretch Pose combined with Virasana Asana in Sanskrit.
It is brought to you by Yoga Online. Try the Shoulder Stretch pose to
energise yo…
Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.
Interlock
the fingers. Slowly exhaling turn the palmstowards the ceiling, and
with a powerful push lift up from the belly into your chest and
shoulders.
Exhale bring your hands down in a smooth continuance motion….
Now
bringing your arms interlocking behind your back with straight arms,
being careful not to roll the shoulders forward, squeezing the shoulder
blades together and opening the chest on the front of the body.
Regular practice of the kneeling twist pose
will aid in your ability to rotate the spine and upper torso more
effectively, while increasing the flexibility and strength in your back and abdominal muscles. It also massages, stimulates and rejuvenates the internal abdominal organs.
This pose is a good beginners pose and will get you ready for more advanced twists. To view in flash - click the image below Instruction Table 1
Come in to a position on your hands and your
knees with your knees together and your feet slightly wider than hip width apart. Your big
Keep working your right knee back and contracting your buttocks muscles in and down.
Feel your abdomen plane and hips facing straight ahead, while lifting out of the waist.
The Warrior
pose is named after the mythic warrior-sage, Virabhadra. This
challenging pose strengthens the entire body while improving mental
capacity and self control.
It builds,
shapes and tones the entire lower body. It tones the abdominal section
and helps to prevent, reduce and eliminate back pain. The entire upper
body -front and back- is worked and doing this pose increases the
capacity of the respiratory system. To view in flash - click the image
below
Instruction Table 1
Sit on
your heals with your knees together, the tops of the feet pressing
firmly into the ground. Your head, shoulders, and hips should be in one
straight line.
Arms relaxed by the side keep your base firm by contracting your buttocks.
2
Inhale,
extending the spine upwards, exhale twist around to the right, placing
your left hand on the outside of your right thigh, turning the head in
the direction of the twist, but keeping the head and shoulders relaxed.
Take a few breaths here, keeping the stomach soft and the eyes soft.
This is the Warrior Pose or Virabhadrasana Asana in Sanskrit. It is brought…
This
is the Warrior Pose or Virabhadrasana Asana in Sanskrit. It is brought
to you by Yoga Online. Try the Warrior pose to energise yourself.
Virabhadrasana …
Instruction Table
Sit
on your heals with your knees together, the tops of the feet pressing
firmly into the ground. Your head, shoulders, and hips should be in one
straight line.
Arms relaxed by the side keep your base firm by contracting your buttocks.
Inhale,
extending the spine upwards, exhale twist around to the right, placing
your left hand on the outside of your right thigh, turning the head in
the direction of the twist, but keeping the head and shoulders relaxed.
Take a few breaths here, keeping the stomach soft and the eyes soft.
This pose
harnesses the powers of mental concentration, while allowing you to calm
the mind. It develops balance and stability, and strengthens the legs
and feet, also increasing flexibility in the hips and knees.
The tree pose
is a balance pose incorporating three lines of energy, emitting from the
centre outwards. One line proceeds down the straight leg, one line
extends up the spine and out the fingertips, and the third moves outward
through the bent knee.
To view in flash - click the image below
Instruction Table 1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
On your next
inhale; shift the bulk of your weight onto your left foot. Exhale bend
the right knee, and assisting with your hand, place the sole of your
right foot as high as possible into the left inner thigh, with toes
pointing down, steady yourself, and
breathe easy.
3
Next raise your arms to shoulder level, be sure that they are in line
with each other. Stretch your arms out from the middle of your back.
Lift your chest and look straight ahead. Keep completely focused on the
pose.
4
Now bring your
palms together in prayer position. Keeping your eyes focused on a point
in front of you, will assist your balance.
5
Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.
Instruction Table 1
Stand in mountain pose continuing with your smooth flowing breath.
2
Jump your feet
sides ways and sweep your arms out to the side so your ankles are below
your wrists. Establish your foundation, by pulling your knees and thighs
up, tucking your tailbone under, pushing your feet firmly into the
floor.
Visualise an imaginary line running vertically down the centre of your
body, dropping your shoulders. Squeeze your arms and legs away from the
centreline.
3
Keep an
awareness of this line as you turn your right foot out to 90 degrees and
turn your left foot in to 70 degrees. Ensure the heel of your front
foot aligns with arch of your back foot, hips facing forward.
If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.
4
Inhale, an as you exhale bend your right leg, pulling up with the
outside and inside of the thigh to form a right angle at the knee. Only
go as low as you can with out turning your hips off centre.
Ideally you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.
5
Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.
Hold the pose and breathe smooth.
Reverse the procedure back to mountain pose and repeat back to the other side.
Yogasync.tv 51.3K subscribers
This is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the
triangle pose to energise yourself. Trikonasana is brought to you by http://yoga.org.nz.
Visit our website for more free high quality downloads . Please when
you visit the website be sure to sign for our FREE newsletter. You will
receive updates and information on the most recent released free yoga
videos, music and other cool stuff. Category Sports
This is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the triangle…
This
is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the triangle
pose to energise yourself. Trikonasana is brought to you by http://yoga.org.nz. …
Instruction Table
Align yourself in mountain pose. Continuing with your smooth flowing breath
Inhale
deeply and jump your feet out landing approx 1.2-1.5m apart. your feet
need to be in line and pointing forward at right angles. Next raise your
arms to shoulder level, be sure that they are in line with each other.
Stretch your arms out from the middle of your back. Lift your chest and
look straight ahead.
Now
turn your right foot out while keeping your hips to the front, and turn
your left foot in from 90 to 70 degrees, by pivoting on your heel.
Insure your right heel is in line with the instep of the left foot.
The
kneecaps and thighs are pulling up, simultaneously pushing downward
through your feet into the floor. Inhale, extend the spine, exhale as
you bend to the right, pushing out from the hips, through the right arm…
Taking
your right hand to a comfortable position on your leg, your left arm
coming up to straight, moving down as far as possible without turning
the hips or torso. Keep the thighs firm and rolling around towards the
buttocks, moving the left hip back and open the chest.
Inhale, extend the neck and spine, exhale, turn your head to look up at your left hand.
Keep
your head, your buttocks and your heels in one straight line,not
looking down with you body, keep opening your whole body up.
This pose
harnesses the powers of mental concentration, while allowing you to calm
the mind. It develops balance and stability, and strengthens the legs
and feet, also increasing flexibility in the hips and knees.
The tree pose
is a balance pose incorporating three lines of energy, emitting from the
centre outwards. One line proceeds down the straight leg, one line
extends up the spine and out the fingertips, and the third moves outward
through the bent knee. To view in flash - click the image below
Instruction Table 1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
On your next
inhale; shift the bulk of your weight onto your left foot. Exhale bend
the right knee, and assisting with your hand, place the sole of your
right foot as high as possible into the left inner thigh, with toes
pointing down, steady yourself, and
breathe easy.
3
Next raise your arms to shoulder level, be sure that they are in line
with each other. Stretch your arms out from the middle of your back.
Lift your chest and look straight ahead. Keep completely focused on the
pose.
4
Now bring your
palms together in prayer position. Keeping your eyes focused on a point
in front of you, will assist your balance.
5
Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.
Instruction Table 1
Stand in mountain pose continuing with your smooth flowing breath.
2
Jump your feet
sides ways and sweep your arms out to the side so your ankles are below
your wrists. Establish your foundation, by pulling your knees and thighs
up, tucking your tailbone under, pushing your feet firmly into the
floor.
Visualise an imaginary line running vertically down the centre of your
body, dropping your shoulders. Squeeze your arms and legs away from the
centreline.
3
Keep an
awareness of this line as you turn your right foot out to 90 degrees and
turn your left foot in to 70 degrees. Ensure the heel of your front
foot aligns with arch of your back foot, hips facing forward.
If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.
4
Inhale, an as you exhale bend your right leg, pulling up with the
outside and inside of the thigh to form a right angle at the knee. Only
go as low as you can with out turning your hips off centre.
Ideally you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.
5
Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.
Hold the pose and breathe smooth.
Reverse the procedure back to mountain pose and repeat back to the other side.
Tree Posture Yoga Posture. This pose harnesses the powers of mental…
Tree
Posture Yoga Posture. This pose harnesses the powers of mental
concentration, while allowing you to calm the mind. It develops balance
and stability, an…
Instruction Table
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
On
your next inhale; shift the bulk of your weight onto your left foot.
Exhale bend the right knee, and assisting with your hand, place the sole
of your right foot as high as possible into the left inner thigh, with
toes pointing down, steady yourself, and Next
raise your arms to shoulder level, be sure that they are in line with
each other. Stretch your arms out from the middle of your back. Lift
your chest and look straight ahead. Keep completely focused on the
pose.
Now
bring your palms together in prayer position. Keeping your eyes focused
on a point in front of you, will assist your balance.
Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.
Instruction Table
Stand in mountain pose continuing with your smooth flowing breath.
2
Jump
your feet sides ways and sweep your arms out to the side so your ankles
are below your wrists. Establish your foundation, by pulling your knees
and thighs up, tucking your tailbone under, pushing your feet firmly
into the floor.
Visualise
an imaginary line running vertically down the centre of your body,
dropping your shoulders. Squeeze your arms and legs away from the
centreline.
Keep
an awareness of this line as you turn your right foot out to 90 degrees
and turn your left foot in to 70 degrees. Ensure the heel of your front
foot aligns with arch of your back foot, hips facing forward.
If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.
Inhale,
an as you exhale bend your right leg, pulling up with the outside and
inside of the thigh to form a right angle at the knee. Only go as low as
you can with out turning your hips off centre.
Ideally
you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.
Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.
Hold the pose and breathe smooth.
Reverse the procedure back to mountain pose and repeat back to the other side.
The Mountain Pose is one of the most important poses in yoga. It is the start and finish point of all standing poses.
When standing
in mountain pose, the mind is quiet, and the body strong and still, like
a mountain. This is a pose you can practise in your daily life,
practising to stand correctly will have a profound influence on your
physical and mental well being. To view in flash - click the image below
Yogasync.tv 51.3K subscribers Mountain pose Yoga Posture When standing in mountain pose, the mind is quiet, and the body strong and still, like a mountain.
This is a Yoga pose you can practise in your daily life, practising to
stand correctly will have a profound influence on your physical and
mental well being. Category Education
Mountain pose Yoga Posture When standing in mountain pose, the mind is…
Mountain
pose Yoga Posture When standing in mountain pose, the mind is quiet,
and the body strong and still, like a mountain. This is a Yoga pose you
can pra…
This pose is
simple, but very effective, and is a key movement to more advanced
poses. This pose will teach you how to push from under the shoulders and
out of the lats, the major muscle group of the back. A key movement in a
lot of yoga poses.
It strengthens
and aligns the upper body while releasing tension and increasing the
circulation to the shoulder joint, which is a ball and socket joint. It
also aids in strengthening the abdominal and lumber region as you look to form a solid base. To view in flash - click the image below
Instruction Table 1
Moutain Pose 1
2
Moutain Posture
2 Lift the kneecaps up by contracting the front thigh muscles, but not
locking the backs of the knees. Pull up with the back of the thighs, and
activate the hip and buttocks to level the pelvis.
3
Mountain Poses
Back Your hips should be directly over your knees, and your knees over
your ankles. This gives you a stable foundation and by positioning the
pelvis properly, keeps the spine healthy.
4
Now extend the
spine, by slowly inhaling, lifting up through the legs as you lift the
ribcage, opening the chest and dropping the shoulders down, extending
the neck, keeping the jaw and eyes soft.
5
Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.
Keep your head directly over your shoulders, and look at eye level at a point in front of you.
Instruction Table 1
Centre
yourself in mountain pose and take a few deep breaths here, breathing
down into the abdomen, continuing the breathing that you are now
familiar with.
2
Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other
3
Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position
4
Bring your arms
out in front of you, pushing your elbows firmly together and your
fingers extending away from you, while focusing on pulling your shoulder
blades together..
5
Continue squeezing the elbows together as you bring your palms together
6
Now bend at the
elbow and take the forearms to vertical. Keep pressing firmly with the
palms and the elbows as you breathe the arms upwards. With each exhale
moving slightly higher. Shoulder opener Yoga Posture. This movement will
teach you how to push from under the shoulders and out of the lats, the
major muscle group of the back. A key movement in a lot of yoga poses.
This pose is simple, but very effective, and is a key movement to more advanced poses.
Yogasync.tv 51.3K subscribers
Shoulder opener Yoga Posture. This movement will teach you how to push
from under the shoulders and out of the lats, the major muscle group of
the back. A key movement in a lot of yoga poses. This pose is simple,
but very effective, and is a key movement to more advanced poses. Category Education
Shoulder opener Yoga Posture. This movement will teach you how to…
Shoulder
opener Yoga Posture. This movement will teach you how to push from
under the shoulders and out of the lats, the major muscle group of the
back. A ke…
Instruction Table
Mountain Pose 1
2
Mountain Posture 2
Lift
the kneecaps up by contracting the front thigh muscles, but not locking
the backs of the knees. Pull up with the back of the thighs, and
activate the hip and buttocks to level the pelvis.
Mountain Poses Back
Your
hips should be directly over your knees, and your knees over your
ankles. This gives you a stable foundation and by positioning the pelvis
properly, keeps the spine healthy.
4
Now
extend the spine, by slowly inhaling, lifting up through the legs as
you lift the ribcage, opening the chest and dropping the shoulders down,
extending the neck, keeping the jaw and eyes soft.
5
Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.
Keep your head directly over your shoulders, and look at eye level at a point in front of you.
Instruction Table
Centre
yourself in mountain pose and take a few deep breaths here, breathing
down into the abdomen, continuing the breathing that you are now
familiar with.
2
Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other
3
Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position
4
Bring
your arms out in front of you, pushing your elbows firmly together and
your fingers extending away from you, while focusing on pulling your
shoulder blades together..
5
Continue squeezing the elbows together as you bring your palms together
6
Now
bend at the elbow and take the forearms to vertical. Keep pressing
firmly with the palms and the elbows as you breathe the arms upwards.
With each exhale moving slightly higher.
Shoulder
opener Yoga Posture. This movement will teach you how to push from
under the shoulders and out of the lats, the major muscle group of the
back. A key movement in a lot of yoga poses. This pose is simple, but
very effective, and is a key movement to more advanced poses.
The shoulder rotation is another pose which can be practiced anywhere and at any time.
It strengthens
and aligns the shoulder region while releasing tension and increasing
the circulation to the shoulder joint, which is a ball and socket joint.
It also aids in strengthening the abdominal and lumber region as you
look to form a solid base. To view in flash - click the image below
Instruction Table 1
Align yourself in mountain pose. Continuing with your smoot flowing breath
2
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.
3
As you exhale, rotate the shoulders around by pushing up out of the chest and squeezing the shoulder blades together, rotating them in a full circle.
Meditation in motion Yoga Posture. Inhale as you lift your shoulders to your…
Meditation in motion Yoga Posture. Inhale as you lift your
shoulders to your ear lobes, keeping the head erect and soft. As you
Exhale, rotate the shoulders …
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.
3
As you exhale, rotate the shoulders around
by pushing up out of the chest and squeezing the shoulder blades together, rotating them
Doing this pose will rapidly increase strength and muscle tone in your midsection.
The lying twist
is another pose which is very simple yet extremely effective. This pose
is soothing to the spine and neck, and warms and frees the lower back
and hips and it also improves digestion and assists in toxin
elimination. To view in flash - click the image below
Instruction Table 1
Come to a
position lying on your back and stretch your arms out to the side and
place your palms and shoulders firmly on the floor.
Move your
shoulder blades under. Spread your toes apart. Feel the back and
shoulders moulding to the straight lines of the floor.
2
Bend your knees as far as they come towards the chest.
3
Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.
Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,
4
Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.
Reverse the pose back up and repeat to the other side
Please Visit:
The Downward Facing Dog
Adhomukha Svanasana
The downward
yoga pose is named as such as it resembles the shape of a Dog stretching
itself out. This pose helps to strengthen, stretch and reduce stiffness
in the legs while strengthening and shaping the upper body. Dog pose
Yoga Posture . One of the main yoga asanas. If you have time for only
one posture try this one.
Holding this
pose for a minute or longer will stimulate and restore energy levels if
you are tired. Regular practice of this pose rejuvenates the entire body
and gently stimulates your nervous system.
Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.
Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,
The downward
yoga pose is named as such as it resembles the shape of a Dog stretching
itself out. This pose helps to strengthen, stretch and reduce stiffness
in the legs while strengthening and shaping the upper body. Dog pose
Yoga Posture . One of the main yoga asanas. If you have time for only
one posture try this one.
Holding this
pose for a minute or longer will stimulate and restore energy levels if
you are tired. Regular practice of this pose rejuvenates the entire body
and gently stimulates your nervous system. To view in flash - click the image below
Instruction Table 1
Come up onto
your hands and knees with your knees hip width apart and the hands
shoulder width apart, your fingers wide pressing firmly into the floor.
2
Inhale, arch your spine and look up as you turn your toes under.
3
As you exhale straighten your legs and pause here for a moment.
4
Now push the floor away from you hands, positioning your body like an
inverted V, achieving a straight line from your hands to your shoulders
to the hips. Straight arms and straight legs.
As you inhale press downward into your hands and lift outward out of the shoulders.
Lift your head and torso back through the line of your body.
Yogasync.tv 51.3K subscribers Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one. Category Education
Dog pose Yoga Posture . One of the main yoga asanas. If you have time for…
Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.
Instruction Table
1
Come
up onto your hands and knees with your knees hip width apart and the
hands shoulder width apart, your fingers wide pressing firmly into the
floor. 2
Inhale, arch your spine and look up as you turn your toes under.
3
As you exhale straighten your legs and pause here for a moment.
4
Now
push the floor away from you hands, positioning your body like an
inverted V, achieving a straight line from your hands to your shoulders
to the hips. Straight arms and
straight legs.
As you inhale press downward into your hands and lift outward out of the shoulders.
Lift your head and torso back through the line of your body.
The purpose of
this pose is to give the entire back of your body a very complete
stretch from the heels to the head. It is excellent for posture
improvement and stimulates the internal organs as well.
It adds in
improved mental concentration and endurance and helps to control and
calm the mind. It relieves compression while increasing the elasticity
of the spine, it also strengthens and stretches the hamstrings. To view in flash - click the image below
Instruction Table 1
Come to a sitting position with your legs together in front of you.
Move the fleshy part of your buttocks from underneath you, so you are on
the top of your sitting bones, which are located at the very top of
your legs. 2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis. 3
Now take your
strap around both feet. The strap`s purpose is to keep the spine
straight. This is very important. Be aware the head is an extension of
the spine, so keep it aligned accordingly.
Use the breath to create the optimum degree of intensity in the stretch. 4
On your next exhale; come down the belt further while maintaining the extension on the front and back of the torso. Some of you will be able to grab the sides of your feet. Breathe softly and continuously. Don’t pull yourself forward by the strength of your upper body.
Keep bending at the hips, maintaining a relaxed head and neck. 5
Go a little further, relax your abdomen, and inhale, as you lengthen,
exhale, and come further forward, increasing the space in your
vertebrae.
Come to a sitting position with your legs together in front of you.
Move
the fleshy part of your buttocks from underneath you, so you are on the
top of your sitting bones, which are located at the very top of your
legs.
2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
3
Now take your strap around both feet. The strap`s purpose is to keep the spine straight. This is very important.
Be aware the head is an extension of the spine, so keep it aligned accordingly.
Use the breath to create the optimum degree of intensity in the stretch.
4
On
your next exhale; come down the belt further while maintaining the
extension on the front and back of the torso. Some of you will be able
to grab the sides of your feet. Breathe softly and continuously. Don’t
pull yourself forward by the strength of your upper body.
Keep bending at the hips, maintaining a relaxed head and neck.Keep bending at the hips, maintaining a relaxed head and neck.5
5
Go a little further, relax your abdomen, and inhale, a you lengthen, exhale, and come further forward, increasing the space in
your vertebrae.
The Bridge Pose is
a simple yet very effective pose to practice. It helps to promote a
healthy flexible spine while strengthening the legs and buttock muscles. It also helps to stretch and stimulate the abdominal muscles and organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired. To view in flash - click the image below
Instruction Table 1
Lie on your back with your legs bent, heels close to the buttocks,
Feet pressing firmly into the floor, hip width and parallel.
Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
2
Inhale, and
with the exhale raise the hips up by pushing strongly into the floor
with your feet. Keep the buttocks firm, and press the shoulders and arms
into the floor. Only go to the height that you are comfortable with.
Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.
3
Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.
This pose stretches the whole front of the body, and brings mobility to
the spine. Breathing is improved from the opening of the ribcage and
chest area.
The locus yoga posture is named as such as it resembles the shape of the insect known as the Locust. This pose helps to strengthen, stretch and reduce stiffness in the lower back while bringing flexibility to the upper back region.
When you first begin to practice this pose, your legs may not move very far off the floor. Please continue and stay positive as you will find your range will continue to improve the more you practice. Learning to master this pose will hold you in good stead for more advanced back bends. To view in flash - click the image below Instruction Table 1
Come to a position lying face down on the floor, with your arms along
side your body, palms and forehead down. Bring your knees and ankles
together. Squeeze the shoulder blades together and down. Push your palms
into the floor. Pull the abdominals inwards, contract the buttocks, and
press the hips and pubis firmly into the floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull the shoulder blades
together, raising the head, the arms, and upper torso away from the
floor, looking straight ahead, opening the front of the chest and
pushing down the lines of the arms.
Come to a position lying face down on the floor, with
your arms along side your body, palms and forehead down. Bring your
knees and ankles together. Squeeze the shoulder blades together and
down. Push your palms into the floor. Pull the abdominals inwards,
contract the buttocks, and press the hips and pubis firmly into the
floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull
the shoulder blades together, raising the head, the arms, and upper
torso away from the floor, looking straight ahead, opening the front of
the chest and pushing down the lines of the arms.
TheBridge Poseis
a simple yet very effective pose to practice. It helps to promote a
healthy flexible spine while strengthening the legs and buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and
organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
To view in flash - click the image below
Instruction Table
Lie on your back with your legs bent, heels close to the buttocks, Feet pressing firmly into the floor, hip width and parallel.
Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
2
Inhale, and with the exhale raise the hips up by pushing strongly
into the floor with your feet. Keep the buttocks firm, and press the
shoulders and arms into the floor. Only go to the height that you are
comfortable with.
Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.
3
Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.
This pose stretches the whole front of the body, and
brings mobility to the spine. Breathing is improved from the opening of
the ribcage and chest area.
The Childs Yoga pose when practiced regularly is very beneficial to your entire mind and body. It helps to release the pressure on the spine while providing an entire stretch through the upper body to the fingertips. It also aids in strengthening and stretching the insides of the legs while massaging the internal organs.
Breathing will becomes more efficient and your mind will become clear. It also aids in improved mental processes and helps to rejuvenate and energize the entire being. To view in flash - click the image below
Instruction Table 1
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your arches, pulling up with the thighs and the tail bone tucked under.
2
Place your hands on your hips and feel the extension up out of the waist.
3
Inhale, As you exhale bend at the hips extend forward, continue lifting
out of the hips keeping your legs strong and your base nice and firm,
looking forward to begin with. Keep the extension on the stomach, which
will help keep your back flat protecting it.
Take a few breaths here.
4
Now take your hands to the floor extending from the lower abdomen to
the breastbone and through the spine. Some of you maybe on the finger
tips.
If you can’t keep your spine straight put your hands on
your knees and keep slowly working down your legs, working with your
body, not against it. Lift your sitting bones to the ceiling.
5
Draw your shoulders down your back so you can extend the neck with ease.
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Childs Pose Yoga Stretch. This Beginners Yoga Posture will get easier
every time you work with it as it rejuvenates and quietens the mind.
Continue with your slow smooth breathing as you continue to stretch the
inner thigh muscles. Category Education
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.
2
Place your hands on your hips and feel the extension up out of the waist.
3
Inhale, As you exhale bend at the hips extend
forward, continue lifting out of the hips keeping your legs strong and
your base nice and firm, looking forward to begin with. Keep the
extension on the stomach, which will help keep your back flat protecting
it.
Take a few breaths here.
4
Now take your hands to the floor extending from the lower abdomen to
the breastbone and through the spine. Some of you maybe on the finger
tips.
If you can’t keep your spine straight put your hands on your knees
and keep slowly working down your legs, working with your body, not
against it. Lift your sitting bones to the ceiling.
5
Draw your shoulders down your back so you can extend the neck with ease.
Remember to keep the arches high.
Bring your big toes together and your knees wide apart, inhale as you lift your spine and extend your stomach.
2
Exhale bend forward from the hips as you walk you hands
out as far in front of you as possible, extending from the hips to the
fingertips.
4
Breathing into the abdomen as you extend it
forward in to the breastbone, creating length through the upper body.
Exhale from deep in the abdomen relaxing in the spine and continue the slow controlled breathing.
This pose aids in digestion and is restorative. It frees the rib cage allowing for improved breathing. It aids in mental
concentration and helps to revive mental and pysichal exhaustion. The
heartbeat is slowed and the lower back is strengthened and pressure is removed from the lumbar region.
It increases flexibility while strengthening and developing the
hamstrings. It also helps to strengthen the feet and ankles while
realigning the entire body. To view in flash - click the image below
Instruction Table 1
Find yourself on your sitting bones, lifting out of the hips.
Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.
2
Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.
3
Bring your lower legs up, parallel to the floor. Breathe softly, in and out through the nose, while opening the chest and squeezing the shoulder blades together.
Focus on a point at eye level in front of you. You may find this pose challenging to begin with
4
Now bring your arms up beside your knees, parallel to the floor, opening the chest. Keep your focus on that point in front of you. This will help your stability. Continue with the controlled breathing.
Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths. Advanced Variation of The Boat
Now bring your legs up to straight. Continue to keep your focus on that point in front of you.
Find yourself on your sitting bones, lifting out of the hips.
Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.
2
Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.
3
Bring your lower legs up, parallel to the floor.
Breathe softly, in and out through the nose, while opening the chest and squeezing the shoulder blades together.
Focus on a point at eye level in front of you. You may find this pose challenging to begin with
4
Now bring your arms up beside your knees, parallel to the floor,
opening the chest. Keep your focus on that point in front of you. This
will help your stability. Continue with the controlled breathing.
Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths.
Advanced Variation of The Boat
Now bring your legs up to straight. Continue to keep your focus on that point in front of you.
Continue with the controlled breathing.
toes & little toes pressing firmly into the floor Push
back with your hands & sit between your buttocks on the floor, make
sure you roll your calf muscles out wards soyour not sitting on them. Make sure the inner calves are touching the outer thighs and your ankles are outside your buttocks, arms resting at the sides. Inhale as you slowly raise your arms to shoulder height, shoulders down.
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Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ] in
Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
Dhammacakkappavattana
Sutta— Поставување во движење на тркалото на Дама - [Dhamma · cakka ·
pavattana] на класичен македонски-Класичен македонски,
Ова е секако најпознатата сута во литературата во Пали. Буда за прв пат ги изложува четирите арија · саки.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Во
една прилика, Багавча престојуваше во Варанаси во Еревата, во
Исипатана. Таму, тој и се обрати на групата од пет бихкуси: Овие две
крајности, бихкусите, не треба да бидат усвоени од оној што излегол од
домашниот живот. Кои двајца? Од една страна, посветеноста кон хедонизмот
кон камата, која е инфериорна, вулгарна, вообичаена, анарија, лишена од
бенефит, а од друга страна посветеност на самоомртување, што е дукха,
анријарија, лишена од бенефит . Без да оди во овие две крајности,
бихкус, Татагата целосно се разбуди во мајџима пашипада, која
произведува визија, произведува ñāṇа и доведува до смирување, до абхија,
до самбоди, до Ниббана. на кој Татагата целосно се разбуди, што
произведува визија, што произведува ñāṇа и води кон смирување, до
абхија, до самбоџа, до Нибана? Тоа е, бихкус, оваа арија ахагика мага,
што треба да се каже: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā
· kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi.
Ова е, бихкус, е мајџима пашипада на која се разбуди Татагата, која
создава визија, произведува са и доведува до смирување, до абхија, до
самбоди, до Нибана. Покрај тоа, бхихус, ова е дукха арија · сака: јати е
dukkha, jarā е dukkha (болест е dukkha) maraṇa е dukkha, асоцијација со
она што не се допаѓа е dukkha, дисоцијација од она што се допаѓа е
dukkha, да не се добие она што некој сака е dukkha; накратко, петте
адиканаханди се дукха. Покрај тоа, бхикус, ова е дукха · самудаја арија ·
сака: овој тахи што води кон повторно раѓање, поврзан со желба и
уживање, наоѓајќи задоволство тука или таму, што е да се каже:
kāma-taṇhā, bhava-taṇhā и vibhava-taṇhā. Понатаму, бихкус, ова е dukkha ·
nirodha арија · сака: целосна вирга, нирода, напуштање, напуштање,
еманципација и ослободување од самиот тахи. Понатаму, бихкус, ова е
dukkha · nirodha · gāminī paṭipada арија · сака: само оваа арија
aṭṭhaṅgika magga, што ќе се каже: sammā · diṭṭhi, sammā · saṅkappa,
sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma, samma ·
Samādhi. ‘Ова е dukkha ariyasacca’: во мене, бихкус, во врска со
невидените работи порано, се крена окото, се појави ,a, стана паш, се
појави виāја, стана светло. „Сега, оваа духа аријасака треба да биде
целосно позната“: во мене, бхикус, во врска со невидените работи порано,
се појави окото, се појави ñāṇа, се појави паш, се појави виāја, стана
светло. „Сега, оваа духа аријасака е целосно позната“: во мене, бихку,
во врска со невидените работи порано, се појави окото, се појави а, се
појави паш, се појави виāи, се појави светло. ’Ова е дукха · samudaya
ariyasacca ‘: во мене, bhikkhus, во врска со невидените работи порано,
окото стана, oseа стана, пачот стана, се појави виāјā, светлината стана.
„Сега, оваа дукхасамудаја аријасака треба да се напушти“: во мене,
бихку, во врска со невидените работи порано, се појави окото, се појави
,а, се појави паш, се појави виāја, се крена светло. „Сега, оваа дукха ·
самудаја аријасака е напуштена“: во мене, бихкус, во врска со
невидените работи порано, се појави окото, се појави ,а, се појави паш,
се појави виāја, стана светло. ’Ова е дукха · Nirodha ariyasacca ‘: во
мене, бихкусу, во врска со невидените работи порано, се крена окото, се
појави ,a, стана паш, се појави виāјā, светна светлина. ‘Сега, оваа
духаханирода аријасака треба лично да се доживее’: во мене, бихку, во
врска со невидените работи порано, се појави окото, се појави ,а, се
појави паш, се појави виāи, се крена светло. „Сега, овој дукханироха
аријасака е лично доживеан“: во мене, бихку, во врска со невидените
работи порано, се појави окото, се појави ,а, се појави паш, се појави
виāи, се појави светло. ’Ова е dukkha · nirodha · gāminī paṭipadā
ariyasacca ”: во мене, бихку, во врска со невидените работи порано, се
појави окото, се појави ,a, стана паш, се појави виāј, се појави светло.
„Сега, овој дукханироѓа · гамин пашипада аријасака треба да се
развива“: во мене, бихку, во врска со невидените работи порано, се
појави окото, се појави ,а, се појави паш, се појави виāија, светна
светлина.
„Сега, овој
дукханироѓа · гамин пашипада аријасака е развиен“: во мене, бихкусу, во
врска со невидените работи порано, се појави окото, се појави ñāṇа, се
појави паш, се појави светло и светло. И така долг, бихку, бидејќи моето
јатхабтах знаење и визија за овие четири аријасакаки на овие дванаесет
начини по тријади не беше сосема чисто, јас не тврдев во локата со
нејзините деви, со своите Мараси, со своите Брахма, со самајата и
брамани, во оваа генерација со своите деви и луѓе, целосно се разбудиле
до врховниот самасамбоди.
Но,
кога, бихку, моето јатхабтах знаење и визија за овие четири аријасакаки
на овие дванаесет начини по тријади беше сосема чисто, јас тврдев во
локата со своите деви, со своите Мераси, со своите брами, со самаите и
брамите, во оваа генерација со своите деви и луѓе, целосно да се разбуди
кај врховниот самасамбоди.
И,
знаењето и визијата се појавија во мене: „моето вимути е непоколебливо,
ова е моето последно место, сега веќе нема бава. Ова е она што го рече
Багав. Воодушевен, групата од пет биккуси ги одобри зборовите на Багав. И
додека се зборуваше за ова излагање, во Сијаш Кошаја се појави окото
Дамма, ослободено од страст и нерѓосувачко: „сè што има природа на
самудаја, има природа на нирода“.
И
кога Багава го активираше Тркалото на Дама, девите на земјата гласно
прогласија: „Кај Варанаси, во Еревата во Елифатана, Багава го активираше
врвниот тркал на Дама, што не може да се запре со самајас или брамани,
деви, Марас, Брама или кој било во светот. “Откако го слушна викотот на
девите на земјата, Девата од Катумараџика гласно прогласи:„ Кај
Варанаси, во Елевата шума кај Исипатана, Багава го активираше врховно
тркало на Дама, кое не може да го запрат самаши или брамани, деви,
Марас, Брахма или кој било во светот. „Откако го слушнав крикот на
девите на Катумахараџика, девата на Таватиса гласно прокламираше:„ Во
Варанаси, во Елеровата шума на Исипатана, Багави го активираше врховното
тркало на Дама, кое не може да го запрат самаја или брахмин, дева,
Марас, Брахма или кој било во светот. „Кај Варанаси, во Елеровата шума
кај Исипатана, т е Багави го активира врховното тркало на Дама, кое не
може да го запрат самаја или брахмин, дева, Марас, Брахма или кој било
во светот. „Откако го слушнав крикот на демите Јама, девите Тусити
гласно прогласија: Варанаси, во Еленската шума кај Исипатана, Багав го
активираше врховното тркало на Дама, кое не може да го запрат самаја или
брахмин, дева, Марас, Брахма или кој било во светот. „Слушнав крик на
девите Тусити , девата Ниманнарати гласно прокламираа: „Кај Варанаси, во
Елеровата шума кај Исипатана, Багав го активираше врховното тркало на
Дама, кое не може да го запрат самања или брамани, деви, Марас, Брахма
или кој било на светот. „Кога го слушнав крикот на девите Ниманнарати,
паните на Паранимитвавасавати гласно прогласија:„ Во Варанаси, во
Елевата шума кај Исипатана, Багави го активираше врвниот тркал на Дама,
што не може да го запрат самаја или брама, дева, Марас, Брама или кој
било во светот слушајќи го плачот на девините Паранимимитавасавати,
брамамачијаките гласно прокламираа: „Кај Варанаси, во Елевата шума кај
Исипатана, Багави го активираше врховното тркало на Дама, што не може да
го запрат самања или браќа, дева, Марас , Брахма или кој било во
светот. ‘Така, во тој момент, во тој момент, плачот се рашири до
Брамалока. И овој десет илјади пати светски систем се тресеше, се
тресеше и трепереше, и се појави голем, безграничен сјај во светот,
надминувајќи го изворот на девите
Тогаш
Багави ја изговори оваа удана: ‘Кошаја навистина разбра! Кожаша
навистина разбра! ‘ И така āјасма Кошаја го стекнала името „Аси ·
Кочаја“.
As
time passes, the silences between the bell sounds become longer. This
is an excellent tool for meditation or to strengthen control of your
thoughts.
If you want, you can buy this track to listen off-line and to support our work at:
Primitive Relaxing Music offers you different styles of relaxation music.
Our music is very suitable for meditating, studying, calming down, in stressful situations, but also simply enjoying chilling.
Benefits of relaxing
Positive effect on your health:
By
taking occasional rest, the body can recover from daily Stress. Your
muscles relax, your blood pressure drops and your breathing slows. In
addition, your immune system and your digestive system work better,
making you less likely to fall ill.
Positive effect on your thoughts:
Your
mind can also recover by relaxing. Those who regularly take a break
will see more chances and opportunities than someone who is always in
the highest gear. Your creative capacity is greater, your thoughts more
positive and you are better able to cope with the hectic pace of
everyday life.
Better functioning:
By
relaxing you function better, both at home and at work. Sometimes you
have so much on your mind that you lose the overview. Taking peace of
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Result: fewer errors and more precise work.
Productivity:
It
may seem like you are wasting your time if you take a break, but that
is not the case. On the contrary. Relaxation provides a better focus, so
you work faster and more effectively. Someone who works 9 hours and
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Dhammacakkappavattana
Sutta— Fametrahana amin’ny fihetsiketsehana ny kodiaran’i Dhamma -
[Dhamma · cakka · pavattana] amin’ny English Classical,
Ity
no azo antoka fa ny sutta malaza indrindra amin’ny fako Pali. Ny Buddha
dia nanambara voalohany ireo ariya · saccas efatra voalohany.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Indray
mandeha, ny Bhagavā dia nijanona tao Varanasi tao amin’ny Deer Grove
any Isipatana. Tao izy dia niresaka tamin’ny vondrona bhikkhus dimy:
Ireto roa farany ireto, ny bhikkhus, dia tsy tokony horaisin’ny olona
iray izay nivoaka tamin’ny fiainana an-trano. Iza amin’izy roa? Amin’ny
lafiny iray, ny fanoloran-tena amin’ny hedonism amin’ny kiraro, izay
ambany, maloto, mahazatra, an · ariya, tsy mahazo tombony, ary etsy
ankilany ny fanoloran-tena amin’ny fampijaliana tena, izay dukkha, an ·
ariya, tsy mahazo tombony . Raha tsy mandeha any amin’ireto tendrony roa
ireto, bhikkhus, ny Tathāgata dia nifoha tanteraka tamin’ny majjhima
paṭipada, izay mamokatra fahitana, izay mamokatra ñāṇa, ary mitarika
fihinana, abhiñña, sambodhi, mankany Nibbāna. Ary inona, bhikkhus, no
majjhima paṭipada izay nifohazan’ny Tathāgata tanteraka, izay mamokatra
fahitana, izay mamokatra ñāṇa, ary mitondra any amin’ny fahafinaretana,
mankany abhiñña, mankany sambodhi, mankany Nibbāna? Io, bhikkhus, ity
ariya aṭṭhaṅgika magga, izany hoe: sammā · diṭṭhi sammā · saṅkappa sammā
· vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā
· samādhi. Ity, bhikkhus, no majjhima paṭipada izay nifohazan’ny
Tathāgata, izay mamokatra fahitana, izay mamokatra ñāṇa, ary mitarika ho
amin’ny fahafinaretana, mankany abhiñña, mankany sambodhi, any Nibbāna.
Ankoatr’izay, bhikkhus, ity no dukkha ariya · sacca: jāti dia dukkha,
jarā dia dukkha (aretina dia dukkha) maraṇa dia dukkha, fiarahana
amin’izay tsy tiana dia dukkha, fisarahana amin’ny zavatra tiana dia
dukkha, tsy hahazoana izay tadiavin’ny olona dia dukkha; Raha fintinina,
ny dimy upādāna’k'khandhas dia dukkha. Ankoatr’izay, bhikkhus, ity no
dukkha · samudaya ariya · sacca: ity taṇhā ity dia mitarika amin’ny
fahaterahana indray, mifandray amin’ny faniriana sy fahafinaretana,
mahita fahafinaretana etsy sy eroa, izany hoe: sapatu-taṇhā, bhava-taṇhā
ary vibhava-taṇhā. Ankoatr’izay, bhikkhus, ity no dukkha · nirodha
ariya · sacca: ny virāga feno, nirodha, mandao, mamela, manafaka ary
manafaka amin’izany taṇhā izany. ny dukkha · nirodha · gāminī paṭipada
ariya · sacca: ity fotsiny ariya aṭṭhaṅgika magga, izany hoe: sammā ·
diṭṭhi, sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva,
sammā · vāyāma, sammā · sati ary sammā · Samādhi.’T Ity no dukkha
ariyasacca ‘: amiko, bhikkhus, momba ireo zavatra mbola tsy re akory teo
aloha dia niposaka ny maso, nitsangana ny ñāṇa, nitsangana ny paññā,
niarina ny vijjā, nipoitra ny mazava. ‘Ankehitriny, ity dukkha
ariyasacca ity dia tena ho fantatra tanteraka’: amiko, bhikkhus, momba
ireo zavatra mbola tsy re akory teo aloha dia niposaka ny maso,
nitsangana ny ñāṇa, nitsangana ny paññā, nitsangana ny vijjā, nipoitra
ny mazava. ‘Ankehitriny, ity dukkha ariyasacca ity dia efa fantatra
tanteraka’: amiko, bhikkhus, momba ireo zavatra mbola tsy re akory, dia
niposaka ny maso, nitsangana ny ñāṇa, nitsangana ny paññā, nitsangana ny
vijjā, nipoaka ny mazava. ‘Ity no dukkha · samudaya ariyasacca ‘:
amiko, bhikkhus, momba ireo zavatra mbola tsy re akory teo aloha, dia
niposaka ny maso, nitsangana ny ñāṇa, nitsangana ny paññā, niarina ny
vijjā, niposaka ny hazavana. ‘Ankehitriny, ity dukkha · samudaya
ariyasacca ity dia hafoina’: amiko, bhikkhus, mikasika ireo zavatra
mbola tsy re akory teo aloha, dia niposaka ny maso, nipoitra ny ñāṇa,
nitsangana ny paññā, nipoitra ny vijjā, nipoitra ny mazava.
‘Ankehitriny, nilaozana ity dukkha · samudaya ariyasacca ity’: tamiko,
bhikkhus, momba ireo zavatra mbola tsy re akory teo aloha, dia niposaka
ny maso, nitsangana ny ñāṇa, nitsangana ny paññā, nitsangana ny vijjā,
niseho ny hazavana. · Nirodha ariyasacca ‘: amiko, bhikkhus, mikasika
ireo zavatra mbola tsy re akory teo aloha, dia niposaka ny maso,
nitsangana ny ñāṇa, nitsangana ny paññā, niarina ny vijjā, niposaka ny
hazavana. ‘Ankehitriny, ity dukkha · nirodha ariyasacca ity dia tokony
hiainana manokana’: amiko, bhikkhus, mikasika ireo zavatra mbola tsy re
akory teo aloha, dia niposaka ny maso, nipoitra ny ñāṇa, nitsangana ny
paññā, nipoitra ny vijjā, nipoitra ny hazavana. ‘Ankehitriny, ity dukkha
· nirodha ariyasacca ity dia efa niaina manokana’: tamiko, bhikkhus,
mikasika ireo zavatra mbola tsy re akory teo aloha, dia niposaka ny
maso, nipoitra ny ñāṇa, nitsangana ny paññā, nipoitra ny vijjā, nipoitra
ny mazava. Ity no dukkha · nirodha · gāminī paṭipadā ariyasacca ‘:
amiko, bhikkhus, mikasika ireo zavatra mbola tsy re akory teo aloha, dia
niposaka ny maso, nitsangana ny ñāṇa, nitsangana ny paññā, ny vijjā
nipoitra, ny jiro nipoitra. ‘Ankehitriny, ity dukkha · nirodha · gāminī
paṭipadā ariyasacca ity dia hamboarina’: amiko, bhikkhus, mikasika ireo
zavatra mbola tsy re akory teo aloha dia niposaka ny maso, nitsangana ny
ñāṇa, ny paññā nipoitra, ny vijjā nipoitra, ny jiro nipoitra.
‘Ankehitriny,
ity dukkha · nirodha · gāminī paṭipadā ariyasacca ity dia
novolavolaina’: tamiko, bhikkhus, mikasika ireo zavatra mbola tsy re
akory teo aloha dia niposaka ny maso, nitsangana ny ñāṇa, nitsangana ny
paññā, ny vijjā nipoitra, ny hazavana nipoitra. lava, bhikkhus, satria
ny fahalalako yathā · bhūtaṃ amin’ireto ariyasaccas efatra ireto amin’ny
fomba roa ambin’ny folo dia tsy madio, tsy nitaky tany amin’ny loka aho
niaraka tamin’ny devasiny, niaraka tamin’ny Māras, sy ny Brahmās, ny
samaṇas ary brahmins, amin’ity taranaka ity miaraka amin’ireo deva sy
olombelona, dia nifoha tanteraka tamin’ny sammā · sambodhi
faratampony.
Fa
rehefa, bhikkhus, ny fahalalako yathā · bhūtaṃ sy ny fahitan’ireto
ariyasaccas efatra ireto tamin’ireto fomba roa ambin’ny folo ireto dia
nadio tanteraka, nitaky ny loka aho tamin’ny loka, miaraka amin’ny
Māras, sy ny Brahmās, ny samaṇas sy brahmins, tao ity taranaka ity
miaraka amin’ny deva sy ny olombelona, mba hamoha tanteraka ny sammā ·
sambodhi faratampony.
Ary
ny fahalalana sy ny fahitana dia nipoitra tao amiko: ‘ny vimutti tsy
azo hozongozonina, ity no jāti farany ahy, ankehitriny dia tsy misy
intsony ny bhava. Izany no nolazain’ny Bhagavā. Faly, nanaiky ny tenin’i
Bhagavā ny vondrona misy bhikkhus dimy. Ary raha teo am-pitenenana ity
fampirantiana ity dia niseho tao āyasmā Koṇḍañña ilay maso Dhamma izay
afaka amin’ny filan’ny nofo sy ny tsy misy fangarony: ‘izay rehetra
manana ny toetran’ny samudaya dia manana ny natiora.
Ary
rehefa namindra ny Kodiaran’i Dhamma ny Bhagavā, dia niantso mafy ireo
devain’ny tany hoe: ‘Any Varanasi, ao amin’ny Deer Grove at Isipatana,
ny Bhagavā dia namindra ny Kodiarana faratampony ao Dhamma, izay tsy
azon’ny samaṇas ajanona na brahmins, devas, Māras, Brahmā na olona eto
amin’izao tontolo izao.’Raha nandre ny fitarainan’ny deva teto an-tany
dia nanambara mafy ny deva Cātumahārājika: ‘Tao Varanasi, tao amin’ny
Deer Grove at Isipatana, dia nanetsika ny Bhagavā Kodiarana faratampon’i
Dhamma, izay tsy azon’ny samaṇas na brahmins, devas, Māras, Brahmā na
iza na iza eto amin’izao tontolo izao ajanona.’Raha nandre ny
fitarainan’ny devoly Cātumahārājika, dia nanambara mafy ireo devoly
Tāvatiṃsa: ‘Ao Varanasi, ao amin’ny Deer Grove at Isipatana, ny Bhagavā
dia nametraka ny kodiarana faratampon’i Dhamma, izay tsy azon’ny
tananṇas na brahmins, devas, Māras, Brahmā na iza na iza eto amin’izao
tontolo izao ajanona. ‘’ Rehefa nandre ny fitarainan’ny devoly
Tāvatiṃsa, dia nanambara mafy ny deva Yāma: ‘Any Varanasi, ao amin’ny
Deer Grove at Isipatana, faha-25 e Bhagavā dia nametraka ny kodiarana
faratampon’i Dhamma, izay tsy azon’ny samaṇas na brahmins, devas, Māras,
Brahmā na iza na iza eto amin’izao tontolo izao napetraka.’Raha nandre
ny fitarainan’ny deva Yāma izy, dia nanambara mafy ny deva Tusitā hoe:
‘At Varanasi, ao amin’ny Deer Grove at Isipatana, ny Bhagavā dia
nametraka ny kodiarana faratampony ao Dhamma, izay tsy azon’ny ekipa na
brahmana, deva, Māras, Brahmā na iza na iza eto amin’izao tontolo izao
iakarana. , ny devoly Nimmānarati dia nanambara mafy hoe: ‘Tao Varanasi,
ao amin’ny Deer Grove at Isipatana, ny Bhagavā dia nametraka ny
Kodiarana faratampon’i Dhamma, izay tsy azon’ny ekipa na brahmana, deva,
Māras, Brahmā na iza na iza eto amin’izao tontolo izao atao. ‘Rehefa
nahare ny fitarainan’ny devoly Nimmānarati, dia nanambara mafy ny deva
Paranimmitavasavatti:’ Tao Varanasi, tao amin’ny Deer Grove at
Isipatana, ny Bhagavā dia nametraka ny kodiarana faratampon’ny Dhamma,
izay tsy hajanon’ny samaṇas na brahmins, devas, Māras, Brahmā na
olon’izao tontolo izao. ‘Hav rehefa naheno ny fitarainan’ny deva
Paranimmitavasavatti, dia niantso mafy ireo deva brahmakāyika: ‘Tao
Varanasi, tao amin’ny Deer Grove at Isipatana, ny Bhagavā dia nametraka
ny kodiarana faratampon’i Dhamma, izay tsy azon’ny ekipa samaṇas na
brahmins, devas, Māras , Brahmā na olona eto amin’izao tontolo izao.Koa
tamin’izany fotoana izany, tamin’izay fotoana izay, dia nitatra hatrany
amin’i Brahma · loka ny antsoantso. Ary ity rafitr’ity tontolo ity iray
alina ity dia nihovotrovotra, nihovotrovotra ary nangovitra, ary nisy
famirapiratana lehibe tsy manam-petra niseho teto amin’izao tontolo
izao, nihoatra ny herin’ny devoly
Avy
eo dia nanonona ity udāna ity ny Bhagavā: ‘Tena azoko i Koṇḍañña! Tena
nahatakatra i Koṇḍañña! ‘ Ary izany no nahazoan’i āyasmā Koṇḍañña ny
anarana ‘Aññāsi · Koṇḍañña’.
Renouncing Hinduism and Embracing Buddhism for the Caste-less Society!
Dr.
Babasaheb Ambedkar converted to Buddhism on 14th October 1956, along
with 500,000 followers. His conversion to Buddhism is still guidance
for the masses in India to emancipate from the Caste Slavery towards
establishing a caste-less society!
—
It
was the greatest event for Buddhism in India for many hundreds of
years. Former untouchables felt that they were free. Free from Hinduism,
free from the caste system.
Dhammacakkappavattana
Sutta - Menetapkan Gerakan Roda Dhamma - [Dhamma · cakka · pavattana]
dalam Bahasa Melayu-Melayu Klasik Klasik
Ini
pastinya merupakan sutta paling terkenal di litterature Pali. Buddha
menerangkan keempat-empat ariya · saccas untuk pertama kalinya.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Pada
satu kesempatan, Bhagavā tinggal di Varanasi di Rusa Grove di
Isipatana. Di sana, dia berbicara kepada kelompok lima bhikkhu: Kedua
ekstrem ini, para bhikkhu, tidak boleh diterima oleh seseorang yang
telah keluar dari kehidupan rumah tangga. Dua yang mana? Di satu sisi,
pengabdian terhadap hedonisme terhadap kāma, yang lebih rendah, vulgar,
umum, an · ariya, kehilangan manfaat, dan di sisi lain pengabdian untuk
pembunuhan diri, yang merupakan dukkha, an · ariya, kehilangan manfaat .
Tanpa pergi ke dua ekstrem ini, para bhikkhu, Sang Tathāgata telah
sepenuhnya terbangun pada majjhima paṭipada, yang menghasilkan
penglihatan, yang menghasilkan ñāṇa, dan mengarah pada kesenangan, ke
abhiñña, ke sambodhi, ke Nibbāna. Dan apa, bhikkhu, adalah majjhima
paṭipada yang mana Sang Tathāgata telah bangun sepenuhnya, yang
menghasilkan penglihatan, yang menghasilkan ñāṇa, dan mengarah pada
kesenangan, ke abhiñña, ke sambodhi, ke Nibbāna? Para bhikkhu, ariya
aṭṭhaṅgika magga, yaitu: sammā · diṭṭhi sammā · saṅkappa sammā · vācā
sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. Ini, bhikkhu, adalah majjhima paṭipada yang telah dibangunkan
oleh Tathāgata, yang menghasilkan penglihatan, yang menghasilkan ñāṇa,
dan mengarah pada penghiburan, ke abhiñña, ke sambodhi, ke Nibbāna.
Selanjutnya, para bhikkhu, ini adalah dukkha ariya · sacca: jāti adalah
dukkha, jarā adalah dukkha (penyakit adalah dukkha) maraṇa adalah
dukkha, pergaulan dengan apa yang tidak disukai adalah dukkha, pemisahan
dari apa yang disukai adalah dukkha, bukan untuk mendapatkan apa yang
dikehendaki seseorang adalah dukkha; secara ringkas, lima
upādāna’k'khandhas adalah dukkha. Selanjutnya, para bhikkhu, inilah
dukkha · samudaya ariya · sacca: taṇhā ini yang mengarah ke kelahiran
kembali, dihubungkan dengan keinginan dan kenikmatan, menemukan
kesenangan di sini atau di sana, yaitu: kāma-taṇhā, bhava-taṇhā dan
vibhava-taṇhā. Selanjutnya, para bhikkhu, inilah dukkha · nirodha ariya ·
sacca: virāga, nirodha yang lengkap, meninggalkan, meninggalkan,
membebaskan dan membebaskan dari taṇhā itu. Selanjutnya, bhikkhus the
dukkha · nirodha · gāminī paṭipada ariya · sacca: just this ariya
aṭṭhaṅgika magga, iaitu: sammā · diṭṭhi, sammā · saṅkappa, sammā · vācā
sammā · kammanta, sammā · ājīva, sammā · sammāāāāāāā · Samādhi.’Ini
adalah dukkha ariyasacca ‘: dalam diri saya, para bhikkhu, mengenai
hal-hal yang belum pernah terdengar sebelumnya, mata muncul, ñāṇa
muncul, paññā muncul, vijjā muncul, cahaya muncul. ‘Sekarang, dukkha
ariyasacca ini harus diketahui sepenuhnya’: dalam diri saya, para
bhikkhu, mengenai hal-hal yang belum pernah terdengar sebelumnya, mata
muncul, ñāṇa muncul, paññā muncul, vijjā muncul, cahaya muncul.
‘Sekarang, dukkha ariyasacca ini telah diketahui sepenuhnya’: dalam diri
saya, para bhikkhu, mengenai hal-hal yang belum pernah terdengar
sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā muncul, cahaya
muncul. ‘Inilah dukkha · samudaya ariyasacca ‘: dalam diri saya, para
bhikkhu, mengenai hal-hal yang belum pernah terdengar sebelumnya, mata
muncul, ñāṇa muncul, paññā muncul, vijjā muncul, cahaya muncul.
‘Sekarang, dukkha · samudaya ariyasacca ini harus ditinggalkan’: dalam
diri saya, para bhikkhu, mengenai hal-hal yang belum pernah terdengar
sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā muncul, cahaya
muncul. ‘Sekarang, dukkha ini · samudaya ariyasacca telah
ditinggalkan’: dalam diri saya, para bhikkhu, mengenai hal-hal yang
belum pernah terdengar sebelumnya, mata muncul, ñāṇa muncul, paññā
muncul, vijjā timbul, cahaya muncul. ‘Inilah dukkha · Nirodha ariyasacca
‘: dalam diri saya, para bhikkhu, mengenai hal-hal yang belum pernah
terdengar sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā
muncul, cahaya muncul. ‘Sekarang, dukkha · nirodha ariyasacca ini harus
dialami secara pribadi’: dalam diri saya, para bhikkhu, mengenai hal-hal
yang belum pernah terdengar sebelumnya, mata muncul, ñāṇa muncul, paññā
muncul, vijjā timbul, cahaya muncul. ‘Sekarang, dukkha · nirodha
ariyasacca ini telah dialami secara pribadi’: dalam diri saya, para
bhikkhu, berkenaan dengan hal-hal yang belum pernah terdengar
sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā timbul, cahaya
muncul. ‘Ini adalah dukkha · nirodha · gāminī paṭipadā ariyasacca ‘:
dalam diri saya, para bhikkhu, mengenai hal-hal yang belum pernah
terdengar sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā
muncul, cahaya muncul. ‘Sekarang, dukkha · nirodha · gāminī paṭipadā
ariyasacca ini akan dikembangkan’: pada saya, para bhikkhu, mengenai
hal-hal yang belum pernah terdengar sebelumnya, mata muncul, ñāṇa
muncul, paññā muncul, vijjā muncul, cahaya muncul.
‘Sekarang,
dukkha · nirodha · gāminī paṭipadā ariyasacca ini telah dikembangkan’:
dalam diri saya, para bhikkhu, mengenai hal-hal yang belum pernah
terdengar sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā
muncul, cahaya muncul. lama, para bhikkhu, sebagai pengetahuan dan
penglihatan yathā · bhūtaṃ saya terhadap empat ariyasaccas ini dalam dua
belas cara ini oleh triad tidak cukup murni, saya tidak menuntut di
loka dengan para devanya, dengan Mara, dengan Brahmanya, dengan samaṇas
dan brahmana, dalam generasi ini dengan para dewa dan manusia, untuk
sepenuhnya terbangun kepada sammā · sambodhi yang tertinggi.
Tetapi
ketika, para bhikkhu, pengetahuan yathā · bhūta b saya dan
keempat-empat ariyasaccas ini dalam dua belas cara ini oleh triad cukup
murni, saya mendakwa di loka dengan para devanya, dengan Mara, dengan
Brahmanya, dengan samaṇas dan brahmana, di generasi ini dengan para dewa
dan manusia, untuk sepenuhnya terbangun kepada sammā · sambodhi yang
tertinggi.
Dan
pengetahuan dan penglihatan muncul dalam diri saya: ‘vimutti saya tidak
tergoyahkan, ini adalah jāti terakhir saya, sekarang tidak ada bhava
lagi. Inilah yang dikatakan Bhagavā. Gembira, kumpulan lima bhikkhu
menyetujui kata-kata Bhagavā. Dan ketika eksposisi ini diucapkan, muncul
dalam āyasmā Koṇḍañña mata Dhamma yang bebas dari semangat dan tahan
karat: ’semua yang memiliki sifat samudaya memiliki sifat nirodha’.
Dan
ketika Bhagavā menggerakkan Roda Dhamma, para dewa bumi menyatakan
dengan lantang: ‘Di Varanasi, di Rusa Rusa di Isipatana, Bhagavā telah
menggerakkan Roda Dhamma tertinggi, yang tidak dapat dihentikan oleh
samaṇas atau brahmana, deva, Māras, Brahmā atau sesiapa sahaja di dunia.
‘Setelah mendengar tangisan para dewa bumi, para dewa Cātumahārājika
menyatakan dengan lantang:’ Di Varanasi, di Rusa Rusa di Isipatana,
Bhagavā telah menggerakkan gerakan Roda Dhamma tertinggi, yang tidak
dapat dihentikan oleh samaṇas atau brahmana, dewa, Māras, Brahmā, atau
siapa pun di dunia. ‘Setelah mendengar tangisan para dewa
Cātumahārājika, para dewa Tāvatiṃsa menyatakan dengan kuat:’ Di
Varanasi, di Rusa Rusa di Isipatana, Bhagavā telah menggerakkan Roda
Dhamma tertinggi, yang tidak dapat dihentikan oleh samaṇas atau
brahmana, dewa, Mara, Brahma atau siapa pun di dunia. ‘Setelah mendengar
tangisan para dewa Tāvatiṃsa, para dewa Yāma mengisytiharkan dengan
kuat: ‘Di Varanasi, di Rusa Grove di Isipatana, th e Bhagavā telah
menggerakkan Roda Dhamma tertinggi, yang tidak dapat dihentikan oleh
samaṇas atau brahmana, dewa, Māras, Brahmā atau siapa pun di dunia.
‘Setelah mendengar tangisan para dewa Yāma, para dewa Tusitā menyatakan
dengan kuat:’ Pada Varanasi, di Rusa Rusa di Isipatana, Bhagavā telah
menggerakkan Roda Dhamma tertinggi, yang tidak dapat dihentikan oleh
samaṇas atau brahmana, dewa, Mara, Brahma atau siapa pun di dunia.
‘Setelah mendengar tangisan para dewa Tusitā , para dewa Nimmānarati
menyatakan dengan lantang: ‘Di Varanasi, di Rusa Rusa di Isipatana,
Bhagavā telah menggerakkan Roda Dhamma tertinggi, yang tidak dapat
dihentikan oleh samaṇas atau brahmana, deva, Māras, Brahmā atau siapa
pun di dunia. ‘Setelah mendengar teriakan para dewa Nimmānarati, para
dewa Paranimmitavasavatti menyatakan dengan lantang:’ Di Varanasi, di
Hutan Rusa di Isipatana, Bhagavā telah menggerakkan Roda Dhamma
tertinggi, yang tidak dapat dihentikan oleh samaṇas atau brahmana, dewa,
Māras, Brahmā atau sesiapa sahaja di dunia ini.’Hav mendengar suara
teriakan para dewa Paranimmitavasavatti, para dewa brahmakāyika
menyatakan dengan lantang: ‘Di Varanasi, di Rusa Rusa di Isipatana,
Bhagavā telah menggerakkan Roda Dhamma tertinggi, yang tidak dapat
dihentikan oleh samaṇas atau brahmana, dewa, Māras , Brahma atau siapa
pun di dunia ini.’Jadi pada saat itu, pada saat itu, tangisan itu
menyebar hingga ke Brahma · loka. Dan sistem dunia sepuluh ribu kali
lipat ini bergetar, bergetar, dan gemetar, dan cahaya luar biasa yang
luar biasa muncul di dunia, melebihi kehebatan para
Kemudian
Bhagavā mengucapkan udāna ini: ‘Koṇḍañña benar-benar mengerti! Koṇḍañña
betul-betul faham! ‘ Dan begitulah āyasmā Koṇḍañña memperoleh nama
‘Aññāsi · Koṇḍañña’.
Asal Usul Alam Semesta Menurut Pandangan Agama Buddha (Aganna Sutta)
GITASWARA TISARANA
Sumber: Buddhist Education Centre Surabaya
Asal Usul Kehidupan dalam pandangan Agama Buddha tidak mengenal manusia pertama.
Dhamma
adalah kebenaran, Ada Buddha atau tidak Ada Buddha hukum Dhamma akan
tetap berlaku. Kegelapan Batin yang membuat kita tak bisa melihat,
mengerti dan memahami kebenaran. Buddha membabarkan dhamma bukan untuk
mencari pengikut, tetapi Ada banyak makhluk-makhluk yang memiliki
sedikit debu kotoran di mata pengetahuan dan kebijaksanaan mereka. Pesan
untuk umat Buddha setelah mendengarkan apa yang ada di channel ini
Janganlah mudah mempercayai sesuatu hanya :
- karena atas dasar kabar angin,
- karena anggapan belaka,
- karena penampilan belaka,
- karena pemahamanmu saja,
- karena wejangan dari orang suci,
- karena atas dasar tradisi,
- karena tertera dalam kitab sucimu.
Akan
tetapi, apabila setelah kalian menganalisa kebenaran, dan setelah
menyelidiki dengan cermat, kalian menemukan sesuatu yang sejalan
denganmu, membawa kebaikan untuk kepentingan satu dan semua, maka
terimalah dalam hidupmu, sesuai dengan ajaran tersebut ( kalama sutta ) ”
Sang Buddha”
-Sesuai benih yang ditabur begitulah buah yang akan dituai.
“Jangan berbuat Jahat Tambahlah Kebajikan, Sucikan Hati dan pikiran”.
-Tak
satu pun orang di dunia ini yang tak pernah dicela, sebaik apappun
orang itu pasti tetap di cela, di Like atau dislike Gitaswara Tisarana
akan tetap menyebarkan dhammadesana dengan caranya.
ധർമ്മ ചക്രത്തിന്റെ ചലനത്തിലെ ക്രമീകരണം - ക്ലാസിക്കൽ മലയാളത്തിൽ [ധർമ്മ · കക്ക · പവത്താന]
പാലി ലിറ്ററേച്ചറിലെ ഏറ്റവും പ്രശസ്തമായ സൂത്താണിത്. ബുദ്ധൻ ആദ്യമായി നാല് അരിയ · സക്കകളെ വിശദീകരിക്കുന്നു.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
ഒരു
അവസരത്തിൽ, ഭഗവ ഇസിപതാനയിലെ ഡീർ ഗ്രോവിലെ വാരണാസിയിൽ
താമസിക്കുകയായിരുന്നു. അവിടെ അദ്ദേഹം അഞ്ച് ഭിക്ഷുമാരുടെ സംഘത്തെ അഭിസംബോധന
ചെയ്തു: ഈ രണ്ട് അതിരുകടന്ന ഭിക്ഷുമാരെ ഗൃഹജീവിതത്തിൽ നിന്ന് പുറത്തുപോയ
ഒരാൾ സ്വീകരിക്കരുത്. ഏത് രണ്ട്? , കാമ നേരെ ഹെദൊനിസ്മ് ഭക്തിയുടെയും,
ഇൻഫീരിയർ ആണ്, അസഭ്യം, സാധാരണ, ഒരു · Ariya, ആനുകൂല്യം മാരണം ഒരു വശത്ത്
ഒപ്പം മറുവശത്ത് സ്വയം ലാംബ്രെർട്ട്സ് ഭക്തിയുടെയും, ഏത് ദുക്ഖ ആണ്, ഒരു ·
Ariya, ആനുകൂല്യം മാരണം . ഭിക്ഷുസ് എന്ന ഈ രണ്ട് അതിരുകടന്നതിലേക്ക്
പോകാതെ, തഥ്ഗത മജ്ജിമ പസിപാഡയെ പൂർണ്ണമായും ഉണർത്തി, അത് കാഴ്ച
ഉൽപാദിപ്പിക്കുകയും, producesa ഉൽപാദിപ്പിക്കുകയും,
പ്രീതിപ്പെടുത്തുകയും, അഭി, സംബോധി, നിബ്ബാന എന്നിവയിലേക്ക് നയിക്കുകയും
ചെയ്യുന്നു. കൂടാതെ, ഭിക്ഷുമാർ, മജ്ജിമ പസിപാഡ ഇതിലേക്ക് തതഗത പൂർണ്ണമായും
ഉണർന്നിരിക്കുന്നു, അത് ദർശനം ഉൽപാദിപ്പിക്കുന്നു, അത് producea
ഉൽപാദിപ്പിക്കുന്നു, ഒപ്പം സംതൃപ്തിയിലേക്കും, അഭിയയിലേക്കും,
സംബോധിയിലേക്കും, നിബ്ബാനയിലേക്കും നയിക്കുന്നു? ഇത്, ഭിക്ഷുസ്, ഈ ആര്യ അഹ ṅ
ജിക മഗ്ഗ, അതായത്: സമിദിഹി സമ ā സാകപ്പ സംമ്മ ā വ ā ാ am am ഇതാണ്,
ഭിക്ഷുമാർ, തത്ഗീത ഉണർത്തുന്ന മജ്ജിമ പസിപാഡയാണ്, അത് കാഴ്ച
ഉൽപാദിപ്പിക്കുന്നു, producesa ഉൽപാദിപ്പിക്കുന്നു,
പ്രീതിപ്പെടുത്തുന്നു, അഭി, സംഭോഡി, നിബ്ബാന is dukkha, jarā is dukkha
(അസുഖം ദുഖ) മാരക എന്നത് ദുഖയാണ്, ഇഷ്ടപ്പെടാത്തവയുമായി സഹവസിക്കുന്നത്
ദുഖയാണ്, ഇഷ്ടപ്പെടുന്നതിൽ നിന്ന് വിച്ഛേദിക്കുന്നത് ദുഖയാണ്, ഒരാൾ
ആഗ്രഹിക്കുന്നത് ലഭിക്കരുത് ദുഖ; ചുരുക്കത്തിൽ, അഞ്ച് ഉപാധനഖണ്ഡങ്ങൾ
ദുഖയാണ്. മാത്രമല്ല, ഭിക്ഷുമാർ, ഇതാണ് ദുഖാമ സമുദയ ആര്യസാക്ക: ഈ താഹ്
പുനർജന്മത്തിലേക്ക് നയിക്കുന്നു, ആഗ്രഹത്തോടും ആനന്ദത്തോടും
ബന്ധപ്പെട്ടിരിക്കുന്നു, ഇവിടെ അല്ലെങ്കിൽ അവിടെ ആനന്ദം കണ്ടെത്തുന്നു,
അതായത്: കാമ-തഹ, ഭവ-താഹ, വിഭവ-ത āṇ. കൂടാതെ, ഭിക്ഷുസ്, ഇതാണ് ദുഖാ നിരോധ
ആര്യ · സക്ക: സമ്പൂർണ്ണ വൈരാഗ, നിരോധ, ഉപേക്ഷിക്കൽ, ഉപേക്ഷിക്കൽ, വിമോചനം, ആ
തഹാഹിൽ നിന്നുള്ള സ്വാതന്ത്ര്യം, ദുക്ഖ · നിരൊധ · ഗാമിനി പടിപദ Ariya ·
സച്ച: വെറും ഈ Ariya അട്ഠംഗിക മഗ്ഗ, പറയുന്ന കാര്യം: സംമാ · ദിട്ഠി, സംമാ ·
സംകപ്പ, സംമാ · Vaca സംമാ · കംമംത, സംമാ · ആജീവ, സംമാ · കായര്കാവ്ലെ, സംമാ
· സതി ആൻഡ് സംമാ · സമാധി.’ഇതാണ് ദുഖാ ആര്യസാക്ക ‘: എന്നിൽ, ഭിക്ഷുമാർ,
മുമ്പ് കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉയർന്നു,
paññā ഉടലെടുത്തു, വിജു എഴുന്നേറ്റു, വെളിച്ചം ഉടലെടുത്തു. ‘ഇപ്പോൾ, ഈ ദുഖാ
അരിയാസാക്ക പൂർണമായും അറിയപ്പെടണം’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത
കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, pa, ഉടലെടുത്തു,
വിജയ് ഉയർന്നു, വെളിച്ചം ഉയർന്നു. ‘ഇപ്പോൾ, ഈ ദുഖാ അരിയാസാക്ക പൂർണമായും
അറിയപ്പെടുന്നു’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത
കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā ഉടലെടുത്തു,
വിജയം ഉയർന്നു, പ്രകാശം ഉടലെടുത്തു. ‘ഇതാണ് ദുഖ · samudaya ariyasacca ‘:
എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ്
ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā ഉയർന്നു, വിജയം ഉയർന്നു, വെളിച്ചം
ഉയർന്നു. ‘ഇപ്പോൾ, ഈ ദുഖാമ സമുദായ അരിയസാക്ക ഉപേക്ഷിക്കപ്പെടണം’: എന്നിൽ,
ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa
ഉയർന്നു, paññā ഉടലെടുത്തു, വിജയം ഉയർന്നു, വെളിച്ചം ഉയർന്നു. ‘ഇപ്പോൾ, ഈ
ദുഖ am സമുദായ അരിയസാക്ക ഉപേക്ഷിക്കപ്പെട്ടു’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ്
കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉയർന്നു, paññā
ഉടലെടുത്തു, വിജു എഴുന്നേറ്റു, പ്രകാശം ഉടലെടുത്തു. ‘ഇതാണ് ദുഖ · നിരോധ
അരിയാസാക്ക ‘: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്,
കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā ഉയർന്നു, വിജയം ഉയർന്നു, വെളിച്ചം
ഉടലെടുത്തു. ‘ഇപ്പോൾ, ഈ ദുഖാ നിരോധ അരിയാസാക്ക വ്യക്തിപരമായി
അനുഭവിക്കേണ്ടതാണ്’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത
കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā ഉടലെടുത്തു,
വിജയ് ഉയർന്നു, വെളിച്ചം ഉയർന്നു. ‘ഇപ്പോൾ, ഈ ദുഖാ നിരോധ അരിയാസാക്ക
വ്യക്തിപരമായി അനുഭവിച്ചറിഞ്ഞിരിക്കുന്നു’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ്
കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā
ഉടലെടുത്തു, വിജു എഴുന്നേറ്റു, പ്രകാശം ഉടലെടുത്തു. ‘ഇതാണ് dukkha ·
nirodha · gāminī paṭipadā ariyasacca ‘: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ്
കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā
ഉടലെടുത്തു, വിജയം ഉയർന്നു, വെളിച്ചം ഉടലെടുത്തു. ‘ഇപ്പോൾ, ഈ ദുഖാ
നിരോധഗാമിന പസിപാഡ് അരിയാസാക്ക വികസിപ്പിക്കണം’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ്
കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā
ഉടലെടുത്തു, വിജു എഴുന്നേറ്റു, വെളിച്ചം ഉയർന്നു.
‘ഇപ്പോൾ,
ഈ ദുഖാ നിരോധഗാമിന പസിപാഡ് അരിയാസാക്ക വികസിപ്പിച്ചെടുത്തിട്ടുണ്ട്’:
എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേട്ടിട്ടില്ലാത്ത കാര്യങ്ങളിൽ, കണ്ണ് ഉയർന്നു,
ñāṇ എഴുന്നേറ്റു, പായ് ഉടലെടുത്തു, വിജെ ഉയർന്നു, പ്രകാശം ഉടലെടുത്തു.
നീളമുള്ള, ഭിക്ഷുമാർ, ഈ പന്ത്രണ്ട് വഴികളിലൂടെ ത്രിമൂർത്തികളിലൂടെ ഈ നാല്
അരിയാസാക്കകളെക്കുറിച്ചുള്ള എന്റെ അറിവും കാഴ്ചപ്പാടും തികച്ചും ശുദ്ധമല്ല,
ഞാൻ ലോകയിൽ അതിന്റെ ദേവന്മാരുമായും, മറാസുകളുമായും, ബ്രാഹ്മണരുമായും,
സമന്മാരുമായും, ബ്രാഹ്മണർ, ഈ തലമുറയിൽ ദേവന്മാരുമായും മനുഷ്യരുമായും,
പരമമായ സംബാംഭോതിയെ പൂർണ്ണമായും ഉണർത്താൻ.
എന്നാൽ,
ഈ പന്ത്രണ്ട് വഴികളിലൂടെ ത്രിമൂർത്തികളിലൂടെ ഈ നാല്
അരിയാസാക്കകളെക്കുറിച്ചുള്ള അറിവും കാഴ്ചപ്പാടും ഭിക്ഷുമാർ, ശുദ്ധമായപ്പോൾ,
ഞാൻ ലോകത്തിൽ അതിന്റെ ദേവന്മാരുമായും, മറാസുകളുമായും, ബ്രാഹ്മണരുമായും,
സമന്മാരുമായും ബ്രാഹ്മണരുമായും, ഈ തലമുറ അതിന്റെ ദേവന്മാരുമായും
മനുഷ്യരുമായും, പരമോന്നതമായ സംബോധിയിലേക്ക് പൂർണ്ണമായും ഉണർന്നിരിക്കുന്നു.
അറിവും
കാഴ്ചപ്പാടും എന്നിൽ ഉടലെടുത്തു: ‘എന്റെ വിമുട്ടി അസ്ഥിരമാണ്, ഇതാണ് എന്റെ
അവസാനത്തെ ജതി, ഇപ്പോൾ കൂടുതൽ ഭാവ ഇല്ല. ഇതാണ് ഭഗവൻ പറഞ്ഞത്. സന്തോഷവതിയായ
അഞ്ച് ഭിക്ഷുമാരുടെ സംഘം ഭഗവന്റെ വാക്കുകൾ അംഗീകരിച്ചു. ഈ ആവിഷ്കാരം
സംസാരിച്ചുകൊണ്ടിരിക്കുമ്പോൾ, അഭിനിവേശവും സ്റ്റെയിൻലെസും ഇല്ലാത്ത ധ്യാമ
കണ്ണായ ā യാസ്മി കൊക്കാനയിൽ ഉയർന്നുവന്നു: ‘സമുദായത്തിന്റെ
സ്വഭാവമുള്ളതെല്ലാം നിരോധയുടെ സ്വഭാവമാണ്’.
ഭഗവൻ
ധർമ്മ ചക്രം ചലിപ്പിച്ചപ്പോൾ, ഭൂമിയുടെ ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു:
‘വാരണാസിയിൽ, ഇസിപതാനയിലെ മാൻ തോട്ടത്തിൽ, ഭഗവൻ ധർമ്മത്തിന്റെ പരമോന്നത
ചക്രം സ്ഥാപിച്ചു, അത് സമാഹാസത്തിന് തടയാൻ കഴിയില്ല അല്ലെങ്കിൽ ബ്രാഹ്മണർ,
ദേവന്മാർ, മാരാസ്, ബ്രഹ്മ അല്ലെങ്കിൽ ലോകത്തിലെ ആരെങ്കിലും. ‘ സമാമകളോ
ബ്രാഹ്മണരോ, ദേവന്മാരോ, മറാസോ, ബ്രഹ്മമോ, ലോകത്തിലെ മറ്റാരെങ്കിലുമോ തടയാൻ
കഴിയാത്ത ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം. ‘കതുമഹാരിക ദേവന്മാരുടെ നിലവിളി
കേട്ട് തവതിസ ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു:’ വാരണാസിയിൽ, മാൻ തോട്ടത്തിൽ
സമാപകളോ ബ്രാഹ്മണരോ, ദേവന്മാരോ, മാരന്മാരോ, ബ്രാഹ്മണരോ, ലോകത്തിലെ
മറ്റാരെങ്കിലുമോ തടയാൻ കഴിയാത്ത ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം ഇസിപതാന
നിശ്ചയിച്ചിട്ടുണ്ട്. ‘തവതിസ ദേവന്മാരുടെ നിലവിളി കേട്ട് യമദേവന്മാർ ഉറക്കെ
പ്രഖ്യാപിച്ചു: ‘വാരണാസിയിൽ, ഇസിപതാനയിലെ ഡീർ ഗ്രോവിൽ, th സമ, ബ്രാഹ്മണർ,
ദേവന്മാർ, മാരന്മാർ, ബ്രഹ്മങ്ങൾ അല്ലെങ്കിൽ ലോകത്തിലെ മറ്റാർക്കും തടയാൻ
കഴിയാത്ത ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം ഭഗവത് ചലിപ്പിച്ചു. ‘യമദേവന്മാരുടെ
നിലവിളി കേട്ട് തുസിത ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു:’ at സമനികളോ
ബ്രാഹ്മണരോ, ദേവന്മാരോ, മറാസോ, ബ്രഹ്മമോ, ലോകത്തിലെ മറ്റാരെങ്കിലുമോ തടയാൻ
കഴിയാത്ത ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം ഭഗവ ഇസിപതാനയിലെ ഡീർ ഗ്രോവിൽ
സ്ഥാപിച്ചിരിക്കുന്നു. ‘തുസിത ദേവന്മാരുടെ നിലവിളി കേട്ട് , നിമ്മനാരതി
ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു: ‘വാരണാസിയിൽ, ഇസിപതാനയിലെ മാൻ തോട്ടത്തിൽ,
ഭഗവൻ ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം സ്ഥാപിച്ചു, അത് സമാഹന്മാരോ ബ്രാഹ്മണരോ,
ദേവന്മാരോ, മരാസോ, ബ്രഹ്മമോ അല്ലെങ്കിൽ ലോകത്തിലെ മറ്റാരെങ്കിലുമോ തടയാൻ
കഴിയില്ല. ‘നിമ്മനാരതി ദേവന്മാരുടെ നിലവിളി കേട്ട്, പരനിമ്മിതവാസവതി
ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു:’ വാരണാസിയിൽ, ഇസിപതാനയിലെ മാൻ തോട്ടത്തിൽ,
ഭഗവൻ ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം സ്ഥാപിച്ചു, അത് സമാഹന്മാരോ ബ്രാഹ്മണരോ,
ദേവന്മാരോ, തടയാൻ കഴിയില്ല. മറാസ്, ബ്രഹ്മ അല്ലെങ്കിൽ ലോകത്തിലെ
ആരെങ്കിലും. ‘ഹാവ് പരാനിമ്മിതവാസവതി ദേവന്മാരുടെ നിലവിളി കേട്ടു, ബ്രഹ്മകൈക
ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു: ‘വാരണാസിയിൽ, ഇസിപതാനയിലെ മാൻ തോട്ടത്തിൽ,
ഭഗവൻ ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം സ്ഥാപിച്ചു, അത് സമാഹന്മാരോ
ബ്രാഹ്മണരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ,
ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ,
ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, മാരകളോ തടയാൻ കഴിയില്ല. ,
ബ്രഹ്മം അല്ലെങ്കിൽ ലോകത്തിലെ ആരെങ്കിലും. ‘അതിനാൽ, ആ നിമിഷത്തിൽ, ആ
തൽക്ഷണം, നിലവിളി ബ്രഹ്മലോകത്തിലേക്ക് വ്യാപിച്ചു. ഈ പതിനായിരം മടങ്ങ്
ലോകവ്യവസ്ഥ കുലുങ്ങി, നടുങ്ങി, വിറച്ചു, ദേവന്മാരുടെ പ്രകമ്പനത്തെ
മറികടന്ന് അതിരുകളില്ലാത്ത ഒരു വലിയ പ്രകാശം ലോകത്ത് പ്രത്യക്ഷപ്പെട്ടു.
അപ്പോൾ
ഭഗവൻ ഈ ഉദാന ഉച്ചരിച്ചു: ‘കൊണാ ശരിക്കും മനസ്സിലായി! കൊസാന ശരിക്കും
മനസ്സിലാക്കി! ‘ അങ്ങനെയാണ് āyasmā Koṇḍañña ‘Aññāsi · Koṇḍañña’ എന്ന പേര്
സ്വീകരിച്ചത്.
ദൈവം ഉണ്ടോ? Is there God ? ആധുനീക ശാസ്ത്രത്തിന്റെ ഉത്തരങ്ങളും ബുദ്ധനും
VAYALAR OMANAKUTTAN
2.15K subscribers
What
modern science and Buddha says on God are the prime concern of the
video. The studies of world famous scientists like Carl Sagan, Stephan
Hopkins, Lowrance M Chorus and Stephan Winburg are analysed for
references. Theravada Buddhism and its Tripitaka have analysed for the
content of the speech. The original teachings of Buddha can be seen only
in Theravada .That is why it is taken.
ആധുനീക
ശാസ്ത്രം ഈശ്വരനെ കുറിച്ച് നടത്തിയ പഠനത്തോടൊപ്പം ബുദ്ധന്റെ പഠനവും
താരതമ്യം ചെയ്യുകയാണിവിടെ. കാൾ സാഗൻ, സ്റ്റീഫൻ ഹോക്കിൻസ്, ലോറൻസ് എം
കോറസ്സ് . സ്റ്റീഫൻ വിൻ ബർഗ് , എന്നീ ലോക പ്രസിദ്ധ ആധുനീക
ശാസ്ത്രകാരമ്മാരുടെ പഠനങ്ങളും ത്രിപിഠകങ്ങളുമാണ് ഈ പഠനത്തിന്
ആധാരമായിരിക്കുന്നത്. ഥേരാവാദാ ബുദ്ധിസത്തിലെ ത്രിപിഠങ്ങളാണ് പഠന
വിഥേയമാക്കിയിരിക്കുന്നത്.ബുദ്ധന്റെ പഠന നിരീക്ഷണങ്ങൾ , കലർപ്പുമില്ലാതെ
നിലനില്ക്കുന്നഥേരാവാദ ബുദ്ധിസത്തിലാണെന്നതു കൊണ്ടാണ് അതു തന്നെ
തെരഞ്ഞെടുക്കാൻ കാരണം.ശ്രീലങ്ക ഥേരാവാത ബുദ്ധിസത്തിന്റെ ഈറ്റില്ലമാണെന്ന്
പറയാം ,
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Maltese-Klassiku Malt
Dan huwa ċertament l-iktar sutta famuż fil-litteratura Pali. Il-Buddha jesponi l-erba ’ariya · saccas għall-ewwel darba.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
F’okkażjoni
waħda, il-Bhagavā kien qed joqgħod f’Varanasi fid-Deer Grove
f’Isipatana. Hemm, huwa indirizza l-grupp ta ‘ħames bhikkhus: Dawn
iż-żewġ estremi, bhikkhus, m’għandhomx jiġu adottati minn wieħed li
telaq mill-ħajja tad-dar. Liema tnejn? Minn naħa, id-devozzjoni lejn
l-edoniżmu lejn kāma, li hija inferjuri, vulgari, komuni, an · ariya,
imċaħħda mill-benefiċċju, u min-naħa l-oħra d-devozzjoni lejn
l-awtomortifikazzjoni, li hija dukkha, an · ariya, imċaħħda
mill-benefiċċju . Mingħajr ma mmur f’dawn iż-żewġ estremi, bhikkhus,
it-Tathāgata qam kompletament għall-majjhima paṭipada, li tipproduċi
viżjoni, li tipproduċi ñāṇa, u twassal għal appeasement, għal abhiñña,
għal sambodhi, għal Nibbāna. U dak, bhikkhus, huwa l-majjhima paṭipada
li għalih it-Tathāgata qajmet għal kollox, li tipproduċi viżjoni, li
tipproduċi ñāṇa, u twassal għal appeasement, għal abhiñña, għal
sambodhi, għal Nibbāna? Huwa, bhikkhus, din l-ariya aṭṭhaṅgika magga,
jiġifieri: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta
sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Dan,
bhikkhus, huwa l-majjhima paṭipada li għaliha qajmet it-Tathāgata, li
tipproduċi viżjoni, li tipproduċi ñāṇa, u twassal għal appeasement, għal
abhiñña, għal sambodhi, għal Nibbāna. Barra minn hekk, bhikkhus, din
hija d-dukkha ariya · sacca: jāti is dukkha, jarā is dukkha (sickness is
dukkha) maraṇa is dukkha, assoċjazzjoni ma ‘dak li ma jogħġbokx hija
dukkha, dissoċjazzjoni minn dak li jħobb hija dukkha, biex ma jkollokx
dak li wieħed irid huwa dukkha; fil-qosor, il-ħames upādāna’k'khandhas
huma dukkha. Barra minn hekk, bhikkhus, din hija d-dukkha · samudaya
ariya · sacca: din it-taṇhā li twassal għal twelid mill-ġdid, marbuta
max-xewqa u t-tgawdija, li ssib pjaċir hawn jew hemm, jiġifieri:
kāma-taṇhā, bhava-taṇhā u vibhava-taṇhā. Barra minn hekk, bhikkhus, din
hija d-dukkha · nirodha ariya · sacca: il-virāga kompleta, nirodha, li
tabbanduna, tabbanduna, tagħti l-emanċipazzjoni u l-ħelsien minn dik
ħafna taṇhā. id-dukkha · nirodha · gāminī paṭipada ariya · sacca: biss
din l-ariya aṭṭhaṅgika magga, jiġifieri: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma,
samm · Samādhi. “Din hija d-dukkha ariyasacca”: fija, bhikkhus,
fir-rigward ta ‘affarijiet li qatt ma semgħu qabel, qamet l-għajn, qamet
il-ñāṇa, qamet il-paññā, qamet il-vijjā, qam id-dawl. ‘Issa, din
id-dukkha ariyasacca għandha tkun magħrufa kompletament’: fija,
bhikkhus, fir-rigward ta ‘affarijiet li qatt ma semgħu qabel, qamet
l-għajn, qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qam id-dawl.
“Issa, din id-dukkha ariyasacca kienet kompletament magħrufa”: fija,
bhikkhus, fir-rigward ta ‘affarijiet li qatt ma semgħu qabel, qamet
l-għajn, qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qam id-dawl.
“Din hija d-dukkha · samudaya ariyasacca ‘: fija, bhikkhus, fir-rigward
ta’ affarijiet li qatt ma nstemgħu qabel, qamet l-għajn, qamet il-ñāṇa,
qamet il-paññā, qamet il-vijjā, qam id-dawl. ‘Issa, din id-dukkha ·
samudaya ariyasacca għandha tiġi abbandunata’: fija, bhikkhus,
fir-rigward ta ‘affarijiet li qatt ma semgħu qabel, qamet l-għajn, qamet
il-ñāṇa, qamet il-paññā, qamet il-vijjā, qam id-dawl. “Issa, din
id-dukkha · samudaya ariyasacca ġiet abbandunata”: fija, bhikkhus,
fir-rigward ta ‘affarijiet li qatt ma nstemgħu qabel, qamet l-għajn,
qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qamet id-dawl.’ Din hija
d-dukkha · Nirodha ariyasacca ‘: fija, bhikkhus, fir-rigward ta’
affarijiet li qatt ma semgħu qabel, qamet l-għajn, qamet il-ñāṇa, qamet
il-paññā, qamet il-vijjā, qam id-dawl. ‘Issa, din id-dukkha · nirodha
ariyasacca għandha tiġi esperjenzata personalment’: fija, bhikkhus,
fir-rigward ta ‘affarijiet li qatt ma semgħu qabel, qamet l-għajn, qamet
il-ñāṇa, qamet il-paññā, qamet il-vijjā, qam id-dawl. ‘Issa, din
id-dukkha · nirodha ariyasacca ġiet esperjenzata personalment’: fija,
bhikkhus, fir-rigward ta ‘affarijiet li qatt ma nstemgħu qabel, qamet
l-għajn, qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qamet id-dawl.’
Dan huwa l- dukkha · nirodha · gāminī paṭipadā ariyasacca ‘: fija,
bhikkhus, fir-rigward ta’ affarijiet li qatt ma nstemgħu qabel, qamet
l-għajn, qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qamet id-dawl.
‘Issa, din id-dukkha · nirodha · gāminī paṭipadā ariyasacca għandha tiġi
żviluppata’: fija, bhikkhus, fir-rigward ta ‘affarijiet li qatt ma
semgħu qabel, qamet l-għajn, qamet ñāṇa, qamet il-paññā, qamet il-vijjā,
qamet id-dawl.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Maltese-Klassiku Malt
Dan huwa ċertament l-iktar sutta famuż fil-litteratura Pali. Il-Buddha jesponi l-erba ’ariya · saccas għall-ewwel darba.
“Issa,
din id-dukkha · nirodha · gāminī paṭipadā ariyasacca ġiet żviluppata”:
fija, bhikkhus, fir-rigward ta ‘affarijiet li qatt ma semgħu qabel,
qamet l-għajn, qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qamet
id-dawl. twil, bhikkhus, hekk kif l-għarfien u l-viżjoni yathā · bhūtaṃ
tiegħi ta ‘dawn l-erba’ ariyasaccas f’dawn it-tnax-il mod mit-trijadi ma
kinitx pjuttost pura, ma tlabtx fil-loka bid-devas tagħha, bil-Māras
tagħha, bil-Brahmās tagħha, bis-samaṇas u brahmins, f’din
il-ġenerazzjoni bid-devas u l-bnedmin tagħha, li qamu bis-sħiħ
għas-sammā · sambodhi suprem.
Imma
meta, bhikkhus, l-għarfien u l-viżjoni yathā · bhūtaṃ tiegħi ta ‘dawn
l-erba’ ariyasaccas f’dawn it-tnax-il mod permezz ta ‘trijadi kienet
pjuttost pura, jiena ddikjarajt fil-loka bid-devas tagħha, bil-Māras
tagħha, bil-Brahmās tagħha, bis-samaṇas u l-brahmins, fi din
il-ġenerazzjoni bid-devas u l-bnedmin tagħha, biex qajmet għal kollox
għas-sammā · sambodhi suprem.
U
l-għarfien u l-viżjoni qamu fija: ‘il-vimutti tiegħi ma jinħassx, dan
huwa l-aħħar jāti tiegħi, issa m’hemmx bhava oħra. Dan huwa dak li qal
il-Bhagavā. Bi pjaċir, il-grupp ta ‘ħames bhikkhus approva l-kliem
tal-Bhagavā. U waqt li kienet qed titkellem din l-espożizzjoni, f
‘āyasmā Koṇḍañña qamet l-għajn Dhamma li hi ħielsa mill-passjoni u li ma
jissaddadx:’ dak kollu li għandu n-natura ta ’samudaya għandu n-natura
ta’ nirodha ‘.
U
meta l-Bhagavā kien beda jiċċaqlaq ir-Rota tad-Dhamma, id-devas tal-art
ipproklamaw b’leħen għoli: ‘F’Varanasi, fil-Grove taċ-Ċriev
f’Isipatana, il-Bhagavā waqqaf ir-Rota suprema tad-Dhamma, li ma tistax
titwaqqaf mill-samaṇas. jew brahmins, devas, Māras, Brahmā jew xi ħadd
fid-dinja. “Wara li semgħu l-għajta tad-devas tad-dinja,
il-Cātumahārājika devas ipproklamaw b’leħen għoli:” F’Varanasi,
fil-Grove Deer f’Isipatana, il-Bhagavā beda ir-rota suprema tad-Dhamma,
li ma tistax titwaqqaf minn samaṇas jew brahmins, devas, Māras, Brahmā
jew xi ħadd fid-dinja. “Wara li smajt l-għajta tal-Cātumahārājika devas,
it-Tāvatiṃsa devas ipproklamaw b’leħen għoli:” F’Varanasi, fil-Grove
Deer Isipatana, il-Bhagavā waqqaf ir-Rota suprema ta ‘Dhamma, li ma
tistax titwaqqaf minn samaṇas jew brahmins, devas, Māras, Brahmā jew xi
ħadd fid-dinja. ‘F’Varanasi, fil-Grove Deer f’Isipatana, th e Bhagavā
stabbilixxa r-rota suprema ta ‘Dhamma, li ma tistax titwaqqaf minn
samaṇas jew brahmins, devas, Māras, Brahmā jew xi ħadd fid-dinja. “Wara
li smajt l-għajta ta’ Yāma devas, it-Tusitā devas ipproklamaw b’leħen
għoli:” Varanasi, fil-Grove Deer f’Isipatana, il-Bhagavā waqqaf ir-Rota
suprema tad-Dhamma, li ma tistax titwaqqaf minn samaṇas jew brahmins,
devas, Māras, Brahmā jew xi ħadd fid-dinja. “Wara li smajt l-għajta
tat-Tusitā devas , in-Nimmānarati devas ipproklamaw b’leħen għoli:
‘F’Varanasi, fil-Grove Deer f’Isipatana, il-Bhagavā waqqaf ir-Rota
suprema ta’ Dhamma, li ma tistax titwaqqaf minn samaṇas jew brahmins,
devas, Māras, Brahmā jew xi ħadd fid-dinja. ‘Wara li semgħu l-għajta
tan-Nimmānarati devas, il-Paranimmitavasavatti għandhom ixandru b’leħen
għoli:’ F’Varanasi, fil-Grove Deer f’Isipatana, il-Bhagavā waqqaf
ir-Rota Suprema tad-Dhamma, li ma tistax titwaqqaf minn samaṇas jew
brahmins, devas, Māras, Brahmā jew xi ħadd fid-dinja. “Hav meta smajt
l-għajta tal-Paranimmitavasavatti devas, il-brahmakāyika għandhom
ixandru b’leħen għoli: ‘F’Varanasi, fil-Grove Deer f’Isipatana,
il-Bhagavā waqqaf ir-Rota Suprema tad-Dhamma, li ma tistax titwaqqaf
mill-samaṇas jew il-brahmins, għandhom, Māras , Brahmā jew xi ħadd
fid-dinja. ‘Hekk f’dak il-mument, f’dak il-mument, l-għajta xterdet sa
Brahma · loka. U din is-sistema dinjija ta ’għaxart elef darba ħadmet,
tkexkex u tirtogħod, u tidher fid-dinja radjanza kbira u bla limitu, li
qabżet l-effulġenza tad-devas
Imbagħad
il-Bhagavā ħareġ din l-udana: ‘Koṇḍañña verament fehem! Koṇḍañña
verament fehem! ‘ U hekk huwa āyasmā Koṇḍañña akkwista l-isem ‘Aññāsi ·
Koṇḍañña’.
Dhammacakkappavattana
Sutta— Te Whakatakoto i te Motini o te Wira o Dhamma - [Dhamma · cakka ·
pavattana] i roto i te Maori Maori Maori-Maori
Koinei rawa te putunga rongonui o te whariki Pali. Ko te Buddha te whakaatu i nga ariya · wha e wha mo te wa tuatahi.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
I
tetahi wa, i noho te Bhagavā ki Varanasi i te Deer Grove i Isipatana. I
reira, i korero ia ki te roopu o nga bhikkhus e rima: Ko enei pito e
rua, ko nga bhikkhus, kaua e tangohia e tetahi kua wehe atu i te ao
kaainga. Ko tēhea e rua? I tetahi taha, ko te ngakau nui ki te hedonism
ki te hu, he iti ake, he ware, he noa, he an · ariya, kua kore he
painga, a ki tetahi taha ko te ngakau nui ki te whakamate i a ia ano, ko
dukkha, an · ariya, kua kore e whai hua. . Kaore i te haere ki enei
waahanga e rua, bhikkhus, kua oho ake te Tathāgata ki te majjhima
paṭipada, e whakaputa ana i te tirohanga, e whakaputa ana i a ñāṇa, e
ahu ana ki te whakangahau, ki te abhiñña, ki te sambodhi, ki a Nibbāna. A
he aha, te bhikkhus, te majjhima paṭipada e oho ake ana a Tathāgata, e
whakaputa ana i te tirohanga, e whakaputa ana i a ñāṇa, e ahu ana ki te
whakangahau, ki abhiñña, ki sambodhi, ki Nibbāna? Ko, bhikkhus, tenei
ariya aṭṭhaṅgika magga, ara: sammā · diṭṭhi sammā · saṅkappa sammā ·
vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. Ko tenei, bhikkhus, ko te majjhima paṭipada i whakaohohia ai e
te Tathāgata, e whakaputa ana i te tirohanga, e whakaputa ana i a ñā
anda, e ahu ana ki te whakamarie, ki te abhiñña, ki te sambodhi, ki
Nibbāna. Ano hoki, ko nga bhikkhus, koinei te dukkha ariya · sacca: jāti
he dukkha, jarā ko dukkha (mauiui te dukkha) maraṇa he dukkha, hononga
ki te mea e kore e hiahiatia he dukkha, wehenga mai i nga mea e pai ana
ko dukkha, kia kaua e whiwhi ki ta te tangata e hiahia ana ko te dukkha;
i roto i te poto, ko nga tokorima e rima ringa he dukkha. Ano hoki, ko
bhkkhus, koinei te dukkha · samudaya ariya · sacca: ko tenei taṇhā e ahu
mai ana ki te whanautanga, e hono ana ki te hiahia me te ngahau, te
kite i te pai i konei, i reira ranei, ara: kāmaʻa-taṇhā, bhava-taṇhā me
vibhava-taṇhā. Ano hoki, ko bhikkhus, koinei te dukkha · nirodha ariya ·
sacca: ko te virāga katoa, ko te nirodha, ko te whakarere, te
whakarere, te tuku me te herekore mai i tena taṇhā. Ano hoki, ko nga
bhikkhus, koinei te dukkha · nirodha · gāminī paṭipada ariya · sacca: ko
tenei ariya aiyahaṅgika magga, ara: sammā · diṭṭhi, sammā · saṅkappa,
sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma, sammā ·
sati me sammā · Samādhi. ‘Koinei te dukkha ariyasacca’: i roto i ahau,
bhikkhus, mo nga mea kaore ano kia rangona i mua, ka maranga te kanohi,
ka ara ake te ñāṇa, ka ara nga paññā, ka ara nga vijjā, ka ara te
marama. ‘Na, ko tenei dukkha ariyasacca ka tino mohiotia’: i roto i
ahau, bhikkhus, mo nga mea kaore ano kia rangona i mua, ka ara te
kanohi, ka ara ake te ñāṇa, ka ara nga paññā, ka ara nga vijjā, ka ara
te marama. ‘Na, tenei dukkha ariyasacca kua tino mohiotia’: i roto i
ahau, bhikkhus, mo nga mea kaore ano kia rangona i mua, ka maranga te
kanohi, ka ara ake te ñāṇa, ka ara ake nga paññā, ka ara ake nga vijjā,
ka marama te marama. Koinei te dukkha · samudaya ariyasacca ‘: i roto i
ahau, bhikkhus, mo nga mea kaore i rangona i mua, ka ara te kanohi, ka
ara ake te ñāṇa, ka ara nga paññā, ka ara te vijjā, ka ara te marama.
‘Na, ko tenei dukkha · samudaya ariyasacca ka whakarerea’: i roto i
ahau, bhikkhus, mo nga mea kaore i rangona i mua, ka ara ake te kanohi,
ka ara ake nga ñāṇa, ka ara nga paññā, ka ara ake nga vijjā, ka ara te
marama. ‘Na, tenei dukkha · samudaya ariyasacca kua whakarerea’: i roto i
ahau, bhikkhus, mo nga mea kaore ano kia rangona i mua, ka ara ake te
kanohi, ka ara ake nga ñāṇa, ka ara nga paññā, ka ara ake te vijjā, ka
ara te marama. Koinei te dukkha · Nirodha ariyasacca ‘: i roto i ahau,
bhikkhus, mo nga mea kaore i rangona i mua, ka ara te kanohi, ka ara ake
te ñāṇa, ka ara nga paññā, ka ara te vijjā, ka ara te marama. ‘Na, ko
tenei dukkha · nirodha ariyasacca me tino whai wheako’: i roto i ahau,
bhikkhus, mo nga mea kaore i rangona i mua, ka ara ake te kanohi, ka ara
ake nga ñāṇa, ka ara nga paññā, ka ara ake nga vijjā, ka ara ake te
marama. ‘Na, ko tenei dukkha · nirodha ariyasacca kua wheako ake’: i
roto i ahau, bhikkhus, mo nga mea kaore ano kia rangona i mua, ka ara
ake te kanohi, ka ara ake nga ñāṇa, ka ara ake nga paññā, ka ara ake te
vijjā, ka ara te maarama. dukkha · nirodha · gāminī paṭipadā ariyasacca
‘: i roto i ahau, bhikkhus, mo nga mea kaore i rangona i mua, ka ara te
kanohi, ka ara ake nga ñāṇa, ka ara nga paññā, ka ara ake nga vijjā, ka
ara te marama. ‘Na, ko tenei dukkha · nirodha · gāminī paṭipadā
ariyasacca ka whanaketia’: i roto i ahau, bhikkhus, mo nga mea kaore ano
kia rangona i mua, ka ara ake te karu, ka ara ake nga ñāṇa, ka ara ake
nga paññā, ka ara ake nga vijjā, ka ara ake te marama.
‘Na,
ko tenei dukkha · nirodha · gāminī paṭipadā ariyasacca kua whanaketia’:
i roto i ahau, bhikkhus, mo nga mea kaore ano kia rangona i mua, ka ara
ake te karu, ka ara ake nga ñāṇa, ka ara nga paññā, ka ara ake nga
vijjā. roa, bhikkhus, i te mea kaore i tino maaku taku mohio me te kite o
enei ariyasaccas e wha i roto i enei huarahi tekau ma rua e toru, kaore
au i kereme i te loka me ona atua, me ona Maahi, me ona Brahmās, me nga
samaa me nga brahmins, i tenei whakatupuranga me ona atua me ona
tangata, kia oho ake katoa ki te sammā · sambodhi nui.
Engari
i te wa, e bhikkhus, taku maarama me taku tirohanga mo enei ariyasaccas
e wha i roto i enei huarahi tekau ma rua ma te totika he tino parakore,
ka kii ahau i te loka me ona atua, me ona Maara, me ona Brahmā, me nga
samaṇas me nga brahmins, i tenei whakatupuranga me ona atua me ona
taangata, kia oho ake ki te tino sammā · sambodhi.
I
puta ake te maarama me te tirohanga ki roto i ahau: ‘Ko taku vimutti e
kore e whakangaueuetia, koinei taku jāti whakamutunga, inaianei kaore he
bhava atu. Koina te korero a te Bhagavā. Ka koa, i whakaae te roopu o
nga bhikkhus e rima ki nga kupu a te Bhagavā. A i te wa e korerohia ana
tenei whakaaturanga, ka ara ake i roto i a Koasmá Koṇḍañña te kanohi
Dhamma kaore nei i te ngakaunui me te kore kowiri: ‘ko nga ahuatanga
katoa o te samudaya he ahua nirodha’.
A,
i te wehenga o te Bhagavā i te Wira o Dhamma, ka hamama te karanga a
nga rewera o te whenua: ‘I Varanasi, i te Deer Grove i Isipatana, kua
whakatauhia e te Bhagavā te Wira nui o Dhamma, e kore nei e aukati i nga
samaṇas or brahmins, devas, Māras, Brahmā or any of the world. ‘I te
rongonga i te aue o nga atua o te ao, ka karanga nui nga rewera
Cātumahārājika:’ I Varanasi, i te Deer Grove i Isipatana, kua neke te
Bhagavā Wheel Wheel of Dhamma, e kore nei e aukatihia e nga samaṇas me
nga brahmins, devas, Māras, Brahmā, tetahi atu ranei o te ao. Isipatana,
kua whakatauhia e te Bhagavā te Whee Nui o Dhamma, e kore nei e
aukatihia e nga samaṇas me nga brahmins, nga atua, a Maaha, a Brahmā,
tetahi atu ranei o te ao. ‘I te rongonga i te tangi a nga atua a
Tāvatiṃsa, i puaki te karanga a nga rewera a Yāma: ‘I Varanasi, i te
Deer Grove i Isipatana, th kua whakatauhia e Bhagavā te Whee nui o
Dhamma, e kore nei e aukatihia e nga samaṇas, brahmins, devas, Māras,
Brahmā, tetahi atu ranei o te ao. Ko Varanasi, i te Deer Grove i
Isipatana, kua whakatauhia e te Bhagavā te Wira nui o Dhamma, e kore nei
e aukatihia e nga samaṇas, nga brahmins ranei, nga devas, nga Māras,
Brahmā, tetahi atu ranei o te ao. , i panui te reo a nga atua
Nimmānarati: ‘I Varanasi, i te Deer Grove i Isipatana, kua whakatauhia e
te Bhagavā te Wheelana nui o Dhamma, e kore nei e aukatihia e nga
samaṇas, brahmins, devas, Māras, Brahmā, tetahi atu ranei o te ao. ‘I te
rongonga i te tangi o nga atua Nimmānarati, ka karanga nui nga atua
Paranimmitavasavatti:’ I Varanasi, i te Deer Grove i Isipatana, kua
whakatauhia e te Bhagavā te Wira nui o Dhamma, e kore nei e taea te
aukati i te samaṇas me nga brahmins, devas, Māras, Brahmā, tetahi atu
ranei o te ao. ‘Hav i te rongonga i te tangi o nga Paranimmitavasavatti
devas, ka karanga te hunga atua brahmakāyika: ‘I Varanasi, i te Deer
Grove i Isipatana, kua whakatauhia e te Bhagavā te Wira nui o Dhamma, e
kore nei e aukatihia e nga samaṇas, brahmins, devas, Māras , Brahmā
tetahi atu ranei o te ao .Na i taua wa, i taua wa tonu, ka pakaru te
tangi ki a Brahma · loka. Ana ka ruru, ka ruru, ka wiri tenei punaha o
te ao tekau mano tekau, ana ka puta te maarama nui nui kore ki te ao,
nui rawa atu i te kaha o nga rewera
Katahi
te Bhagavā i whakahua i tenei udāna: ‘Ko understoodañña i tino maarama!
I tino maarama a Koṇḍañña! ‘ Ana koina te huarahi i whiwhi ai a Āyasmā
Koṇḍañña i te ingoa ‘Aññāsi · Koṇḍañña’.
Original maori haka dance
Dagich
4.81K subscribers
Часть документального фильма “dances of life”
на кого ставить копирайт - не знаю, надеюсь видео не удалят! )
The part of the documentary “dances of life”
I
could not find official site, so this fragment is without copyright.
Ready to put a copyright on demand. I hope the video won’t be removed! )
Часть
документального фильма “dances of life” на кого ставить копирайт - не
знаю, надеюсь видео не удалят! ) The part of the documentary “dances of
life” I c…
एकदा
प्रसंगी, भगव इस्पाटाणा येथील हिरण ग्रोवमधील वाराणसी येथे थांबले होते.
तेथे त्यांनी पाच भिक्खूंच्या समुदायाला उद्देशून सांगितले: भिख्खस या दोन
चरणे गृह जीवनातून पुढे गेलेल्या व्यक्तीने दत्तक घेऊ नयेत. कोणत्या दोन?
एकीकडे, कनिष्ठ, अश्लिल, सामान्य, एक एरिया, फायद्यापासून वंचित, आणि
दुसरीकडे दुक्खा, एक आर्य, लाभांपासून वंचित असलेल्या आत्म-भक्तीची भक्ती,
कामांबद्दल हेडॉनिझमची भक्ती . भिख्खूस या दोन चरम गोष्टींकडे न जाता,
तथागतने मजिझीपापाकडे संपूर्णपणे जागृत केले आहे, ज्याने दृष्टी निर्माण
केली, ज्याने producesa उत्पन्न होते, आणि शांतता, अभिव्य, सांबोधि,
निब्बणा, आणि भिक्खुस म्हणजे मजिमा पाळिपदा ज्याला तथागत पूर्ण जागृत झाला
आहे, ज्याने दृष्टी निर्माण केली, ज्याने producesa उत्पन्न केले आणि
समाधानाकडे, अभ्याकडे, सांबोधीकडे, निब्बनाकडे नेले? हे, भिख्खस, ही आरिया
अज्ञातिका मग्गा आहे, म्हणजेच: समात् · दिṭṭी संā ·कṅकppप स sम्मा
··āāāāāāāāāāāamamamamamam……………………………………………………………………………..
हे, भिख्खस, आणि ते तत्वगट जागृत होते, ज्यामुळे दर्शन घडते, दृष्टी
उत्पन्न होते, ज्याने producesa उत्पन्न होते, आणि शांतता मिळवते, अभ्या,
सांबोधी, निब्बना, पुढे, भिख्खस, ही दुखा आर्य-सत्त्व: जती दुखा आहे, जर ही
दुक्खा आहे (आजार दुक्खा आहे) मराठा दुक्खा आहे, न आवडणा dis्या गोष्टीची
संगति दुखा आहे, ज्याला आवडते त्यापासून वेगळे होणे दुखा आहे, ज्याला
पाहिजे आहे ते प्राप्त करणे दुक्खा नाही; थोडक्यात, पाच उपद्नख्खा दुखा
आहेत. पुढे, भिख्खूस, ही दुक्ख समदुया आर्य - सच्चा: या ताहिक
पुनर्जन्माकडे, इच्छेने व उपभोगाने जोडलेली आहे, इथं किंवा तिथं आनंद
मिळवते: काम-ताहि, भव-ताहि आणि विभा-ताहि.अतिरिक्त, भिख्खूस, ही
दुक्ख-निरोधा आर्यक सका: संपूर्ण विरंगा, निरोधा, त्याग करणे, त्याग करणे,
त्यागातून मुक्ति आणि त्याहून अगदी स्वतंत्र म्हणजेच भिख्खस आहे. दुखा ir
निरोध ha·āīīīīīīīīṭṭṭṭṭadaada a a a a a a a a a a a:::::::::::::::: this
this this this this this this this this this this this this this this
this this this this this this this a a a a a a a a a a a a a a a a a a a
a a a a a a a a a a a a a ariyariyariya ariyariya a a
aamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamam
Ā समिधी. ‘ही दुखा अरिअसक्का’ आहे: माझ्यामध्ये, भिख्खस, ज्याअगोदर न
ऐकलेल्या गोष्टींकडे डोळा उठला, aroa उठला, पै उठला, विज झाला, प्रकाश उभा
राहिला. ‘आता, हा दुक्खा अरिअसक्का पूर्णपणे ज्ञात आहे’: माझ्यामध्ये,
भिख्खस, पूर्वी न ऐकलेल्या गोष्टींच्या बाबतीत, डोळा उठला, ñāṇa उठला, पै
उठला, बिज उठला, प्रकाश उभा राहिला. ‘आता, हा दुक्खा अरियसक्का पूर्णपणे
ज्ञात आहे’: माझ्यामध्ये, भिख्खस, पूर्वी न ऐकलेल्या गोष्टींच्या बाबतीत,
डोळा उठला, aroए उठला, पाला उठला, विजेचा उदय झाला, प्रकाश उगवला. ‘ही
दुक्खा आहे · समुदाया अरियसक्का ‘: माझ्यामध्ये, भिख्खस, ज्याअगोदर न
ऐकलेल्या गोष्टींकडे डोळा उठला, aroa उठला, paññā उठला, विजेचा उदय झाला,
प्रकाश उभा राहिला. ‘आता, हा दुक्खा ud सामुदिया अरिसाचा त्याग केला जाईल’:
माझ्यामध्ये, भिख्खस, ज्याअगोदर न ऐकलेल्या गोष्टींकडे डोळा उठला, aroa
उठला, पै उठला, विज झाला, प्रकाश उभा राहिला. ‘आता, हा दुक्खा ud समुद्रदया
अरिश्चचा त्याग केला गेला आहे’: माझ्यामध्ये, भिख्खस, ज्याअगोदर न
ऐकलेल्या गोष्टींकडे डोळा उठला, aroए उठला, पै उठला, विजेचा उदय झाला,
प्रकाश आला. ‘’ ही दुक्खा आहे · निरोधा अरिअसक्का ‘: माझ्यामध्ये, भिख्खस,
ज्याअगोदर न ऐकलेल्या गोष्टींकडे डोळा उठला, ñāṇa उठला, पाला उठला, विजेचा
उदय झाला, प्रकाश उभा राहिला. ‘आता, ही दुक्खा odनिरोधा अरियसक्का
वैयक्तिकरित्या अनुभवायला हवा’: माझ्यामध्ये, भिख्खस, ज्याअगोदर न ऐकलेल्या
गोष्टींकडे डोळा उठला, aroa उठला, पै उठला, विज झाला, प्रकाश उभा राहिला.
‘आता, हा दुक्खा odनिरोधा अरियसक्काचा अनुभव वैयक्तिकरित्या आला आहे’:
माझ्यामध्ये, भिख्खस, पूर्वी न ऐकलेल्या गोष्टींच्या बाबतीत, डोळा उठला,
aroa उठला, paññā उठला, विजेचा उदय झाला, प्रकाश आला. ‘हे आहे dukkha ·
nirodha · gāminī paṭipadā ariyasacca ‘माझ्यावर, bhikkhus, आधी पूर्वी
कधीही न ऐकलेला गोष्टी संबंधी, डोळा उठला, नाना उठला पन्ना उठला vijjā
उठला, प्रकाश झाला. ‘आता, हा दुक्खा-निरोधा, gamānī paṭipadā ariyasacca
विकसित करणे आवश्यक आहे’: माझ्यामध्ये, भिख्खस, ज्याअगोदर न ऐकलेल्या
गोष्टींबद्दल, डोळा उठला, aroa उठला, paññā उठला, विजेचा उदय झाला, प्रकाश
उभा राहिला.
‘आता, या
dukkha · nirodha · gāminī paṭipadā ariyasacca विकसित केले गेले आहे’
माझ्यावर, bhikkhus, आधी पूर्वी कधीही न ऐकलेला गोष्टी संबंधी, डोळा उठला,
नाना उठला पन्ना उठला vijjā उठला, प्रकाश त्यामुळे arose.And लांब, भिख्खस,
या चार मार्गांनी त्रैडांद्वारे या चार भव्य आर्यासाकांचे ज्ञान आणि दर्शन
फारसे शुद्ध नव्हते, मी लोकामध्ये त्याच्या देवासंबरोबर, त्याच्या मारास,
ब्राह्मणांसह, समेसांद्वारे आणि दावा करून दावा केला नाही. या पिढीतील
ब्राह्मण, देव आणि मानव यांच्यासमवेत, परम समोधी समोधीपर्यंत पूर्णपणे
जागृत झाले आहेत.
परंतु
जेव्हा, भिख्खूस, या बारा मार्गांनी त्रयडांनी या चार आरिसाकांचे ज्ञान
आणि दर्शन अगदी शुद्ध होते, तेव्हा मी लोकामध्ये त्याच्या देवासंबरोबर,
त्याच्या मारास, ब्राह्मणांसह, समास आणि ब्राह्मणांसह दावा केला होता. देव
आणि मानवांसह या पिढीने परमात्मा समोधीला पूर्णपणे जागृत केले.
आणि
माझ्यात ज्ञान आणि दृष्टी उद्भवली: ‘माझी विमुट्टी अटल आहे, ही माझी
शेवटची जती आहे, आता आणखी काही भाव नाही. भगव जे म्हणाले तेच हे आहे.
प्रसन्न झाले, पाच भिख्खूंच्या गटाने भगव्यांच्या शब्दांना मान्यता दिली.
आणि जेव्हा हा शब्द बोलला जात होता तेव्हा ध्यास डोळय़ात आसम्या कोश्यात
उद्भवला जो उत्कटतेने व नि: शंकुपासून मुक्त होतो: ‘समदूयाचे सर्व काही
निरोधाचे आहे’.
आणि
जेव्हा भगवंतांनी धम्म चाक चालू केला, तेव्हा पृथ्वीवरील देवतांनी
मोठ्याने घोषणा केली: ‘वाराणसी येथे, इसापाताना येथील हरिण ग्रोव्हमध्ये,
भगवने धम्माचे सर्वोच्च व्हील स्थापन केले आहे, ज्याला समस थांबवता येत
नाही. किंवा ब्राह्मण, देवता, मारास, ब्राह्मण किंवा जगातील कोणीही.
‘पृथ्वीच्या देवासो हाक ऐकून कटुमहृजिका देवासोबत मोठ्याने घोषणा केली:’
वाराणसी येथे, इसापाटाणा येथील हिरण ग्रोवमध्ये भगवंतांनी गती दिली आहे.
धम्मचे सर्वोच्च व्हील, ज्याला समस किंवा ब्राह्मण, देवता, मारास, ब्राह्मी
किंवा जगातील कोणीही थांबवू शकत नाही. ‘कटुमहृजिका देवांचा आरडाओरडा ऐकताच
तवतीश देवतांनी मोठ्याने घोषणा केली:’ वाराणसी येथे, मृग ग्रोव्हमध्ये
इसापाताना, भगव्यांनी धम्मचे सर्वोच्च व्हील चालू केले आहे, ज्यास समस
किंवा ब्राह्मण, देवता, मारास, ब्रह्मा किंवा जगातील कोणीही थांबवू शकत
नाही. ‘तवतीश देवतांचा जयघोष ऐकून, यमदेव मोठ्याने घोषित केले: ‘वाराणसी
येथे, इसिपटाणा येथे हरणांच्या ग्रोव्हमध्ये, दि ई भगवने धम्मचे सर्वोच्च
व्हील चालू केले आहे, ज्यास समस किंवा ब्राह्मण, देवता, मारास, ब्राह्मी
किंवा जगातील कोणीही थांबवू शकत नाही. ‘यम देवांचा आरडाओरडा ऐकून तुती
देवतांनी मोठ्याने घोषणा केली:’ at वाराणसी, इसिपटाणा येथील डियर
ग्रोव्हमध्ये, भगव्यांनी धम्मचे सर्वोच्च व्हील चालू केले आहे, ज्यास समास
किंवा ब्राह्मण, देव, मारास, ब्रह्मा किंवा जगातील कोणीही थांबवू शकत नाही.
, निम्मनारती देवांनी मोठ्याने घोषणा केली: ‘वाराणसी येथे, इसापाताना
येथील हिरण ग्रोव येथे, भगवाने धम्मचे सर्वोच्च व्हील चालू केले आहे, ज्यास
समस किंवा ब्राह्मण, देवता, मारास, ब्रह्मा किंवा जगातील कोणीही थांबवू
शकत नाही. ‘निम्मनारती देवांचा आरडाओरडा ऐकून, परानीमितावासवट्टी देवतांनी
मोठ्याने घोषणा केली:’ वाराणसी येथे, इसिपाटणा येथील डियर ग्रोव्हमध्ये,
भगवने धम्मचे सर्वोच्च व्हील चालू केले आहे, ज्यास समास किंवा ब्राह्मण,
देवतांनी रोखू शकत नाही. मारास, ब्रह्मा किंवा जगातील कोणीही.’हव्वा
परानीमितावासवट्टी देवतांचा हा आवाज ऐकून ब्रह्मासिक देवांनी मोठ्याने
घोषणा केली: ‘वाराणसी येथे, इसापाताना येथील हिरण ग्रोव येथे, भगवने धम्मचे
सर्वोच्च व्हील चालू केले आहे, जे समस किंवा ब्राह्मण, देवता, मारास यांना
रोखता येत नाही. , ब्रह्मा किंवा जगातील कोणीही. ‘त्या क्षणी, त्या
क्षणात, ब्रह्मलोकाकडे ओरडले. आणि ही दहा हजार पटीने जगणारी दुनिया हादरली,
हादरली, कंपित झाली, आणि देवासच्या प्रेरणेला मागे टाकून एक महान, अमर्याद
तेज जगात दिसू लागला.
मग
भगव्यांनी हे उडण उच्चारले: ‘कोसा खरोखरच समजला! कोसाना खरंच समजलं! ‘ आणि
अश्याप्रकारे अय्यास्मा कोझानं ‘ññāसी · कोसाना’ हे नाव मिळवलं.
The Wheel: Invention of the Wheel - Classic Documentary
Classic Documentary
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The Wheel: Invention of the Wheel - Classic Documentary
A
wheel is a circular component that is intended to rotate on an axle
bearing. The wheel is one of the main components of the wheel and axle
which is one of the six simple machines. Wheels, in conjunction with
axles, allow heavy objects to be moved easily facilitating movement or
transportation while supporting a load, or performing labor in machines.
Wheels are also used for other purposes, such as a ship’s wheel,
steering wheel, potter’s wheel and flywheel.
एक
पटक, भगव इसापातानामा हिरण ग्रोवको वाराणसीमा बसिरहेका थिए। त्यहाँ उनले
पाँच भिख्खुसको समूहलाई सम्बोधन गरे: यी दुई चरम, भिख्खस, गृह जीवनबाट
बाहिर निस्केका व्यक्तिले अपनाउनु हुँदैन। कुन दुई? एकातर्फ, कामप्रति
हेडनिज्मको भक्ति, जो निकृष्ट, अश्लील,
साझा, एक आरियाली हो, लाभबाट वञ्चित छ, र अर्कोतर्फ आत्म-मोर्तीकरणको लागि
भक्ति, जुन दुक्खा हो, आर्य, लाभबाट वञ्चित छ। । यी दुई चरम, भिख्खसमा
नजोई, तथागतले मज्जिमा पाइपदामा पूर्णरुपमा जागृत भएको छ, जसले दर्शन
उत्पन्न गर्दछ, जसले ऊ उत्पन्न गर्छ, र शान्तिको काम गर्छ, अभिया, सम्बोधि,
निब्बनातिर। अनि के, भिख्खस भनेको मजहिमा पापीपाड हो जसमा तथागत
पूर्णरूपमा ब्यूँझिएको छ, जसले दर्शन उत्पन्न गर्दछ, जसले producesa पैदा
गर्छ, र तुष्टीकरण, अभिम, सम्बोधि, निब्बनातर्फ डो ?्याउँछ? यो, भिख्खुस,
यो अरियस अika्गिका मग्गा हो, भन्नु पर्दछ: समम् · दीṭṭी सम्मा ṅ
साṅ्काप्पा सम्मा ā भ ā स स ā कामन्ता सम्मा ā āजावा समम · व्याम ā साम am
सति। यो, भिख्खस, तजिगत पापीपाडा हो जसमा तथागतले जगाएको छ, जसले दर्शन
उत्पन्न गर्दछ, जसले ऊ उत्पन्न गर्छ, र शान्तिको काम गर्छ, अभिभ्यासमा,
सम्बोधिलाई, निब्बनालाई। यसका साथै, भिख्खस, यो दुक्खा अरियस सच्चा: जती
हो। दुक्खा हो, जार दुक्खा हो (रोग दुक्खा हो) मराखा दुक्खा हो, नचाहेको
कुरासँगको संगति दुक्खा हो, मनपराएको कुराबाट अलग हुनु दुक्खा हो, आफूले
चाहेको कुरा प्राप्त गर्नु हुँदैन; संक्षेपमा भन्नुपर्दा, पाँच
उपद्नखण्डहरू दुक्खा छन्। यसका साथै, भिख्खुस, यो दुक्खा समदुय अर्य सच्चा
हो: यो ताहिक पुनर्जन्मतिर अग्रसर हुन्छ, इच्छा र रमाईलोको साथ जोडिएको छ,
यहाँ वा त्यहाँ रमाहट पाउँछु भनेको छः काम-ताहि, भव-ताहि र विभावा-ताहिक।अब
यसमा, भिख्खुस, यो दुक्खा निरोधा अरियस सक्का हो: पूर्ण विरगा, निरोध,
परित्याग, त्याग, त्याग, मुक्ति र त्यहि ताहिकबाट स्वतन्त्रता। यसबाहेक,
भिक्खस पनि हो। दुक्खा odनिरोधा ··āīīīīṭṭṭṭṭṭṭṭṭṭ a a a a a a a a a a a a
a a a a a a a a :caca:: this this this this this this this this this
this this this this this this this this this this this a this a a this a
a a a a a a a a a a a a a a a a a a a a a a a a a a a
aamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamam·am·ṭṭṭṭṭṭamamamamamamamamamamamamamamamamamamam
Ā समिधि। यो दुक्खा अरियसक्का हो ‘: ममा, भिख्खस, पहिले नसुन्ने कुराहरुको
सम्बन्धमा, आँखा उठ्यो, ñāṇए उठ्यो, पा, उठ्यो, विजयो उठी, ज्योति उदायो।
‘अब, यो दुक्खा अरियसक्का पूर्ण रूपमा परिचित भइसकेको छ’: ममा, भिख्खस,
पहिले नसुन्ने कुराहरुको सम्बन्धमा, आँखा उठ्यो, ñāṇए उठ्यो, पा, उठ्यो,
विजयो उठ्यो, उज्यालो भयो। ‘अब, यो दुक्खा अरियसक्का पूर्ण रूपमा परिचित
भइसकेको छ’: ममा, भिख्खस, पहिले नसुन्ने कुराहरुको सम्बन्धमा, आँखा उठ्यो,
ñāṇए उठ्यो, पा, उठ्यो, विजयो उठी, ज्योति खडा भयो। ‘यो दुक्खा हो · समदुया
अरियसक्का ‘: ममा, भिख्खस, पहिले नसुन्ने कुराहरुको सम्बन्धमा, आँखा
उठ्यो, ñāṇa उठ्यो, पायो उठ्यो, बिजयो उठ्यो, उज्यालो भयो। ‘अब, यो दुक्खा
ud सामुदिया अरियसक्का छोड्नुपर्दछ’: ममा, भिख्खस, पहिले नसुन्ने कुराहरुको
सम्बन्धमा, आँखा खडा भयो, ñāṇए उठ्यो, पा, उठ्यो, विजयो उठ्यो, उज्यालो
भयो। ‘अब, यो दुक्खा ud सामुदिया अरियसक्का त्यागिएको छ’: ममा, भिख्खस,
पहिले नसुन्ने कुराहरुको सम्बन्धमा, आँखा खडा भयो, ñāṇए उठ्यो, पै उठ्यो,
बिजुयो उठ्यो, उज्यालो भयो। ‘यो दुक्खा हो · Nirodha ariyasacca ‘: ममा,
भिख्खस, पहिले नसुन्ने कुराहरुको सम्बन्धमा, आँखा उठ्यो, aroa उठ्यो, पायो,
उठ्यो, विजयो उठ्यो, उज्यालो भयो। ‘अब, यो दुक्खा odनिरोधा अरियसक्का
व्यक्तिगत रूपमा अनुभव गर्नुपर्दछ’: ममा, भिख्खस, पहिले नसुन्ने कुराहरुको
सम्बन्धमा, आँखा खडा भयो, ñāṇए उठ्यो, पायो, उठ्यो, बिजुली उठ्यो, उज्यालो
भयो। ‘अब, यो दुक्खा-निरोधा अरियसक्का व्यक्तिगत रूपमा अनुभव भएको छ’: ममा,
भिख्खस, पहिले नसुन्ने कुराहरुको सम्बन्धमा, आँखा खडा भयो, aroए उठ्यो,
पा, उठ्यो, बिजुली उठ्यो, उज्यालो भयो। ‘यो हो dukkha ir nirodha gāminī
paṭipadā ariyasacca ‘: ममा, भिख्खस, पहिले नसुन्ने कुराहरुको सम्बन्धमा,
आँखा उठ्यो, aroa उठ्यो, पा, उठ्यो, विजयो उठी, ज्योति उदायो। ‘अब, यो
दुक्खा odनिरोधा
āāīīīīīīṭṭṭṭṭṭṭṭririririririririririririririririririririricacacacacacacacaca।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।:
ममा भिख्खस, पहिले नसुन्ने कुराहरुको सम्बन्धमा, आँखा खडा भयो, ऊ उठ्यो,
पायो, विज उठ्यो, उज्यालो भयो।
‘अब,
यो दुक्खा odनिरोधा
āāīīīīīīīṭṭṭṭṭṭṭṭāririririririririririririririririricacacacacacacacacacacacacacacacaca
:ca::::::::::::::::::::::::: me me me me me me me me me me me me me me
me me me me me me me me me me me me me me me me me me me me me me me me
me me me me me me me me me me me me me me me me me me me me me me me me
me me me me me me me me me me me me me me me me me me me me me me me me
me me me me me me me me me me me me me me me me me me me me me me me:
ममा, भिख्खस, पहिले नसुन्ने कुराहरुको सम्बन्धमा, आँखा उठ्यो, आयो, उठयो,
पायो, बिजुली उठ्यो, उज्यालो भयो। लामो, भिख्खस, जसरी मेरो यी चारै
आर्यस्याकसको त्रिएडका माध्यमबाट ज्ञान र दर्शन एकदमै शुद्ध थिएन, मैले
लोकामा यसका देवहरू, यसको मारास, यसको ब्रह्मास, समाहाहरू र दाबी गरेन।
ब्राह्मणहरू, यस पिढीमा आफ्ना देवताहरू र मानवहरू सहित, सर्वोच्च समो
सम्बोधिमा पूर्ण जागृत भए।
तर
जब, भिख्खस, मेरो चारै अरियसकसको ट्राइड्स द्वारा यी चारै प्रकारको ज्ञान र
दर्शन एकदम शुद्ध थियो, मैले लोकामा यसका देवासहरू, यसको मारास, यसको
ब्रह्मास, समाहस र ब्राह्मणसँग दाबी गरेँ। यस पुस्तालाई यसको देवास र
मानवहरू सहित, सर्वोच्च समो सम्बोधिमा पूर्ण जागृत हुनु।
र
ममा ज्ञान र दर्शन उत्पन्न भयो: ‘मेरो विमुट्टी अटुट छ, यो मेरो अन्तिम
जती हो, अब त्यहाँ कुनै भव छैन। भगवानले भनेका छन्। खुसी भए, भिक्खुको
समूहले भगवको वचनलाई अनुमोदन गरे। र जब यो अभिव्यक्ति बोल्दैथियो, त्यहाँ
ध्यास आँखै आँसू कोस्यामा उत्पन्न भयो जुन धुन र आवेगविहीन हो: ‘समदुय
प्रकृति भएको सबै कुराको निरोड हुन्छ।’
र
जब भगवले धम्मको पाel्ग्रा चालमा ल्याए, तब पृथ्वीका देवताहरूले ठूलो
स्वरमा घोषणा गरे: ‘वाराणसीमा, इशिपातानाको डियर ग्रोभमा, भागवले धम्माको
सर्वोच्च व्हील गठित गरिसकेका छ, जसलाई सामसहरूले रोक्न सक्दैन। वा
ब्राह्मण, देवताहरू, मारास, ब्रह्मा वा विश्वका कुनै पनि व्यक्ति।
‘पृथ्वीका देवताहरूको पुकार सुनेपछि चतुमहृजिका देवासले ठूलो स्वरमा घोषणा
गरे:’ वाराणसीमा, इशिपाटनामा हिरनको बस्तीमा भगव गतिले अघि बढेका छन।
धम्माको सर्वोच्च व्हील, जसलाई समात्स वा ब्राह्मण, देवताहरू, मारास,
ब्रह्मा वा विश्वका कसैले रोक्न सक्दैनन्। ‘चतुमहृजिका देवहरूको चिच्याहट
सुनेपछि तातिवास देवताहरूले ठूलो स्वरमा घोषणा गरेः’ वाराणसीमा, हिरण
ग्रोवमा इसापटाना, भगवले धम्माको सर्वोच्च व्हील चलाएको छ, जसलाई समात्स वा
ब्राह्मण, देवता, मारास, ब्रह्मा वा विश्वका कोहीले रोक्न सक्दैन।
‘वाराणसीमा, इशिपाताना मा हिरण ग्रोव, th ई भागवले धम्माको सर्वोच्च व्हील
सेट गरेको छ, जसलाई समात्स वा ब्राह्मण, देवताहरू, मारास, ब्रह्मा वा
विश्वका कोहीले रोक्न सक्दैन। वाराणसी, ईसीपतानाको हिरण ग्रोवमा, भागवले
धम्माको सर्वोच्च व्हील स्थापित गरेका छन, जसलाई समात्स वा ब्राह्मण,
देवता, मारास, ब्रह्मा वा विश्वका कसैले रोक्न सक्दैन। , निम्मनारती
देवताहरूले ठूलो स्वरमा घोषणा गरे: ‘वाराणसीमा, इशिपाटानाको हिरण ग्रोवमा,
भागवले धम्माको सर्वोच्च व्हील चलाएको छ, जसलाई समाहस वा ब्राह्मण, देवता,
मारास, ब्रह्मा वा विश्वका कोहीले रोक्न सक्दैन। ‘निम्मनारति देवताहरूको
पुकार सुनेपछि, पारणिमितवसवत्ती देवताहरूले ठूलो स्वरले घोषणा गरे:’
वाराणसीमा, इशिपाटनामा हिरन ग्रोवमा, भागवले धम्माको सर्वोच्च व्हील गठित
गरिसकेका छ, जसलाई समाहस वा ब्राह्मण, देवताहरूले रोक्न सक्दैनन्। मारास,
ब्रह्मा वा संसारका जो कोही ।’हभ पारणिमितवसवत्ती देवताहरूको पुकार सुनेपछि
ब्रह्मायक देवहरूले ठूलो स्वरमा घोषणा गरे: ‘वाराणसीमा, इशिपाटनामा हिरन
ग्रोभमा, भागवले धम्माको सर्वोच्च व्हील गठित गरिसकेका छन, जसलाई समाहस वा
ब्राह्मण, देवताहरू, मारासले रोक्न सक्दैनन्। , ब्रह्मा वा विश्वका कोही
पनि। ‘त्यो क्षणमा, त्यो क्षणमा, ब्रह्मालोकासँग चिच्यायो। र यो दश हजार
गुणा विश्व प्रणाली हल्लायो, हल्लायो, र कम्पनियो, र एक महान, असीम चमक
संसारको मा देखा पर्यो, devas को बहाव को पार गर्दै
तब
भगवटले यो उडना सुनाए: ‘कोसाणा साँच्चिकै बुझे! Koṇḍañña साँच्चै बुझ्यो! ‘
र यसैले āyasmā Koṇḍañña ‘Aññāsi · Koṇḍañña’ नाम प्राप्त गर्यो।
भगवान बुद्ध जीवनका सम्पूर्ण । जन्म, युवादेखि मृत्यसम्मका सबै प्रेरक कुराहरु Budha Was born In Nepal
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Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Norwegian-Klassisk norsk
Dette er absolutt den mest berømte suttaen i Pali-litteraturen. Buddha forklarer de fire ariya-saccasene for første gang.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Ved
en anledning bodde Bhagavā på Varanasi i Deer Grove i Isipatana. Der
henvendte han seg til gruppen på fem bhikkhus: Disse to ytterpunktene,
bhikkhus, bør ikke adopteres av en som har gått ut av hjemmelivet.
Hvilke to? På den ene siden er hengivenheten til hedonisme mot kāma, som
er underordnet, vulgær, vanlig, an · ariya, fratatt fordel, og på den
annen side hengivenhet til selvdødsfall, som er dukkha, an · ariya,
fratatt fordel . Uten å gå til disse to ytterpunktene, bhikkhus, har
Tathāgata helt våknet til majjhima paṭipada, som produserer syn, som
produserer ñāṇa, og fører til ro, til abhiñña, til sambodhi, til
Nibbāna. Og hva, bhikkhus, er majjhima paṭipada som Tathāgata har våknet
fullt ut, som produserer syn, som produserer ñāṇa, og fører til ro, til
abhiñña, til sambodhi, til Nibbāna? Det er, bhikkhus, denne ariya
aṭṭhaṅgika magga, det vil si: sammā · diṭṭhi sammā · saṅkappa sammā ·
vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. Dette, bhikkhus, er majjhima paṭipada som Tathāgata har våknet
til, som produserer syn, som produserer ñāṇa, og fører til ro, til
abhiñña, til sambodhi, til Nibbāna. Videre, bhikkhus, dette er dukkha
ariya · sacca: jāti er dukkha, jarā er dukkha (sykdom er dukkha) maraṇa
er dukkha, assosiasjon med det som ikke liker er dukkha, dissosiasjon
fra det som er likt er dukkha, ikke å få det man vil ha er dukkha; kort
sagt, de fem upādāna’k'khandhas er dukkha. Videre, bhikkhus, dette er
dukkha · samudaya ariya · sacca: denne taṇhā som fører til gjenfødelse,
forbundet med lyst og glede, og finner glede her eller der, det vil si:
kāma-taṇhā, bhava-taṇhā og vibhava-taṇhā. Videre, bhikkhus, dette er
dukkha · nirodha ariya · sacca: den komplette virāga, nirodha, forlater,
forlater, frigjøring og frihet fra selve taṇhā. Videre, bhikkhus, dette
er dukkha · nirodha · gāminī paṭipada ariya · sacca: bare denne ariya
aṭṭhaṅgika magga, det vil si: sammā · diṭṭhi, sammā · saṅkappa, sammā ·
vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma, sammā · sati og
sammi · Samādhi. ‘Dette er dukkha ariyasacca’: i meg, bhikkhus, når det
gjelder uhørte ting, oppsto øyet, ñāṇa oppsto, paññā oppsto, vijjā
oppsto, lyset oppsto. ‘Nå, denne dukkha ariyasacca skal være fullstendig
kjent’: i meg, bhikkhus, med hensyn til uhørte ting, oppsto øyet, ñā
thea oppsto, paññā oppsto, vijjā oppsto, lyset oppsto. ‘Nå har denne
dukkha ariyasacca vært fullstendig kjent’: i meg, bhikkhus, med hensyn
til uhørte ting, oppsto øyet, ñāṇa oppsto, paññā oppsto, vijjā oppsto,
lyset oppsto. ‘Dette er dukkha · samudaya ariyasacca ‘: i meg, bhikkhus,
når det gjelder ting som ikke er hørt før, oppsto øyet, ñāṇa oppsto,
paññā oppsto, vijjā oppsto, lyset oppsto. ‘Nå, denne dukkha · samudaya
ariyasacca skal forlates’: i meg, bhikkhus, med hensyn til ting uhørt
før, oppsto øyet, ñāṇa reiste seg, paññā oppsto, vijjā oppsto, lyset
oppsto. ‘Nå er denne dukkha · samudaya ariyasacca blitt forlatt’: i meg,
bhikkhus, med hensyn til uhørte ting, oppsto øyet, ñāṇa oppsto, paññā
oppsto, vijjā oppsto, lyset oppsto. ‘Dette er dukkha · Nirodha
ariyasacca ‘: i meg, bhikkhus, med hensyn til ting som ikke var hørt
før, oppsto øyet, ñāṇa oppsto, paññā oppsto, vijjā oppsto, lyset oppsto.
‘Nå, denne dukkha · nirodha ariyasacca skal oppleves personlig’: i meg,
bhikkhus, med hensyn til ting som ikke var hørt før, oppsto øyet, ñāṇa
reiste seg, paññā oppsto, vijjā oppsto, lyset oppsto. ‘Nå, denne dukkha ·
nirodha ariyasacca har blitt personlig opplevd’: i meg, bhikkhus, med
hensyn til uhørte ting, oppsto øyet, ñāṇa oppsto, paññā oppsto, vijjā
oppsto, lyset oppsto. ‘Dette er dukkha · nirodha · gāminī paṭipadā
ariyasacca ‘: i meg, bhikkhus, med hensyn til uhørte ting, oppsto øyet,
ñāṇa reiste seg, paññā oppsto, vijjā oppsto, lyset oppsto. ‘Nå, denne
dukkha · nirodha · gāminī paṭipadā ariyasacca skal utvikles’: i meg,
bhikkhus, med hensyn til ting som ikke var hørt før, oppsto øyet, ñāṇa
oppsto, paññā oppsto, vijjā oppsto, lyset oppsto.
‘Nå,
denne dukkha · nirodha · gāminī paṭipadā ariyasacca har blitt
utviklet’: i meg, bhikkhus, med hensyn til ting som ikke var hørt før,
oppsto øyet, ñāṇa oppsto, paññā oppsto, vijjā oppsto, lyset oppsto.
lang, bhikkhus, ettersom min yathā · bhūtaṃ-kunnskap og visjon om disse
fire ariyasaccas på disse tolv måtene av triader ikke var helt ren,
hevdet jeg ikke i loka med dens devaer, med sine Māras, med sine
Brahmās, med samaṇas og brahminer, i denne generasjonen med sine devaer
og mennesker, for å ha våknet til den øverste sammā · sambodhi.
Men
da, bhikkhus, min yathā · bhūtaṃ-kunnskap og visjon om disse fire
ariyasaccasene på disse tolv måtene av triader var ganske ren, hevdet
jeg i loka med dens devaer, med sine Māras, med sine Brahmās, med
samaṇas og brahminer, i denne generasjonen med sine devaer og mennesker,
for å ha vekket helt til den øverste sammā · sambodhi.
Og
kunnskapen og visjonen oppsto i meg: ‘min vimutti er urokkelig, dette
er min siste jāti, nå er det ikke lenger bhava. Dette er hva Bhagavā sa.
Glad, gruppen på fem bhikkhus godkjente Bhagavas ord. Og mens denne
redegjørelsen ble uttalt, oppsto det i āyasmā Koṇḍañña Dhamma-øyet som
er fritt for lidenskap og rustfritt: ‘alt som har naturen til samudaya,
har naturen til nirodha’.
Og
da Bhagavā hadde satt i gang Dhamma-hjulet, forkynte jordens devaer
høyt: ‘Ved Varanasi, i hjortelunden ved Isipatana, har Bhagavā satt i
gang det øverste Dhamma-hjulet, som ikke kan stoppes av samaṇas eller
brahminer, devaer, Māras, Brahmā eller andre i verden. ‘Etter å ha hørt
ropet fra jordens devaer, forkynte Cātumahārājika-devaene høyt:’ I
Varanasi, i hjortelunden ved Isipatana, har Bhagavā satt i gang det
øverste Wheel of Dhamma, som ikke kan stoppes av samaṇas eller
brahminer, devaer, Māras, Brahmā eller noen andre i verden. ‘Etter å ha
hørt ropet fra Cātumahārājika-devaene, proklamerte Tāvatiṃsa-devaene
høyt:’ På Varanasi, i Deer Grove kl. Isipatana, Bhagavā har satt i gang
det høyeste Dhamma-hjulet, som ikke kan stoppes av samaṇas eller
brahminer, devaer, Māras, Brahmā eller noen i verden. ‘Etter å ha hørt
ropet fra Tāvatiṃsa-devaene, forkynte Yāma-devaene høyt: ‘På Varanasi, i
Deer Grove i Isipatana, th Bhagavā har satt i gang det høyeste
Dhamma-hjulet, som ikke kan stoppes av samaṇas eller brahminer, devaer,
Māras, Brahmā eller andre i verden. ‘Etter å ha hørt Yama-devasens rop,
proklamerte Tusita-devaene høyt:’ Varanasi, i Deer Grove i Isipatana,
har Bhagavā satt i gang det øverste hjulet til Dhamma, som ikke kan
stoppes av samaṇas eller brahminer, devaer, Māras, Brahmā eller noen
andre i verden. , proklamerte Nimmānarati-devaene høyt: ‘Ved Varanasi, i
hjortelunden i Isipatana, har Bhagava satt i gang det øverste hjulet
til Dhamma, som ikke kan stoppes av samaṇas eller brahminer, devaer,
Māras, Brahmā eller noen andre i verden. ‘Etter å ha hørt ropet fra
Nimmānarati-devaene, forkynte Paranimmitavasavatti-devaene høyt:’ I
Varanasi, i hjortelunden ved Isipatana, har Bhagava satt i gang det
høyeste Dhamma-hjulet, som ikke kan stoppes av samaṇas eller brahminer,
devaer, Māras, Brahmā eller noen andre i verden. ‘Hav ing hørte ropet
fra Paranimmitavasavatti-devaene, brahmakāyika-devaene proklamerte høyt:
‘I Varanasi, i hjortelunden ved Isipatana, har Bhagavā satt i gang det
høyeste Dhamma-hjulet, som ikke kan stoppes av samaṇas eller brahminer,
devaer, Māras , Brahmā eller noen i verden. ‘Således sprang ropet i det
øyeblikket opp til Brahma · loka. Og dette ti tusenfoldige
verdenssystemet ristet, skjelvet og skalv, og en stor, grenseløs
utstråling dukket opp i verden som overgikk devaenes utstråling
Så
sa Bhagavā denne udana: ‘Koṇḍañña forstod virkelig! Koṇḍañña forstod
virkelig! ‘ Og slik kjøpte āyasmā Koṇḍañña navnet ‘Aññāsi · Koṇḍañña’.
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Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
ಧಮ್ಮಕಾಕ್ಕಪ್ಪವತ್ತನ
ಸೂತ— ಧಮ್ಮದ ಚಕ್ರದ ಚಲನೆಯಲ್ಲಿ ಹೊಂದಿಸಲಾಗುತ್ತಿದೆ - ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡದಲ್ಲಿ
[ಧಮ್ಮ · ಕಕ್ಕ · ಪಾವಟ್ಟನ ]- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡದಲ್ಲಿ-
ಇದು ಖಂಡಿತವಾಗಿಯೂ ಪಾಲಿ ಸಾಹಿತ್ಯದಲ್ಲಿ ಅತ್ಯಂತ ಪ್ರಸಿದ್ಧವಾದ ಸೂತ.
ಬುದ್ಧನು
ನಾಲ್ಕು ಅರಿಯಾ · ಸಕ್ಕಗಳನ್ನು ಮೊದಲ ಬಾರಿಗೆ ವಿವರಿಸುತ್ತಾನೆ. ಬುದ್ಧ ಎಂದರೆ
ಜಾಗೃತವಾದ ಒಂದು ಜಾಗೃತಿ ಭಗವನು ಧರ್ಮದ ಸರ್ವೋಚ್ಚ ಚಕ್ರವನ್ನು ಚಲನೆಯಲ್ಲಿ
ಇಟ್ಟಿದ್ದಾನೆ, ಇದನ್ನು ಸಮಾಯರು ಅಥವಾ ಬ್ರಾಹ್ಮಣರು, ದೇವಗಳು, ಮಾರಸ್, ಬ್ರಹ್ಮ ಅಥವಾ
ವಿಶ್ವದ ಯಾರಾದರೂ ತಡೆಯಲು ಸಾಧ್ಯವಿಲ್ಲ. ‘
ಸಂತೋಷ,
ಕಲ್ಯಾಣ, ಶಾಂತಿ ಮತ್ತು ಅಂತಿಮ ಗುರಿಯಾಗಿ ಶಾಶ್ವತ ಆನಂದವನ್ನು ಪಡೆಯಲು ದಯವಿಟ್ಟು
ಇದನ್ನು ನಿಮ್ಮ ಕುಟುಂಬ ಸದಸ್ಯರು, ಸಂಬಂಧಿಕರು ಮತ್ತು ಸ್ನೇಹಿತರೊಂದಿಗೆ ಹಂಚಿಕೊಳ್ಳಿ.
ಒಂದು ಸಂದರ್ಭದಲ್ಲಿ, ಭಗವನು ಇಸಿಪಟಾನಾದ ಜಿಂಕೆ ತೋಪಿನಲ್ಲಿರುವ ವಾರಣಾಸಿಯಲ್ಲಿ ತಂಗಿದ್ದ.
ಅಲ್ಲಿ ಅವರು ಐದು ಭಿಕ್ಷುಗಳ ಗುಂಪನ್ನುದ್ದೇಶಿಸಿ:
ಈ
ಎರಡು ವಿಪರೀತಗಳಾದ ಭಿಖುಸ್, ಮನೆಯ ಜೀವನದಿಂದ ಹೊರಟುಹೋದವರಿಂದ ಅಳವಡಿಸಿಕೊಳ್ಳಬಾರದು.
ಯಾವ ಎರಡು? ಒಂದು ಕಡೆ, ಕೀಮಾ ಬಗ್ಗೆ ಹೆಡೋನಿಸಂ ಮೇಲಿನ ಭಕ್ತಿ, ಅದು ಕೀಳರಿಮೆ,
ಅಶ್ಲೀಲ, ಸಾಮಾನ್ಯ, · ಆರಿಯಾ, ಪ್ರಯೋಜನದಿಂದ ವಂಚಿತವಾಗಿದೆ, ಮತ್ತು ಮತ್ತೊಂದೆಡೆ
ಸ್ವಯಂ-ಮರಣದ ಮೇಲಿನ ಭಕ್ತಿ, ಇದು ದುಕ್ಕಾ, · ಆರಿಯಾ, ಪ್ರಯೋಜನದಿಂದ ವಂಚಿತವಾಗಿದೆ .
ಭಿಕ್ಷುಸ್ ಎಂಬ ಈ ಎರಡು ವಿಪರೀತಗಳಿಗೆ ಹೋಗದೆ, ತಥಾಗತವು ಮಜ್ಜಿಮಾ ಪಾಸಿಪದಕ್ಕೆ
ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತಗೊಳಿಸಿದೆ, ಇದು ದೃಷ್ಟಿಯನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea
ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ ಮತ್ತು ಸಮಾಧಾನಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ,
ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ.
ಮತ್ತು
ಭಿಕ್ಖುಸ್, ತಥಾಗತವು ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತಗೊಳಿಸಿದ ಮಜ್ಜಿಮಾ ಪಾಸಿಪಾಡಾ, ಇದು
ದೃಷ್ಟಿಯನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ ಮತ್ತು
ಸಮಾಧಾನಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ, ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ? ಇದು,
ಭಿಕ್ಖುಸ್, ಈ ಆರಿಯಾ ಅಹಾಗಿಕಾ ಮಗ್ಗ, ಅಂದರೆ: ಸಮ್ಮಿ ṭṭ ಿಹಿ ಸಮ್ಮಾ ಸಪ್ಪಪ್ಪ ಸಮ್ಮ
ಇದು, ಭಿಕ್ಖುಸ್, ತಥಾಗತವು ಜಾಗೃತಗೊಳಿಸಿದ ಮಜ್ಜಿಮಾ ಪಾಸಿಪಾಡಾ, ಇದು ದೃಷ್ಟಿಯನ್ನು
ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಮತ್ತು ಸಮಾಧಾನಕ್ಕೆ
ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ, ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ ಆರಿಯಾ · ಸಕ್ಕಾ: ಜತಿ ದುಕ್ಕಾ, ಜಾರೀ ದುಕ್ಕಾ (ಅನಾರೋಗ್ಯವು
ದುಖಾ) ಮರಾಕಾ ದುಕ್ಕಾ, ಇಷ್ಟಪಡದಿರುವದರೊಂದಿಗೆ ಒಡನಾಟ ದುಖಾ, ಇಷ್ಟಪಟ್ಟದ್ದನ್ನು
ಬೇರ್ಪಡಿಸುವುದು ದುಕ್ಕಾ, ಒಬ್ಬರು ಬಯಸಿದ್ದನ್ನು ಪಡೆಯುವುದಿಲ್ಲ ದುಕ್ಕಾ;
ಸಂಕ್ಷಿಪ್ತವಾಗಿ ಹೇಳುವುದಾದರೆ, ಐದು ಉಪನಾನಖಂಡಗಳು ದುಖಾ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ ಸಮುದಯ ಆರಿಯಾ · ಸಕ್ಕಾ: ಈ ತಾಹೆ ಪುನರ್ಜನ್ಮಕ್ಕೆ
ಕಾರಣವಾಗುತ್ತದೆ, ಆಸೆ ಮತ್ತು ಸಂತೋಷದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದೆ, ಇಲ್ಲಿ ಅಥವಾ ಅಲ್ಲಿ
ಆನಂದವನ್ನು ಕಂಡುಕೊಳ್ಳುತ್ತದೆ, ಅಂದರೆ: ಕಾಮ-ತಾಹಾ, ಭಾವ-ತಾಹೆ ಮತ್ತು ವಿಭವ-ತಾಹೋ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಖಾನಿರೋದಾ ಅರಿಯಾ · ಸಕ್ಕಾ: ಸಂಪೂರ್ಣ ವಿರಗ, ನಿರ್ಧಾ,
ತ್ಯಜಿಸುವುದು, ತ್ಯಜಿಸುವುದು, ವಿಮೋಚನೆ ಮತ್ತು ಆ ತಾಹೆಯಿಂದ ಸ್ವಾತಂತ್ರ್ಯ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ · ನಿರೋಧಾ ā ಗಿಮಿನ್ ಪಾಸಿಪಾಡಾ ಆರಿಯಾ · ಸಕ್ಕಾ: ಕೇವಲ ಈ
ಆರಿಯಾ ಅ ṅ ma ma ಿಕಾ ಮಗ್ಗ, ಅಂದರೆ: ಸಮ್ಮಿ ṭṭ ಿಹಿ, ಸಮ್ಮಾಮಾಕಪ್ಪ, ಸಮ್ಮಾ ವಾ, ಾ
ಸಾಮಮ್ಮ , ಸಮ್ಮಾಮಾತಿ ಮತ್ತು ಸಮ್ಮಮಾ ಸಮಾಧಿ.
‘ಇದು
ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇ ಉದ್ಭವಿಸಿತು,
ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕವನ್ನು
ಸಂಪೂರ್ಣವಾಗಿ ತಿಳಿದುಕೊಳ್ಳಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಉದ್ಭವಿಸಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕಾ ಸಂಪೂರ್ಣವಾಗಿ
ತಿಳಿದುಬಂದಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಹುಟ್ಟಿಕೊಂಡಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು,
ಬೆಳಕು ಹುಟ್ಟಿಕೊಂಡಿತು.
‘ಇದು
ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಉದ್ಭವಿಸಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕವನ್ನು
ತ್ಯಜಿಸಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇಜ್ ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕಾವನ್ನು
ಕೈಬಿಡಲಾಗಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, paññā ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು.
‘ಇದು
ದುಕ್ಕಾರಾನೋದಾ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಹುಟ್ಟಿಕೊಂಡಿತು, ಪಾ ಉದ್ಭವಿಸಿತು,
ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾರಾನೋದಾ ಅರಿಯಾಸಕ್ಕವನ್ನು
ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇಜ್
ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಖಾನಿರೋದಾ
ಅರಿಯಾಸಕ್ಕವನ್ನು ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಲಾಗಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು
ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು,
ಪೇಜ್ ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು.
ಸಮ್ಮಾ ಸಂಬುದ್ಧನೇ ಬುದ್ಧ ಗೀತೆ ಗಾಯಕರು : ಸುರೇಖ ಧಮ್ಮ ಗೀತೆ#bahujanmovementsongs #dhammapada#rajyadhwni
Dhammacakkappavattana Sutta— Классикалық қазақ тілінде Дамма дөңгелегінің қозғалысы - [Dhamma · cakka · pavattana]
Бұл, әрине, Пали қоқысындағы ең танымал сутта.
Будда
төрт ария · сакканы алғаш рет түсіндіреді. Будда «Оянған адам туралы
хабардар» деген мағынаны білдіреді, Бхагава самахалармен немесе
брахмандармен, девалармен, Мараспен, Брахмамен немесе әлемдегі
кез-келген адаммен тоқтата алмайтын Дхамманың жоғарғы дөңгелегін
қозғалысқа келтірді ».
Отбасы
мүшелеріне, туыстарыңызға және достарыңызға бақыт, игілік, бейбітшілік
және түпкілікті мақсат ретінде мәңгілік бақытқа жету үшін бөлісіңіз.
Бұл
екі шекті, бикхусты, үй өмірінен шыққан адам қабылдауға болмайды.
Қандай екеуі? Бір жағынан, төменгі, әдепсіз, қарапайым, анария, пайдадан
айырылған камаға деген гедонизмге берілу, ал екінші жағынан өзін-өзі
өлтіруге деген адалдық, ол дукха, анария, пайдадан айырылған . Бикхус
деген екі шектен шықпай-ақ Тататата мажжима паṭипадаға толық оянады, ол
көруді тудырады, ол ñāṇa тудырады және тыныштыққа, абхиньяға, самбодиге,
Ниббанаға әкеледі.
Сонымен
бірге, бикхулар, бұл дукха ария · сакка: джати - дукха, жара - дукха
(ауру - дукха) марина - дукха, ұнамайтын нәрсемен ассоциация - дукха,
ұнатқаннан алшақтау - дукха, қалағанын алу емес. дукха; бір сөзбен
айтқанда, бес upādāna’k'handhas - дукха.
Сонымен
бірге, бхикхус, бұл дукха · самудая ария · сакка: қайта туылуға
әкелетін бұл таṇха, қалау мен ләззат алуға байланысты, мұнда немесе сол
жерде рахат табу, яғни: кама-таṇха, бхава-таṇха және вибхава-таṇха.
Сонымен
бірге, бикхус, міне, дукханирода ария · сакка: толық вирага, нирода,
бас тарту, тастап кету, босату және сол таһхадан босату.
Сонымен,
бикхус, бұл - дукхаирирха · гамини пайпада ария · сакка: дәл осы ария
ахаṅгика магга, яғни: саммадихи, самма · саукаппа, самма · вака саммам ·
камманта, самма · аамва, , самматиси және саммамади.
‘Бұл
дукха ариасакка’: менде, бикхулар, бұрын естімеген нәрселерге қатысты,
көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды. ‘Енді, бұл дукха ариасакка толығымен белгілі болуы
керек’: менде, бикхулар, бұрын естімеген нәрселерге қатысты, көз пайда
болды, ṇā ara пайда болды, панья пайда болды, виджя пайда болды, жарық
пайда болды. ‘Енді, бұл дукха ариасакка толығымен белгілі болды’: менде,
бикхус, бұрын естімеген нәрселерге қатысты көз пайда болды, theāṇa
пайда болды, панья пайда болды, виджя пайда болды, жарық пайда болды.
‘Бұл
дукха · самудая ариасакка’: менде, бикхус, бұрын естімеген нәрселерге
қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя
пайда болды, жарық пайда болды. ‘Енді, бұл дукха · самудая ариасакадан
бас тарту керек’: менде, бикхулар, бұрын естімеген нәрселерге қатысты,
көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды. ‘Енді, бұл дукха · самудая ариясакадан бас
тартылды’: менде, бикхулар, бұрын естімеген нәрселерге қатысты, көз
пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды.
‘Бұл
дукхаиродха ариасакка’: менде, бикхус, бұрын естімеген нәрселерге
қатысты, көз пайда болды, ñāṇa пайда болды, пинья пайда болды, виджья
пайда болды, жарық пайда болды. ‘Енді, міне, осы духа-ниродха
ариасакканы жеке бастан өткізу керек’: менде, бикхус, бұрын естімеген
нәрселерге қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда
болды, виджя пайда болды, жарық пайда болды. ‘Енді, міне, осы
духа-ниродха ариасаканы бастан кешірді’: менде, бикхус, бұрын естімеген
нәрселерге қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда
болды, виджя пайда болды, жарық пайда болды.
Parinavana Stupa is a #Buddhist temple in #Kushinagar, #India, which is said to be the #place of #Gautama#Buddha’s death. It is one of the four main #destinations to visit the #Kushinagar#Buddhist#pilgrimage. Kushinagar is 60 km away from the nearest city of #Gorakhpur in #Uttar Pradesh - 2 hours journey away. It is a very important and very #beautiful#place in the form of a Buddhist shrine. Parinavana Stupa and Parinavana Temple are really amazing. Where #Buddha
took Mahaprayaan The entire area is peaceful and beautiful. is.
Buddhist pilgrimage centers are 4 major: which are popular places like #Bodh#Gaya, #Lumbini or #Sarnath. #Lumbini#Nepal where Buddha was born, Bodhgaya where Buddha received knowledge, Saranath #Deer#Park where Buddha gave his first #teaching,
and Kushinagar where Buddha died. At the place of Buddha’s death,
present archaeological park, Stupa and Nirvana temple is . This place is
famous as the great spot of #Lord#Buddha.
In
this sanctuary in Kushinagar 200 #BC, there are many old red brick
foundation with a stupa and a temple or building and a large Buddha
statue, the idol of Buddha sleeping here is quite big. When you come to
the campus you feel so much peace around trees and grass
Buddhist
pilgrimage where Lord Buddha of peace and non-violence gave his last
sermon and his last rites were performed. Kushinagar is the most
important pilgrimage site for #Buddhists, because Buddha breathed his
last at this place. A stupa was made at this place where his ashes were
kept after the funeral. The #Mahaparinirvana Temple is built in front of
the stupa … you can feel peaceful in these holy places of Buddhism.
This is the place chosen by God Buddha for Parinivan (death). Kushinagar
is a very small town and all places connected with Buddha are located
within 2-3 km.
Parinawan
stupa is a huge stupa made of brick. There is a Brahmi inscription on
its walls in the stupa and inside it is the Nirvana statue of Buddha.
The statue is placed on brick pedestal and Buddha’s face is towards the
west. According to the Brahma inscription, the cultured remains of
Buddha are buried here, which has become a significant religious
destination for the people after Buddhism. The site’s excavation also
exposed a huge copper vessel. Parinarvana Temple, which is made of
sandstone, is one of the holy places for Buddhist devotees.
This
is where Gautam Buddha died. In the honor of his death, there is a
Wisdom Buddha that the pilgrims will plant beds or drawers. Many people
and monks do meditation or contemplation or orbiting. Lord Buddha gave
his last education on this site in Kushinagar: “All things are
temporary, try diligently to be free from cyclical existence!” And then
showed how to die and go to Parivanan. Kushinagar is one of the four
most sacred places, Buddhists have advised pilgrims to visit themselves.
The other three are: Lumbini (the birthplace of Lord Buddha) in Nepal,
Bodhgaya (place Buddha gets complete knowledge), and Sarnath (changing
the wheel of religion). Kushinagar is the fourth place to go to Buddhist
pilgrimage. The first place is Lumbini in Nepal, where Buddha was born.
The second place is Bodhgaya, where Buddha was enlightened. The third
place is Sarnath near Varanasi, where Buddha first taught his theory
(Buddhism). After Buddha became a teacher for most of his life, he died
at the age of 80. According to the research, after eating mushroom dish,
an employer gave it to him. It is also said that he lied to his right,
saw the sunset in this situation for the last time, his right hand under
his head, and when the sun disappeared, he died.
During
the establishment of the sun, I came to descend on Buddha’s statue and
in fact I was really surprised to see the sunset, just like Buddha did
2,600 #years ago. It was a very intense experience for me as a Buddhist.
I advise that at that time even for sunset, can be seen on the sun.
Inside
the temple, you can take a snap of Buddha statue of great sleep.
Parinavana Stupa and Parinavana Temple are well maintained with greenery
outfield, there is water around the temple! This place is known as the
last resting place of Gautam Buddha, which is designed to celebrate
Nirvana and allows visitors and followers to revive the Buddha period.
Very peaceful and quiet atmosphere Also maintained very well. Outside
the main temple, you can see hundreds of years old walls and ruins of
the courtyard with well-maintained lawns and lots of places to relax and
meditate. A monk Chandra Swamy of Burma came to India in 1903 and made
“Mahaparinirvana Temple”. Nirvana statue of Buddha is inside the statue
Parivanya Stupa. Stupa is situated in the premises of Parinivan temple
and is worshiped as grateful towards Gautam Buddha. Inside the temple
Buddha statue is covered mostly with lotus cloth. Worldwide Japanese,
Chinese, Korean, Thais, Myanmar and Tibet are going to this temple and
offer textiles.
#Parinavana
#Stupa and #Parinavana #Temple Parinavana Stupa is a #Buddhist temple
in #Kushinagar, #India, which is said to be the #place of #Gautama
#Buddha’…
លើសពីនេះទៅទៀត,
ភិក្ខុនេះគឺជាធុក - ro·rororoī··āāīīṭṭṭccaccaccaccaccaccaccaccaccacca
just just just just just just just just just is is is is is is is is is
is is is is::::::::::::::::::: គឺថា៖ សមៈ·ឌី, sam សាមសិប, សាមសិបāសាមាយា,
សាំមី sam កៈ , sammā· sati និងsammā·samādhi។
This
នេះគឺជាអរហត្តរុត្តិៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaបានក្រោកឡើងpaññāបានក្រោកឡើងហើយវក្កៈក្រោកឡើង។ Now
ឥឡូវនេះអរុណរះធរណីនេះត្រូវបានគេដឹងច្បាស់ៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុចំពោះរឿងដែលមិនធ្លាប់,
មុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិមាត្រក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវនេះព្រះធ៌មនេះត្រូវបានគេស្គាល់យ៉ាងច្បាស់ៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before ពេលនោះភ្នែកបានក្រោកឡើងñāṇaបានក្រោកឡើង pa,
បានក្រោកឡើងហើយvjijāបានរះឡើង។
This
នេះជាព្រះធ៌មៈ·សាដាយអាយ៉ាស្កាកាៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិញៈក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវនេះព្រះធម៌ៈនេះនឹងត្រូវបោះបង់ចោលៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាចំពោះរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងvijjāក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវព្រះធម៌ៈនេះត្រូវបានគេបោះបង់ចោលហើយៈនៅក្នុងខ្លួនខ្ញុំដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងvijjāកើតឡើង។
This
នេះជាធុក -
នីរ៉ូហ្ការីយ៉ាៈៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិញៈក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវព្រះធ៌មនេះជាបទពិសោធផ្ទាល់ខ្លួនៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើង paa ក្រោកឡើង,
vijjāក្រោកឡើងពន្លឺក៏កើតឡើង។ Now
ឥឡូវព្រះធ៌មនេះជាបទពិសោធផ្ទាល់ខ្លួនៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងហើយvijjāក្រោកឡើងពន្លឺក៏កើតឡើង។
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Igihe kimwe, Bhagavā yari acumbitse i Varanasi muri Deer Grove kuri Isipatana.
Agezeyo, yagejeje ijambo ku itsinda rya bhikkhus batanu:
Izi
ntagondwa zombi, bhikkhus, ntizigomba kwakirwa numuntu wavuye mubuzima
bwo murugo. Nibihe bibiri? Ku ruhande rumwe, kwitangira hedonism kuri
kāma, iri hasi, iteye isoni, isanzwe, an · ariya, yambuwe inyungu, ku
rundi ruhande kwitangira kwiyahura, aribyo dukkha, an · ariya, yambuwe
inyungu . Tutiriwe tujya muri izi ntagondwa zombi, bhikkhus, Tathāgata
yakangutse byimazeyo kuri majjhima paṭipada, itanga icyerekezo, itanga
ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, sambodhi, kuri Nibbāna.
Niki,
bhikkhus, ni majjhima paṭipada Tathāgata yakangutse byuzuye, itanga
icyerekezo, itanga ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, kuri
sambodhi, i Nibbāna? Ni, bhikkhus, iyi ariya aṭṭhaṅgika magga, ni
ukuvuga: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta
sammā · ājīva sammā · vāyāma sammā · sati sammā · samā. Ibi, bhikkhus,
ni majjhima paṭipada Tathāgata yakangutse, itanga icyerekezo, itanga
ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, kuri sambodhi, i Nibbāna.
Byongeye
kandi, bhikkhus, iyi ni dukkha ariya · sacca: jāti ni dukkha, jarā ni
dukkha (uburwayi ni dukkha) maraṇa ni dukkha, gufatanya nibidakunda ni
dukkha, gutandukana nibyakunzwe ni dukkha, ntabwo kubona ibyo umuntu
ashaka ni dukkha; muri make, batanu upādāna’k'khandhas ni dukkha.
Byongeye
kandi, bhikkhus, iyi ni dukkha · samudaya ariya · sacca: iyi taṇhā
iganisha ku kuvuka ubwa kabiri, ifitanye isano no kwifuza no kwinezeza,
kubona umunezero hano cyangwa hano, ni ukuvuga: kāma-taṇhā, bhava-taṇhā
na vibhava-taṇhā.
Byongeye
kandi, bhikkhus, iyi ni dukkha · nirodha ariya · sacca: virāga yuzuye,
nirodha, gutererana, kureka, kwibohora nubwisanzure kuri iyo taṇhā
nyine.
Byongeye
kandi, bhikkhus, uyu ni dukkha · nirodha · gāminī paṭipada ariya ·
sacca: gusa iyi ariya aṭṭhaṅgika magga, ni ukuvuga: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ā , sammā ·
sati na sammā · samādhi.
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이
두 가지 극단적 인 비구 인 비구는 가정 생활을 떠난 사람이 채택해서는 안됩니다. 어느 두? 한편으로는 열등하고, 저속하고,
보통이며, 아리 야, 혜택을 박탈 한 카마에 대한 쾌락주의에 대한 헌신과 다른 한편으로는 혜택이 박탈 된 덕카, 아리 야인 자기
고행에 대한 헌신 . 이 두 극단 인 비 쿠스를 가지지 않고, Tathāgata는 비전을 생성하고 ñāṇa를 생성하고 달래기,
abhiña, sambodhi, Nibbāna로 이어지는 majjhima paṭipada에 완전히 깨어났습니다.
그리고
bhikkhus는 Tathāgata가 완전히 깨어 난 majjhima paṭipada는 무엇입니까? 이는 ñāṇa를 생성하고
달래기, abhiña, sambodhi, Nibbāna로 이어지는 비전을 생성합니까? 즉, 비구,이 성스러운 aṭṭhaṅgika
도가입니다. 이것은 비구 (bhikkhus)가 Tathāgata가 깨어 난 majjhima paṭipada로, ñāṇa를
생성하고, 달래기, abhiña, sambodhi, Nibbāna로 이어지는 비전을 생성합니다.
또한
비구, 이것은 dukkha ariya · sacca입니다 : jāti는 dukkha, jarā는 dukkha (병은
dukkha) maraṇa는 dukkha, 싫어하는 것과의 연관은 dukkha, 좋아하는 것과의 분리는 dukkha, 원하는 것을
얻기위한 것이 아닙니다. dukkha입니다. 요컨대, 5 개의 upādāna’k'khandhas는 dukkha입니다.
더욱이,
비구, 이것은 dukkha · samudaya ariya · sacca입니다.이 taṇhā는 욕망과 즐거움과 연결되어 여기 저기
기쁨을 찾는 재생으로 이끄는 즉, kāma-taṇhā, bhava-taṇhā 및 vibhava-taṇhā입니다.
더욱이, 비구, 이것은 dukkha · nirodha ariya · sacca입니다 : 완전한 virāga, nirodha, 포기, 버림, 해방 및 바로 그 taṇhā로부터의 해방.
더욱이,
비구, 이것은 dukkha · nirodha · gāminī paṭipada ariya · sacca입니다 :이 ariya
aṭṭhaṅgika magga, 즉 sammā · diṭṭhi, sammā · saṅkappa, sammā · va · vācā
sammā · vācā , sammā · sati 및 sammā · samādhi.
‘이것은
dukkha ariyasacca입니다’: 내 안에 비구, 전에 들어 보지 못한 것들에 관해서는 눈이 떠 올랐고 ñāṇa가
생겼고, paññā가 생겼고, vijjā가 생겼고, 빛이 생겼습니다. ‘이제,이 dukkha ariyasacca는 완전히 알려질
것입니다’: 내 안에 비구, 전에 들어 보지 못한 일들에 관해서는 눈이 떠 올랐고, ñāṇa가 생기고, paññā가 생기고,
vijjā가 생기고, 빛이 일어났습니다. ‘이제,이 dukkha ariyasacca는 완전히 알려졌습니다.’: 내 안에 비구,
이전에 들어 보지 못한 일들에 관해서는 눈이 떠 올랐고, ñāṇa가 생기고, paññā가 생기고, vijjā가 생기고, 빛이
생겼습니다.
‘이것이
dukkha · samudaya ariyasacca’입니다. 내 안에는 비구들이여, 전에 들어 보지 못했던 것들에 대해 눈이
떠오르고 ñāṇa가 생겼고, paññā가 생겼고, vijjā가 생겼고, 빛이 생겼습니다. ‘이제,이 dukkha ·
samudaya ariyasacca는 버려 져야한다’: 내 안에 비구 들아, 전에 들어 보지 못했던 것들에 관해서는 눈이 떠
올랐고, ñāṇa가 일어 났고, paññā가 일어 났고, vijjā가 일어 났고, 빛이 일어났다. ‘이제이 dukkha ·
samudaya ariyasacca는 버려졌다’: 비구 들아, 내 안에는 전에 들어 보지 못했던 것들에 대해 눈이 떠 올랐고,
ñāṇa가 일어나고, paññā가 일어나고, vijjā가 일어나고, 빛이 일어났다.
‘이것은
dukkha · nirodha ariyasacca입니다’: 내 안에 비구들, 전에 들어 보지 못한 것들에 관해서는 눈이 떠
올랐고, ñāṇa가 일어나고, paññā가 일어나고, vijjā가 일어나고, 빛이 일어났습니다. ‘이제,이 dukkha ·
nirodha ariyasacca는 개인적으로 경험해야합니다.’: 비 구스, 내 안에서 전에 들어 보지 못한 일들에 관해서는 눈이
떠 올랐고, ñāṇa가 일어 났고, paññā가 일어 났고, vijjā가 일어 났고, 빛이 일어났습니다. ‘이제,이 dukkha
· nirodha ariyasacca는 개인적으로 경험했습니다.’비 구스, 내 안에서는 전에 들어 보지 못한 일들에 대해 눈이 떠
올랐고, ñāṇa가 생기고, paññā가 생기고, vijjā가 생기고, 빛이 생겼다.
# 1-1. 환산스님과 함께 영어로 배우는 참선. Chapter 1. Son Meditation for the Modern World:현대인과 참선
Hwansan Sunim: Son Meditation for the Modern World
3.36K subscribers
…….
that he was worried that the Seon meditation teachings these days are
being lost among the latest health and lifestyle fads and trends.
It
seems that meditation in general, and even Seon meditations in
particular, are being presented strictly as a way to gain so-called
‘healing.” Or “well-being.” Or “stress relief.”
- Now, Seon meditation does provide those benefits,
- but the original purpose of Seon meditation has always been and must always be: enlightenment.
And that’s what I’m here to talk about today.
요즘 사람들이 건강을 위한 생활문화로 선수행을 하다보니 마치 유행처럼 받아들여져 수행의 근본 정신이 사라질지 모른다는 걱정을 하셨습니다.
- 사실 많은 사람들이 명상, 또는 참선수행을 할 때,
단순히 심신안정, 건강, 스트레스 해소 방법 정도로만 이해하는 듯합니다.
- 물론 실제 참선을 하면 그런 기능적인 효과들도 생겨납니다.
- 그러나 선수행의 근본 목적은 항상 깨달음에 있어왔고
이후로도 역시 깨달음에 목적을 두어야만 합니다.
- 바로 이 부분(깨달음)에 대해 오늘 말씀드리고자 합니다.
—————————————————————————
Invitation
Studio Audience Recruitment
영어로 배우는 참선, 한국 선불교의 핵심인 송담선사의 활구참선법 소개 및 이를 통한 한국 선불교의 수행법인 참선의 세계화, 그리고 주한 외국인들에게 한국 전통정신문화인 참선을 이해시키기 위해 기획된 프로그램입니다.
매주 현대인들이 가장 고민하는 문제들을 골라 어떻게 극복하여야하는지, 선불교적 해석과 함께 참선하며 강의를 듣는 시간입니다.
DATE: 7 pm, Thursday & Friday of the 1nd and 3th week of every month.
We
invite you to be members of the studio audience for filming of the
English language BTN program, “Son Meditation in English with Hwansan
Sunim.”
There you can
learn Son meditation, the foremost spiritual practice method of
traditional Korean Buddhism. Your Dharma guide will be Hwansan Sunim, a
Korean American Buddhist monk and the disciple of Son Master Songdam,
the most venerated Buddhist master in Korea. Hwansan Sunim graduated
from the Department of the Comparative Study of Religion at Harvard
University. We hope you will attend our program and learn to see and
experience the world through the eyes of the Buddha.
방청을 원하시는 분들은 매월 첫째 세째 주, 목&금 저녁 6:50. / 녹화 일정은 방송국 사정에 따라 수시 변경이 가능하니 참여를 원하시는 해당 주간에 전화 확인 바랍니다.
서울 서초동 불교TV(BTN) 3층 스튜디오로 오시면 됩니다. 01-3270-3431/ 3438
(2호선 전철 방배역 2번 출구 방향으로 나와 마을 버스(13번, 15번)로 두 정거장./ 걸어서 10분)
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The Orchard Music (on behalf of Íslenskir tónar); Muserk Rights Management, and 4 Music Rights Societies
Dhammacakkappavattana
Sutta - Danîna livîna Çerxa Dhamma - [Dhamma · cakka · pavattana] bi
Kurdî ya Klasîkî (Kurmancî) -Kurdî (Kurmancî)
Di helbesta Pali de bê guman ev sutta herî navdar e.
Bûda
yekem car çar ariya · saxayan vedibêje. Wateya Bûda, Agahdariya Yek
akiyarbûyî ya Bhagavî, Çerxa Bilind a Dhamma-yê, ku ji hêla samaṇa an
brahmins, devas, Māras, Brahmā an jî kesek li cîhanê ve nayê
rawestandin, xist dewrê. ‘
Ji
kerema xwe vê yekê ji endamên malbat, xizm û hevalên xwe re ji bo
bextewarî, refah, aştî û gihîştina Dilşadiya Eternal wekî Armanca Dawîn
parve bikin.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Carek, Bhagavā li Varanasi li Deer Grove at Isipatana dima.
Li wir, wî xîtabî koma pênc bhikkhus kir:
Divê
ev her du tundrewî, bhikkhus, ji hêla kesê ku ji jiyana malê derketî ve
neyê pejirandin. Kîjan du? Li aliyek, dilsoziya hedonîzmê li hember
kāma, ya ku nizm, rûreş, hevpar, anariye ye, ji feydê bêpar e, û ji
aliyek din ve jî dilsoziya xwe-mirinê ye, ku dukkha, an · ariya ye, ji
feydê bêpar e. . Bêyî ku herin van her du tengasiyan, bhikkhus,
Tathāgata bi tevahî bi majjhima paṭipada re şiyar bû, ku vîzyonê çêdike,
ku producesa çêdike, û dibe sedema dilrakêşiyê, abhiñña, sambodhi,
Nibbāna.
What
çi, bhikkhus, majjhima paṭipada ya ku Tathāgata bi tevahî şiyar kirî
ye, ku vîzyonê çêdike, ku producesa çêdike, û dibe sedema dilrakêşiyê,
abhiñña, sambodhi, Nibbāna? Ew, bhikkhus, ev ariya aṭṭhaṅgika magga ye,
ango bêje: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta
sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Ev,
bhikkhus, majjhima paṭipada ye ku Tathāgata jê şiyar bûye, ku vîzyonê
çêdike, ku ñāṇa çêdike, û dibe sedema dilrakêşiyê, abhiñña, sambodhi,
Nibbāna.
Wekî
din, bhikkhus, ev dukkha ariya · sacca ye: jāti dukkha ye, jarā ye
dukkha (nexweşî dukkha ye) maraṇa dukkha ye, têkiliya bi ya ku nayê
hezkirin re dukkha ye, veqetîna ji ya ku tê ecibandin dukkha ye, ne ku
meriv bigihîne ya ku dixwaze dukkha ye; bi kurtahî, pênc
upādāna’k'khandhas dukkha ne.
Wekî
din, bhikkhus, ev dukkha · samudaya ariya · sacca ye: ev taṇhā ku ber
bi jidayikbûnê ve diçe, bi daxwaz û kêfê ve girêdayî ye, li vir an li
wir kêfxweşiyê dibîne, ango: k :ma-taṇhā, bhava-taṇhā û vibhava-taṇhā.
Wekî
din, bhikkhus, ev dukkha · nirodha ariya · sacca ye: virāga tevahî,
nirodha, devjêberdan, terikandin, azadkirin û azadbûna ji wê tahā.
Wekî
din, bhikkhus, ev dukkha · nirodha · gāminī paṭipada ariya · sacca ye:
hema ev ariya aṭṭhaṅgika magga, ango bêje: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · samva ,
samû · sati û samî · samîdî.
‘Ev
dukkha ariyasacca ye: li min, bhikkhus, di derheqê tiştên berê
nedîtibûn de, çav rabû, ñāṇa rabû, paññā rabû, vijjā rabû, ronahî rabû.
‘Naha, ev ariyasacca dukkha divê bi tevahî bête zanîn’: li ba min,
bhikkhus, di derheqê tiştên berê nedîyar de, çav rabû, ñāṇa rabû, paññā
rabû, vijjā rabû, ronahî rabû. ‘Naha, ev dukkha ariyasacca bi tevahî
hate zanîn’: li ba min, bhikkhus, di derheqê tiştên berê nedîyar de, çav
rabû, ñāṇa rabû, paññā rabû, vijjā rabû, ronahî rabû.
‘Ev
dukkha · samudaya ariyasacca ye: li ba min, bhikkhus, di derheqê tiştên
berê nedîyar de, çav rabû, ñāṇa rabû, paññā rabû, vijjā rabû, ronahî
rabû. ‘Naha, dê dev ji vê dukkha · samudaya ariyasacca were berdan’: li
ba min, bhikkhus, di derheqê tiştên berê nedîyar de, çav rabû, ñāṇa
rabû, paññā rabû, vijjā rabû, ronahî rabû. ‘Naha, ev dukkha · samudaya
ariyasacca hate terk kirin’: li min, bhikkhus, di derheqê tiştên berê
nedîtibû, çav rabû, ñāṇa rabû, paññā rabû, vijjā rabû, ronahî rabû.
‘Ev
dukkha · nirodha ariyasacca ye: li min, bhikkhus, di derheqê tiştên
berê nedîyar de, çav rabû, ñāṇa rabû, paññā rabû, vijjā rabû, ronahî
rabû. ‘Naha, ev dukkha · nirodha ariyasacca bi xwe tête ceribandin’: li
ba min, bhikkhus, di derheqê tiştên berê nedîtibû, çav rabû, ñāṇa rabû,
paññā rabû, vijjā rabû, ronahî rabû. ‘Naha, ev dukkha · nirodha
ariyasacca bi xwe hatiye ceribandin’: li ba min, bhikkhus, di derheqê
tiştên berê nedîyar de, çav rabû, ñāṇa rabû, paññā rabû, vijjā rabû,
ronahî rabû.
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Dhammacakkappavattana
Sutta— Dhamma Wheel of Motion of Motion - [Dhamma · cakka · pavattana]
in Classical Kyrgyz-Классикалык Кыргыз
Бул, албетте, Пали китебиндеги эң белгилүү сутта.
Будда
төрт ария · сакканы биринчи жолу ачып берет. Будда ойгонгонду билдирет
Бхагава самахалар же брахмандар, девалар, Марас, Брахма же дүйнөдөгү эч
ким токтото албаган Дхамманын эң жогорку Дөңгөлөгүн кыймылга келтирди. ‘
Сураныч,
бул нерсени үй-бүлө мүчөлөрүңүзгө, туугандарыңызга жана досторуңузга
бакыт, бакубат жашоо, тынчтык жана түбөлүк бакытка жетүү үчүн акыркы
максат кылып коюңуз.
Бир жолу, Бхагава Исипатанадагы Бугулар токоюндагы Варанасиде калган.
Ал жерде ал беш бикхулар тобуна кайрылды:
Бул
эки чектен, бикхусту, үй турмушунан чыккан адам кабыл албашы керек.
Кайсы экөө? Бир жагынан, пайдадан айрылган, ыплас, кадыресе, анария
болгон кемеге карата гедонизмге берилгендик, экинчи жагынан өзүн-өзү
өлтүрүүгө берилгендик, ал дукха, анария, пайдадан кур калган. . Бхикхус
ушул эки чектен чыкпастан, Тататата мажжима паипадага толугу менен
ойгонуп, ал аянды пайда кылат, ал ñāṇa жаратат жана тынчтанууга,
абхиньяга, самбодиге, Ниббанага алып келет.
Ал
эми татхата толугу менен ойгонгон мажжима паṭипада, көрүнүштү пайда
кылган, ñāṇa жараткан жана тынчтанууга, абхиньяга, самбодхиге, Ниббанага
алып келген эмне? Дьэ, быһылаахтар, бу арыйа аһааҥҥа магга,
сөбүлэһиэххэ сөп: саммадиохи саммас · сааккаппа самм · вакка самма ·
камманта самма · ажва самма · ваайма самм · саты саммах · самади. Бул,
бхикхус, тататата ойгонгон мажжима паṭипада, ал көрүнүштү пайда кылат,
ал ñāṇa жаратат жана тынчтанууга, абхиньяга, самбодиге, Ниббанага алып
барат.
Андан
тышкары, бикхус, бул дукха ария · сакка: джати - дукха, жара - дукха
(оору - дукха) марина - дукха, жакпаган нерсе менен байланышуу - дукха,
жактырган нерседен ажыроо - дукха, каалаганын алуу эмес. дукха; кыскасы,
беш upādāna’k'handhas - бул духха.
Андан
тышкары, бхикхус, бул дукха · самудая ария · сакка: кайра жаралууга
алып баруучу, бул каалоо жана ырахат алуу менен байланышкан тааха, бул
жерде же ошол жерде жыргал таап, башкача айтканда: кама-тааха,
бава-тааха жана вибхава-тааха.
Андан
тышкары, бикхус, бул дукханирода ария · сакка: толугу менен вирага,
нирода, таштап кетүү, таштап кетүү, боштондукка чыгуу жана ошол таахадан
бошонуу.
Андан
тышкары, бикхус, бул дукхаиродха · гамини пайпада ария · сакка: жөн
гана ушул ария ахаṅгика магга, б.а. , самматиси жана самамади.
“Бул
дукха ариасакка”: менде, бикхус, буга чейин болуп көрбөгөн нерселерге
карата көз пайда болду, ñāṇa пайда болду, пинья пайда болду, виджя пайда
болду, жарык пайда болду. “Эми, бул дукха ариасакка толугу менен
белгилүү болушу керек”: менде, бикхус, буга чейин болуп көрбөгөн
нерселерге байланыштуу көз пайда болду, ñāṇa пайда болду, пинья пайда
болду, виджья пайда болду, жарык пайда болду. “Эми, бул дукха ариасакка
толугу менен белгилүү болду”: менде, бхикхулар, буга чейин укпаган
нерселерге байланыштуу көз пайда болду, ñāṇa пайда болду, пинья пайда
болду, виджья пайда болду, жарык пайда болду.
‘Бул
дукха · самудая ариасакка’: менде, бхикхулар, буга чейин укпаган
нерселерге карата көз пайда болду, ñāṇa пайда болду, панья пайда болду,
вижжа пайда болду, жарык пайда болду. ‘Эми, бул дукха · самудая
ариясаканы ташташ керек’: менде, бхикхулар, буга чейин укпаган
нерселерге карата көз пайда болду, ñāṇa пайда болду, панья пайда болду,
виджя пайда болду, жарык пайда болду. ‘Эми, бул дукха · самудая
ариасакканы таштап салышты’: менде, бхикхулар, буга чейин болуп көрбөгөн
нерселерге карата көз пайда болду, ñā ara пайда болду, панья пайда
болду, виджья пайда болду, жарык пайда болду.
‘Бул
дукхаиродха ариасакка’: менде, бикхус, буга чейин укпаган нерселерге
карата көз пайда болду, theāṇa пайда болду, панья пайда болду, виджья
пайда болду, жарык пайда болду. ‘Эми, бул дукхаиродха ариасакка жеке
тажрыйбалуу болуш керек’: менде, бхикхулар, буга чейин укпаган
нерселерге карата көз пайда болду, ñāṇa пайда болду, паңья пайда болду,
виджья пайда болду, жарык пайда болду. ‘Эми, бул дукхаиродха ариасакка
өз башынан өткөн’: менде, бхикхулар, буга чейин болуп көрбөгөн
нерселерге карата көз пайда болду, ñāṇa пайда болду, панья пайда болду,
виджья пайда болду, жарык пайда болду.
Dhammacakkappavattana
Sutta- minimi quidem motus in rota in Dhamma - [Dhamma cakka · ·
pavattana] LXIII, in Classical Latin) Classical Latin:
Hoc certe maxime celebre sutta in Pali literature.
Buddha
Ariya · Saccas quatuor primum exponetur. Enuntiato concitata unus
interpretatur translata Buddha Notitia ad summum Martianus Rota Dhamma
Bhagavā lavit in motu, cui non resisti potest, sive per samaṇas
Bragmanorum, Devas, maras, Brahma aut quis in mundo.
Placere
participes cum familia membra et cognatis et amicis ad beatitudinem,
salutem consequantur, ad aeternae limina lucis et pacis, ut
perficerentur.
Sutta Piṭaka Saṃyutta Nikaya >> >> >> Sacca Saṃyutta
56.11 sn (v CDXX S)
Semel in nemore in cervi Isipatana Varanasis Bhagavā morabatur.
Non alloquitur enim quinque coetus de bhikkhus:
Haec
extrema bhikkhus, deinde ne quis exire domum vitae. Quod duo? Hinc
cultum prosecutionem in Kama quod inferiores vulgo communia esse · Ariya
privati bono et vero cultu sui mortificationem quae dukkha an · Ariya
privatam utilitatem . Sine harum duarum ad extremum, bhikkhus et
evigilare faciatis in Tathagata est plene majjhima paṭipada, quae
vision, quae Nana, et ducit ad placandos coepere, ut abhiñña ut sambodhi
ut Nibbāna.
Et
quid, bhikkhus, quod habet plene Tathagata majjhima paṭipada cui
studens excitare debet, quae vision, quae Nana, et ducit ad placandos
coepere, ut abhiñña ut sambodhi ut Nibbāna? Hoc est, bhikkhus, hoc Ariya
aṭṭhaṅgika magga, hoc est dicere: Samma diṭṭhi Samma · · · saṅkappa
Samma vaca Samma kammanta Samma · · · ājīva Samma vāyāma Samma · · sati
Samma Samadhi. Hoc bhikkhus: cui est majjhima paṭipada Tathagata est
evigilare debet, quae vision, quae Nana, et ducit ad placandos coepere,
ut abhiñña ut sambodhi ut Nibbāna.
Ceterum
bhikkhus, hoc est dukkha Ariya · sacca, jati est dukkha, jara est
dukkha (languorem sit dukkha) Marana est dukkha: consociatio cum quod
non placet esse dukkha, parentum provocant dissociationem ab illis quae
est probaverunt enim dukkha, non ad id quod aliquis necessaria sunt
dukkha est; In brevi, in quinque upādāna’k'khandhas dukkha sunt.
Praeterea
bhikkhus, dukkha · est · samudaya Ariya sacca hoc tanha ad lavacrum cum
desiderio delectationis delectatur inventis aut hic est dicere: tanha
Kama, bhava tanha-et-vibhava tanha.
Praeterea
bhikkhus, dukkha · est · nirodha Ariya sacca Complete virāga, nirodha
relicto, deserto, libertas et securitas tanha ipsum.
Ceterum
bhikkhus, hoc est dukkha · nirodha · gāminī paṭipada Ariya · sacca, hoc
Ariya aṭṭhaṅgika magga, hoc est dicere: Samma · diṭṭhi Semma · saṅkappa
Semma · vaca Samma · kammanta Semma · ājīva Semma · vāyāma Semma · ·
sati Samma autem Samadhi.
‘Haec
est dukkha ariyasacca’: in me bhikkhus in Circa quae prius inaudita, in
oculis ortum et ortum elegans est, Panna ortum et ortum vijjā, lumen
ortum. ‘Nunc, quod est non omnino notum dukkha ariyasacca’: in me
bhikkhus in Circa quae prius inaudita, in oculis ortum et ortum elegans,
Panna ad ortum et ortum vijjā, lumen ortum. ‘Nunc, quod est omnino
notum dukkha ariyasacca’: in me bhikkhus in Circa quae prius inaudita,
in oculis ortum et ortum elegans, Panna ad ortum et ortum vijjā, lumen
ortum.
‘Haec
est dukkha · samudaya ariyasacca’: in me bhikkhus in Circa quae prius
inaudita, in oculis ortum et ortum elegans est, Panna ortum et ortum
vijjā, lumen ortum. ‘Nunc, ut relicta hac dukkha · samudaya ariyasacca
est’: in me bhikkhus in Circa quae prius inaudita, in oculis ortum et
ortum elegans, Panna ad ortum et ortum vijjā, lumen ortum. ‘Nunc, quo
dukkha · samudaya ariyasacca relicta est’: in me bhikkhus in Circa quae
prius inaudita, in oculis ortum et ortum elegans, Panna ad ortum et
ortum vijjā, lumen ortum.
‘Haec
est dukkha · nirodha ariyasacca’: in me bhikkhus in Circa quae prius
inaudita, in oculis ortum et ortum elegans est, Panna ortum et ortum
vijjā, lumen ortum. ‘Nunc, hoc non est personaliter ariyasacca nirodha
dukkha · periti’: in me bhikkhus in Circa quae prius inaudita, in oculis
ortum et ortum elegans, Panna ad ortum et ortum vijjā, lumen ortum.
‘Nunc, quo dukkha · nirodha ariyasacca expertus est’: in me bhikkhus in
Circa quae prius inaudita, in oculis ortum et ortum elegans, Panna ad
ortum et ortum vijjā, lumen ortum.
JAYAMANGALA GATHA with PALI TEXT | Chanted by Bhante Indaratana
Bhante indarathana
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Jayamaṅgala Gāthā
Bāhuṃ sahassamabhinimmita sāyudhantaṃ
Girimekhalam udita ghorā sasena māraṃ
Dānādi dhamma vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Mārāti-reka-mabhi-yujjhita-sabba-rattiṃ
Ghoram-panāḷavaka-makkha-mathaddha-yakkhaṃ
Khantīsudanta-vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Nāḷāgiriṃ gaja-varam ati-matta-bhūtaṃ
Dāvaggi-cakka-masanīva sudāruṇantaṃ
Mettambu-seka-vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Ukkhitta-khagga-matihattha-sudāruṇantam
Dhāvanti yojana-pathangulimālavantaṃ
Iddhībhisaṅkhata-mano jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Katvāna kaṭṭhamudaram iva gabbhinīya
Ciñcāya duṭṭha-vacanaṃ janakāya majjhe
Santena soma-vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Saccaṃ vihāya matisaccaka-vādaketuṃ
Vādābhiropita-manam ati andha-bhūtaṃ
Paññāpadīpa-jalito jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Nando pananda-bhujagaṃ vibudhaṃ mahiddhiṃ
Puttena thera-bhujagena damāpayanto
Iddhūpadesa vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Duggāhadiṭṭhi bhujagena sudaṭṭha hatthaṃ
Brahmaṃ visuddhi-juti-middhi bakābhidhānaṃ
ñāṇā gadena vidhinā jitavā munindo
Taṃ tejasā bhavatu te jayamangalāni
Etāpi Buddha jaya-maṅgala aṭṭhagāthā
Yo vācano dina dine sarate matandī
Hitvānaneka vividhāni cupaddavāni
Mokkhaṃ sukhaṃ adhigameyya naro sapañño
For transcript of the Jayamaṅgala Gāthā
Verses of Joyous Victory translated by Ācariya Buddharakkhita
Dhammacakkappavattana
Sutta— Dhammas riteņa kustības sākšana - [Dhamma · cakka · pavattana]
klasiskajā latviešu-klasiskajā latviešu valoda,
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Vienu
reizi Bhagavā uzturējās Varanasi Briežu birzī pie Isipatanas. Tur viņš
uzrunāja piecu bhikkhus grupu: Šos divus galējības, bhikkhus,
nevajadzētu pieņemt vienam, kurš izgājis no mājas dzīves. Kurus divus?
No vienas puses, veltījums hedonismam pret kāmu, kas ir zemāks, vulgārs,
kopīgs, · arija, atņemts labums, un, no otras puses, - pašnāvība, kas
ir dukkha, · arija, kurai atņemts labums . Neiedziļinoties šajos divos
galējumos, bhikkhus, Tathāgata ir pilnībā pamodusies majžhima paṭipada,
kas rada redzi, kas rada ñāṇa un ved uz mierinājumu, abhiñña, sambodhi,
Nibbānu. Un kas, bhikkhus, ir majjhima paṭipada kam Tathāgata ir pilnībā
pamodusies, kas rada redzi, kas rada ñāṇa un ved uz mierinājumu, pie
abhiñña, uz sambodhi, uz Nibbānu? Tas ir, bhikkhus, šī arija aṭṭhaṅgika
magga, proti: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā ·
kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Šis,
bhikkhus, ir majžhima paṭipada, pie kura ir pamodusies Tathāgata, kas
rada redzi, kas rada ñāṇa un ved uz mierinājumu, uz abhiñña, uz
sambodhi, uz Nibbānu. Turklāt, bhikkhus, tas ir dukkha ariya · sacca:
jāti ir dukkha, jarā ir dukkha (slimība ir dukkha) maraṇa ir dukkha,
asociācija ar nepatiku ir dukkha, norobežošanās no tā, kas patīk, ir
dukkha, nevis lai iegūtu to, ko vēlas, ir dukkha; Īsāk sakot, pieci
upādāna’k'khandhas ir dukkha. Turklāt, bhikkhus, tas ir dukkha ·
samudaya ariya · sacca: šis taṇhā, kas ved uz atdzimšanu, saistīts ar
vēlmi un baudu, atrodot prieku šeit vai tur, tas ir: kāma-taṇhā,
bhava-taṇhā un vibhava-taṇhā. Turklāt, bhikkhus, tas ir dukkha · nirodha
ariya · sacca: pilnīga virāga, nirodha, pamešana, atstāšana,
emancipācija un brīvība no tā paša taṇhā. Turklāt tas ir bhikkhus, tas
ir dukkha · nirodha · gāminī paipipada ariya · sacca: tieši šī arija
aṭṭhaṅgika magga, tas ir: sammā · diṭṭhi, sammā · saṅkappa, sammā · vācā
sammā · kammanta, sammā · ājīva, sammā · vāyāma, sammā · sati un sammā ·
Samādhi. “Šī ir dukkha ariyasacca”: manī, bhikkhus, attiecībā uz
lietām, kas iepriekš nedzirdētas, radās acs, radās ñāṇa, paññā, vijjā,
gaisma. “Tagad šī dukkha ariyasacca ir pilnībā jāzina”: manī, bhikkhus,
attiecībā uz lietām, kas vēl nedzirdētas, radās acs, radās ñā paa,
paññā, vijjā, gaisma. “Tagad šī dukkha ariyasacca ir bijusi pilnīgi
zināma”: manī, bhikkhus, attiecībā uz lietām, kas iepriekš nedzirdētas,
radās acs, radās ñāṇa, radās paññā, vijjā, gaisma. “Šī ir dukkha ·
samudaya ariyasacca ‘: manī, bhikkhus, attiecībā uz lietām, kas iepriekš
nedzirdētas, radās acs, radās ñāṇa, radās paññā, vijjā, gaisma. “Tagad
šī dukkha · samudaya ariyasacca ir jāatsakās”: manī, bhikkhus, attiecībā
uz lietām, kas iepriekš nedzirdētas, radās acs, radās ñāṇa, radās
paññā, vijjā, radās gaisma. “Tagad šī dukkha · samudaya ariyasacca ir
pamesta”: manī, bhikkhus, attiecībā uz lietām, kas iepriekš nedzirdētas,
radās acs, radās ñāṇa, radās paññā, radās vijjā, radās gaisma. ”Šī ir
dukkha · Nirodha ariyasacca ‘: manī, bhikkhus, attiecībā uz lietām, kas
iepriekš nedzirdētas, radās acs, radās ñāṇa, radās paññā, vijjā, radās
gaisma. “Tagad šī dukkha · nirodha ariyasacca ir personīgi jāpiedzīvo”:
manī, bhikkhus, attiecībā uz lietām, kas iepriekš nedzirdētas, radās
acs, radās ñāṇa, radās paññā, vijjā, radās gaisma. “Tagad šī dukkha ·
nirodha ariyasacca ir personīgi pieredzēta”: manī, bhikkhus, attiecībā
uz lietām, kas vēl nebija dzirdētas, acis cēlās, radās ñāṇa, radās
paññā, radās vijjā, radās gaisma. ”Tas ir dukkha · nirodha · gāminī
paṭipadā ariyasacca ‘: manī, bhikkhus, attiecībā uz lietām, kas iepriekš
nedzirdētas, radās acs, radās ñāṇa, radās paññā, vijjā, radās gaisma.
“Tagad šī dukkha · nirodha · gāminī paipipadā ariyasacca ir jāattīsta”:
manī, bhikkhus, attiecībā uz lietām, kas iepriekš nedzirdētas, radās
acs, radās ñāṇa, radās paññā, vijjā, gaisma radās.
“Tagad
šī dukkha · nirodha · gāminī paipipadā ariyasacca ir izstrādāta”: manī,
bhikkhus, attiecībā uz lietām, kas iepriekš nedzirdētas, radās acs,
radās ñāṇa, radās paññā, radās vijjā, radās gaisma. Un tā ilgi,
bhikkhus, tā kā manas yathā · bhūtaṃ zināšanas un redzējums par šīm
četrām arijakasakām šajos divpadsmit veidos pa triādēm nebija gluži
tīrs, es nepretendēju uz loka ar tās devām, ar savām Mārām, ar savām
Brahmām, ar samašām un brāhmani šajā paaudzē ar dēvām un cilvēkiem ir
pilnībā pamodinājušies augstākajiem sammā · sambodhi.
Bet,
kad, bhikkhus, manas yathā · bhūtaṃ zināšanas un redzējums par šīm
četrām arijakasakām šajos divpadsmit veidos pa triādēm bija diezgan
tīrs, es apgalvoju loka ar tās devām, ar savām Mārām, ar savām Brahmām,
ar samašām un brāhmaniem, šī paaudze ar savām dēvām un cilvēkiem ir
pilnībā pamodusies augstākajiem sammā · sambodhi.
Un
manī radās zināšanas un redzējums: “mans vimutti ir nesatricināms, tas
ir mans pēdējais jāti, tagad vairs nav bhavas. Tā teica Bhagavā.
Priecājusies, piecu bhikkhu grupa apstiprināja Bhagavas vārdus. Un,
kamēr tika runāts par šo ekspozīciju, ājasmā Košanjā radās Dhammas acs,
kas ir brīva no kaisles un nerūsējoša: “Visam, kam piemīt samudaja daba,
ir nirodha daba”.
Un,
kad Bhagavā bija iedarbinājis Dhammas riteni, zemes dēvas skaļi
pasludināja: “Pie Varanasi, Briežu birzī pie Isipatanas, Bhagavā ir
iedarbināts augstākais Dhammas rats, kuru nevar apturēt samašas. vai
brāhmani, dēvas, Māras, Brahma vai kāds cits cilvēks pasaulē.
“Dzirdējuši zemes dēvu saucienu, Cātumahārājika dēvas skaļi paziņoja:”
Varanasi, Briežu birzī pie Isipatanas, Bhagavā ir iedarbinājis kustību.
augstākais Dhammas ritenis, kuru nevar apturēt samašas vai bramīni,
dēvas, Māras, Brahma vai kāds cits cilvēks pasaulē. “Dzirdējuši
Cātumahārājika dēvu kliedzienu, Tāvatinas dēvas skaļi pasludināja:”
Varanasi, Briežu birzī plkst. Isipatana, Bhagavā ir iedarbināts
augstākais Dhammas rats, kuru nevar apturēt ne samshas, ne brāhmani,
dēvas, Māras, Brahma vai neviens cits cilvēks pasaulē. “Dzirdējuši
Tāvatinas dēvu kliedzienu, Jāmas dēnas skaļi pasludināja: Varanasi,
Briežu birzī pie Isipatanas, th e Bhagavā ir iedarbinājis augstāko
Dhammas riteni, kuru nevar apturēt ne samshas, ne bramīni, dēvas,
Māras, Brahma vai kāds cits cilvēks pasaulē. “Dzirdējuši Jāmas dēvu
saucienu, Tusitā dēnas skaļi pasludināja:” Plkst. Varanasi, Briežu birzī
pie Isipatanas, Bhagavā ir iedarbinājis augstāko Dhammas riteni, kuru
nevar apturēt samašahi vai bramīni, dēvas, Māras, Brahmas un neviens
cits cilvēks pasaulē. “Dzirdot Tusitā dēvu kliedzienus. , Nimmānarati
dēvas skaļi pasludināja: “Varanasi, Briežu birzī pie Isipatanas, Bhagavā
ir iedarbināts augstākais Dhammas rats, kuru nevar apturēt ne samašas,
ne brahmīni, dēvas, Māras, Brahma un neviens cits cilvēks pasaulē.
“Dzirdējuši Nimmānarati devu kliedzienu, Paranimmitavasavatti devas
skaļi pasludināja:” Varanasi, Briežu birzī pie Isipatanas, Bhagavā ir
iedarbināts augstākais Dhammas rats, kuru nevar apturēt samašas vai
brahmīni, dēvas, Māras, Brahmā vai jebkurš cits pasaulē. ”Hav Dzirdot
Paranimmitavasavatti devas kliedzienu, brahmakāyika devas skaļi
pasludināja: “Varanasi, Briežu birzī pie Isipatanas, Bhagavā ir
iedarbināts augstākais Dhammas rats, kuru nevar apturēt ne samašas, ne
brahmini, devas, Māras. , Brahma vai kāds cits cilvēks pasaulē.
“Tādējādi tajā brīdī, tajā brīdī, kliedziens izplatījās līdz Brahma ·
loka. Un šī desmit tūkstoškārtīgā pasaules sistēma satricināja, drebēja
un drebēja, un pasaulē parādījās liels, neierobežots mirdzums, pārspējot
dēvu mirdzumu
Tad
Bhagavā izrunāja šo udānu: “Košnaņa tiešām saprata! Košnaņa patiešām
saprata! ‘ Un tā ājasma Koṇḍañña ieguva vārdu “Aññāsi · Koṇḍañña”.
Buddhist Mantra Healing all suffering USNISA VIJAYA DHARANI (with lyrics)- 佛頂尊勝陀羅尼經- Tinna Tinh
Zen Music Chant
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Lyrics Usnisa Vijaya Dharani Sutra - 佛頂尊勝陀羅尼經
Namo buddhaja
Namo dharmaja
Namo sangaja
Teata om muni muni maha munaja soha
Namo bhagavate trailokya prativiśiștaya buddhāya bhagavate. tadyathā, om,
Dhammacakkappavattana
Sutta— Dhammos rato judėjimas - [Dhamma · cakka · pavattana]
klasikinėje lietuvių-klasikinėje lietuvių kalboje
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Vieną
kartą Bhagavā apsistojo Varanasyje, elnių giraitėje Isipatanoje. Ten
jis kreipėsi į penkių bhikkhus grupę: Šių dviejų kraštutinumų, bhikkhus,
neturėtų priimti tas, kuris išėjo iš namų gyvenimo. Kurie du? Viena
vertus, atsidavimas hedonizmui link karmos, kuri yra prastesnė, vulgari,
įprasta, ani arija, atimta nauda, ir, kita vertus, atsidavimas savęs
žeminimui, kuris yra dukkha, · ariya, atimta nauda . Nesikreipdamas į
šiuos du kraštutinumus, bhikkhus, Tathāgata visiškai pabudo majjhima
paṭipada, kuri kuria regėjimą, kuris gamina ñā ,a ir veda prie
pataikavimo, į abhiñña, sambodhi, į Nibbāna. Ir kas, bhikkhus, yra
majjhima paṭipada kuriam Tathāgata visiškai pabudo, kuris sukuria
regėjimą, kuris sukuria ñā ,a ir veda į nusiraminimą, į abhiñña, į
sambodhi, į Nibbānu? Tai, bhikkhus, ši arija aṭṭhaṅgika magga, tai yra:
sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā ·
ājīva sammā · vāyāma sammā · sati sammā · samādhi. Tai, bhikkhus, yra
majjhima paṭipada, kuriai pabudo Tathāgata, kuri kuria regėjimą, kuria
ñāṇa ir veda prie nusiraminimo, prie abhiñña, prie sambodhi, į Nibbāna.
Be to, bhikkhus, tai yra dukkha ariya · sacca: jāti yra dukkha, jarā yra
dukkha (liga yra dukkha) maraṇa yra dukkha, asociacija su nemėgstama
yra dukkha, atsiribojimas nuo to, kas patinka, yra dukkha, o ne norint
gauti tai, ko nori, yra dukkha; trumpai tariant, penki
upādāna’k'khandhos yra dukkha. Be to, bhikkhus, tai yra dukkha ·
samudaya ariya · sacca: tai taṇhā, vedanti į atgimimą, susijusi su
troškimu ir malonumu, surandanti malonumą čia ar ten, t. kāma-taṇhā,
bhava-taṇhā ir vibhava-taṇhā. Be to, bhikkhus, tai yra dukkha · nirodha
ariya sacca: visiška virāga, nirodha, apleidimas, apleidimas,
emancipacija ir laisvė nuo tos pačios taṇhā. Be to, tai yra bhikkhus,
dukkha · nirodha · gāminī paṭipada ariya · sacca: kaip tik ši arija
aṭṭhaṅgika magga, tai yra: samma · diṭṭhi, sammā · saṅkappa, sammā ·
vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma, sammā · sati ir
sammā · Samādhi. „Tai yra dukkha ariyasacca“: manyje, bhikkhus, kalbant
apie anksčiau negirdėtus dalykus, pakilo akis, atsirado ñāṇa, pakilo
ñññā, atsirado vijjā, atsirado šviesa. „Dabar ši dukkha ariyasacca turi
būti visiškai žinoma“: manyje, bhikkhus, kalbant apie anksčiau
negirdėtus dalykus, atsirado akis, atsirado ñāṇa, pakilo ñññā, atsirado
vijjā, atsirado šviesa. „Dabar ši dukkha ariyasacca buvo visiškai
žinoma“: manyje, bhikkhus, kalbant apie anksčiau negirdėtus dalykus,
atsirado akis, atsirado ñāṇa, pakilo ñññā, atsirado vijjā, atsirado
šviesa. “Tai dukkha · samudaya ariyasacca ‘: manyje, bhikkhus, kalbant
apie anksčiau negirdėtus dalykus, atsirado akis, iškilo ñāṇa, atsirado
paññā, vijjā, atsirado šviesa. „Dabar reikia atsisakyti šios dukkha ·
samudaya ariyasacca“: manyje, bhikkhus, kalbant apie anksčiau negirdėtus
dalykus, atsirado akis, iškilo ñāṇa, atsirado paññā, vijjā, atsirado
šviesa. „Dabar ši dukkha · samudaya ariyasacca buvo apleista“: manyje,
bhikkhus, kalbant apie anksčiau negirdėtus dalykus, atsirado akis,
iškilo ñāṇa, atsirado paññā, atsirado vijjā, atsirado šviesa. “Tai
dukkha · Nirodha ariyasacca ‘: manyje, bhikkhus, kalbant apie anksčiau
negirdėtus dalykus, pakilo akis, atsirado ñāṇa, atsirado paññā, vijjā,
atsirado šviesa. „Dabar ši dukkha · nirodha ariyasacca turi būti patirta
asmeniškai“: manyje, bhikkhus, kalbant apie anksčiau negirdėtus
dalykus, akis kilo, atsirado ñāṇa, atsirado paññā, vijjā, atsirado
šviesa. „Dabar ši dukkha · nirodha ariyasacca buvo asmeniškai patirta“:
manyje, bhikkhus, kalbant apie anksčiau negirdėtus dalykus, kilo akis,
atsirado ñāṇa, atsirado ñāṇa, atsirado vijjā, atsirado šviesa. “Tai yra
dukkha · nirodha · gāminī paṭipadā ariyasacca ‘: manyje, bhikkhus,
kalbant apie anksčiau negirdėtus dalykus, kilo akis, atsirado ñāṇa,
atsirado paññā, vijjā, atsirado šviesa. „Dabar ši dukkha · nirodha ·
gāminī paipipadā ariyasacca turi būti sukurta“: manyje, bhikkhus,
kalbant apie dar negirdėtus dalykus, akis kilo, atsirado ñāṇa, atsirado
paññā, vijjā, atsirado šviesa.
„Dabar
ši dukkha · nirodha · gāminī paipipadā ariyasacca buvo sukurta“:
manyje, bhikkhus, kalbant apie dar negirdėtus dalykus, atsirado akis,
atsirado ñāṇa, atsirado ñāṇa, atsirado viñjā, atsirado šviesa. Ir taip
ilgas, bhikkhus, nes mano yathā · bhūtaṃ žinios ir vizija apie šias
keturias ariyasaccas šiais dvylika būdų pagal triadas nebuvo visiškai
gryna, aš neteigiau, kad loka su jos devomis, su savo Māromis, su
Brahmomis, su samaṇomis ir šios kartos brahmanai su savo devais ir
žmonėmis visiškai pažadino aukščiausią sammā · sambodhi.
Bet
kai, bhikkhus, mano yathā · bhūtaṃ žinios ir vizija apie šias keturias
ariyasaccas šiais dvylika būdų triada buvo gana gryna, aš tvirtinau, kad
lokoje su jos devomis, su jos Māromis, su Brahmomis, su samais ir
brahmanais, ši karta su savo devomis ir žmonėmis, visiškai pažadinusi
aukščiausią sammā · sambodhi.
Ir
žinios ir regėjimas atsirado manyje: „mano vimutis yra nepajudinamas,
tai mano paskutinis jāti, dabar nebėra bhavos. Tai sakė Bhagavā. Su
džiaugsmu penkių bhikkhu grupė pritarė Bhagavos žodžiams. Kol buvo
kalbama apie šią ekspoziciją, āyasmā Koṇḍañña atsirado Dhammos akis,
kuri nėra aistra ir nerūdijanti: „viskas, kas turi samudajos prigimtį,
turi ir nirodha prigimtį“.
Kai
Bhagavā buvo užvedęs Dhammos ratą, žemės devos garsiai paskelbė:
„Varanasi mieste, elnių giraitėje Isipatanoje, Bhagavā įjungė
aukščiausią Dhammos ratą, kurio negali sustabdyti samaṇas. arba
brahmanai, devos, Māras, Brahma ar bet kas pasaulyje. “Išgirdę žemės
devų šauksmą, Cātumahārājika devos garsiai paskelbė:” Varanasyje,
Isipatanos elnių giraitėje, Bhagava išjudino judesį. aukščiausias
Dhammos ratas, kurio negali sustabdyti samaṇas ar brahmanai, devos,
Māras, Brahma ar kas nors kitas pasaulyje. “Išgirdę Cātumahārājika devų
šauksmą, Tāvatiṃsa devos garsiai paskelbė:„ Varanasyje, elnių giraitėje,
Isipatana, Bhagavā įjungė aukščiausią Dhammos ratą, kurio negali
sustabdyti samaṇas ar brahmanai, devos, Māras, Brahma ar kas nors kitas
pasaulyje. „Išgirdę Tāvatiṃsa devų šauksmą, Yāma devai garsiai paskelbė:
„Varanasyje, elnių giraitėje Isipatanoje, th „Bhagavā“ išjudino
aukščiausią Dhammos ratą, kurio negali sustabdyti samaṇas ar brahmanai,
devos, Māras, Brahma ar kas nors kitas pasaulyje. “Išgirdę Yāma devų
šauksmą, Tusitā devos garsiai paskelbė: Varanasi, elnių giraitėje
Isipatanoje, Bhagavā įjungė aukščiausią Dhammos ratą, kurio negali
sustabdyti samaṇas ar brahmanai, devos, Māras, Brahmā ar kas nors kitas
pasaulyje. “Išgirdęs Tusitā devų šauksmą. , „Nimmānarati“ devos garsiai
paskelbė: „Varanasyje, elnių giraitėje Isipatanoje, Bhagavā įjungė
aukščiausią Dhammos ratą, kurio negali sustabdyti nei sama oras, nei
brahmanai, devos, Māras, Brahma ar niekas kitas pasaulyje. „Išgirdę
Nimmānarati devų šauksmą, Paranimmitavasavatti devos garsiai paskelbė:„
Varanasyje, elnių giraitėje Isipatanoje, Bhagavā įjungė aukščiausią
Dhammos ratą, kurio negali sustabdyti samaṇos ar brahmanai, devos,
Māras, Brahmā ar kas nors kitas pasaulyje. “Hav Išgirdęs
Paranimmitavasavatti devų šauksmą, brahmakāyika devas garsiai paskelbė:
„Varanasyje, elnių giraitėje Isipatanoje, Bhagavā įjungė aukščiausią
Dhammos ratą, kurio negali sustabdyti nei patys oras, nei brahmanai,
devos, Māras. , Brahma ar kas nors pasaulyje. „Taigi tą akimirką tą
akimirką verkimas pasklido iki Brahma · loka. Ir ši dešimties tūkstančių
kartų pasaulio sistema drebėjo, virpėjo ir drebėjo, o pasaulyje
pasirodė didžiulis, beribis spindesys, pranokęs devų spindesį.
Tada
Bhagavā ištarė šią udaną: „Koṇḍañña tikrai suprato! Koṇḍañña tikrai
suprato! “ Taip āyasmā Koṇḍañña įgijo pavadinimą „Aññāsi · Koṇḍañña“.
Vajrasattva Mantra- Cleansing Karma- Relaxing Music | Tinna Tinh
Zen Music Chant
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Hello my beautiful friends. This is our new Album on website
You
can listen it for free or you can buy it too. If you buy the Album-
there will be the download button..but the button is very small (you can
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I hope my little work will bring more love and lights to our life . Have a great day. Sending much love to everyone…
OM
Syllable of the most supreme exclamation of praise.
BENZAR SATO SA MA YA
Vajrasattva’s Samaya
MA NU PA LA YA BENZAR SATO
O Vajrasattva, protect the samaya.
TE NO PA TISHTHA DRI DHO ME BHA WA
May you remain firm in me.
SU TO KA YO ME BHA WA
Grant me complete satisfaction.
SU PO KA YO ME BHA WA
Grow within me (increase the positive within me).
ANU RAKTO ME BHA WA
Be loving towards me.
SARVA SIDDHI ME PRA YATSA
Grant me all the accomplishments,
SARVA KARMA SU TSA ME
As well as all the activities.
TSITTAM SHRE YAM KU RU
Make my mind virtuous.
HUNG
Syllable of the heart essence, the seed syllable of Vajrasattva.
HA HA HA HA
Syllables of the four immeasurables, the four empowerments, the four joys, and the four kāyas.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Luxembourgish-Klassesch Lëtzebuergesch
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Luxembourgish-Klassesch Lëtzebuergesch
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Eng
Kéier huet de Bhagavā zu Varanasi am Hirsch Grove bei Isipatana
bliwwen. Do huet hien d’Grupp vu fënnef Bhikkhus adresséiert: Dës zwee
Extremer, Bhikkhus, sollten net vun engem ugeholl ginn, deen aus dem
Heemechtsliewe fortgaang ass. Wéi eng zwee? Engersäits der Andacht zum
Hedonismus vis-à-vis kama, déi mannerwäerteg, vulgär, heefeg ass, an ·
Ariya, vum Benefice entzu ginn, an op der anerer Säit der Engagement fir
Selbstmortifikatioun, déi dukkha, an · Ariya, vum Benefice entzu gëtt .
Ouni an dës zwee Extremer ze goen, bhikkhus, ass d’Tathāgata voll
erwächt mat der Majjhima paṭipada, déi Visioun produzéiert, déi ñāṇa
produzéiert, a féiert zum Appeasement, zu Abhiñña, zu Sambodhi, zu
Nibbāna. A wat, bhikkhus, ass de Majjhima paṭipada zu deenen d’Tathāgata
voll erwächt ass, wat Visioun produzéiert, wat produzéiert ñāṇa, a
féiert zum Appeasement, zu Abhiñña, zu Sambodhi, zu Nibbana? Et ass,
bhikkhus, dës Ariya aṭṭhaṅgika magga, dat heescht: sammā · diṭṭhi sammā ·
saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Dëst, bhikkhus, ass de majjhima paṭipada
zu deem d’Tathāgata erwächt ass, wat Visioun produzéiert, déi ñāṇa
produzéiert, a féiert zu Appeasement, zu abhiñña, zu sambodhi, zu
Nibbāna. Ausserdeem, bhikkhus, dëst ass den dukkha ariya · sacca: jāti
ass dukkha, jarā ass dukkha (Krankheet ass dukkha) maraṇa ass dukkha,
Associatioun mat deem wat net gefällt ass dukkha, Dissoziatioun vun deem
wat gefält ass dukkha, net ze kréien wat ee wëll ass dukkha; Kuerz
gesot, déi fënnef Upādāna’k'khandhas sinn dukkha. Ausserdeem bhikkhus,
dëst ass d’Dukkha · samudaya ariya · sacca: Dës Taṇhā féiert zu der
Wiedergebuert, verbonne mat Wonsch a Genoss, fënnt Freed hei oder do,
dat heescht: Desweideren, bhikkhus, dat ass den dukkha · nirodha ariya ·
sacca: de komplette virāga, nirodha, opginn, verloossen,
z’emanzipéieren a Fräiheet vun deem ganz taṇhā. Ausserdeem, bhikkhus,
dëst ass der dukkha · nirodha · gāminī paṭipada ariya · sacca: just dës
Ariya aṭṭhaṅgika magga, dat heescht: sammā · diṭṭhi, sammā · saṅkappa,
sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma, sammā ·
sati an · Samādhi. ‘Dëst ass den dukkha ariyasacca’: a mir, bhikkhus,
wat d’Saache virdru net ugehéiert huet, ass d’A opgestan, d’ñāṇa ass
opgestan, de paññā ass opgestan, de vijjā ass opgestan, d’Liicht ass
opgestan. ‘Elo, dës Dukkha Ariyasacca ass komplett bekannt’: a mir,
bhikkhus, wat d’Saache virdrun net ugehéiert huet, ass d’A opgestan,
d’ñā a ass opgestan, de paññā ass opgestan, de vijjā ass opgestan,
d’Liicht ass opgestan. ‘Elo, dës Dukkha Ariyasacca ass komplett
bekannt’: a mir, bhikkhus, wat d’Saache virdrun net ugesinn ass, ass d’A
opgestan, d’ñā a ass opgestan, de paññā ass opgestan, de vijjā ass
opgestan, d’Liicht ass opgestan. ‘Dëst ass d’Dukkha · samudaya
ariyasacca ‘: a mir, bhikkhus, wat d’Saache virdrun net ugehéiert huet,
ass d’A opgestan, d’ñā a ass opgestan, de paññā ass opgestan, de vijjā
ass opgestan, d’Liicht ass opgestan. ‘Elo, dës dukkha · samudaya
ariyasacca soll opginn ginn’: a mir, bhikkhus, wat d’Saache virdrun net
ugehéiert huet, ass d’A opgestan, d’ñāṇa ass opgestan, de paññā ass
opgestan, de vijjā ass opgestan, d’Liicht ass opgestan. ‘Elo, dës Dukkha
· samudaya ariyasacca gouf opginn’: a mir, bhikkhus, wat d’Saache
virdrun net ugesinn ass, ass d’A opgestan, d’ñāṇa ass opgestan, de paññā
ass opgestan, de vijjā ass opgestan, d’Liicht ass opgestan. ‘Dëst ass
d’Dukka · Nirodha ariyasacca ‘: a mir, bhikkhus, wat d’Saache virdru net
ugehéiert huet, ass d’A opgestan, d’ñāṇa ass opgestan, de paññā ass
opgestan, de vijjā ass opgestan, d’Liicht ass opgestan. ‘Elo, dës dukkha
· nirodha ariyasacca ass perséinlech ze erliewen’: a mir, bhikkhus, wat
d’Saache virdrun net ugehéiert huet, ass d’A opgestan, d’ñāṇa ass
opgestan, de paññā ass opgestan, de vijjā ass opgestan, d’Liicht ass
opgestan. ‘Elo, dës dukkha · nirodha ariyasacca gouf perséinlech
erlieft’: a mir, bhikkhus, wat d’Saache virdrun net ugesinn ass, ass d’A
opgestan, d’ñāṇa ass opgestan, de paññā ass opgestan, de vijjā ass
opgestan, d’Liicht ass opgestan. ‘Dëst ass dukkha · nirodha · gāminī
paṭipadā ariyasacca ‘: a mir, bhikkhus, wat d’Saache virdrun net
ugehéiert huet, ass d’A opgestan, d’ñāṇa ass opgestan, de paññā ass
opgestan, de vijjā ass opgestan, d’Liicht ass opgestan. ‘Elo, dës Dukkha
· nirodha · gāminī paṭipadā ariyasacca soll entwéckelt ginn’: a mir,
bhikkhus, wat d’Saache virdrun net ugesinn ass, ass d’Auge entstanen,
d’ñāṇa ass opgestan, de paññā ass opgestan, de Vijjā ass opgestan,
d’Liicht ass opgestan.
‘Elo,
dës Dukkha · nirodha · gāminī paṭipadā ariyasacca gouf entwéckelt’: a
mir, bhikkhus, wat d’Saache virdrun net ugeet, ass d’Auge entstanen,
d’ñāṇa ass opgestan, de paññā ass opgestan, de Vijjā ass opgestan,
d’Liicht ass opgestan. A sou laang, bhikkhus, wéi mäi yathā · bhūtaṃ
Wëssen a Visioun vun dëse véier Ariyasaccas op dësen zwielef Weeër vun
Dräiercher net ganz reng war, hunn ech net an der Loka mat sengen Devas,
mat senge Māras, mat senge Brahmās, mat de samaṇas an Brahmanen, an
dëser Generatioun mat hiren Devaen a Mënschen, fir sech zum héchste
sammā · sambodhi voll erwächt ze hunn.
Awer
wann, bhikkhus, mäi yathā · bhūtaṃ Wëssen a Visioun vun dëse véier
Ariyasaccas op dësen zwielef Weeër vun Triaden war ganz reng, hunn ech
an der Loka mat sengen Devas, mat senge Māras, mat senge Brahmās, mat de
Samaṇas a Brahmanen, an dës Generatioun mat hiren Devaen a Mënschen,
fir sech zum héchste sammā · sambodhi voll erwächt ze hunn.
An
d’Wësse an d’Visioun sinn a mir opgestan: ‘mäi Vimutti ass
onwechselbar, dëst ass mäi leschte Jāti, elo gëtt et kee weidere Bhava.
Dëst ass wat de Bhagavā gesot huet. Freet, d’Grupp vu fënnef Bhikkhus
huet d’Wierder vum Bhagavā guttgeheescht. A wärend dës Expositioun
geschwat gouf, ass et am āyasmā Koṇḍañña den Dhamma Auge entstanen, dee
fräi ass vu Leidenschaft an Edelsteng: ‘alles wat d’Natur vu Samudaya
huet huet d’Natur vum Nirodha’.
A
wéi de Bhagavā d’Rad vum Dhamma a Bewegung gesat hat, hunn d’Devas vun
der Äerd haart ausgeruff: ‘Zu Varanasi, an der Hirsch Grove zu
Isipatana, huet d’Bhagavā dat héchst Rad vun Dhamma a Bewegung gesat,
wat net vun samaṇas gestoppt ka ginn. oder Brahmanen, Devas, Māras,
Brahmā oder iergendeen op der Welt. “Hunn de Kreesch vun den Devaen vun
der Äerd héieren, d’Cātumahārājika Devas proklaméiert: ‘Zu Varanasi, an
der Hirsch Grove zu Isipatana, huet de Bhagavā d’Beweegung gesat héchste
Rad vun Dhamma, dee kann net vun samaṇas oder Brahmanen, Devas, Māras,
Brahmā oder iergendeen op der Welt gestoppt ginn. Isipatana, de Bhagavā
huet den héchste Rad vun Dhamma a Bewegung gesat, dee kann net vun
samaṇas oder Brahmanen, Devas, Māras, Brahmā oder iergendeen an der Welt
gestoppt ginn. “Hunn de Kreesch vun den Tāvatiṃsa Devas héieren, d’Yama
Devas haart ausgeruff: ‘Zu Varanasi, an der Hirsch Grove zu Isipatana,
th De Bhagavā huet dat héchst Rad vun Dhamma a Bewegung gesat, wat net
vu samaṇas oder Brahmanen, Devas, Māras, Brahmā oder iergendeen an der
Welt gestoppt ka ginn. Varanasi, an der Hirsch Grove zu Isipatana, huet
de Bhagavā den héchste Rad vun Dhamma a Bewegung gesat, dee kann net vun
samaṇas oder Brahmanen, Devas, Māras, Brahmā oder iergendeen op der
Welt gestoppt ginn. “Hunn de Kreesch vun den Tusita Devas héieren. ,
d’Nimmānarati Devas hunn haart ausgeruff: ‘Zu Varanasi, an der Hirsch
Grove zu Isipatana, huet de Bhagavā dat héchst Rad vun Dhamma a Bewegung
gesat, wat net vu samaṇas oder Brahmanen, Devas, Māras, Brahmā oder
iergendeen op der Welt gestoppt ka ginn. ‘Nodeems de Kreesch vun den
Nimmānarati Devas héieren huet, hunn d’Paranimmitavasavatti Devas haart
ausgeruff:’ Zu Varanasi, am Hirsch Grove zu Isipatana, huet de Bhagavā
dat héchst Rad vun Dhamma a Bewegung gesat, wat net vun samaṇas oder
Brahmanen, Devas, gestoppt ka ginn Māras, Brahmā oder iergendeen op der
Welt. ‘Hav ing huet de Kreesch vun de Paranimmitavasavatti Devas
héieren, de Brahmakāyika Devas proklaméiert: ‘Zu Varanasi, an der Hirsch
Grove zu Isipatana, huet de Bhagavā dat héchst Rad vun Dhamma a
Bewegung gesat, wat net vu samaṇas oder Brahmins, Devas, Māras gestoppt
ka ginn. , Brahmā oder iergendeen op der Welt. ‘Also an deem Moment, an
deem Moment, huet de Kreesch bis zu Brahma · loka diffuséiert. An dëst
zéngdausendfacht Weltsystem huet gerëselt, geziddert an ziddert, an eng
grouss, onbegrenzte Stralung ass op der Welt opgetrueden, déi
d’Effulgenz vun den Devas iwwerschreit
Dunn
huet de Bhagavā dës Udana geäussert: ‘Koṇḍañña huet wierklech
verstanen! Koṇḍañña wierklech verstan! ‘ An dat ass wéi āyasmā Koṇḍañña
den Numm ‘Aññāsi · Koṇḍañña’ krut.
Dhamma Chakka Parivarthana-Setting in Motion the Wheel of the Dharma
Buddhavanam
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Four Nobel Truths, Dhammacakkappavattana Sutta is the first teaching given by the Buddha after he attained enlightenment.
Dhamma Chakka Parivarthana-Setting in Motion the Wheel of the Dharma
சாதியின் பெயரால் “பாரத ரத்னா” பட்டமும் , பாராளுமன்றத்தில் படமும் வைக்க மறுக்கபட்ட போது அடித்து நொறுக்கி அண்ணல் அம்பேத்காருக்கு பாரத ரத்னா விருதும்,பாரளுமன்றத்தில் படமும் திறந்தவர்..
இந்திய சாதிய சமூகத்தில் பிற்படுத்த பட்ட மக்களின் அரசன் வி.பி.சிங்..நினைவு நாள் இன்று!!
ஆவாரை செடி வகையைச் சார்ந்தது. புதர்செடி அமைப்பிலும் வளரும். பளிச்சிடும் தங்க மஞ்சள் நிறமான, கொத்தான பூக்களை உடைய தாவரம். மெல்லிய, தட்டையான காய்களை உடையது.
தமிழகத்தின் எல்லாப் பகுதிகளிலும் இயல்பாக வளர்கின்றது. சாலை ஓரங்களிலும், தரிசு நிலங்களிலும் இயற்கையாக ஆவாரை வளர்ந்திருக்கும். தலபோடம், ஆவீரை, மேகாரி, ஆவாரம் ஆகிய மாற்றுப்பெயர்களும் உண்டு. இலை, பூ, காய், பட்டை, பிசின், வேர் ஆகிய அனைத்துப் பாகங்களும் மருத்துவப் பயன் கொண்டவை.
சர்க்கரை வியாதி என்று உங்களை ஏமாற்றியவன் இறுதியில் உங்கள் விரல் அல்லது காலை எடுக்க சொல்வான்
அவர்களுக்காக ஒரு பதிவு!
விரலை வெட்ட வேண்டாம்:
சக்கரை நோயால் பாதிக்கப்பட்டவர்களின் விரல்களில் ஏற்பட்ட புண் ஆறவில்லை என
ஆங்கில மருத்துவத்தின் ஆலோசனை படி விரலை எடுக்க வேண்டும் என்ற அவசியமில்லை.!
நாட்டு மருத்துவத்தில் விரைவாக ஆறிவிடும்.
மேலும் விபரங்கள் கீழே.! ஷரு
சா்க்கரை வியாதிக்காரா்களுக்கு காலில் ஏற்படும் குழிப்புண்களுக்கு
மருத்துவாிடம் சென்றால்,
சிலநாட்கள் அதற்கு மருத்துவம் செய்துப்பாா்த்து விட்டு அந்த புண்கள் ஆறவில்லை என்றால்,
விரலில் புண் இருந்தால் விரலை துண்டித்து விடுவதும்,
காலில் இருந்தால்
காலை துண்டித்து விடுவதும்,
தற்போதைய சூப்பா் ஸ்பெசாலிட்டி ஆஸ்ப்பிடல்களின் தனித்திறமை.
காலையும்,விரலையும், அதோடு காசையும் இழந்தவனுக்குத்தான் தொியும், அதனுடைய வலி இதற்கு ஒப்பில்லா மருத்துவம் ஒன்று உள்ளது,
எனக்கு தெரிந்தவரின் காலில் ஏற்பட்ட குழிப்புண்ணுக்கு டாக்டா்கள்,
புண் ஏற்ப்பட்ட இடத்தில் விரல் கருப்பாபாகிவிட்ட காரணத்தினால் விரலை வெட்டிவிட வேண்டுமென்று கூறிவிட்டனா்.
எனக்கு ஒன்று தோன்றியது மிளகு அளவு உள்ள குழிப்புண்ணையே ஆற்ற முடியாதவா்கள் விரலையோ காலையோ வெட்டியபின் அதனால் ஏற்படும் இரணத்தை இவா்கள் ஆற்றிவிடவா போகிறாா்கள்.
முடிவில் மரணத்தைதான் தழுவ வேண்டும். இதுதான் நிலை.
இதற்கு கண்கண்ட மருந்து
ஆவாரம்_இலை
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Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ] in
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Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
ಧಮ್ಮಕಾಕ್ಕಪ್ಪವತ್ತನ
ಸೂತ— ಧಮ್ಮದ ಚಕ್ರದ ಚಲನೆಯಲ್ಲಿ ಹೊಂದಿಸಲಾಗುತ್ತಿದೆ - ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡದಲ್ಲಿ
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ಇದು ಖಂಡಿತವಾಗಿಯೂ ಪಾಲಿ ಸಾಹಿತ್ಯದಲ್ಲಿ ಅತ್ಯಂತ ಪ್ರಸಿದ್ಧವಾದ ಸೂತ.
ಬುದ್ಧನು
ನಾಲ್ಕು ಅರಿಯಾ · ಸಕ್ಕಗಳನ್ನು ಮೊದಲ ಬಾರಿಗೆ ವಿವರಿಸುತ್ತಾನೆ. ಬುದ್ಧ ಎಂದರೆ
ಜಾಗೃತವಾದ ಒಂದು ಜಾಗೃತಿ ಭಗವನು ಧರ್ಮದ ಸರ್ವೋಚ್ಚ ಚಕ್ರವನ್ನು ಚಲನೆಯಲ್ಲಿ
ಇಟ್ಟಿದ್ದಾನೆ, ಇದನ್ನು ಸಮಾಯರು ಅಥವಾ ಬ್ರಾಹ್ಮಣರು, ದೇವಗಳು, ಮಾರಸ್, ಬ್ರಹ್ಮ ಅಥವಾ
ವಿಶ್ವದ ಯಾರಾದರೂ ತಡೆಯಲು ಸಾಧ್ಯವಿಲ್ಲ. ‘
ಸಂತೋಷ,
ಕಲ್ಯಾಣ, ಶಾಂತಿ ಮತ್ತು ಅಂತಿಮ ಗುರಿಯಾಗಿ ಶಾಶ್ವತ ಆನಂದವನ್ನು ಪಡೆಯಲು ದಯವಿಟ್ಟು
ಇದನ್ನು ನಿಮ್ಮ ಕುಟುಂಬ ಸದಸ್ಯರು, ಸಂಬಂಧಿಕರು ಮತ್ತು ಸ್ನೇಹಿತರೊಂದಿಗೆ ಹಂಚಿಕೊಳ್ಳಿ.
ಒಂದು ಸಂದರ್ಭದಲ್ಲಿ, ಭಗವನು ಇಸಿಪಟಾನಾದ ಜಿಂಕೆ ತೋಪಿನಲ್ಲಿರುವ ವಾರಣಾಸಿಯಲ್ಲಿ ತಂಗಿದ್ದ.
ಅಲ್ಲಿ ಅವರು ಐದು ಭಿಕ್ಷುಗಳ ಗುಂಪನ್ನುದ್ದೇಶಿಸಿ:
ಈ
ಎರಡು ವಿಪರೀತಗಳಾದ ಭಿಖುಸ್, ಮನೆಯ ಜೀವನದಿಂದ ಹೊರಟುಹೋದವರಿಂದ ಅಳವಡಿಸಿಕೊಳ್ಳಬಾರದು.
ಯಾವ ಎರಡು? ಒಂದು ಕಡೆ, ಕೀಮಾ ಬಗ್ಗೆ ಹೆಡೋನಿಸಂ ಮೇಲಿನ ಭಕ್ತಿ, ಅದು ಕೀಳರಿಮೆ,
ಅಶ್ಲೀಲ, ಸಾಮಾನ್ಯ, · ಆರಿಯಾ, ಪ್ರಯೋಜನದಿಂದ ವಂಚಿತವಾಗಿದೆ, ಮತ್ತು ಮತ್ತೊಂದೆಡೆ
ಸ್ವಯಂ-ಮರಣದ ಮೇಲಿನ ಭಕ್ತಿ, ಇದು ದುಕ್ಕಾ, · ಆರಿಯಾ, ಪ್ರಯೋಜನದಿಂದ ವಂಚಿತವಾಗಿದೆ .
ಭಿಕ್ಷುಸ್ ಎಂಬ ಈ ಎರಡು ವಿಪರೀತಗಳಿಗೆ ಹೋಗದೆ, ತಥಾಗತವು ಮಜ್ಜಿಮಾ ಪಾಸಿಪದಕ್ಕೆ
ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತಗೊಳಿಸಿದೆ, ಇದು ದೃಷ್ಟಿಯನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea
ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ ಮತ್ತು ಸಮಾಧಾನಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ,
ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ.
ಮತ್ತು
ಭಿಕ್ಖುಸ್, ತಥಾಗತವು ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತಗೊಳಿಸಿದ ಮಜ್ಜಿಮಾ ಪಾಸಿಪಾಡಾ, ಇದು
ದೃಷ್ಟಿಯನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ ಮತ್ತು
ಸಮಾಧಾನಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ, ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ? ಇದು,
ಭಿಕ್ಖುಸ್, ಈ ಆರಿಯಾ ಅಹಾಗಿಕಾ ಮಗ್ಗ, ಅಂದರೆ: ಸಮ್ಮಿ ṭṭ ಿಹಿ ಸಮ್ಮಾ ಸಪ್ಪಪ್ಪ ಸಮ್ಮ
ಇದು, ಭಿಕ್ಖುಸ್, ತಥಾಗತವು ಜಾಗೃತಗೊಳಿಸಿದ ಮಜ್ಜಿಮಾ ಪಾಸಿಪಾಡಾ, ಇದು ದೃಷ್ಟಿಯನ್ನು
ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಮತ್ತು ಸಮಾಧಾನಕ್ಕೆ
ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ, ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ ಆರಿಯಾ · ಸಕ್ಕಾ: ಜತಿ ದುಕ್ಕಾ, ಜಾರೀ ದುಕ್ಕಾ (ಅನಾರೋಗ್ಯವು
ದುಖಾ) ಮರಾಕಾ ದುಕ್ಕಾ, ಇಷ್ಟಪಡದಿರುವದರೊಂದಿಗೆ ಒಡನಾಟ ದುಖಾ, ಇಷ್ಟಪಟ್ಟದ್ದನ್ನು
ಬೇರ್ಪಡಿಸುವುದು ದುಕ್ಕಾ, ಒಬ್ಬರು ಬಯಸಿದ್ದನ್ನು ಪಡೆಯುವುದಿಲ್ಲ ದುಕ್ಕಾ;
ಸಂಕ್ಷಿಪ್ತವಾಗಿ ಹೇಳುವುದಾದರೆ, ಐದು ಉಪನಾನಖಂಡಗಳು ದುಖಾ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ ಸಮುದಯ ಆರಿಯಾ · ಸಕ್ಕಾ: ಈ ತಾಹೆ ಪುನರ್ಜನ್ಮಕ್ಕೆ
ಕಾರಣವಾಗುತ್ತದೆ, ಆಸೆ ಮತ್ತು ಸಂತೋಷದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದೆ, ಇಲ್ಲಿ ಅಥವಾ ಅಲ್ಲಿ
ಆನಂದವನ್ನು ಕಂಡುಕೊಳ್ಳುತ್ತದೆ, ಅಂದರೆ: ಕಾಮ-ತಾಹಾ, ಭಾವ-ತಾಹೆ ಮತ್ತು ವಿಭವ-ತಾಹೋ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಖಾನಿರೋದಾ ಅರಿಯಾ · ಸಕ್ಕಾ: ಸಂಪೂರ್ಣ ವಿರಗ, ನಿರ್ಧಾ,
ತ್ಯಜಿಸುವುದು, ತ್ಯಜಿಸುವುದು, ವಿಮೋಚನೆ ಮತ್ತು ಆ ತಾಹೆಯಿಂದ ಸ್ವಾತಂತ್ರ್ಯ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ · ನಿರೋಧಾ ā ಗಿಮಿನ್ ಪಾಸಿಪಾಡಾ ಆರಿಯಾ · ಸಕ್ಕಾ: ಕೇವಲ ಈ
ಆರಿಯಾ ಅ ṅ ma ma ಿಕಾ ಮಗ್ಗ, ಅಂದರೆ: ಸಮ್ಮಿ ṭṭ ಿಹಿ, ಸಮ್ಮಾಮಾಕಪ್ಪ, ಸಮ್ಮಾ ವಾ, ಾ
ಸಾಮಮ್ಮ , ಸಮ್ಮಾಮಾತಿ ಮತ್ತು ಸಮ್ಮಮಾ ಸಮಾಧಿ.
‘ಇದು
ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇ ಉದ್ಭವಿಸಿತು,
ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕವನ್ನು
ಸಂಪೂರ್ಣವಾಗಿ ತಿಳಿದುಕೊಳ್ಳಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಉದ್ಭವಿಸಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕಾ ಸಂಪೂರ್ಣವಾಗಿ
ತಿಳಿದುಬಂದಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಹುಟ್ಟಿಕೊಂಡಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು,
ಬೆಳಕು ಹುಟ್ಟಿಕೊಂಡಿತು.
‘ಇದು
ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಉದ್ಭವಿಸಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕವನ್ನು
ತ್ಯಜಿಸಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇಜ್ ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕಾವನ್ನು
ಕೈಬಿಡಲಾಗಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, paññā ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು.
‘ಇದು
ದುಕ್ಕಾರಾನೋದಾ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಹುಟ್ಟಿಕೊಂಡಿತು, ಪಾ ಉದ್ಭವಿಸಿತು,
ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾರಾನೋದಾ ಅರಿಯಾಸಕ್ಕವನ್ನು
ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇಜ್
ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಖಾನಿರೋದಾ
ಅರಿಯಾಸಕ್ಕವನ್ನು ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಲಾಗಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು
ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು,
ಪೇಜ್ ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು.
ಸಮ್ಮಾ ಸಂಬುದ್ಧನೇ ಬುದ್ಧ ಗೀತೆ ಗಾಯಕರು : ಸುರೇಖ ಧಮ್ಮ ಗೀತೆ#bahujanmovementsongs #dhammapada#rajyadhwni
Dhammacakkappavattana Sutta— Классикалық қазақ тілінде Дамма дөңгелегінің қозғалысы - [Dhamma · cakka · pavattana]
Бұл, әрине, Пали қоқысындағы ең танымал сутта.
Будда
төрт ария · сакканы алғаш рет түсіндіреді. Будда «Оянған адам туралы
хабардар» деген мағынаны білдіреді, Бхагава самахалармен немесе
брахмандармен, девалармен, Мараспен, Брахмамен немесе әлемдегі
кез-келген адаммен тоқтата алмайтын Дхамманың жоғарғы дөңгелегін
қозғалысқа келтірді ».
Отбасы
мүшелеріне, туыстарыңызға және достарыңызға бақыт, игілік, бейбітшілік
және түпкілікті мақсат ретінде мәңгілік бақытқа жету үшін бөлісіңіз.
Бұл
екі шекті, бикхусты, үй өмірінен шыққан адам қабылдауға болмайды.
Қандай екеуі? Бір жағынан, төменгі, әдепсіз, қарапайым, анария, пайдадан
айырылған камаға деген гедонизмге берілу, ал екінші жағынан өзін-өзі
өлтіруге деген адалдық, ол дукха, анария, пайдадан айырылған . Бикхус
деген екі шектен шықпай-ақ Тататата мажжима паṭипадаға толық оянады, ол
көруді тудырады, ол ñāṇa тудырады және тыныштыққа, абхиньяға, самбодиге,
Ниббанаға әкеледі.
Сонымен
бірге, бикхулар, бұл дукха ария · сакка: джати - дукха, жара - дукха
(ауру - дукха) марина - дукха, ұнамайтын нәрсемен ассоциация - дукха,
ұнатқаннан алшақтау - дукха, қалағанын алу емес. дукха; бір сөзбен
айтқанда, бес upādāna’k'handhas - дукха.
Сонымен
бірге, бхикхус, бұл дукха · самудая ария · сакка: қайта туылуға
әкелетін бұл таṇха, қалау мен ләззат алуға байланысты, мұнда немесе сол
жерде рахат табу, яғни: кама-таṇха, бхава-таṇха және вибхава-таṇха.
Сонымен
бірге, бикхус, міне, дукханирода ария · сакка: толық вирага, нирода,
бас тарту, тастап кету, босату және сол таһхадан босату.
Сонымен,
бикхус, бұл - дукхаирирха · гамини пайпада ария · сакка: дәл осы ария
ахаṅгика магга, яғни: саммадихи, самма · саукаппа, самма · вака саммам ·
камманта, самма · аамва, , самматиси және саммамади.
‘Бұл
дукха ариасакка’: менде, бикхулар, бұрын естімеген нәрселерге қатысты,
көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды. ‘Енді, бұл дукха ариасакка толығымен белгілі болуы
керек’: менде, бикхулар, бұрын естімеген нәрселерге қатысты, көз пайда
болды, ṇā ara пайда болды, панья пайда болды, виджя пайда болды, жарық
пайда болды. ‘Енді, бұл дукха ариасакка толығымен белгілі болды’: менде,
бикхус, бұрын естімеген нәрселерге қатысты көз пайда болды, theāṇa
пайда болды, панья пайда болды, виджя пайда болды, жарық пайда болды.
‘Бұл
дукха · самудая ариасакка’: менде, бикхус, бұрын естімеген нәрселерге
қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя
пайда болды, жарық пайда болды. ‘Енді, бұл дукха · самудая ариасакадан
бас тарту керек’: менде, бикхулар, бұрын естімеген нәрселерге қатысты,
көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды. ‘Енді, бұл дукха · самудая ариясакадан бас
тартылды’: менде, бикхулар, бұрын естімеген нәрселерге қатысты, көз
пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды.
‘Бұл
дукхаиродха ариасакка’: менде, бикхус, бұрын естімеген нәрселерге
қатысты, көз пайда болды, ñāṇa пайда болды, пинья пайда болды, виджья
пайда болды, жарық пайда болды. ‘Енді, міне, осы духа-ниродха
ариасакканы жеке бастан өткізу керек’: менде, бикхус, бұрын естімеген
нәрселерге қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда
болды, виджя пайда болды, жарық пайда болды. ‘Енді, міне, осы
духа-ниродха ариасаканы бастан кешірді’: менде, бикхус, бұрын естімеген
нәрселерге қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда
болды, виджя пайда болды, жарық пайда болды.
Parinavana Stupa is a #Buddhist temple in #Kushinagar, #India, which is said to be the #place of #Gautama#Buddha’s death. It is one of the four main #destinations to visit the #Kushinagar#Buddhist#pilgrimage. Kushinagar is 60 km away from the nearest city of #Gorakhpur in #Uttar Pradesh - 2 hours journey away. It is a very important and very #beautiful#place in the form of a Buddhist shrine. Parinavana Stupa and Parinavana Temple are really amazing. Where #Buddha
took Mahaprayaan The entire area is peaceful and beautiful. is.
Buddhist pilgrimage centers are 4 major: which are popular places like #Bodh#Gaya, #Lumbini or #Sarnath. #Lumbini#Nepal where Buddha was born, Bodhgaya where Buddha received knowledge, Saranath #Deer#Park where Buddha gave his first #teaching,
and Kushinagar where Buddha died. At the place of Buddha’s death,
present archaeological park, Stupa and Nirvana temple is . This place is
famous as the great spot of #Lord#Buddha.
In
this sanctuary in Kushinagar 200 #BC, there are many old red brick
foundation with a stupa and a temple or building and a large Buddha
statue, the idol of Buddha sleeping here is quite big. When you come to
the campus you feel so much peace around trees and grass
Buddhist
pilgrimage where Lord Buddha of peace and non-violence gave his last
sermon and his last rites were performed. Kushinagar is the most
important pilgrimage site for #Buddhists, because Buddha breathed his
last at this place. A stupa was made at this place where his ashes were
kept after the funeral. The #Mahaparinirvana Temple is built in front of
the stupa … you can feel peaceful in these holy places of Buddhism.
This is the place chosen by God Buddha for Parinivan (death). Kushinagar
is a very small town and all places connected with Buddha are located
within 2-3 km.
Parinawan
stupa is a huge stupa made of brick. There is a Brahmi inscription on
its walls in the stupa and inside it is the Nirvana statue of Buddha.
The statue is placed on brick pedestal and Buddha’s face is towards the
west. According to the Brahma inscription, the cultured remains of
Buddha are buried here, which has become a significant religious
destination for the people after Buddhism. The site’s excavation also
exposed a huge copper vessel. Parinarvana Temple, which is made of
sandstone, is one of the holy places for Buddhist devotees.
This
is where Gautam Buddha died. In the honor of his death, there is a
Wisdom Buddha that the pilgrims will plant beds or drawers. Many people
and monks do meditation or contemplation or orbiting. Lord Buddha gave
his last education on this site in Kushinagar: “All things are
temporary, try diligently to be free from cyclical existence!” And then
showed how to die and go to Parivanan. Kushinagar is one of the four
most sacred places, Buddhists have advised pilgrims to visit themselves.
The other three are: Lumbini (the birthplace of Lord Buddha) in Nepal,
Bodhgaya (place Buddha gets complete knowledge), and Sarnath (changing
the wheel of religion). Kushinagar is the fourth place to go to Buddhist
pilgrimage. The first place is Lumbini in Nepal, where Buddha was born.
The second place is Bodhgaya, where Buddha was enlightened. The third
place is Sarnath near Varanasi, where Buddha first taught his theory
(Buddhism). After Buddha became a teacher for most of his life, he died
at the age of 80. According to the research, after eating mushroom dish,
an employer gave it to him. It is also said that he lied to his right,
saw the sunset in this situation for the last time, his right hand under
his head, and when the sun disappeared, he died.
During
the establishment of the sun, I came to descend on Buddha’s statue and
in fact I was really surprised to see the sunset, just like Buddha did
2,600 #years ago. It was a very intense experience for me as a Buddhist.
I advise that at that time even for sunset, can be seen on the sun.
Inside
the temple, you can take a snap of Buddha statue of great sleep.
Parinavana Stupa and Parinavana Temple are well maintained with greenery
outfield, there is water around the temple! This place is known as the
last resting place of Gautam Buddha, which is designed to celebrate
Nirvana and allows visitors and followers to revive the Buddha period.
Very peaceful and quiet atmosphere Also maintained very well. Outside
the main temple, you can see hundreds of years old walls and ruins of
the courtyard with well-maintained lawns and lots of places to relax and
meditate. A monk Chandra Swamy of Burma came to India in 1903 and made
“Mahaparinirvana Temple”. Nirvana statue of Buddha is inside the statue
Parivanya Stupa. Stupa is situated in the premises of Parinivan temple
and is worshiped as grateful towards Gautam Buddha. Inside the temple
Buddha statue is covered mostly with lotus cloth. Worldwide Japanese,
Chinese, Korean, Thais, Myanmar and Tibet are going to this temple and
offer textiles.
#Parinavana
#Stupa and #Parinavana #Temple Parinavana Stupa is a #Buddhist temple
in #Kushinagar, #India, which is said to be the #place of #Gautama
#Buddha’…
លើសពីនេះទៅទៀត,
ភិក្ខុនេះគឺជាធុក - ro·rororoī··āāīīṭṭṭccaccaccaccaccaccaccaccaccacca
just just just just just just just just just is is is is is is is is is
is is is is::::::::::::::::::: គឺថា៖ សមៈ·ឌី, sam សាមសិប, សាមសិបāសាមាយា,
សាំមី sam កៈ , sammā· sati និងsammā·samādhi។
This
នេះគឺជាអរហត្តរុត្តិៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaបានក្រោកឡើងpaññāបានក្រោកឡើងហើយវក្កៈក្រោកឡើង។ Now
ឥឡូវនេះអរុណរះធរណីនេះត្រូវបានគេដឹងច្បាស់ៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុចំពោះរឿងដែលមិនធ្លាប់,
មុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិមាត្រក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវនេះព្រះធ៌មនេះត្រូវបានគេស្គាល់យ៉ាងច្បាស់ៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before ពេលនោះភ្នែកបានក្រោកឡើងñāṇaបានក្រោកឡើង pa,
បានក្រោកឡើងហើយvjijāបានរះឡើង។
This
នេះជាព្រះធ៌មៈ·សាដាយអាយ៉ាស្កាកាៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិញៈក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវនេះព្រះធម៌ៈនេះនឹងត្រូវបោះបង់ចោលៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាចំពោះរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងvijjāក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវព្រះធម៌ៈនេះត្រូវបានគេបោះបង់ចោលហើយៈនៅក្នុងខ្លួនខ្ញុំដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងvijjāកើតឡើង។
This
នេះជាធុក -
នីរ៉ូហ្ការីយ៉ាៈៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិញៈក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវព្រះធ៌មនេះជាបទពិសោធផ្ទាល់ខ្លួនៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើង paa ក្រោកឡើង,
vijjāក្រោកឡើងពន្លឺក៏កើតឡើង។ Now
ឥឡូវព្រះធ៌មនេះជាបទពិសោធផ្ទាល់ខ្លួនៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងហើយvijjāក្រោកឡើងពន្លឺក៏កើតឡើង។
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Igihe kimwe, Bhagavā yari acumbitse i Varanasi muri Deer Grove kuri Isipatana.
Agezeyo, yagejeje ijambo ku itsinda rya bhikkhus batanu:
Izi
ntagondwa zombi, bhikkhus, ntizigomba kwakirwa numuntu wavuye mubuzima
bwo murugo. Nibihe bibiri? Ku ruhande rumwe, kwitangira hedonism kuri
kāma, iri hasi, iteye isoni, isanzwe, an · ariya, yambuwe inyungu, ku
rundi ruhande kwitangira kwiyahura, aribyo dukkha, an · ariya, yambuwe
inyungu . Tutiriwe tujya muri izi ntagondwa zombi, bhikkhus, Tathāgata
yakangutse byimazeyo kuri majjhima paṭipada, itanga icyerekezo, itanga
ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, sambodhi, kuri Nibbāna.
Niki,
bhikkhus, ni majjhima paṭipada Tathāgata yakangutse byuzuye, itanga
icyerekezo, itanga ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, kuri
sambodhi, i Nibbāna? Ni, bhikkhus, iyi ariya aṭṭhaṅgika magga, ni
ukuvuga: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta
sammā · ājīva sammā · vāyāma sammā · sati sammā · samā. Ibi, bhikkhus,
ni majjhima paṭipada Tathāgata yakangutse, itanga icyerekezo, itanga
ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, kuri sambodhi, i Nibbāna.
Byongeye
kandi, bhikkhus, iyi ni dukkha ariya · sacca: jāti ni dukkha, jarā ni
dukkha (uburwayi ni dukkha) maraṇa ni dukkha, gufatanya nibidakunda ni
dukkha, gutandukana nibyakunzwe ni dukkha, ntabwo kubona ibyo umuntu
ashaka ni dukkha; muri make, batanu upādāna’k'khandhas ni dukkha.
Byongeye
kandi, bhikkhus, iyi ni dukkha · samudaya ariya · sacca: iyi taṇhā
iganisha ku kuvuka ubwa kabiri, ifitanye isano no kwifuza no kwinezeza,
kubona umunezero hano cyangwa hano, ni ukuvuga: kāma-taṇhā, bhava-taṇhā
na vibhava-taṇhā.
Byongeye
kandi, bhikkhus, iyi ni dukkha · nirodha ariya · sacca: virāga yuzuye,
nirodha, gutererana, kureka, kwibohora nubwisanzure kuri iyo taṇhā
nyine.
Byongeye
kandi, bhikkhus, uyu ni dukkha · nirodha · gāminī paṭipada ariya ·
sacca: gusa iyi ariya aṭṭhaṅgika magga, ni ukuvuga: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ā , sammā ·
sati na sammā · samādhi.
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이
두 가지 극단적 인 비구 인 비구는 가정 생활을 떠난 사람이 채택해서는 안됩니다. 어느 두? 한편으로는 열등하고, 저속하고,
보통이며, 아리 야, 혜택을 박탈 한 카마에 대한 쾌락주의에 대한 헌신과 다른 한편으로는 혜택이 박탈 된 덕카, 아리 야인 자기
고행에 대한 헌신 . 이 두 극단 인 비 쿠스를 가지지 않고, Tathāgata는 비전을 생성하고 ñāṇa를 생성하고 달래기,
abhiña, sambodhi, Nibbāna로 이어지는 majjhima paṭipada에 완전히 깨어났습니다.
그리고
bhikkhus는 Tathāgata가 완전히 깨어 난 majjhima paṭipada는 무엇입니까? 이는 ñāṇa를 생성하고
달래기, abhiña, sambodhi, Nibbāna로 이어지는 비전을 생성합니까? 즉, 비구,이 성스러운 aṭṭhaṅgika
도가입니다. 이것은 비구 (bhikkhus)가 Tathāgata가 깨어 난 majjhima paṭipada로, ñāṇa를
생성하고, 달래기, abhiña, sambodhi, Nibbāna로 이어지는 비전을 생성합니다.
또한
비구, 이것은 dukkha ariya · sacca입니다 : jāti는 dukkha, jarā는 dukkha (병은
dukkha) maraṇa는 dukkha, 싫어하는 것과의 연관은 dukkha, 좋아하는 것과의 분리는 dukkha, 원하는 것을
얻기위한 것이 아닙니다. dukkha입니다. 요컨대, 5 개의 upādāna’k'khandhas는 dukkha입니다.
더욱이,
비구, 이것은 dukkha · samudaya ariya · sacca입니다.이 taṇhā는 욕망과 즐거움과 연결되어 여기 저기
기쁨을 찾는 재생으로 이끄는 즉, kāma-taṇhā, bhava-taṇhā 및 vibhava-taṇhā입니다.
더욱이, 비구, 이것은 dukkha · nirodha ariya · sacca입니다 : 완전한 virāga, nirodha, 포기, 버림, 해방 및 바로 그 taṇhā로부터의 해방.
더욱이,
비구, 이것은 dukkha · nirodha · gāminī paṭipada ariya · sacca입니다 :이 ariya
aṭṭhaṅgika magga, 즉 sammā · diṭṭhi, sammā · saṅkappa, sammā · va · vācā
sammā · vācā , sammā · sati 및 sammā · samādhi.
‘이것은
dukkha ariyasacca입니다’: 내 안에 비구, 전에 들어 보지 못한 것들에 관해서는 눈이 떠 올랐고 ñāṇa가
생겼고, paññā가 생겼고, vijjā가 생겼고, 빛이 생겼습니다. ‘이제,이 dukkha ariyasacca는 완전히 알려질
것입니다’: 내 안에 비구, 전에 들어 보지 못한 일들에 관해서는 눈이 떠 올랐고, ñāṇa가 생기고, paññā가 생기고,
vijjā가 생기고, 빛이 일어났습니다. ‘이제,이 dukkha ariyasacca는 완전히 알려졌습니다.’: 내 안에 비구,
이전에 들어 보지 못한 일들에 관해서는 눈이 떠 올랐고, ñāṇa가 생기고, paññā가 생기고, vijjā가 생기고, 빛이
생겼습니다.
‘이것이
dukkha · samudaya ariyasacca’입니다. 내 안에는 비구들이여, 전에 들어 보지 못했던 것들에 대해 눈이
떠오르고 ñāṇa가 생겼고, paññā가 생겼고, vijjā가 생겼고, 빛이 생겼습니다. ‘이제,이 dukkha ·
samudaya ariyasacca는 버려 져야한다’: 내 안에 비구 들아, 전에 들어 보지 못했던 것들에 관해서는 눈이 떠
올랐고, ñāṇa가 일어 났고, paññā가 일어 났고, vijjā가 일어 났고, 빛이 일어났다. ‘이제이 dukkha ·
samudaya ariyasacca는 버려졌다’: 비구 들아, 내 안에는 전에 들어 보지 못했던 것들에 대해 눈이 떠 올랐고,
ñāṇa가 일어나고, paññā가 일어나고, vijjā가 일어나고, 빛이 일어났다.
‘이것은
dukkha · nirodha ariyasacca입니다’: 내 안에 비구들, 전에 들어 보지 못한 것들에 관해서는 눈이 떠
올랐고, ñāṇa가 일어나고, paññā가 일어나고, vijjā가 일어나고, 빛이 일어났습니다. ‘이제,이 dukkha ·
nirodha ariyasacca는 개인적으로 경험해야합니다.’: 비 구스, 내 안에서 전에 들어 보지 못한 일들에 관해서는 눈이
떠 올랐고, ñāṇa가 일어 났고, paññā가 일어 났고, vijjā가 일어 났고, 빛이 일어났습니다. ‘이제,이 dukkha
· nirodha ariyasacca는 개인적으로 경험했습니다.’비 구스, 내 안에서는 전에 들어 보지 못한 일들에 대해 눈이 떠
올랐고, ñāṇa가 생기고, paññā가 생기고, vijjā가 생기고, 빛이 생겼다.
# 1-1. 환산스님과 함께 영어로 배우는 참선. Chapter 1. Son Meditation for the Modern World:현대인과 참선
Hwansan Sunim: Son Meditation for the Modern World
3.36K subscribers
…….
that he was worried that the Seon meditation teachings these days are
being lost among the latest health and lifestyle fads and trends.
It
seems that meditation in general, and even Seon meditations in
particular, are being presented strictly as a way to gain so-called
‘healing.” Or “well-being.” Or “stress relief.”
- Now, Seon meditation does provide those benefits,
- but the original purpose of Seon meditation has always been and must always be: enlightenment.
And that’s what I’m here to talk about today.
요즘 사람들이 건강을 위한 생활문화로 선수행을 하다보니 마치 유행처럼 받아들여져 수행의 근본 정신이 사라질지 모른다는 걱정을 하셨습니다.
- 사실 많은 사람들이 명상, 또는 참선수행을 할 때,
단순히 심신안정, 건강, 스트레스 해소 방법 정도로만 이해하는 듯합니다.
- 물론 실제 참선을 하면 그런 기능적인 효과들도 생겨납니다.
- 그러나 선수행의 근본 목적은 항상 깨달음에 있어왔고
이후로도 역시 깨달음에 목적을 두어야만 합니다.
- 바로 이 부분(깨달음)에 대해 오늘 말씀드리고자 합니다.
—————————————————————————
Invitation
Studio Audience Recruitment
영어로 배우는 참선, 한국 선불교의 핵심인 송담선사의 활구참선법 소개 및 이를 통한 한국 선불교의 수행법인 참선의 세계화, 그리고 주한 외국인들에게 한국 전통정신문화인 참선을 이해시키기 위해 기획된 프로그램입니다.
매주 현대인들이 가장 고민하는 문제들을 골라 어떻게 극복하여야하는지, 선불교적 해석과 함께 참선하며 강의를 듣는 시간입니다.
DATE: 7 pm, Thursday & Friday of the 1nd and 3th week of every month.
We
invite you to be members of the studio audience for filming of the
English language BTN program, “Son Meditation in English with Hwansan
Sunim.”
There you can
learn Son meditation, the foremost spiritual practice method of
traditional Korean Buddhism. Your Dharma guide will be Hwansan Sunim, a
Korean American Buddhist monk and the disciple of Son Master Songdam,
the most venerated Buddhist master in Korea. Hwansan Sunim graduated
from the Department of the Comparative Study of Religion at Harvard
University. We hope you will attend our program and learn to see and
experience the world through the eyes of the Buddha.
방청을 원하시는 분들은 매월 첫째 세째 주, 목&금 저녁 6:50. / 녹화 일정은 방송국 사정에 따라 수시 변경이 가능하니 참여를 원하시는 해당 주간에 전화 확인 바랍니다.
서울 서초동 불교TV(BTN) 3층 스튜디오로 오시면 됩니다. 01-3270-3431/ 3438
(2호선 전철 방배역 2번 출구 방향으로 나와 마을 버스(13번, 15번)로 두 정거장./ 걸어서 10분)
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Friðrik Karlsson
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That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population. When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
Magadhi Prakrit,
Classical Hela Basa (Hela Language),
Classical Pāḷi
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by https://translate.google.com
in
WINNING INDUSTRIES:
1. DIGITAL PRODUCTS, 2. GIG ECONOMY, 3. STOCK MARKET INVESTING, 4. HOME GARDENING, 5. ONLINE COACHI
That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population. When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
Magadhi Prakrit,
Classical Hela Basa (Hela Language),
Classical Pāḷi
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by https://translate.google.com
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pāḷi
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी, 07) Classical Cyrillic 08) Classical Afrikaans– Klassieke Afrikaans 09) Classical Albanian-Shqiptare klasike, 10) Classical Amharic-አንጋፋዊ አማርኛ, 11) Classical Arabic-اللغة العربية الفصحى 12) Classical Armenian-դասական հայերեն, 13) Classical Azerbaijani- Klassik Azərbaycan, 14) Classical Basque- Euskal klasikoa, 15) Classical Belarusian-Класічная беларуская, 16) Classical Bengali-ক্লাসিক্যাল বাংলা, 17) Classical Bosnian-Klasični bosanski, 18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic 20) Classical Cebuano-Klase sa Sugbo, 21) Classical Chichewa-Chikale cha Chichewa, 22) Classical Chinese (Simplified)-古典中文（简体）, 23) Classical Chinese (Traditional)-古典中文（繁體）, 24) Classical Corsican-Corsa Corsicana,
107) Classical Ukrainian-Класичний український, 108) Classical Urdu- کلاسیکی اردو
109) Classical Uyghur,
110) Classical Uzbek-Klassik o’z,
111) Classical Vietnamese-Tiếng Việ,
112) Classical Welsh-Cymraeg Clasurol,
113) Classical Xhosa-IsiXhosa zesiXhosa,
114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu
Even
manusmriti will be rewritten for Discovery of Aboriginal Awakened One
Societies Universe for the welfare, happiness, peace for all societies
and for them to attain Eternal Bliss as their Final Goal as enshrined in
the marvelous, modern Constitution with full freedom, equality,
liberty, and fraternity exposing the foreigners kicked out from Bene
Israel, Tibet, Africa Etc., chitpavan brahmins of Rowdy Swayam Sevaks
(RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.99.9% All Aboriginal
Awakened Societies are aware of the fact that Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners kicked out from Bene Israel,
Tibet, Africa etc., chitpavan brahmins of Rowdy Swayam Sevaks (RSS) only
will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will
get only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:
JC
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
People
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.
Babasaheb Ambedkar and all Awakened Aboriginal Societies are loyal to this Universe. Therefore they are owners of this Universe.
But NOT The
Congress and the communists have called for nation wide strike /Bandh
on 26-11-2020, They are chips of the same block, vultures of the same
feather flocking together, the foreigners kicked out from Bene Israel,
Tibet,Africa, Eastern Europe, Western Germany, Northern Europe, South
Russia, Hungary etc., chitpavan brahmins of RSS (Rowdy Swayam
Sevaks/hindutva mahasabha just to establish their manusmriti based
hindutva remotely controlling the Bevakoof Jhoothe Psychopaths (BJP)
headed by Ma murderer of democratic institutions (Modi) and the
chitpavan Omit Shah.
Constitution Day 2020: Know history, importance and why we celebrate this day
Constitution Day 2020:Two months after its
adaption, the Indian Constitution became effective on January 26,
replacing the government of India act as the country’s fundamental
governing document.
Constitution Day 2020 is being celebrated across the country today
(November 26), to commemorate the day when the Constitution of India was
adopted. The Constitution is a document that lays down the fundamental
political principles, right, duties and power of the government, besidessetting out fundamental rights, directive principles, and duties of citizens.
Two months after its adaption, the Indian Constitution became effective
on January 26, replacing the government of India act as the country’s
fundamental governing document.
This year that marked the 125th anniversary of BR Ambedkar, who chaired
the drafting committee of the Constituent Assembly. Ambedkar is recognised as the ‘Father of the Constitution’. Prior to the
announcement of the Constitution Day, November 26 was celebrated as the
Law Day.
Significance
The day aims at highlighting the significance of the Indian constitution and to spread thoughts and ideas of BR Ambedkar.
Our constitution sets out fundamental rights, directive principles, and
duties of citizens, and declares India a sovereign, secular, socialist,
and democratic republic.
Constitution Day (Samvidhan Divas): 10 inspirational quotes of BR Ambedkar, architect of the Indian Constitution
“However
good a constitution may be, if those who are implementing it are not
good, it will prove to be bad. However bad a constitution may be, if
those implementing it are good, it will prove to be good”
“If we
wish to maintain democracy not merely in form, but also in fact, what
must we do? The first thing in my judgement we must do is to hold fast
to constitutional methods of achieving our social and economic
objectives”
“Political democracy cannot last unless there lies
at the base of…social democracy. What does social democracy mean? It
means a way of life which recognizes liberty, equality and fraternity as
the principles of life…”
“I measure the progress of a community by the degree of progress which women have achieved”
The
Constitution can provide only the organs of State such as the
Legislature, the Executive and the Judiciary. The factors on which the
working of those organs of the State depend are the people and the
political parties they will set up as their instruments to carry out
their wishes and their politics.”
“A great man is different from an eminent one in that he is ready to be the servant of the society”
“So long as you do not achieve social liberty, whatever freedom is provided by the law is of no avail to you”
“Democracy
is not merely a form of government. It is primarily a mode of
associated living, of conjoint communicated experience. It is
essentially an attitude of respect and reverence towards fellow men”
“I like the religion that teaches liberty, equality and fraternity”
DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS
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, Bodhgaya,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!
PERMANENT CELEBRATION OF CONSTITUTION DAY 26-11-2020
DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS
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, Bodhgaya,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!
PERMANENT CELEBRATION OF CONSTITUTION DAY 26-11-2020
The Congress and the communists have called for nation wide strike /Bandh on 26-11-2020, They are chips of the same block, vultures of the same feather flocking together, the foreigners kicked out from Bene Israel, Tibet,Africa, Eastern Europe, Western Germany, Northern Europe, South Russia, Hungary etc., chitpavan brahmins of RSS (Rowdy Swayam Sevaks/hindutva mahasabha just to establish their manusmriti based hindutva remotely controlling the Bevakoof Jhoothe Psychopaths (BJP) headed by Ma murderer of democratic institutions (Modi) and the chitpavan Omit Shah.
Constitution of India-Part 1 - The Union and its Territory-Article 1Name and territory of the Union in 29) Classical English,Roman,101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,72) Classical Marathi-क्लासिकल माओरी,75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),77) Classical Odia (Oriya),82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,91) Classical Sindhi,103) Classical Telugu- క్లాసికల్ తెలుగు,108) Classical Urdu- کلاسیکی اردو
29) Classical English,Roman,
https://m.facebook.com/story.php?story_fbid=3567157420016173&id=100001658503802&sfnsn=wiwspwa Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch) People
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.
A member of the Drafting Committee clarified the object of using the term ‘Union of States’:
it was to make it explicit that India was a federation of states.
The federation was an indestructible unit and not a result of an
agreement between states.
Another member proposed to add ‘Secular, Federal, Socialist’ to ‘Union of States’. He argued that, as the Preamble of the Constitution was not yet adopted, Draft Article 1 should embody ‘aspirations’ that the Constitution seeks to achieve. The Chairman of the Drafting Committee opposed
this amendment. He noted that the social and economic policy decisions
were to be taken by elected parliamentarians. To encode the form of
society would destroy ‘democracy altogether’. He further pointed out
several Directive Principles of the State Policy including the right to
livelihood, redistribution of material resources and equal pay for
equal work were socialistic. There was no need to include ‘socialist’ in Draft Article 1.
Some members suggested alternative names to India. One wanted ‘Bharat’ or ‘Hind’ to gain more prominence and to be placed before ‘India’. Another suggested ‘Union of Indian Socialistic republics U. I. S. R.’ on the lines of the U. S. S. R.
When all the proposals were put to vote, they were negatived. The Assembly adopted Draft Article 1 on 18 September 1949.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
People
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.
(1) India, that is Bharat, shall be a Union of States.
(2) The States and the territories thereof shall be as specified in the First Schedule.
(3) The territory of India shall comprise —
(a) the territories of the States;
(b) the Union territories specified in the First Schedule; and
(c) such other territories as may be acquired.
Debate Summary
Article 1, Draft Constitution, 1948
(1) India shall be a Union of States.
(2) The States shall mean the States for the time being specified in Parts I, II and III of the First Schedule.
(3) The territory of India shall comprise-
(a) The territories of the States;
(b) The territories for the time being specified in Part IV of the First Schedule; and
(c) Such other territories as may be acquired.
Draft
Article 1 (Article 1) was debated on 15th and 17th November 1948, and
17th and 18th September 1949. It defines the name and territory of
India.
A
member of the Drafting Committee clarified the object of using the term
‘Union of States’: it was to make it explicit that India was a
federation of states. The federation was an indestructible unit and not a
result of an agreement between states.
Another
member proposed to add ‘Secular, Federal, Socialist’ to ‘Union of
States’. He argued that, as the Preamble of the Constitution was not yet
adopted, Draft Article 1 should embody ‘aspirations’ that the
Constitution seeks to achieve. The Chairman of the Drafting Committee
opposed this amendment. He noted that the social and economic policy
decisions were to be taken by elected parliamentarians. To encode the
form of society would destroy ‘democracy altogether’. He further pointed
out several Directive Principles of the State Policy including the
right to livelihood, redistribution of material resources and equal pay
for equal work were socialistic. There was no need to include
‘socialist’ in Draft Article 1.
Some
members suggested alternative names to India. One wanted ‘Bharat’ or
‘Hind’ to gain more prominence and to be placed before ‘India’. Another
suggested ‘Union of Indian Socialistic republics U. I. S. R.’ on the
lines of the U. S. S. R.
When all the proposals were put to vote, they were negatived. The Assembly adopted Draft Article 1 on 18 September 1949.
கான்ஸ்டிடியூஷன் தினத்தின் நிரந்தர செலிபரேஷன் 26-11-2020
இந்திய
அரசியலமைப்பு- பகுதி 1 - ஒன்றியம் மற்றும் அதன் பிரதேசம்-கட்டுரை 1 101
இல் ஒன்றியத்தின் பெயர் மற்றும் பிரதேசம்) செம்மொழி தமிழ்- மற்றும்
பிறவற்றில்,
மக்கள்
தங்கள் அசல் இல்ல ப Buddhism த்தத்திற்குத் திரும்பத் தொடங்கியுள்ளனர்.
விழித்தெழுந்தவரின் மகிழ்ச்சி, நலன் மற்றும் அமைதிக்காக விழிப்புணர்வின்
போதனைகளை முழு உலகமும் பின்பற்றும், அவர்களின் இறுதி இலக்காக நித்திய
ஆனந்தத்தை அடைய அவர்களுக்கு உதவும்.
(1) இந்தியா, அதாவது பாரத், மாநிலங்களின் ஒன்றியமாக இருக்கும்.
(2) மாநிலங்களும் அதன் பிரதேசங்களும் முதல் அட்டவணையில் குறிப்பிடப்பட்டுள்ளபடி இருக்கும்.
(3) இந்தியாவின் பிரதேசம் இதில் அடங்கும் -
(அ) மாநிலங்களின் பிரதேசங்கள்;
(ஆ) முதல் அட்டவணையில் குறிப்பிடப்பட்டுள்ள யூனியன் பிரதேசங்கள்; மற்றும்
(இ) கையகப்படுத்தப்படக்கூடிய பிற பிரதேசங்கள்.
விவாத சுருக்கம்
கட்டுரை 1, வரைவு அரசியலமைப்பு, 1948
(1) இந்தியா மாநிலங்களின் ஒன்றியமாக இருக்கும்.
(2) முதல் அட்டவணையின் பாகங்கள் I, II மற்றும் III இல் குறிப்பிடப்பட்டுள்ள காலத்திற்கு மாநிலங்கள் மாநிலங்களை குறிக்கும்.
(3) இந்தியாவின் பிரதேசம் இதில் அடங்கும்-
(அ) மாநிலங்களின் பிரதேசங்கள்;
(ஆ) முதல் அட்டவணையின் நான்காம் பாகத்தில் குறிப்பிடப்பட்டுள்ள காலத்திற்கான பிரதேசங்கள்; மற்றும்
(இ) கையகப்படுத்தப்படக்கூடிய பிற பிரதேசங்கள்.
வரைவு
கட்டுரை 1 (கட்டுரை 1) 1948 நவம்பர் 15 மற்றும் 17 ஆம் தேதிகளிலும், 1949
செப்டம்பர் 17 மற்றும் 18 ஆம் தேதிகளிலும் விவாதிக்கப்பட்டது. இது
இந்தியாவின் பெயர் மற்றும் பிரதேசத்தை வரையறுக்கிறது.
வரைவுக்
குழுவின் உறுப்பினர் ஒருவர் ‘மாநிலங்களின் ஒன்றியம்’ என்ற சொல்லைப்
பயன்படுத்துவதற்கான பொருளை தெளிவுபடுத்தினார்: இது இந்தியா மாநிலங்களின்
கூட்டமைப்பு என்பதை வெளிப்படையாகக் கூறுவதாகும். கூட்டமைப்பு ஒரு அழியாத
அலகு மற்றும் மாநிலங்களுக்கு இடையிலான ஒப்பந்தத்தின் விளைவாக அல்ல.
மற்றொரு
உறுப்பினர் ‘மதச்சார்பற்ற, கூட்டாட்சி, சோசலிஸ்ட்’ ஐ ‘மாநிலங்களின்
ஒன்றியத்தில்’ சேர்க்க முன்மொழிந்தார். அரசியலமைப்பின் முன்னுரை இன்னும்
ஏற்றுக்கொள்ளப்படாததால், வரைவு பிரிவு 1 அரசியலமைப்பு அடைய விரும்பும்
‘அபிலாஷைகளை’ உள்ளடக்கியதாக இருக்க வேண்டும் என்று அவர் வாதிட்டார்.
வரைவுக் குழுவின் தலைவர் இந்த திருத்தத்தை எதிர்த்தார்.
தேர்ந்தெடுக்கப்பட்ட நாடாளுமன்ற உறுப்பினர்களால் சமூக மற்றும் பொருளாதார
கொள்கை முடிவுகள் எடுக்கப்பட வேண்டும் என்று அவர் குறிப்பிட்டார்.
சமூகத்தின் வடிவத்தை குறியீடாக்குவது ‘ஜனநாயகத்தை முற்றிலுமாக’ அழிக்கும்.
வாழ்வாதாரத்திற்கான உரிமை, பொருள் வளங்களை மறுபகிர்வு செய்தல் மற்றும் சம
வேலைக்கு சம ஊதியம் உள்ளிட்ட மாநிலக் கொள்கையின் பல வழிமுறைக் கோட்பாடுகளை
அவர் மேலும் சுட்டிக்காட்டினார். வரைவு கட்டுரை 1 இல் ‘சோசலிஸ்ட்’ சேர்க்க
வேண்டிய அவசியம் இல்லை.
சில
உறுப்பினர்கள் இந்தியாவுக்கு மாற்று பெயர்களை பரிந்துரைத்தனர். ஒருவர்
‘பாரத்’ அல்லது ‘ஹிந்த்’ அதிக முக்கியத்துவம் பெறவும், ‘இந்தியா’ முன்
வைக்கப்படவும் விரும்பினார். யு.எஸ். எஸ்.எஸ். இன் வரிசையில் மற்றொரு
பரிந்துரைக்கப்பட்ட ‘இந்திய சோசலிச குடியரசுகளின் ஒன்றியம் யு. ஐ.எஸ். ஆர்.
அனைத்து
திட்டங்களும் வாக்களிக்க வைக்கப்பட்டபோது, அவை எதிர்மறையாக இருந்தன.
சட்டமன்றம் 18 செப்டம்பர் 1949 இல் வரைவு கட்டுரை 1 ஐ ஏற்றுக்கொண்டது.
डॉ। बी.आर अम्बेडकर ने “मुख्य भारत बौधमे करुंगा (मैं प्रबुद्ध भारत बौद्ध बनाऊंगा)
अभी
सभी आदिवासी जागृत समाज थंडर “हम प्रपंच प्रबुद्ध भारतमय करुणगे” (हम विश्व को प्रबुद्ध बनाएंगे पंच)
लोग
अपने मूल घर बौद्ध धर्म में वापस जाने लगे हैं। पूरी दुनिया जागृत वन की
शिक्षाओं का पालन करते हुए अपनी खुशी, कल्याण और शांति के लिए जागरूकता के
साथ उन्हें अपने अंतिम लक्ष्य के रूप में अनन्त आनंद प्राप्त करने में
सक्षम बनाती है।
(2) राज्य और उसके क्षेत्र पहली अनुसूची में निर्दिष्ट होंगे।
(3) भारत के क्षेत्र में शामिल होंगे -
(ए) राज्यों के क्षेत्र;
(ख) प्रथम अनुसूची में निर्दिष्ट केंद्र शासित प्रदेश; तथा
(ग) ऐसे अन्य प्रदेशों का अधिग्रहण किया जा सकता है।
वाद-विवाद सारांश
अनुच्छेद 1, मसौदा संविधान, 1948
(१) भारत राज्यों का संघ होगा।
(2) राज्यों का अर्थ होगा कि पहली अनुसूची के भाग I, II और III में निर्दिष्ट समय के लिए राज्य।
(३) भारत के क्षेत्र में शामिल होंगे-
(ए) राज्यों के क्षेत्र;
(बी) पहली अनुसूची के भाग IV में निर्दिष्ट समय के लिए क्षेत्र; तथा
(ग) इस तरह के अन्य क्षेत्रों का अधिग्रहण किया जा सकता है।
ड्राफ्ट
अनुच्छेद 1 (अनुच्छेद 1) पर 15 और 17 नवंबर 1948, और 17 और 18 सितंबर 1949
को बहस हुई थी। यह भारत के नाम और क्षेत्र को परिभाषित करता है।
मसौदा
समिति के एक सदस्य ने ‘राज्यों के संघ’ शब्द का उपयोग करने के उद्देश्य को
स्पष्ट किया: यह स्पष्ट करना था कि भारत राज्यों का एक संघ था। महासंघ एक
अविनाशी इकाई था और राज्यों के बीच समझौते का परिणाम नहीं था।
एक
अन्य सदस्य ने ‘सेक्युलर, फेडरल, सोशलिस्ट’ को ‘राज्यों के संघ’ में
जोड़ने का प्रस्ताव दिया। उन्होंने तर्क दिया कि चूंकि संविधान की
प्रस्तावना को अभी तक नहीं अपनाया गया था, इसलिए ड्राफ्ट अनुच्छेद 1 को
that आकांक्षाओं को मूर्त रूप देना चाहिए ’जिसे संविधान प्राप्त करना चाहता
है। मसौदा समिति के अध्यक्ष ने इस संशोधन का विरोध किया। उन्होंने कहा कि
सामाजिक और आर्थिक नीतिगत निर्णय निर्वाचित सांसदों द्वारा लिए जाने थे।
समाज के रूप को कूटबद्ध करने के लिए of लोकतंत्र को पूरी तरह से नष्ट कर
दिया जाएगा ’। उन्होंने आगे राज्य नीति के कई प्रत्यक्ष सिद्धांतों को
इंगित किया जिसमें आजीविका का अधिकार, भौतिक संसाधनों का पुनर्वितरण और
समान काम के लिए समान वेतन समाजवादी थे। ड्राफ्ट अनुच्छेद 1 में ist
समाजवादी ’को शामिल करने की आवश्यकता नहीं थी।
कुछ
सदस्यों ने भारत को वैकल्पिक नाम सुझाए। एक चाहता था कि more भारत ’या’
हिंद ’अधिक प्रमुखता हासिल करे और’ भारत ’से पहले रखा जाए। एक और सुझाव
दिया गया ‘यूनियन ऑफ इंडियन सोशलिस्टिक रिपब्लिक यू। आई। एस। आर।’ की तर्ज
पर यू.एस.
जब सभी प्रस्तावों को मतदान के लिए रखा गया, तो वे नकारात्मक थे। 18 सितंबर 1949 को विधानसभा ने ड्राफ्ट अनुच्छेद 1 को अपनाया।
भारत संघ एवं उसका राज्य क्षेत्र//नागरिकता//citizenship//मौलिक अधिकार//Fandamental Rights part-1
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भारत संघ एवं उसका राज्य क्षेत्र//नागरिकता//citizenship//मौलिक अधिकार//Fandamental Rights part-1 //Indian constitution
ডাঃ বি.আর.আম্বেডকর গর্জন করলেন “মৈ ভারত বাধ্ময় করুঙ্গা”। (আমি প্রবুদ্ধ ভারত বৌদ্ধ করব)
এখন
সমস্ত আদিবাসী জাগ্রত সমিতির বজ্রধ্বনি ”হাম প্রম্পাচ প্রবুদ্ধ ভারতময় করুণে।” (আমরা বিশ্ব প্রবুদ্ধ প্রপঞ্চ করব)
লোকেরা
তাদের মূল বাড়ি বৌদ্ধ ধর্মে ফিরে আসতে শুরু করেছে। তাদের সুখ, কল্যাণ এবং
শান্তির জন্য পুরো বিশ্ব সচেতনতার সাথে জাগ্রত ব্যক্তির শিক্ষাগুলি অনুসরণ
করবে যাতে তাদের চূড়ান্ত লক্ষ্য হিসাবে চিরন্তন আনন্দ লাভ করতে সক্ষম
করে।
(২) রাজ্য এবং এর অঞ্চলগুলি প্রথম তফসিলে উল্লিখিত হবে।
(৩) ভারতের অঞ্চল অন্তর্ভুক্ত থাকবে -
(ক) রাজ্যগুলির অঞ্চল;
(খ) প্রথম তফসিলে বর্ণিত কেন্দ্রশাসিত অঞ্চল; এবং
(গ) অর্জিত হতে পারে এমন অন্যান্য অঞ্চল।
বিতর্ক সংক্ষিপ্তসার
অনুচ্ছেদ 1, খসড়া সংবিধান, 1948
(১) ভারত রাষ্ট্রসমূহের একটি ইউনিয়ন হইবে।
(২) রাজ্যগুলি প্রথম তফসিলের প্রথম, দ্বিতীয় এবং তৃতীয় অংশগুলিতে নির্দিষ্ট সময়ের জন্য রাজ্যকে বোঝাবে।
(৩) ভারতের অঞ্চল অন্তর্ভুক্ত থাকবে-
(ক) রাজ্যগুলির অঞ্চল;
(খ) সময়ের জন্য অঞ্চলগুলি প্রথম তফসিলের চতুর্থ অংশে নির্দিষ্ট করা হয়েছে; এবং
(গ) অধিগ্রহণ করা যেতে পারে এমন অন্যান্য অঞ্চল ories
খসড়া
নিবন্ধ 1 (অনুচ্ছেদ 1) 15 এবং 17 নভেম্বর 1948 এবং 17 এবং 18 সেপ্টেম্বর
1949 এ বিতর্ক করা হয়েছিল It এটি ভারতের নাম এবং অঞ্চল নির্ধারণ করে।
খসড়া
কমিটির একজন সদস্য ‘ইউনিয়ন অফ স্টেটস’ শব্দটি ব্যবহার করার বিষয়টি
স্পষ্ট করে বলেছেন: এটা স্পষ্ট করেই বোঝানো হয়েছিল যে ভারত ছিল রাজ্যগুলির
একটি ফেডারেশন। ফেডারেশন একটি অবিনাশী ইউনিট ছিল এবং রাজ্যগুলির মধ্যে
একটি চুক্তির ফলাফল নয়।
আর
একজন সদস্য ‘ধর্মনিরপেক্ষ, ফেডারেল, সমাজতান্ত্রিক’ কে ‘ইউনিয়ন অফ
স্টেটস’ এ যুক্ত করার প্রস্তাব করেছিলেন। তিনি যুক্তি দিয়েছিলেন, যেহেতু
সংবিধানের উপস্থাপনা এখনও গৃহীত হয়নি, খসড়া অনুচ্ছেদ 1 এর মধ্যে সংবিধান
অর্জনের জন্য যে ‘আকাঙ্ক্ষাগুলি’ অর্জন করা উচিত তা মূর্ত করা উচিত। খসড়া
কমিটির চেয়ারম্যান এই সংশোধনীটির বিরোধিতা করেছিলেন। তিনি উল্লেখ করেছিলেন
যে সামাজিক ও অর্থনৈতিক নীতিগত সিদ্ধান্তগুলি নির্বাচিত সংসদ সদস্যদের
দ্বারা নেওয়া উচিত ছিল। সমাজের রূপটি এনকোড করা ‘গণতন্ত্রকে পুরোপুরি’
ধ্বংস করবে। তিনি আরও বলেছিলেন যে রাজ্যের নীতিমালার বেশ কয়েকটি
নির্দেশমূলক নীতিমালার মধ্যে রয়েছে জীবিকার অধিকার, বস্তুগত সম্পদের
পুনরায় বিতরণ এবং সমান কাজের সমান বেতনের বিষয়টি সমাজতাত্ত্বিক। খসড়া
অনুচ্ছেদ 1 এ ‘সমাজতান্ত্রিক’ অন্তর্ভুক্ত করার দরকার ছিল না।
কিছু
সদস্য ভারতের বিকল্প নাম প্রস্তাব করেছিলেন। কেউ চেয়েছিলেন ‘ভারত’ বা
‘হিন্দ’ আরও খ্যাতি অর্জন করতে এবং ‘ভারত’-এর সামনে স্থাপন করা। আর একটি
প্রস্তাবিত ‘ইউনিয়ন অব ইন্ডিয়ান সোশ্যালিস্টিক রিপাবলিকস ইউ। আই এস এস
আর’ আমেরিকান এর বক্তব্যে এস এস আর।
সমস্ত
প্রস্তাব ভোট দেওয়ার জন্য রাখা হয়েছিল, তারা নেতিবাচক ছিল। 1949 সালের
18 সেপ্টেম্বর অ্যাসেম্বলি খসড়া অনুচ্ছেদ 1 গ্রহণ করে।
এক নজরে ভারতীয় সংবিধান || PART & SCHEDULE OF THE CONSTITUTION
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এক নজরে ভারতীয় সংবিধান || PART & SCHEDULE OF THE CONSTITUTION ||
(I) PRATIYOGITA DARPAN INDIAN HISTORY MEDIEVAL INDIA :-
ડો.બી.આર.અમ્બેકરે ગાજ્યો “મુખ્ય ભારત બૌધ્મય કરુંગા.” (હું પ્રબુદ્ધ ભારત બૌદ્ધ બનાવીશ)
હવે
બધી જ આદિમ જાગૃત મંડળીઓ થંડર ”હમ પ્રપંચ પ્રબુદ્ધ ભારતમય કરુંગે.” (અમે વિશ્વ પ્રબુદ્ધ પ્રપંચ બનાવીશું)
લોકોએ
તેમના મૂળ ઘર બૌદ્ધ ધર્મમાં પાછા ફરવાનું શરૂ કર્યું છે. જાગૃત વ્યક્તિની
સુખ, કલ્યાણ અને શાંતિ માટે આખું વિશ્વ જાગૃતની ઉપદેશોનું પાલન કરશે જેથી
તેઓ તેમના અંતિમ લક્ષ્ય તરીકે શાશ્વત આનંદ પ્રાપ્ત કરી શકે.
(૨) રાજ્યો અને તેના પ્રદેશો પ્રથમ સુનિશ્ચિતમાં સ્પષ્ટ કર્યા મુજબ કરવામાં આવશે.
()) ભારતનો પ્રદેશ શામેલ હશે -
(ક) રાજ્યોના પ્રદેશો;
(બી) પ્રથમ સુનિશ્ચિતમાં ઉલ્લેખિત કેન્દ્રશાસિત પ્રદેશો; અને
(સી) હસ્તગત કરી શકાય તેવા આવા અન્ય પ્રદેશો.
ચર્ચાના સારાંશ
કલમ 1, ડ્રાફ્ટ બંધારણ, 1948
(૧) ભારત રાજ્યોનું સંઘ બનશે.
(૨) રાજ્યોનો અર્થ પ્રથમ સમયપત્રકના ભાગો I, II અને III માં ઉલ્લેખિત સમય માટેના રાજ્યોનો અર્થ છે.
()) ભારતનો પ્રદેશ સમાવેશ કરશે-
(ક) રાજ્યોના પ્રદેશો;
(બી) પ્રથમ સમયપત્રકના ભાગ IV માં ઉલ્લેખિત સમય માટેના પ્રદેશો; અને
(સી) હસ્તગત કરી શકાય તેવા આવા અન્ય પ્રદેશો.
ડ્રાફ્ટ
આર્ટિકલ 1 (કલમ 1) ની ચર્ચા 15 મી અને 17 મી નવેમ્બર 1948 ના રોજ કરવામાં
આવી હતી, અને 17 અને 18 સપ્ટેમ્બર 1949. તે ભારતના નામ અને ક્ષેત્રની
વ્યાખ્યા આપે છે.
ડ્રાફ્ટિંગ
કમિટીના સભ્યએ ‘યુનિયન Statesફ સ્ટેટ્સ’ શબ્દનો ઉપયોગ કરવાની બાબતની
સ્પષ્ટતા કરી: તે સ્પષ્ટ કરવું હતું કે ભારત રાજ્યોનું એક મહાસંઘ હતું.
ફેડરેશન એક અવિનાશી એકમ હતું અને રાજ્યો વચ્ચેના કરારનું પરિણામ નથી.
બીજા
સભ્યએ ‘સેક્યુલર, ફેડરલ, સમાજવાદી’ ને ‘યુનિયન Statesફ સ્ટેટ્સ’માં
ઉમેરવાનો પ્રસ્તાવ મૂક્યો. તેમણે દલીલ કરી હતી કે, બંધારણની પ્રસ્તાવના હજુ
સુધી અપનાવવામાં આવી ન હોવાથી, ડ્રાફ્ટ કલમ 1 માં સંવિધાન હાંસલ કરવા
માંગતી ‘આકાંક્ષાઓ’ ને મૂર્ત બનાવવી જોઈએ. ડ્રાફ્ટિંગ કમિટીના અધ્યક્ષે આ
સુધારાનો વિરોધ કર્યો હતો. તેમણે નોંધ્યું હતું કે સામાજિક અને આર્થિક
નીતિના નિર્ણયો ચૂંટાયેલા સંસદસભ્યો લેવાના હતા. સમાજના સ્વરૂપને એન્કોડ
કરવાથી ‘સંપૂર્ણ રીતે લોકશાહી’ નાશ થાય છે. તેમણે આજીવિકાના અધિકાર, ભૌતિક
સંસાધનોનું પુન redવિતરણ અને સમાન કામ માટે સમાન પગાર સહિત રાજ્યના નીતિના
ઘણા નિર્દેશી સિદ્ધાંતો તરફ ધ્યાન દોર્યું હતું. ડ્રાફ્ટ આર્ટિકલ 1 માં
‘સમાજવાદી’ નો સમાવેશ કરવાની જરૂર નહોતી.
કેટલાક
સભ્યોએ ભારત માટે વૈકલ્પિક નામો સૂચવ્યા હતા. કોઈએ વધુ નામના મેળવવા અને
‘ભારત’ સમક્ષ મૂકવા ‘ભારત’ અથવા ‘હિંદ’ ઇચ્છ્યું હતું. યુ.એસ. એસ.એસ. આર.ની
તર્જ પર બીજું સૂચવાયેલ ‘યુનિયન ublicફ ઈન્ડિયન સોશલિસ્ટિક રિપબ્લિકસ યુ.
આઇ. એસ. આર.’
જ્યારે
તમામ દરખાસ્તોને મત આપવા માટે મૂકવામાં આવ્યા હતા, ત્યારે તેઓને નકારી કા
.વામાં આવ્યા હતા. વિધાનસભાએ 18 સપ્ટેમ્બર 1949 ના રોજ ડ્રાફ્ટ આર્ટિકલ 1
અપનાવ્યો.
INDIAN CONSTITUTION BHAG-1 | SANGHA AUR USKA RAJYA KSHETRA
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Hello everyone,
In this video you will get the information about part-1-1
ಡಾ. ಬಿ.ಆರ್.ಅಂಬೇಡ್ಕರ್ “ಮುಖ್ಯ ಭಾರತ್ ಬೌಧ್ಮಯ್ ಕರುಂಗಾ” ಎಂದು ಗುಡುಗು ಹಾಕಿದರು. (ನಾನು ಪ್ರಭುದ್ಧ ಭಾರತ್ ಬೌದ್ಧನನ್ನಾಗಿ ಮಾಡುತ್ತೇನೆ)
ಈಗ
ಎಲ್ಲಾ ಮೂಲನಿವಾಸಿಗಳ ಜಾಗೃತ ಸಂಘಗಳು ಗುಡುಗು ”ಹಮ್ ಪ್ರಪಾಂಚ್ ಪ್ರಭುದ್ಧ ಭಾರತ್ಮೇ ಕರುಂಗೆ.” (ನಾವು ವಿಶ್ವ ಪ್ರಭುದ ಪ್ರಾಂಚ್ ಮಾಡುತ್ತೇವೆ)
ಜನರು
ತಮ್ಮ ಮೂಲ ಮನೆಯ ಬೌದ್ಧಧರ್ಮಕ್ಕೆ ಮರಳಲು ಪ್ರಾರಂಭಿಸಿದ್ದಾರೆ. ಇಡೀ ಜಗತ್ತು
ಎಚ್ಚರಗೊಂಡವರ ಬೋಧನೆಗಳನ್ನು ಅವರ ಸಂತೋಷ, ಕಲ್ಯಾಣ ಮತ್ತು ಶಾಂತಿಗಾಗಿ ಜಾಗೃತಿಯೊಂದಿಗೆ
ಅನುಸರಿಸುತ್ತದೆ ಮತ್ತು ಅವರ ಅಂತಿಮ ಗುರಿಯಾಗಿ ಶಾಶ್ವತ ಆನಂದವನ್ನು ಸಾಧಿಸಲು
ಸಾಧ್ಯವಾಗುತ್ತದೆ.
(2) ರಾಜ್ಯಗಳು ಮತ್ತು ಅದರ ಪ್ರದೇಶಗಳು ಮೊದಲ ವೇಳಾಪಟ್ಟಿಯಲ್ಲಿ ನಿರ್ದಿಷ್ಟಪಡಿಸಿದಂತೆ ಇರಬೇಕು.
(3) ಭಾರತದ ಭೂಪ್ರದೇಶವು ಒಳಗೊಂಡಿರುತ್ತದೆ -
(ಎ) ರಾಜ್ಯಗಳ ಪ್ರದೇಶಗಳು;
(ಬಿ) ಮೊದಲ ವೇಳಾಪಟ್ಟಿಯಲ್ಲಿ ನಿರ್ದಿಷ್ಟಪಡಿಸಿದ ಕೇಂದ್ರ ಪ್ರದೇಶಗಳು; ಮತ್ತು
(ಸಿ) ಸ್ವಾಧೀನಪಡಿಸಿಕೊಳ್ಳಬಹುದಾದ ಇತರ ಪ್ರದೇಶಗಳು.
ಚರ್ಚೆಯ ಸಾರಾಂಶ
ವಿಧಿ 1, ಕರಡು ಸಂವಿಧಾನ, 1948
(1) ಭಾರತವು ರಾಜ್ಯಗಳ ಒಕ್ಕೂಟವಾಗಿರುತ್ತದೆ.
(2) ರಾಜ್ಯಗಳು ಮೊದಲ ವೇಳಾಪಟ್ಟಿಯ ಭಾಗ I, II ಮತ್ತು III ರಲ್ಲಿ ನಿರ್ದಿಷ್ಟಪಡಿಸಿದ ಸಮಯಕ್ಕೆ ರಾಜ್ಯಗಳನ್ನು ಅರ್ಥೈಸುತ್ತವೆ.
(3) ಭಾರತದ ಭೂಪ್ರದೇಶವು ಒಳಗೊಂಡಿರುತ್ತದೆ-
(ಎ) ರಾಜ್ಯಗಳ ಪ್ರದೇಶಗಳು;
(ಬಿ) ಮೊದಲ ವೇಳಾಪಟ್ಟಿಯ ಭಾಗ IV ರಲ್ಲಿ ನಿರ್ದಿಷ್ಟಪಡಿಸಿದ ಪ್ರದೇಶಗಳು; ಮತ್ತು
(ಸಿ) ಸ್ವಾಧೀನಪಡಿಸಿಕೊಳ್ಳಬಹುದಾದ ಇತರ ಪ್ರದೇಶಗಳು.
ಕರಡು
ಆರ್ಟಿಕಲ್ 1 (ಆರ್ಟಿಕಲ್ 1) ಅನ್ನು 1948 ರ ನವೆಂಬರ್ 15 ಮತ್ತು 17 ರಂದು ಮತ್ತು 17
ಮತ್ತು 18 ಸೆಪ್ಟೆಂಬರ್ 1949 ರಂದು ಚರ್ಚಿಸಲಾಯಿತು. ಇದು ಭಾರತದ ಹೆಸರು ಮತ್ತು
ಪ್ರದೇಶವನ್ನು ವ್ಯಾಖ್ಯಾನಿಸುತ್ತದೆ.
ಕರಡು
ಸಮಿತಿಯ ಸದಸ್ಯರೊಬ್ಬರು ‘ಯೂನಿಯನ್ ಆಫ್ ಸ್ಟೇಟ್ಸ್’ ಎಂಬ ಪದವನ್ನು ಬಳಸುವ ವಸ್ತುವನ್ನು
ಸ್ಪಷ್ಟಪಡಿಸಿದರು: ಭಾರತವು ರಾಜ್ಯಗಳ ಒಕ್ಕೂಟ ಎಂದು ಸ್ಪಷ್ಟಪಡಿಸುವುದು. ಒಕ್ಕೂಟವು
ಅವಿನಾಶವಾದ ಘಟಕವಾಗಿತ್ತು ಮತ್ತು ರಾಜ್ಯಗಳ ನಡುವಿನ ಒಪ್ಪಂದದ ಫಲಿತಾಂಶವಲ್ಲ.
ಇನ್ನೊಬ್ಬ
ಸದಸ್ಯ ‘ಸೆಕ್ಯುಲರ್, ಫೆಡರಲ್, ಸೋಷಿಯಲಿಸ್ಟ್’ ಅನ್ನು ‘ಯೂನಿಯನ್ ಆಫ್ ಸ್ಟೇಟ್ಸ್’ಗೆ
ಸೇರಿಸಲು ಪ್ರಸ್ತಾಪಿಸಿದರು. ಸಂವಿಧಾನದ ಮುನ್ನುಡಿ ಇನ್ನೂ ಅಂಗೀಕರಿಸದ ಕಾರಣ, ಕರಡು
ವಿಧಿ 1 ಸಂವಿಧಾನವು ಸಾಧಿಸಲು ಬಯಸುವ ‘ಆಕಾಂಕ್ಷೆಗಳನ್ನು’ ಸಾಕಾರಗೊಳಿಸಬೇಕು ಎಂದು ಅವರು
ವಾದಿಸಿದರು. ಕರಡು ಸಮಿತಿಯ ಅಧ್ಯಕ್ಷರು ಈ ತಿದ್ದುಪಡಿಯನ್ನು ವಿರೋಧಿಸಿದರು. ಚುನಾಯಿತ
ಸಂಸದರು ಸಾಮಾಜಿಕ ಮತ್ತು ಆರ್ಥಿಕ ನೀತಿ ನಿರ್ಧಾರಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳಬೇಕಾಗಿದೆ ಎಂದು
ಅವರು ಗಮನಿಸಿದರು. ಸಮಾಜದ ಸ್ವರೂಪವನ್ನು ಎನ್ಕೋಡ್ ಮಾಡುವುದು ‘ಪ್ರಜಾಪ್ರಭುತ್ವವನ್ನು
ಸಂಪೂರ್ಣವಾಗಿ’ ನಾಶಪಡಿಸುತ್ತದೆ. ಜೀವನೋಪಾಯದ ಹಕ್ಕು, ವಸ್ತು ಸಂಪನ್ಮೂಲಗಳ
ಪುನರ್ವಿತರಣೆ ಮತ್ತು ಸಮಾನ ಕೆಲಸಕ್ಕೆ ಸಮಾನ ವೇತನ ಸೇರಿದಂತೆ ರಾಜ್ಯ ನೀತಿಯ ಹಲವಾರು
ನಿರ್ದೇಶನ ತತ್ವಗಳನ್ನು ಅವರು ಗಮನಸೆಳೆದರು. ಕರಡು ಲೇಖನ 1 ರಲ್ಲಿ ‘ಸಮಾಜವಾದಿ’
ಸೇರಿಸುವ ಅಗತ್ಯವಿರಲಿಲ್ಲ.
ಕೆಲವು
ಸದಸ್ಯರು ಭಾರತಕ್ಕೆ ಪರ್ಯಾಯ ಹೆಸರುಗಳನ್ನು ಸೂಚಿಸಿದರು. ಒಬ್ಬರು ‘ಭಾರತ್’ ಅಥವಾ
‘ಹಿಂದ್’ ಹೆಚ್ಚು ಪ್ರಾಮುಖ್ಯತೆ ಪಡೆಯಲು ಮತ್ತು ‘ಭಾರತ’ ಮುಂದೆ ಇಡಬೇಕೆಂದು
ಬಯಸಿದ್ದರು. ಯು.ಎಸ್. ಎಸ್. ಆರ್. ಅವರ ಮಾರ್ಗದಲ್ಲಿ ‘ಯೂನಿಯನ್ ಆಫ್ ಇಂಡಿಯನ್
ಸೋಷಿಯಲಿಸ್ಟಿಕ್ ರಿಪಬ್ಲಿಕ್ ಯು. ಐ. ಎಸ್. ಆರ್.’
ಎಲ್ಲಾ
ಪ್ರಸ್ತಾಪಗಳನ್ನು ಮತ ಚಲಾಯಿಸಿದಾಗ, ಅವುಗಳನ್ನು ನಕಾರಾತ್ಮಕಗೊಳಿಸಲಾಯಿತು. ಅಸೆಂಬ್ಲಿ
18 ಸೆಪ್ಟೆಂಬರ್ 1949 ರಂದು ಕರಡು ವಿಧಿ 1 ಅನ್ನು ಅಂಗೀಕರಿಸಿತು.
CONSTITUTION DAY # ಸಂವಿಧಾನ ದಿನ
shrinivas nalwar
CONSTITUTION DAY # ಸಂವಿಧಾನ ದಿನ
CONSTITUTION DAY IN KANNADA,.
ನವೆಂಬರ್ 26 ರ ಸಂವಿಧಾನ ದಿನದ ಮಾಹಿತಿ ಹಾಗು ಸಂವಿಧಾನ ಶಿಲ್ಪಿ ಡಾ ಬಿ.ಆರ್.ಅಂಬೇಡ್ಕರ ರಚಿಸಿದ ಭಾರತ ಸಂವಿಧಾನದ ಬಗ್ಗೆ ಸವಿವರ ಮಾಹಿತಿ…
“പ്രധാന ഭാരത് ബ ud ദ്മെയ് കരുങ്ക” എന്ന് ഡോ. ബി. ആർ. (ഞാൻ പ്രഭുധാരത് ബുദ്ധമതക്കാരനാക്കും)
ഇപ്പോൾ
എല്ലാ
ആദിവാസി ഉണർന്നിരിക്കുന്ന സമൂഹങ്ങളും ഇടിമുഴക്കം ”ഹം പ്രപഞ്ച് പ്രഭുധാര
ഭരത്മയ് കരുങ്കെ.” (ഞങ്ങൾ ലോകത്തെ പ്രബുദ്ധപ്രഞ്ചായി മാറ്റും)
ആളുകൾ
അവരുടെ യഥാർത്ഥ ഭവനമായ ബുദ്ധമതത്തിലേക്ക് മടങ്ങാൻ തുടങ്ങി.
ഉയിർത്തെഴുന്നേറ്റവന്റെ സന്തോഷം, ക്ഷേമം, സമാധാനം എന്നിവയെക്കുറിച്ചുള്ള
ബോധവൽക്കരണത്തോടെ ലോകം മുഴുവൻ അവരുടെ അന്തിമ ലക്ഷ്യമായി നിത്യ ആനന്ദം നേടാൻ
പ്രാപ്തരാക്കും.
(1) ഇന്ത്യ, അതായത് ഭാരത്, ഒരു യൂണിയൻ ഓഫ് സ്റ്റേറ്റ് ആയിരിക്കും.
(2) സംസ്ഥാനങ്ങളും അതിൻറെ പ്രദേശങ്ങളും ആദ്യ ഷെഡ്യൂളിൽ വ്യക്തമാക്കിയതായിരിക്കും.
(3) ഇന്ത്യയുടെ പ്രദേശം ഉൾപ്പെടും -
(എ) സംസ്ഥാനങ്ങളുടെ പ്രദേശങ്ങൾ;
(ബി) ആദ്യ ഷെഡ്യൂളിൽ വ്യക്തമാക്കിയ കേന്ദ്ര പ്രദേശങ്ങൾ; ഒപ്പം
(സി) ഏറ്റെടുക്കാവുന്ന മറ്റ് പ്രദേശങ്ങൾ.
സംവാദ സംഗ്രഹം
ആർട്ടിക്കിൾ 1, കരട് ഭരണഘടന, 1948
(1) ഇന്ത്യ സംസ്ഥാനങ്ങളുടെ യൂണിയൻ ആയിരിക്കും.
(2) ആദ്യ ഷെഡ്യൂളിലെ I, II, III ഭാഗങ്ങളിൽ വ്യക്തമാക്കിയ സമയത്തേക്കാണ് സംസ്ഥാനങ്ങൾ അർത്ഥമാക്കുന്നത്.
(3) ഇന്ത്യയുടെ പ്രദേശം ഉൾപ്പെടും-
(എ) സംസ്ഥാനങ്ങളുടെ പ്രദേശങ്ങൾ;
(ബി) ആദ്യ ഷെഡ്യൂളിന്റെ നാലാം ഭാഗം വ്യക്തമാക്കിയ സമയത്തിനുള്ള പ്രദേശങ്ങൾ; ഒപ്പം
(സി) ഏറ്റെടുക്കാവുന്ന മറ്റ് പ്രദേശങ്ങൾ.
കരട്
ആർട്ടിക്കിൾ 1 (ആർട്ടിക്കിൾ 1) 1948 നവംബർ 15, 17 തീയതികളിലും 1949
സെപ്റ്റംബർ 17, 18 തീയതികളിലും ചർച്ച ചെയ്യപ്പെട്ടു. ഇത് ഇന്ത്യയുടെ പേരും
പ്രദേശവും നിർവചിക്കുന്നു.
ഡ്രാഫ്റ്റിംഗ്
കമ്മിറ്റി അംഗം ‘യൂണിയൻ ഓഫ് സ്റ്റേറ്റ്സ്’ എന്ന പദം ഉപയോഗിക്കുന്നതിന്റെ
ലക്ഷ്യം വ്യക്തമാക്കി: ഇന്ത്യ സംസ്ഥാനങ്ങളുടെ ഫെഡറേഷനാണെന്ന്
വ്യക്തമാക്കുകയായിരുന്നു. ഫെഡറേഷൻ ഒരു അവഗണിക്കാനാവാത്ത യൂണിറ്റായിരുന്നു,
സംസ്ഥാനങ്ങൾ തമ്മിലുള്ള കരാറിന്റെ ഫലമല്ല.
മറ്റൊരു
അംഗം ‘യൂണിയൻ ഓഫ് സ്റ്റേറ്റിലേക്ക്’ ‘സെക്കുലർ, ഫെഡറൽ, സോഷ്യലിസ്റ്റ്’
ചേർക്കാൻ നിർദ്ദേശിച്ചു. ഭരണഘടനയുടെ ആമുഖം ഇതുവരെ
അംഗീകരിച്ചിട്ടില്ലാത്തതിനാൽ, കരട് ആർട്ടിക്കിൾ 1 ഭരണഘടന കൈവരിക്കാൻ
ആഗ്രഹിക്കുന്ന ‘അഭിലാഷങ്ങൾ’ ഉൾക്കൊള്ളണമെന്ന് അദ്ദേഹം വാദിച്ചു. കരട്
കമ്മിറ്റി ചെയർമാൻ ഈ ഭേദഗതിയെ എതിർത്തു. തിരഞ്ഞെടുക്കപ്പെട്ട പാർലമെന്റ്
അംഗങ്ങളാണ് സാമൂഹിക സാമ്പത്തിക നയ തീരുമാനങ്ങൾ എടുക്കേണ്ടതെന്ന് അദ്ദേഹം
അഭിപ്രായപ്പെട്ടു. സമൂഹത്തിന്റെ രൂപം എൻകോഡുചെയ്യുന്നത് ‘ജനാധിപത്യത്തെ
മൊത്തത്തിൽ’ നശിപ്പിക്കും. ഉപജീവനത്തിനുള്ള അവകാശം, ഭ resources തിക
വിഭവങ്ങളുടെ പുനർവിതരണം, തുല്യവേലയ്ക്ക് തുല്യവേതനം എന്നിവ ഉൾപ്പെടെ
സംസ്ഥാന നയത്തിന്റെ നിരവധി നിർദ്ദേശ തത്വങ്ങൾ സോഷ്യലിസ്റ്റാണെന്നും അദ്ദേഹം
ചൂണ്ടിക്കാട്ടി. കരട് ആർട്ടിക്കിൾ 1 ൽ ‘സോഷ്യലിസ്റ്റ്’ ഉൾപ്പെടുത്തേണ്ട
ആവശ്യമില്ല.
ചില
അംഗങ്ങൾ ഇന്ത്യയ്ക്ക് ഇതര പേരുകൾ നിർദ്ദേശിച്ചു. ഒരാൾക്ക് ‘ഭാരത്’
അല്ലെങ്കിൽ ‘ഹിന്ദ്’ കൂടുതൽ പ്രാധാന്യം നേടാനും ‘ഇന്ത്യ’ യുടെ മുമ്പാകെ
വയ്ക്കാനും ആഗ്രഹിച്ചു. മറ്റൊരു നിർദ്ദേശിച്ച ‘യൂണിയൻ ഓഫ് ഇന്ത്യൻ
സോഷ്യലിസ്റ്റ് റിപ്പബ്ലിക്കുകൾ യു. ഐ. എസ്. ആർ.’ യു.എസ്. എസ്.
എല്ലാ നിർദ്ദേശങ്ങളും വോട്ട് ചെയ്യപ്പെടുമ്പോൾ അവ നിഷേധിക്കപ്പെട്ടു. 1949 സെപ്റ്റംബർ 18 ന് നിയമസഭ കരട് ആർട്ടിക്കിൾ 1 അംഗീകരിച്ചു.
PART ONE - UNION AND ITS TERRITORIES (INDIAN CONSTITUTION)
डॉ. बी.आर.आंबेडकर यांनी “मैं भारत बौद्धमय करुंगा” ची गर्जना केली. (मी प्रबुद्ध भारत बौद्ध करीन)
आता
सर्व आदिवासी जागृत संस्था मेघगर्जना ”हम प्रपंच प्रबुद्ध भारतमय करुंगे.” (आम्ही विश्व प्रबुद्ध प्राचार्य बनवू)
लोक
परत त्यांच्या मूळ घरी बौद्ध धर्माकडे परत येऊ लागले आहेत. संपूर्ण जग
जागृत असलेल्या जागृत व्यक्तीच्या शिकवणीचे अनुसरण करून त्यांच्या आनंद,
कल्याण आणि शांततेसाठी त्यांचे अंतिम लक्ष्य म्हणून शाश्वत आनंद मिळविण्यास
सक्षम होईल.
(२) राज्ये व तेथील प्रांत पहिल्या अनुसूचीमध्ये नमूद केल्याप्रमाणे केल्या जातील.
()) भारताचा प्रदेश असावा -
(अ) राज्यांचे प्रांत;
(ब) पहिल्या अनुसूचीमध्ये निर्दिष्ट केंद्रशासित प्रदेश; आणि
(क) अधिग्रहित केलेले अशा इतर प्रांत
वादविवाद सारांश
अनुच्छेद 1, मसुदा घटना, 1948
(१) भारत हे राज्ये एक संघटना असेल.
(२) पहिल्या अनुसूचीच्या भाग १, II आणि II मध्ये निर्दिष्ट केलेल्या वेळेसाठी राज्यांचा अर्थ असा होईल.
()) भारताचा प्रदेश असावा-
(अ) राज्यांचे प्रांत;
(ब) पहिल्या वेळेच्या भाग चौथ्यामध्ये निर्दिष्ट केलेल्या वेळेसाठी प्रदेश; आणि
(क) अधिग्रहित केलेले अशा इतर प्रांत
१
Article आणि १ November नोव्हेंबर १ 194 88 रोजी आणि १th आणि १ September
सप्टेंबर १ September 9 on रोजी मसुदा कलम १ (कलम १) वर वादविवाद झाला.
त्यात भारताचे नाव व प्रदेश परिभाषित केले गेले.
मसुदा
समितीच्या सदस्याने ‘युनियन ऑफ स्टेट्स’ हा शब्द वापरण्याच्या उद्देशाने
स्पष्टीकरण दिले: हे म्हणजे हे स्पष्ट करावे की भारत हे राज्ये एक संघटना
होते. फेडरेशन एक अविनाशी घटक होते आणि राज्यांमधील कराराचा परिणाम नाही.
दुसर्या
सदस्याने ‘सेक्युलर, फेडरल, सोशलिस्ट’ यांना ‘युनियन ऑफ स्टेट्स’ मध्ये
जोडण्याचा प्रस्ताव दिला. त्यांनी असा युक्तिवाद केला की संविधानाची
प्रस्तावना अद्याप स्वीकारली गेली नसल्यामुळे, राज्यघटनेच्या अनुच्छेद १
मध्ये घटनेच्या प्राप्तीसाठी असलेल्या ‘आकांक्षा’ साकारल्या पाहिजेत. मसुदा
समितीच्या अध्यक्षांनी या दुरुस्तीला विरोध दर्शविला. सामाजिक व आर्थिक
धोरणात्मक निर्णय निवडलेले खासदारांनी घ्यावेत, असे त्यांनी नमूद केले.
समाजाचे स्वरूप एन्कोड करणे ‘संपूर्णपणे लोकशाही’ नष्ट करते. त्यांनी पुढे
रोजीरोटीचा हक्क, भौतिक संसाधनांचे पुनर्वितरण आणि समान कामासाठी समान
वेतनासह राज्य धोरणाचे अनेक निर्देशात्मक तत्वे निदर्शनास आणून दिली. मसुदा
कलम १ मध्ये ‘समाजवादी’ समाविष्ट करण्याची गरज नव्हती.
काही
सदस्यांनी भारताला पर्यायी नावे सुचविली. एखाद्याला ‘भारत’ किंवा ‘हिंद’
अधिक प्रतिष्ठा मिळावी आणि ‘भारत’समोर ठेवता यावे अशी इच्छा होती.
अमेरिकेच्या धर्तीवर आणखी एक सुचविलेले ‘भारतीय समाजवादी प्रजासत्ताक संघ
यू. आय. एस. आर.’
जेव्हा सर्व प्रस्ताव मतदानासाठी लावण्यात आले तेव्हा ते नाकारण्यात आले. 18 सप्टेंबर 1949 रोजी विधानसभेने मसुदा कलम 1 लागू केला.
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याआधी
भारतीय राज्यघटनेचे 25 - 25 कलमांचे आम्ही व्हिडिओज बनवून टाकलेले आहेत.
आता ते सर्व 25 - 25 videos एका मोठ्या व्हिडिओमध्ये पूर्ण कव्हर केलेले
आहेत.
तुम्ही
संपूर्ण व्हिडिओज् पाहून कलम 1 ते कलम 395 पर्यंतचा अभ्यास करू शकता असे
विडिओज् खूप महत्त्वाचे असतात. आणि युट्युब वर हे विडिओ दुर्मिळ आहेत.
जेव्हा आपण घरच्या कामांमध्ये व्यस्त असतो तेव्हा हे व्हिडिओज सुरू करून
आपण ऐकले तर वाचण्यापेक्षा फार लक्षात राहतात.
Videos
आवडल्यास आपल्या मित्रांसोबत शेअर जरूर करा आणि आणखी कोणत्या कोणत्या
टॉपिकवर तुम्हाला व्हिडिओज् पाहिजे ते आम्हाला कमेंट बॉक्समध्ये सुचवत चला.
तुमच्या मित्रांसोबत व्हाट्सएप, फेसबुक इत्यादी ग्रुप वर तुम्ही या
व्हिडिओ पाठवू शकता.
डा.बी.आर.अम्बेडकरले गर्ज्यो “मुख्य भारत बौद्धमय करुंगा।” (म प्रबुद्ध भरत बौद्ध बनाउनेछु)
अब
सबै आदिवासी जागृत समाजहरु थंडर “हम प्रपंच प्रबुद्ध भारतमय करुंगे।” (हामी विश्व प्रबुद्ध प्रपंच बनाउने छौं)
मानिसहरु
आफ्नो मूल घर बौद्ध धर्म मा फर्कनु थालेको छ। सम्पूर्ण विश्व जागरूकता संग
जागृत एक को शिक्षाहरु पछ्याउने उनीहरुको खुशी, कल्याण र शान्ति को लागी
उनीहरुलाई आफ्नो अन्तिम लक्ष्य को रूप मा अनन्त आनंद प्राप्त गर्न सक्षम
गर्न को लागी हुनेछ।
(२) राज्य र यसका क्षेत्रहरू पहिलो तालिकामा तोकिए बमोजिम हुनेछन्।
()) भारतको क्षेत्र सम्मिलित हुनेछ -
(क) राज्यहरूको प्रदेश;
(बी) संघीय क्षेत्रहरु पहिलो तालिका मा निर्दिष्ट; र
(ग) अधिग्रहण गर्न सकिने त्यस्ता अन्य क्षेत्रहरू।
बहस सारांश
धारा १, मस्यौदा संविधान, १ 194 88
(१) भारत राज्यको संघ हुनेछ।
(२) राज्यले राज्यको अर्थ पहिलो तालिकाको भाग १, २ र III मा तोकिएको समयको लागि हो।
()) भारतको क्षेत्र समावेश हुनेछ-
(क) राज्यहरूको प्रदेश;
(ख) समयको लागि क्षेत्रहरू पहिलो तालिकाको भाग IV मा तोकिए; र
(ग) अधिग्रहण गर्न सकिने त्यस्ता अन्य क्षेत्रहरू।
मस्यौदा
१ (अनुच्छेद १) १ 15 र १ November नोभेम्बर १ 194 88 मा छलफल गरिएको थियो,
र १th र १ September सेप्टेम्बर १ 194 9 9। यसले भारतको नाम र क्षेत्र
परिभाषित गर्दछ।
मस्यौदा समितिको एक सदस्यले ‘संघीय राज्यहरू’ भन्ने शब्द प्रयोग गर्ने कुरालाई स्पष्ट पार्यो: यो कुरा स्पष्ट पार्नु पर्ने थियो कि भारत राज्यहरूको संघ हो। महासंघ एक अविनाशी इकाई हो राज्यहरु बीचको सम्झौताको नतिजा हो।
अर्को
सदस्यले ‘सेकुलर, संघीय, समाजवादी’ लाई ‘राज्य संघको’ लाई थप्न प्रस्ताव
गर्यो। उनले तर्क गरे कि संविधानको प्रस्तावना अहिलेसम्म अपनाईएको छैन,
त्यसैले धारा १ को धारा १ ले संविधानले प्राप्त गर्न खोजेको ‘आकांक्षा’ लाई
समेट्नु पर्छ। मस्यौदा समितिका सभापतिले यो संशोधनको विरोध गरे। उनले भने
कि सामाजिक र आर्थिक नीतिगत निर्णय निर्वाचित सांसदहरूले लिनु पर्ने थियो।
समाजको फारम इन्कोड गर्न को लागी “पूर्ण लोकतन्त्र” नष्ट हुनेछ। उनले थप
राज्य निर्देशकका निर्देशक सिद्धान्तहरू औंल्याए जसमा आजीविकाको अधिकार,
भौतिक स्रोतको पुनर्वितरण र समान कामका लागि समान तलब सहितको समाजवादी
थियो। ड्राफ्ट अनुच्छेद १ मा ‘समाजवादी’ समावेश गर्न आवश्यक थिएन।
केही
सदस्यहरूले भारतका लागि वैकल्पिक नाम सुझाव दिए। एक चाहान्छ कि ‘भारत’ वा
‘हिन्द’ बढी प्रतिष्ठा प्राप्त गर्नका लागि र ‘भारत’ अगाडि राखिनेछ। अर्को
सुझाव दिइयो ‘भारतीय समाजवादी गणतन्त्र संघ यू। आई। एस। आर।’ को तर्जमा यू
एस एस आर।
जब सबै प्रस्तावहरू मतदानमा राखियो, तिनीहरू नकारात्मक थिए। सम्मेलनले १ September सेप्टेम्बर १ 9। On मा मस्यौदा १ लाई अपनायो।
The
Union and Its territories is a compilation of laws pertaining to the
constitution of India as a country and the union of states that it is
made of.
This
part of the constitution contains the law in the establishment,
renaming, merging or altering the borders of the states or union
territories. It also physically defines the words union / central
government / government of India, states, territory of India, territory
of a state, union territories and acquired territories which are used
frequently in the constitution. This part contains four articles. These
articles were invoked when West Bengal was renamed, and for formation of
relatively new states such as Jharkhand, Chhattisgarh, Sikkim, etc
To buy complete #Learnbymaps Indian Polity Series on Union & its Territory
The Constitution Of India (In Punjabi) - General Awareness Series for all Punjab Level exams
This
video discusses in detail, about the Constitution of India and how it
works. Watch the full video to get knowledge about this topic. For more
such video…
PERMANENT CELEBRATION OF CONSTITUTION DAY 26-11-2020
The
Congress and the communists have called for nation wide strike /Bandh
on 26-11-2020, They are chips of the same block the foreigners kicked
out from Bene Israel, Tibet,Africa, Eastern Europe, Western Germany,
Northern Europe, South Russia, Hungary etc., chitpavan brahmins of RSS
(Rowdy Swayam Sevaks/hindutva mahasabha just to establish their
manusmriti based hindutva remotely controlling the Bevakoof Jhoothe
Psychopaths (BJP) headed by Ma murderer of democratic institutions
(Modi) and the chitpavan Omit Shah.
Constitution
of India- Part 1 - The Union and its Territory-Article 1Name and
territory of the Union in Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
People
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.
(1) India, that is Bharat, shall be a Union of States.
(2) The States and the territories thereof shall be as specified in the First Schedule.
(3) The territory of India shall comprise —
(a) the territories of the States;
(b) the Union territories specified in the First Schedule; and
(c) such other territories as may be acquired.
Debate Summary
Article 1, Draft Constitution, 1948
(1) India shall be a Union of States.
(2) The States shall mean the States for the time being specified in Parts I, II and III of the First Schedule.
(3) The territory of India shall comprise-
(a) The territories of the States;
(b) The territories for the time being specified in Part IV of the First Schedule; and
(c) Such other territories as may be acquired.
Draft
Article 1 (Article 1) was debated on 15th and 17th November 1948, and
17th and 18th September 1949. It defines the name and territory of
India.
A
member of the Drafting Committee clarified the object of using the term
‘Union of States’: it was to make it explicit that India was a
federation of states. The federation was an indestructible unit and not a
result of an agreement between states.
Another
member proposed to add ‘Secular, Federal, Socialist’ to ‘Union of
States’. He argued that, as the Preamble of the Constitution was not yet
adopted, Draft Article 1 should embody ‘aspirations’ that the
Constitution seeks to achieve. The Chairman of the Drafting Committee
opposed this amendment. He noted that the social and economic policy
decisions were to be taken by elected parliamentarians. To encode the
form of society would destroy ‘democracy altogether’. He further pointed
out several Directive Principles of the State Policy including the
right to livelihood, redistribution of material resources and equal pay
for equal work were socialistic. There was no need to include
‘socialist’ in Draft Article 1.
Some
members suggested alternative names to India. One wanted ‘Bharat’ or
‘Hind’ to gain more prominence and to be placed before ‘India’. Another
suggested ‘Union of Indian Socialistic republics U. I. S. R.’ on the
lines of the U. S. S. R.
When all the proposals were put to vote, they were negatived. The Assembly adopted Draft Article 1 on 18 September 1949.
ماڻهن
پنهنجو اصل گهر ٻڌمت واپس ڪرڻ شروع ڪيو آهي. س worldي دنيا انهن جي خوشين ،
فلاح ۽ امن جي لاءِ آگاهي وارن جي تعليمات تي عمل ڪندي انهن کي پنهنجي
آخري مقصد وانگر ابدي نعمتن حاصل ڪرڻ جي قابل بڻائيندي.
(2) رياستون پهرين شيڊول جي حصن I ، II ۽ III ۾ بيان ڪرڻ وقت رياست جو مطلب هونديون.
(3) انڊيا جو علائقو ـ
(a) رياستن جا علائقا ؛
(b) وقت لاءِ علائقا پهرين شيڊول جي حصي IV ۾ بيان ڪيا ويا ؛ ۽
(c) ٻيا اهڙا علائقا جيڪي شايد حاصل ڪيا ويا هجن.
مسوده
آرٽيڪل 1 (آرٽيڪل 1) تي 15 ۽ 17 نومبر 1948 ، ۽ 17 ۽ 18 سيپٽمبر 1949 تي
بحث ڪيو ويو. اهو انڊيا جي نالي ۽ علائقي جي وضاحت ڪري ٿو.
مسودو
ٺاهڻ واري ڪميٽي جي ميمبر ’يونين آف اسٽيٽس‘ جي اصطلاح استعمال ڪرڻ واري
اعتراض کي واضح ڪيو: اهو واضح ڪرڻ هو ته هندستان رياستن جي فيڊريشن آهي.
وفاق هڪ اڻ کٽ حصو هو ۽ نه رياستن جي وچ ۾ معاهدي جو نتيجو.
هڪ
ٻئي ميمبر ‘سيڪيولر ، وفاقي ، سوشلسٽ’ کي ‘يونين آف اسٽيٽس’ ۾ شامل ڪرڻ جي
تجويز پيش ڪئي. هن دليل ڏنو ته ، جيئن آئين جو تعارف اڃا تائين منظور نه
ڪيو ويو هو ، مسوده آرٽيڪل 1 کي “خواهشن” جو پابند ڪرڻ گهرجي جنهن کي آئين
حاصل ڪرڻ جي ڪوشش ڪري. قانون ساز ڪميٽي جو چيئرمين هن ترميم جي مخالفت ڪئي.
هن ياد ڪيو ته سماجي ۽ اقتصادي پاليسي جا فيصلا چونڊيل پارليامينٽيرين کي
ڪرڻا پوندا. سماج جو فارم ڪاٽڻ ’جمهوريت مڪمل طور تي تباهه‘ ڪندو. هن وڌيڪ
جائزي ڪئي رياستي پاليسي جي ڪيترن ئي هدايت نامي ، معيشت جو حق ، مال جي
وسيلن جي ٻيهر ورڇ ۽ برابر ڪم جي برابر پيسي سوشلسٽ. مسوده آرٽيڪل 1 ۾
‘سوشلسٽ’ کي شامل ڪرڻ جي ضرورت نه هئي.
ڪجهه
ميمبرن هندستان لاءِ متبادل نالا تجويز ڪيا. هڪ چاهيندو هو ‘ڀارت’ يا
‘هندستان’ وڌيڪ عزت حاصل ڪرڻ لاءِ ۽ ‘انڊيا’ جي اڳيان رکڻ جي لاءِ. يو ايس
ايس آر جي خطن تي هڪ ٻيو تجويز ڪيل ‘يونين آف انڊين سوشلسٽڪ جمهوريتڪ يو
ايس اي آر’ جي لائن تي.
جڏهن سڀني تجويزن کي ووٽ ڏيڻ لاءِ ڏنا ويا ، انهن کي ڳالهين تي رد ڪيو ويو. اسيمبلي 18 سيپٽمبر 1949 ع تي مسوده آرٽيڪل 1 منظور ڪيو.
Constitution Day || Samvidhan Diwas || Law Day || 26 november || paragraph || speech || essay
కాన్స్టిట్యూషన్ డే యొక్క శాశ్వత సెలబ్రేషన్ 26-11-2020
కాంగ్రెస్
మరియు కమ్యూనిస్టులు 26-11-2020 న దేశవ్యాప్త సమ్మె / బంద్ కొరకు
పిలుపునిచ్చారు, అవి బెనె ఇజ్రాయెల్, టిబెట్, ఆఫ్రికా, తూర్పు యూరప్,
పశ్చిమ జర్మనీ, ఉత్తర ఐరోపా, దక్షిణ రష్యా నుండి విదేశీయులను తరిమివేసిన
అదే బ్లాక్ యొక్క చిప్స్. , హంగరీ మొదలైనవి, ఆర్ఎస్ఎస్ యొక్క చిత్పావన్
బ్రాహ్మణులు (రౌడీ స్వయం సేవకులు / హిందుత్వ మహాసభలు తమ మనుస్మృతి ఆధారిత
హిందుత్వాన్ని స్థాపించడానికి, ప్రజాస్వామ్య సంస్థల మా హంతకుడు (మోడీ)
మరియు చిత్పావన్ ఒమిత్ షామిట్ నేతృత్వంలోని బెవకూఫ్ జూథే సైకోపాత్స్
(బిజెపి) ను రిమోట్గా నియంత్రిస్తున్నారు.
భారత రాజ్యాంగం- పార్ట్ 1 - క్లాసికల్ తెలుగులో యూనియన్ మరియు దాని భూభాగం-ఆర్టికల్ 1 పేరు మరియు భూభాగం-
డాక్టర్ బి.ఆర్.అంబేద్కర్ “మెయిన్ భారత్ బౌద్మయ్ కరుంగా” అని ఉరుముకున్నారు. (నేను ప్రభు భారత్ బౌద్ధుడిని చేస్తాను)
ఇప్పుడు
అన్ని అబోరిజినల్ అవేకెన్డ్ సొసైటీస్ థండర్ ”హమ్ ప్రపంచ్ ప్రభుధ భారత్మే కరుంగే.” (మేము ప్రపంచ ప్రభు ప్రపాంచ్ చేస్తాము)
ప్రజలు
తమ అసలు ఇంటి బౌద్ధమతానికి తిరిగి రావడం ప్రారంభించారు. ప్రపంచం మొత్తం
వారి ఆనందం, సంక్షేమం మరియు శాంతి కోసం అవగాహనతో మేల్కొన్న వారి బోధలను
వారి అంతిమ లక్ష్యంగా ఎటర్నల్ ఆనందాన్ని పొందటానికి వీలు కల్పిస్తుంది.
(1) భారతదేశం, అంటే భారత్, ఇది యూనియన్ ఆఫ్ స్టేట్స్.
(2) రాష్ట్రాలు మరియు దాని భూభాగాలు మొదటి షెడ్యూల్లో పేర్కొన్న విధంగా ఉండాలి.
(3) భారతదేశం యొక్క భూభాగం ఉంటుంది -
(ఎ) రాష్ట్రాల భూభాగాలు;
(బి) మొదటి షెడ్యూల్లో పేర్కొన్న కేంద్రపాలిత ప్రాంతాలు; మరియు
(సి) సంపాదించగల ఇతర భూభాగాలు.
చర్చ సారాంశం
ఆర్టికల్ 1, డ్రాఫ్ట్ కాన్స్టిట్యూషన్, 1948
(1) భారతదేశం యూనియన్ ఆఫ్ స్టేట్స్ అవుతుంది.
(2) మొదటి షెడ్యూల్ యొక్క భాగాలు I, II మరియు III లలో పేర్కొన్న సమయానికి రాష్ట్రాలు రాష్ట్రాలను సూచిస్తాయి.
(3) భారతదేశం యొక్క భూభాగం కలిగి ఉంటుంది-
(ఎ) రాష్ట్రాల భూభాగాలు;
(బి) మొదటి షెడ్యూల్ యొక్క పార్ట్ IV లో పేర్కొన్న సమయానికి భూభాగాలు; మరియు
(సి) స్వాధీనం చేసుకోగల ఇతర భూభాగాలు.
ముసాయిదా
ఆర్టికల్ 1 (ఆర్టికల్ 1) 1948 నవంబర్ 15 మరియు 17 తేదీలలో చర్చించబడింది
మరియు 1949 సెప్టెంబర్ 17 మరియు 18 తేదీలలో చర్చించబడింది. ఇది భారతదేశం
యొక్క పేరు మరియు భూభాగాన్ని నిర్వచిస్తుంది.
ముసాయిదా
కమిటీ సభ్యుడు ‘యూనియన్ ఆఫ్ స్టేట్స్’ అనే పదాన్ని ఉపయోగించాలనే విషయాన్ని
స్పష్టం చేశారు: భారతదేశం రాష్ట్రాల సమాఖ్య అని స్పష్టంగా చెప్పడం. సమాఖ్య
ఒక నాశనం చేయలేని యూనిట్ మరియు రాష్ట్రాల మధ్య ఒప్పందం యొక్క ఫలితం కాదు.
మరో
సభ్యుడు ‘యూనియన్ ఆఫ్ స్టేట్స్’కు‘ సెక్యులర్, ఫెడరల్, సోషలిస్ట్ ’ను
చేర్చాలని ప్రతిపాదించారు. రాజ్యాంగం యొక్క ఉపోద్ఘాతం ఇంకా ఆమోదించబడనందున,
ముసాయిదా ఆర్టికల్ 1 రాజ్యాంగం సాధించడానికి ప్రయత్నిస్తున్న ‘ఆకాంక్షలను’
కలిగి ఉండాలని ఆయన వాదించారు. ముసాయిదా కమిటీ ఛైర్మన్ ఈ సవరణను
వ్యతిరేకించారు. సామాజిక, ఆర్థిక విధాన నిర్ణయాలు ఎన్నికైన పార్లమెంటు
సభ్యులు తీసుకోవాల్సి ఉందని ఆయన పేర్కొన్నారు. సమాజ రూపాన్ని ఎన్కోడ్ చేయడం
‘ప్రజాస్వామ్యాన్ని పూర్తిగా’ నాశనం చేస్తుంది. జీవనోపాధి హక్కు, భౌతిక
వనరుల పున ist పంపిణీ మరియు సమాన పనికి సమాన వేతనం సహా రాష్ట్ర విధానం
యొక్క అనేక డైరెక్టివ్ సూత్రాలను ఆయన ఎత్తి చూపారు. డ్రాఫ్ట్ ఆర్టికల్ 1 లో
‘సోషలిస్ట్’ ను చేర్చాల్సిన అవసరం లేదు.
కొంతమంది
సభ్యులు భారతదేశానికి ప్రత్యామ్నాయ పేర్లను సూచించారు. ‘భారత్’ లేదా
‘హింద్’ మరింత ప్రాముఖ్యత పొందాలని, ‘ఇండియా’ ముందు ఉంచాలని ఒకరు
కోరుకున్నారు. మరొకరు U. S. S. R. తరహాలో ‘యూనియన్ ఆఫ్ ఇండియన్ సోషలిస్టిక్
రిపబ్లిక్స్ U. I. S. R.’ సూచించారు.
అన్ని
ప్రతిపాదనలను ఓటు వేయడానికి ఉంచినప్పుడు, అవి ప్రతికూలంగా ఉన్నాయి.
అసెంబ్లీ 18 సెప్టెంబర్ 1949 న డ్రాఫ్ట్ ఆర్టికల్ 1 ను స్వీకరించింది.
Indian Constitution Day-Poem by NCC cadet, भारतीय संविधान पर कविता
26 C-11 .-11-20-20-2020 D CAY C C CON P.. P. P P. P……………
کانگریس
اور کمیونسٹوں نے 26-11-2020 کو ملک بھر میں ہڑتال / بند کا مطالبہ کیا ہے
، وہ ایک ہی بلاک کے چپ ہیں ، اسی پنکھ کے گدھ اکٹھے ہو رہے ہیں ، غیر
ملکیوں کو بنی اسرائیل ، تبت ، افریقہ ، مشرقی یورپ سے نکال دیا گیا ،
مغربی جرمنی ، شمالی یورپ ، جنوبی روس ، ہنگری وغیرہ ، آر ایس ایس (راؤدی
سویم سیوک / ہندتوا مہاسبھا) کے چٹپاوان برہمن ، جمہوری اداروں کے ما قاتل
کی سربراہی میں بیوقوف جھوتھی سائیکوپیتھ (بی جے پی) کو دور دراز سے کنٹرول
کرنے کے لئے اپنی منوسمریت پر مبنی ہندتو کو قائم کرتے ہیں۔ ) اور چٹپاوان
اومیت شاہ۔
دستور ہند۔ حصہ 1۔ یونین اور اس کا علاقہ۔ آرٹیکل 1 کلاسیکی اردو میں یونین کا نام اور علاقہ۔ کلاسیکی اردو
ڈاکٹر بی آر امبیڈکر نے “مین بھارت بودھمے کرونگا” کی گرج مچا دی۔ (میں پروبدھا بھارت کو بدھ مت بناؤں گا)
ابھی
سبھی ابورجینیکل بیدار سوسائٹی تھنڈر ”ہم پرپنچ پروبھودھھارتھمائے کروگے۔“ (ہم دنیا کو پروبدھا پرپنچ بنائیں گے)
لوگوں
نے اپنے اصل گھر بدھ مت کی طرف واپس جانا شروع کردیا ہے۔ پوری دنیا ان کی
خوشی ، فلاح و بہبود اور امن کے لئے بیداری کے ساتھ بیدار والے کی تعلیمات
پر عمل کرے گی تاکہ ان کو اپنے آخری مقصد کے طور پر ابدی نعمت حاصل کرنے کے
قابل بنائے۔
(1) ہندوستان ، جو ہندوستان ہے ، ریاستوں کا اتحاد ہوگا۔
(2) ریاستوں اور اس کے علاقوں کو پہلے شیڈول میں بیان کیا جائے گا۔
()) ہندوستان کا علاقہ مشتمل ہوگا -
(الف) ریاستوں کے علاقے
(بی) پہلے نظام الاوقات میں بیان کردہ مرکزی علاقوں؛ اور
(ج) اس طرح کے دوسرے علاقوں کو حاصل کیا جاسکتا ہے۔
بحث کا خلاصہ
آرٹیکل 1 ، مسودہ آئین ، 1948
(1) ہندوستان ریاستوں کا اتحاد ہوگا۔
(2) ریاستوں سے پہلے شیڈول کے حصے I ، II اور III میں مخصوص وقت کے لئے ریاستوں کا مطلب ہوگا۔
()) ہندوستان کے علاقے پر مشتمل ہوگا-
(a) ریاستوں کے علاقے
(بی) اس وقت کے لئے علاقوں کو پہلے شیڈول کے حصہ چہارم میں بیان کیا جارہا ہے۔ اور
(c) اس طرح کے دوسرے علاقوں کو حاصل کیا جاسکتا ہے۔
ڈرافٹ
آرٹیکل 1 (آرٹیکل 1) پر 15 اور 17 نومبر 1948 ، اور 17 اور 18 ستمبر 1949
کو بحث کی گئی۔ اس میں ہندوستان کے نام اور علاقے کی وضاحت کی گئی ہے۔
ڈرافٹنگ
کمیٹی کے ایک ممبر نے ‘یونین آف اسٹیٹس’ کی اصطلاح استعمال کرنے کے اعتراض
کو واضح کیا: یہ واضح کرنا تھا کہ ہندوستان ریاستوں کا فیڈریشن تھا۔
فیڈریشن ایک ناقابل تقسیم اکائی تھی نہ کہ ریاستوں کے مابین معاہدے کا
نتیجہ۔
ایک
اور ممبر نے ‘سیکولر ، فیڈرل ، سوشلسٹ’ کو ‘یونین آف اسٹیٹس’ میں شامل
کرنے کی تجویز پیش کی۔ انہوں نے استدلال کیا کہ چونکہ ابھی تک آئین کی پیش
کش کو قبول نہیں کیا گیا تھا ، اس لئے مسودہ آرٹیکل 1 کو ‘’ خواہشات ‘’ کی
شکل دی جانی چاہئے جس کو آئین حاصل کرنا چاہتا ہے۔ ڈرافٹنگ کمیٹی کے
چیئرمین نے اس ترمیم کی مخالفت کی۔ انہوں نے نوٹ کیا کہ سماجی اور معاشی
پالیسی کے فیصلے منتخب اراکین پارلیمنٹ کو لینے ہیں۔ معاشرے کی شکل کو
انکوڈ کرنے سے ‘مکمل طور پر جمہوریت’ ختم ہوجاتی ہے۔ انہوں نے ریاستی
پالیسی کے کئی ہدایتی اصولوں کی نشاندہی کی جس میں معاش کا حق ، مادی وسائل
کی تقسیم اور مساوی کام کی مساوی تنخواہ شامل ہیں۔ مسودہ آرٹیکل 1 میں
’سوشلسٹ‘ شامل کرنے کی ضرورت نہیں تھی۔
کچھ
ممبروں نے ہندوستان کو متبادل نام تجویز کیے۔ کوئی چاہتا تھا کہ ’’
ہندوستان ‘‘ یا ’’ ہند ‘‘ زیادہ شہرت حاصل کرے اور ’ہندوستان‘ کے سامنے
رکھا جائے۔ ایک اور تجویز کردہ ‘یونین آف انڈین سوشلسٹ جمہوریہ U. I. S.
R.’ کو بھی امریکی ایس ایس آر کی خطوط پر۔
جب تمام تجاویز کو ووٹ ڈالنے کے لئے پیش کیا گیا تو ، ان کو نفی کر دیا گیا۔ 18 ستمبر 1949 کو اسمبلی نے ڈرافٹ آرٹیکل 1 اپنایا۔
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>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
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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, Bodhgaya,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!
PERMANENT CELEBRATION OF CONSTITUTION DAY 26-11-2020
Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion-
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,to46) Classical Hungarian-Klasszikus magyar,
29) Classical English,Roman,
https://m.facebook.com/story.php?story_fbid=3567157420016173&id=100001658503802&sfnsn=wiwspwa Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
People
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.
The
Constitution of India came into force on 26th January, 1950. At the
time of its adoption, the Constitution contained 395 Articles and 8
Schedules and was about 145,000 words long, making it the longest
national Constitution to ever be adopted. Every Article in the
Constitution was debated by the members of the Constituent Assembly, who
sat for 11 sessions and 166 days to frame the Constitution, over a
period of 2 years and 11 months.
This section contains every
Article in the amended Constitution of India (as of 2020), with its
corresponding Article in the Draft Constitution of India, 1948. Each
Article also contains a summary of the debates on that Article in the
Constituent Assembly. The Articles are grouped into 22 different parts,
which reflects how they are organized in the text of the Constitution of
India, 1950
The Schedules to the Constitution, which are now 12
in number, elaborate on government policy or rules in relation to
specific Articles of the Constitution. Each Schedule in this section is
tagged with the corresponding Article(s) for ease of understanding.
Parts
Preamble
WE,
THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a
SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC and to secure to all
its citizens:
JUSTICE, social, economic and political; LIBERTY of thought, expression, belief, faith and worship;
EQUALITY of status and of opportunity;
and to promote among them all FRATERNITY assuring the dignity of the individual and the unity and integrity of the Nation;
IN
OUR CONSTITUENT ASSEMBLY this twenty-sixth day of November, 1949, do
HEREBY ADOPT, ENACT AND GIVE TO OURSELVES THIS CONSTITUTION
Debate Summary
The
Constituent Assembly debated the Preamble on 17th October 1949. The
debates around the Preamble revolved around the name of India and
inclusion of ‘God’ and ‘Gandhi’.
One member urged the Assembly to
rename India as the ‘Union of Indian Socialistic Republics’, similar to
the USSR. Members were not convinced with this suggestion as they felt
that it would go against the already adopted constitutional scheme.
Another
member sought to include ‘In the name of God’. Many were opposed to
this suggestion – it was noted that it was unfortunate to put ‘God’ on
vote. One member believed that inclusion of ‘God’ would amount to
‘compulsion of faith’ and violate the fundamental right to freedom of
faith.
Another proposal was made to include Gandhi’s name in the
Preamble. A member was discontent with the already adopted draft
articles as he felt that the Indian constitution was based on the
American Supreme Court cases and Government of India Act. He opposed
any association of Gandhi with the ‘rotten Constitution’.
The
amendments moved by the members were negatived. However, this was one of
the rare instances of the Assembly proceedings wherein the members
voted on the proposal to include ‘God’ by a show of hands. The Assembly
was divided with 41 voting in favour and 68 voting against it.
The Assembly adopted the Preamble as presented by the Drafting Committee.
மக்கள்
தங்கள் அசல் இல்ல ப Buddhism த்தத்திற்குத் திரும்பத் தொடங்கியுள்ளனர்.
விழித்தெழுந்தவரின் மகிழ்ச்சி, நலன் மற்றும் அமைதிக்காக விழிப்புணர்வின்
போதனைகளை முழு உலகமும் பின்பற்றும், அவர்களின் இறுதி இலக்காக நித்திய
ஆனந்தத்தை அடைய அவர்களுக்கு உதவும்.
இந்திய
அரசியலமைப்பு 1950 ஜனவரி 26 ஆம் தேதி முதல் நடைமுறைக்கு வந்தது. அது
ஏற்றுக்கொள்ளப்பட்ட நேரத்தில், அரசியலமைப்பில் 395 கட்டுரைகள் மற்றும் 8
அட்டவணைகள் இருந்தன, சுமார் 145,000 சொற்கள் நீளமாக இருந்தன, இது இதுவரை
ஏற்றுக்கொள்ளப்பட்ட மிக நீண்ட தேசிய அரசியலமைப்பாகும். அரசியலமைப்பின்
ஒவ்வொரு கட்டுரையும் அரசியலமைப்புச் சட்டமன்ற உறுப்பினர்களால்
விவாதிக்கப்பட்டது, அவர்கள் 11 அமர்வுகள் மற்றும் 166 நாட்கள் அரசியலமைப்பை
வடிவமைக்க அமர்ந்தனர், 2 ஆண்டுகள் மற்றும் 11 மாத காலப்பகுதியில்.
இந்த
பிரிவில் இந்தியாவின் திருத்தப்பட்ட அரசியலமைப்பில் (2020 நிலவரப்படி)
ஒவ்வொரு கட்டுரையும் உள்ளது, அதனுடன் தொடர்புடைய இந்திய வரைவு
அரசியலமைப்பு, 1948 இல் உள்ளது. ஒவ்வொரு கட்டுரையிலும் அரசியலமைப்பு
சபையில் அந்த கட்டுரை குறித்த விவாதங்களின் சுருக்கமும் உள்ளது. கட்டுரைகள்
22 வெவ்வேறு பகுதிகளாக தொகுக்கப்பட்டுள்ளன, அவை 1950 ஆம் ஆண்டு இந்திய
அரசியலமைப்பின் உரையில் எவ்வாறு ஒழுங்கமைக்கப்பட்டுள்ளன என்பதைப்
பிரதிபலிக்கிறது
அரசியலமைப்பின் அட்டவணைகள், இப்போது 12
எண்ணிக்கையில் உள்ளன, அவை அரசியலமைப்பின் குறிப்பிட்ட கட்டுரைகள் தொடர்பான
அரசாங்க கொள்கை அல்லது விதிகளை விரிவாகக் கூறுகின்றன. இந்த பிரிவில் உள்ள
ஒவ்வொரு அட்டவணையும் எளிதில் புரிந்துகொள்ள தொடர்புடைய கட்டுரை (கள்) உடன்
குறிக்கப்படுகிறது.
பாகங்கள்
முன்னுரை
இந்தியாவின்
மக்கள், இந்தியாவை ஒரு சோவியர் சோஷலிஸ்ட் செக்யூலர் டெமோக்ராடிக் குடியரசாக
மாற்றுவதற்கும் அதன் அனைத்து குடிமக்களுக்கும் பாதுகாப்பதற்கும்
உறுதியுடன் தீர்மானித்தோம்:
நீதி, சமூக, பொருளாதார மற்றும் அரசியல்; சிந்தனை, வெளிப்பாடு, நம்பிக்கை, நம்பிக்கை மற்றும் வழிபாட்டின் சுதந்திரம்;
நிலை மற்றும் வாய்ப்பின் தகுதி;
தனிநபரின் க ity ரவத்தையும், தேசத்தின் ஒற்றுமையையும் ஒருமைப்பாட்டையும் உறுதிப்படுத்துகின்ற அனைத்து சுதந்திரத்தையும் ஊக்குவித்தல்;
1949
நவம்பரின் இந்த இருபத்தி ஆறாவது நாளில், எங்கள் நிறுவனத்தில், இந்த
அமைப்பை எங்களுக்குக் கொடுக்க இங்கே தத்தெடுப்பு, செயலாக்குதல் மற்றும்
கொடுங்கள்
விவாத சுருக்கம்
அரசியலமைப்புச் சபை 1949 அக்டோபர்
17 ஆம் தேதி முன்னுரையை விவாதித்தது. முன்னுரையைச் சுற்றியுள்ள விவாதங்கள்
இந்தியாவின் பெயரையும், ‘கடவுள்’ மற்றும் ‘காந்தி’ என்பதையும்
உள்ளடக்கியது.
சோவியத் ஒன்றியத்தைப் போலவே இந்தியாவை ‘இந்திய சோசலிச
குடியரசுகளின் ஒன்றியம்’ என்று பெயர் மாற்றுமாறு ஒரு உறுப்பினர்
சட்டமன்றத்தை வலியுறுத்தினார். ஏற்கெனவே ஏற்றுக்கொள்ளப்பட்ட அரசியலமைப்பு
திட்டத்திற்கு எதிராக இது செல்லும் என்று அவர்கள் உணர்ந்ததால்
உறுப்பினர்கள் இந்த ஆலோசனையுடன் உறுதியாக இருக்கவில்லை.
மற்றொரு
உறுப்பினர் ‘கடவுளின் பெயரில்’ சேர்க்க முயன்றார். இந்த ஆலோசனையை பலர்
எதிர்த்தனர் - ‘கடவுளை’ வாக்களிப்பது துரதிர்ஷ்டவசமானது என்று
குறிப்பிடப்பட்டது. ஒரு உறுப்பினர் ‘கடவுளை’ சேர்ப்பது ‘விசுவாசத்தின்
நிர்ப்பந்தத்திற்கு’ சமம் என்றும் நம்பிக்கை சுதந்திரத்திற்கான அடிப்படை
உரிமையை மீறும் என்றும் நம்பினார்.
காந்தியின் பெயரை முன்னுரையில்
சேர்க்க மற்றொரு திட்டம் முன்வைக்கப்பட்டது. இந்திய அரசியலமைப்பு அமெரிக்க
உச்சநீதிமன்ற வழக்குகள் மற்றும் இந்திய அரசு சட்டத்தின் அடிப்படையில்
அமைந்ததாக உணர்ந்ததால், ஏற்கனவே ஏற்றுக்கொள்ளப்பட்ட வரைவு கட்டுரைகளில் ஒரு
உறுப்பினர் அதிருப்தி அடைந்தார். ‘அழுகிய அரசியலமைப்போடு’ காந்தியின்
எந்தவொரு தொடர்பையும் அவர் எதிர்த்தார்.
உறுப்பினர்கள் நகர்த்திய
திருத்தங்கள் எதிர்மறையாக இருந்தன. எவ்வாறாயினும், சட்டமன்ற நடவடிக்கைகளின்
அரிய நிகழ்வுகளில் இதுவும் ஒன்றாகும், இதில் உறுப்பினர்கள் ‘கடவுளை’
கைகோர்த்துக் கொள்ளும் திட்டத்தில் வாக்களித்தனர். சட்டமன்றம் ஆதரவாக 41
வாக்குகளும், அதற்கு எதிராக 68 வாக்குகளும் பிரிக்கப்பட்டன.
வரைவுக் குழு முன்வைத்தபடி சட்டமன்றம் முன்னுரையை ஏற்றுக்கொண்டது.
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
डॉ। बी आर अम्बेडकर ने “मुख्य भारत बौधमय करुंगा” को गुनगुनाया। (मैं प्रबुद्ध भारत बौद्ध बनाऊंगा)
अभी
सभी आदिवासी जागृत समाज थंडर “हम प्रपंच प्रबुद्ध भारतमय करुणगे” (हम विश्व को प्रबुद्ध बनाएंगे पंच)
लोग
अपने मूल घर बौद्ध धर्म में वापस जाने लगे हैं। पूरी दुनिया जागृत वन की
शिक्षाओं का पालन करते हुए अपनी खुशी, कल्याण और शांति के लिए जागरूकता के
साथ उन्हें अपने अंतिम लक्ष्य के रूप में अनन्त आनंद प्राप्त करने में
सक्षम बनाती है। https://www.constitutionofindia.net/constitution_of_india भारत का संविधान, 1950
भारत
का संविधान 26 जनवरी, 1950 को लागू हुआ था। इसके गोद लेने के समय, संविधान
में 395 लेख और 8 अनुसूचियां थीं और लगभग 145,000 शब्द लंबे थे, जिससे यह
अब तक का सबसे लंबा राष्ट्रीय संविधान अपनाया जा सकता है। संविधान के
प्रत्येक अनुच्छेद पर संविधान सभा के सदस्यों द्वारा बहस की गई थी,
जिन्होंने 2 साल और 11 महीने की अवधि में संविधान की रूपरेखा तैयार करने के
लिए 11 सत्र और 166 दिन बैठे।
इस खंड में भारत के संशोधित संविधान
में प्रत्येक अनुच्छेद शामिल है (2020 तक), भारत के प्रारूप संविधान, 1948
में इसके संबंधित अनुच्छेद के साथ। प्रत्येक अनुच्छेद में संविधान सभा में
उस अनुच्छेद पर हुई बहस का सारांश भी शामिल है। लेख को 22 विभिन्न भागों
में वर्गीकृत किया गया है, जो दर्शाता है कि वे भारत के संविधान, 1950 के
पाठ में कैसे व्यवस्थित हैं
संविधान के अनुसूचियां, जो अब संख्या
में 12 हैं, संविधान के विशिष्ट लेखों के संबंध में सरकारी नीति या नियमों
पर विस्तृत हैं। इस अनुभाग में प्रत्येक अनुसूची को समझने में आसानी के लिए
संबंधित अनुच्छेद (ओं) के साथ टैग किया गया है।
पार्ट्स
प्रस्तावना
हम,
भारत के लोगों ने, भारत को एक सोसाइटी सोसाइटी SECULAR DEMOCRATIC
REPUBLIC में गठित करने और अपने सभी नागरिकों को सुरक्षित करने का संकल्प
लिया है:
न्याय, सामाजिक, आर्थिक और राजनीतिक; विचार, अभिव्यक्ति, विश्वास, विश्वास और पूजा की जीवंतता;
स्थिति और अवसर की पूर्णता;
और उन सभी के बीच बढ़ावा देने के लिए व्यक्तिगतता और राष्ट्र की एकता और अखंडता की गरिमा का आश्वासन;
नवंबर, 1949 के इस छठवें दिन, हमारे सम्मेलन में, यहाँ काम करें, हमारा सहयोग करें और इस सम्मेलन का लाभ उठाएँ
वाद-विवाद सारांश
संविधान
सभा ने 17 अक्टूबर 1949 को प्रस्तावना पर बहस की। प्रस्तावना के चारों ओर
बहस भारत के नाम और ‘भगवान’ और ‘गांधी’ के समावेश के आसपास घूमती रही।
एक
सदस्य ने असेंबली को यूएसएसआर के समान भारत के ‘यूनियन ऑफ इंडियन
सोशलिस्टिक रिपब्लिक’ के रूप में पुनर्नामित करने का आग्रह किया। सदस्य इस
सुझाव से सहमत नहीं थे क्योंकि उन्हें लगा कि यह पहले से ही अपनाई गई
संवैधानिक योजना के खिलाफ जाएगा।
एक अन्य सदस्य ने sought भगवान के
नाम में ’को शामिल करने की मांग की। कई लोग इस सुझाव के विरोध में थे - यह
ध्यान दिया गया कि वोट पर ‘भगवान’ डालना दुर्भाग्यपूर्ण था। एक सदस्य का
मानना था कि ‘ईश्वर’ को शामिल करने से ‘विश्वास की बाध्यता’ होगी और
विश्वास की स्वतंत्रता के मौलिक अधिकार का उल्लंघन होगा।
प्रस्तावना
में गांधी का नाम शामिल करने के लिए एक और प्रस्ताव रखा गया था। एक सदस्य
पहले से ही अपनाया गया मसौदा लेखों के साथ असंतोष था क्योंकि उसे लगा कि
भारतीय संविधान अमेरिकी सुप्रीम कोर्ट के मामलों और भारत सरकार अधिनियम पर
आधारित है। उन्होंने गांधी के ‘सड़े हुए संविधान’ के किसी भी संघ का विरोध
किया।
सदस्यों द्वारा उठाए गए संशोधनों को नकारा गया। हालाँकि, यह
विधानसभा की कार्यवाही के दुर्लभ उदाहरणों में से एक था, जिसमें सदस्यों ने
हाथों के शो द्वारा ‘भगवान’ को शामिल करने के प्रस्ताव पर मतदान किया था।
विधानसभा को पक्ष में 41 मतदान और इसके खिलाफ 68 मतदान के साथ विभाजित किया
गया था।
सभा ने प्रारूपण समिति द्वारा प्रस्तुत प्रस्तावना को अपनाया।
ডাঃ বি.আর.আম্বেডকর গর্জন করলেন “মৈ ভারত বাধ্ময় করুঙ্গা”। (আমি প্রবুদ্ধ ভারত বৌদ্ধ করব)
এখন
সমস্ত আদিবাসী জাগ্রত সমিতির বজ্রধ্বনি ”হাম প্রম্পাচ প্রবুদ্ধ ভারতময় করুণে।” (আমরা বিশ্ব প্রবুদ্ধ প্রপঞ্চ করব)
লোকেরা
তাদের মূল বাড়ি বৌদ্ধ ধর্মে ফিরে আসতে শুরু করেছে। তাদের সুখ, কল্যাণ এবং
শান্তির জন্য পুরো বিশ্ব সচেতনতার সাথে জাগ্রত ব্যক্তির শিক্ষাগুলি অনুসরণ
করবে যাতে তাদের চূড়ান্ত লক্ষ্য হিসাবে চিরন্তন আনন্দ লাভ করতে সক্ষম
করে। https://www.constitofofiaia.net/const येशू_of_india
ভারতের সংবিধান, 1950
ভারতের
সংবিধান ২ 26 শে জানুয়ারী, ১৯৫০ সালে কার্যকর হয়েছিল its সংবিধানের
প্রতিটি অনুচ্ছেদে গণপরিষদের সদস্যরা বিতর্ক করেছিলেন, যারা ২ বছর 11 মাস
সময়কালে সংবিধান গঠনের জন্য ১১ অধিবেশন এবং ১ and6 দিন বসেছিলেন।
এই
অনুচ্ছেদে ভারতের সংশোধিত সংবিধানের প্রতিটি অনুচ্ছেদ রয়েছে (২০২০
হিসাবে), ভারতের খসড়া সংবিধানের ১৯৪৮ সালের অনুচ্ছেদে এর সংশ্লিষ্ট
অনুচ্ছেদ রয়েছে। প্রতিটি অনুচ্ছেদে সংবিধানসভায় সেই অনুচ্ছেদে যে বিতর্ক
রয়েছে তার সংক্ষিপ্তসারও রয়েছে। নিবন্ধগুলি 22 টি পৃথক অংশে বিভক্ত করা
হয়েছে, যা প্রতিবিম্বিত করে যে তারা কীভাবে সংবিধানে ভারতের সংবিধান,
1950-এর পাঠ্যক্রমে সংগঠিত হয়েছে
সংবিধানের তালিকাভুক্ত, যেগুলি
এখন সংখ্যা 12, সংবিধানের নির্দিষ্ট নিবন্ধগুলির সাথে সম্পর্কিত নীতি বা
বিধি সম্পর্কে বিশদভাবে বর্ণনা করা হয়েছে। এই বিভাগে প্রতিটি তফসিল বোঝার
স্বাচ্ছন্দ্যের জন্য সংশ্লিষ্ট নিবন্ধ (গুলি) এর সাথে ট্যাগ করা হয়েছে।
যন্ত্রাংশ
উপস্থাপনা
আমরা,
ভারতের জনগণ, ভারতকে একটি সোভেরিজেন সোসালিস্ট সিক্যুলার ডেমোক্র্যাটিক
রিপাবলিক এবং এর সমস্ত নাগরিকদের সুরক্ষিত করার জন্য এককভাবে দৃ resolved়
সংকল্প নিয়েছিলাম:
ন্যায়বিচার, সামাজিক, অর্থনৈতিক ও রাজনৈতিক; চিন্তার, প্রকাশ, বিশ্বাস, বিশ্বাস এবং উপাসনার লিবার্টি;
স্থিতি এবং সুযোগের সমতা;
এবং ব্যক্তির মর্যাদা এবং জাতির unityক্য ও অখণ্ডতার নিশ্চয়তা প্রদান করে তাদের মধ্যে সকল প্রচ্ছন্নতা প্রচার করা;
আমাদের
সংবিধান অনুসারে, 1949 সালের এই ছাব্বিশ দিনের দিন, এই সংবিধানটি এখানে
অ্যাডাপ্ট করুন, কার্যকর করুন এবং আমাদেরকে প্রদান করুন
বিতর্ক সংক্ষিপ্তসার
গণপরিষদটি ১৯৮৯ সালের ১ October ই অক্টোবর প্রস্তাবের বিষয়ে বিতর্ক করে।
এক
সদস্য ইউএসএসআর এর অনুরূপ, ভারতকে ‘ভারতীয় সমাজতান্ত্রিক প্রজাতন্ত্রের
ইউনিয়ন’ হিসাবে নামকরণের জন্য সংসদকে অনুরোধ করেছিলেন। সদস্যরা এই
পরামর্শটির সাথে নিশ্চিত হননি কারণ তারা মনে করেছিলেন যে এটি ইতিমধ্যে
গৃহীত সাংবিধানিক প্রকল্পের বিরুদ্ধে যাবে।
অন্য একজন সদস্য
‘theশ্বরের নামে’ অন্তর্ভুক্ত করার চেষ্টা করেছিলেন। অনেকেই এই পরামর্শের
বিরোধিতা করেছিলেন - এটি উল্লেখ করা হয়েছিল যে ‘onশ্বরকে’ ভোটের উপর
চাপানো দুর্ভাগ্যজনক। এক সদস্য বিশ্বাস করেছিলেন যে ‘Godশ্বরের’
অন্তর্ভুক্তি ‘বিশ্বাসের বাধ্যবাধকতা’ এবং বিশ্বাসের স্বাধীনতার মৌলিক
অধিকার লঙ্ঘন করবে amount
আরেকটি প্রস্তাব দেওয়া হয়েছিল
প্রস্তাবের মধ্যে গান্ধীর নাম অন্তর্ভুক্ত করার জন্য। একজন সদস্য ইতিমধ্যে
গৃহীত খসড়া নিবন্ধগুলিতে অসন্তুষ্ট ছিলেন কারণ তিনি অনুভব করেছিলেন যে
ভারতীয় সংবিধানটি আমেরিকান সুপ্রিম কোর্টের মামলা এবং ভারত সরকার আইনের
উপর ভিত্তি করে। তিনি গান্ধীর যে কোনও সংঘের ‘পচা সংবিধানের’ সাথে বিরোধিতা
করেছিলেন।
সদস্যদের দ্বারা সরানো সংশোধনীগুলি নেতিবাচক ছিল। তবে
এটি বিধানসভা কার্যক্রমের বিরল উদাহরণগুলির মধ্যে একটি যেখানে সদস্যরা
‘Godশ্বরকে’ অন্তর্ভুক্ত করার প্রস্তাবটিতে ভোট দিয়েছিলেন। বিধানসভাটি 41
টির পক্ষে ভোট দিয়ে এবং এর বিপরীতে 68 টি ভোট দিয়ে বিভক্ত হয়েছিল।
খসড়া কমিটির উপস্থাপিত অ্যাসেম্বলি প্রস্তাবটি গ্রহণ করেছিল।
લોકોએ
તેમના મૂળ ઘર બૌદ્ધ ધર્મમાં પાછા ફરવાનું શરૂ કર્યું છે. જાગૃત વ્યક્તિની
સુખ, કલ્યાણ અને શાંતિ માટે આખું વિશ્વ જાગૃતની ઉપદેશોનું પાલન કરશે જેથી
તેઓ તેમના અંતિમ લક્ષ્ય તરીકે શાશ્વત આનંદ પ્રાપ્ત કરી શકે. https://www.constediaofindia.net/constedia_of_india
ભારતનું બંધારણ, 1950
ભારતનું
બંધારણ 26 જાન્યુઆરી, 1950 ના રોજ અમલમાં આવ્યું. તેના દત્તક સમયે,
બંધારણમાં 395 લેખ અને 8 સૂચિ શામેલ હતી અને તે લગભગ 145,000 શબ્દો લાંબું
હતું, જેને કારણે તેને અપનાવવામાં આવનાર સૌથી લાંબી રાષ્ટ્રીય બંધારણ
બનાવવામાં આવ્યું હતું. બંધારણના દરેક લેખમાં બંધારણ સભાના સભ્યો દ્વારા
ચર્ચા કરવામાં આવી હતી, જેમણે 2 વર્ષ અને 11 મહિનાના સમયગાળા દરમિયાન
બંધારણની રચના માટે 11 સત્રો અને 166 દિવસ બેઠા હતા.
આ વિભાગમાં
ભારતના બંધારણ બંધારણ, 1948 માં તેના અનુરૂપ લેખ સાથે (2020 સુધી) ભારતના
સુધારેલા બંધારણના દરેક લેખનો સમાવેશ થાય છે. દરેક લેખમાં બંધારણ સભામાં તે
કલમની ચર્ચાઓનો સારાંશ પણ હોય છે. આ લેખને 22 જુદા જુદા ભાગોમાં
વહેંચવામાં આવ્યા છે, જે પ્રતિબિંબિત કરે છે કે તેઓ ભારતના બંધારણ, 1950 ના
લખાણમાં કેવી રીતે ગોઠવાયેલા છે.
બંધારણની સૂચિ, જેની સંખ્યા હવે
12 છે, તે સરકારની નીતિ અથવા બંધારણના ચોક્કસ લેખના સંબંધમાંના નિયમો અંગે
વિસ્તૃત વર્ણવે છે. આ વિભાગમાંની દરેક સૂચિ સમજવાની સરળતા માટે અનુરૂપ લેખ
(ઓ) સાથે ટgedગ કરેલી છે.
ભાગો
પ્રસ્તાવના
અમે ભારતના
લોકો, ભારતને એક સોવરીજ સોશિયલલિસ્ટ સેક્યુલર ડેમોક્રેટિક રિપબ્લિકમાં
સ્થાપવા અને તેના તમામ નાગરિકોને સુરક્ષિત રાખવા માટે સંપૂર્ણ સંકલ્પ કર્યો
છે:
ન્યાય, સામાજિક, આર્થિક અને રાજકીય; વિચાર, અભિવ્યક્તિ, માન્યતા, વિશ્વાસ અને ઉપાસનાનું લિબર્ટી;
સ્થિતિ અને તકની સમાનતા;
અને તે બધાની વચ્ચે વ્યક્તિની ગૌરવ અને રાષ્ટ્રની એકતા અને અખંડિતતાની ખાતરી આપતા અસ્પષ્ટતાને પ્રોત્સાહન આપવું;
અમારી સંમેલનમાં નવેમ્બર, 1949 ના આ છઠ્ઠા છઠ્ઠા દિવસે, અહીં સંપાદન, પ્રયોગ અને આ સંસ્થાનને આપીએ
ચર્ચાના સારાંશ
બંધારણ
સભાએ 17 મી Octoberક્ટોબર, 1949 ના રોજ પ્રસ્તાવના પર ચર્ચા કરી હતી.
પ્રસ્તાવનાની આસપાસની ચર્ચાઓ ભારતના નામ અને ‘ભગવાન’ અને ‘ગાંધી’ ના
સમાવેશની આસપાસ ફરતી હતી.
એક સભ્યએ વિધાનસભાને ભારતનું નામ બદલીને
યુએસએસઆરની જેમ ‘ભારતીય સમાજવાદી પ્રજાસત્તાક સંઘ’ તરીકે રાખવા અનુરોધ
કર્યો હતો. સભ્યોને આ સૂચન સાથે ખાતરી થઈ ન હતી કારણ કે તેમને લાગ્યું છે
કે તે પહેલેથી અપનાવવામાં આવેલી બંધારણીય યોજનાની વિરુદ્ધ જશે.
બીજા
સભ્યએ ‘ભગવાનના નામમાં’ શામેલ થવાની કોશિશ કરી. ઘણા લોકો આ સૂચનના
વિરોધમાં હતા - નોંધ્યું હતું કે ‘ભગવાન’ ને વોટ પર મૂકવું દુર્ભાગ્યપૂર્ણ
છે. એક સદસ્યનું માનવું હતું કે ‘ભગવાન’ નો સમાવેશ ‘વિશ્વાસની મજબૂરી’
જેટલો જ છે અને વિશ્વાસની સ્વતંત્રતાના મૂળભૂત અધિકારનું ઉલ્લંઘન કરશે.
ગાંધીજીનું
નામ પ્રસ્તાવનામાં સમાવવા માટે બીજી એક દરખાસ્ત કરવામાં આવી હતી. સભ્ય
પહેલેથી અપનાવેલા ડ્રાફ્ટ લેખોથી નારાજ હતા કારણ કે તેમને લાગ્યું કે
ભારતીય બંધારણ અમેરિકન સુપ્રીમ કોર્ટના કેસો અને ભારત સરકારના અધિનિયમ પર
આધારિત છે. તેમણે ‘સડેલા બંધારણ’ સાથે ગાંધીના કોઈપણ સંગઠનનો વિરોધ કર્યો
હતો.
સભ્યો દ્વારા ખસેડાયેલા સુધારાને નકારાત્મક ઠેરવવામાં આવ્યા
હતા. જો કે, વિધાનસભા કાર્યવાહીની આ એક દુર્લભ ઘટના હતી જેમાં સભ્યોએ હાથ
બતાવીને ‘ભગવાન’ નો સમાવેશ કરવાના પ્રસ્તાવ પર મત આપ્યો હતો. વિધાનસભામાં
41 પક્ષના પક્ષમાં મતદાન અને તેની વિરુદ્ધ 68 મતદાન કરવામાં આવ્યું હતું.
ડ્રાફ્ટિંગ કમિટી દ્વારા રજૂ કરાયેલ વિધાનસભાએ પ્રસ્તાવના સ્વીકારી.
ಡಾ. ಬಿ.ಆರ್.ಅಂಬೇಡ್ಕರ್ “ಮುಖ್ಯ ಭಾರತ್ ಬೌಧ್ಮಯ್ ಕರುಂಗಾ” ಎಂದು ಗುಡುಗು ಹಾಕಿದರು. (ನಾನು ಪ್ರಭುದ್ಧ ಭಾರತ್ ಬೌದ್ಧನನ್ನಾಗಿ ಮಾಡುತ್ತೇನೆ)
ಈಗ
ಎಲ್ಲಾ ಮೂಲನಿವಾಸಿಗಳ ಜಾಗೃತ ಸಂಘಗಳು ಗುಡುಗು ”ಹಮ್ ಪ್ರಪಾಂಚ್ ಪ್ರಭುದ್ಧ ಭಾರತ್ಮೇ ಕರುಂಗೆ.” (ನಾವು ವಿಶ್ವ ಪ್ರಭುದ ಪ್ರಾಂಚ್ ಮಾಡುತ್ತೇವೆ)
ಜನರು
ತಮ್ಮ ಮೂಲ ಮನೆಯ ಬೌದ್ಧಧರ್ಮಕ್ಕೆ ಮರಳಲು ಪ್ರಾರಂಭಿಸಿದ್ದಾರೆ. ಇಡೀ ಜಗತ್ತು ಅವರ
ಸಂತೋಷ, ಕಲ್ಯಾಣ ಮತ್ತು ಶಾಂತಿಗಾಗಿ ಜಾಗೃತಿಯೊಂದಿಗೆ ಬೋಧನೆಗಳನ್ನು ಅವರ ಅಂತಿಮ
ಗುರಿಯಾಗಿ ಶಾಶ್ವತ ಆನಂದವನ್ನು ಸಾಧಿಸಲು ಅನುವು ಮಾಡಿಕೊಡುತ್ತದೆ. https://www.constitutionofindia.net/constitution_of_india
ಭಾರತದ ಸಂವಿಧಾನ, 1950
ಭಾರತದ
ಸಂವಿಧಾನವು ಜನವರಿ 26, 1950 ರಂದು ಜಾರಿಗೆ ಬಂದಿತು. ಇದನ್ನು ಅಂಗೀಕರಿಸುವ
ಸಮಯದಲ್ಲಿ, ಸಂವಿಧಾನವು 395 ಲೇಖನಗಳು ಮತ್ತು 8 ವೇಳಾಪಟ್ಟಿಗಳನ್ನು ಒಳಗೊಂಡಿತ್ತು
ಮತ್ತು ಸುಮಾರು 145,000 ಪದಗಳ ಉದ್ದವನ್ನು ಹೊಂದಿದ್ದು, ಇದುವರೆಗೆ ಅಂಗೀಕರಿಸಲ್ಪಟ್ಟ
ಅತಿ ಉದ್ದದ ರಾಷ್ಟ್ರೀಯ ಸಂವಿಧಾನವಾಗಿದೆ. ಸಂವಿಧಾನದ ಪ್ರತಿಯೊಂದು ಲೇಖನವನ್ನು ಸಂವಿಧಾನ
ಸಭೆಯ ಸದಸ್ಯರು ಚರ್ಚಿಸಿದರು, ಅವರು ಸಂವಿಧಾನವನ್ನು ರೂಪಿಸಲು 11 ಅಧಿವೇಶನಗಳು ಮತ್ತು
166 ದಿನಗಳು ಕುಳಿತು, 2 ವರ್ಷ ಮತ್ತು 11 ತಿಂಗಳ ಅವಧಿಯಲ್ಲಿ ಚರ್ಚಿಸಿದರು.
ಈ
ವಿಭಾಗವು ಭಾರತದ ಪರಿಷ್ಕೃತ ಸಂವಿಧಾನದ (2020 ರಂತೆ) ಪ್ರತಿಯೊಂದು ಲೇಖನವನ್ನು
ಒಳಗೊಂಡಿದೆ, ಅದರ ಕರಡು ಸಂವಿಧಾನ, 1948 ರಲ್ಲಿ ಅದರ ಅನುಗುಣವಾದ ಲೇಖನವಿದೆ. ಪ್ರತಿ
ಲೇಖನದಲ್ಲಿ ಸಂವಿಧಾನ ಸಭೆಯಲ್ಲಿ ಆ ಲೇಖನದ ಚರ್ಚೆಗಳ ಸಾರಾಂಶವೂ ಇದೆ. ಲೇಖನಗಳನ್ನು 22
ವಿವಿಧ ಭಾಗಗಳಾಗಿ ವಿಂಗಡಿಸಲಾಗಿದೆ, ಇದು 1950 ರ ಭಾರತದ ಸಂವಿಧಾನದ ಪಠ್ಯದಲ್ಲಿ ಹೇಗೆ
ಸಂಘಟಿತವಾಗಿದೆ ಎಂಬುದನ್ನು ಪ್ರತಿಬಿಂಬಿಸುತ್ತದೆ
ಸಂವಿಧಾನದ ವೇಳಾಪಟ್ಟಿಗಳು,
ಈಗ 12 ಸಂಖ್ಯೆಯಲ್ಲಿವೆ, ಸಂವಿಧಾನದ ನಿರ್ದಿಷ್ಟ ಲೇಖನಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ ಸರ್ಕಾರದ
ನೀತಿ ಅಥವಾ ನಿಯಮಗಳನ್ನು ವಿವರಿಸುತ್ತದೆ. ಈ ವಿಭಾಗದಲ್ಲಿನ ಪ್ರತಿಯೊಂದು
ವೇಳಾಪಟ್ಟಿಯನ್ನು ಸುಲಭವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು ಅನುಗುಣವಾದ ಲೇಖನ (ಗಳು) ನೊಂದಿಗೆ
ಟ್ಯಾಗ್ ಮಾಡಲಾಗಿದೆ.
ಭಾಗಗಳು
ಮುನ್ನುಡಿ
ನಾವು, ಭಾರತದ ಜನರು,
ಭಾರತವನ್ನು ಒಂದು ಸಾಮಾಜಿಕ ಸಾಮಾಜಿಕ ಭದ್ರತಾ ಪ್ರಜಾಪ್ರಭುತ್ವ ರಿಪಬ್ಲಿಕ್ ಆಗಿ
ರೂಪಿಸಲು ಮತ್ತು ಅದರ ಎಲ್ಲಾ ನಾಗರಿಕರಿಗೆ ಸುರಕ್ಷಿತವಾಗಿರಲು ದೃ resol ನಿಶ್ಚಯವನ್ನು
ಹೊಂದಿದ್ದೇವೆ:
ನ್ಯಾಯ, ಸಾಮಾಜಿಕ, ಆರ್ಥಿಕ ಮತ್ತು ರಾಜಕೀಯ; ಚಿಂತನೆ, ಅಭಿವ್ಯಕ್ತಿ, ನಂಬಿಕೆ, ನಂಬಿಕೆ ಮತ್ತು ಆರಾಧನೆಯ ಸ್ವಾತಂತ್ರ್ಯ;
ಸ್ಥಾನಮಾನ ಮತ್ತು ಅವಕಾಶದ ಅರ್ಹತೆ;
ಮತ್ತು ವ್ಯಕ್ತಿಯ ಘನತೆ ಮತ್ತು ರಾಷ್ಟ್ರದ ಏಕತೆ ಮತ್ತು ಸಮಗ್ರತೆಯನ್ನು ಖಾತರಿಪಡಿಸುವ ಎಲ್ಲ ಪ್ರೋತ್ಸಾಹವನ್ನು ಉತ್ತೇಜಿಸುವುದು;
1949
ರ ನವೆಂಬರ್ನ ಈ ಇಪ್ಪತ್ತಾರನೇ ದಿನ ನಮ್ಮ ಸ್ಪರ್ಧೆಯಲ್ಲಿ, ಹೆರ್ಬಿ ಅಡಾಪ್ಟ್ ಮಾಡಿ,
ಸಕ್ರಿಯಗೊಳಿಸಿ ಮತ್ತು ಈ ಸ್ಪರ್ಧೆಯನ್ನು ನಮ್ಮದಾಗಿಸಿಕೊಳ್ಳಲು ನೀಡಿ
ಚರ್ಚೆಯ ಸಾರಾಂಶ
ಸಂವಿಧಾನ
ಸಭೆಯು 1949 ರ ಅಕ್ಟೋಬರ್ 17 ರಂದು ಮುನ್ನುಡಿಯನ್ನು ಚರ್ಚಿಸಿತು. ಮುನ್ನುಡಿಯ
ಸುತ್ತಲಿನ ಚರ್ಚೆಗಳು ಭಾರತದ ಹೆಸರು ಮತ್ತು ‘ದೇವರು’ ಮತ್ತು ‘ಗಾಂಧಿ’ ಸೇರ್ಪಡೆಯ ಸುತ್ತ
ಸುತ್ತುತ್ತವೆ.
ಯುಎಸ್ಎಸ್ಆರ್ನಂತೆಯೇ ಭಾರತವನ್ನು ‘ಭಾರತೀಯ ಸಮಾಜವಾದಿ
ಗಣರಾಜ್ಯಗಳ ಒಕ್ಕೂಟ’ ಎಂದು ಮರುನಾಮಕರಣ ಮಾಡುವಂತೆ ಒಬ್ಬ ಸದಸ್ಯ ಅಸೆಂಬ್ಲಿಯನ್ನು
ಒತ್ತಾಯಿಸಿದರು. ಈಗಾಗಲೇ ಅಳವಡಿಸಿಕೊಂಡಿರುವ ಸಾಂವಿಧಾನಿಕ ಯೋಜನೆಗೆ ವಿರುದ್ಧವಾಗಿ
ಹೋಗುತ್ತದೆ ಎಂದು ಅವರು ಭಾವಿಸಿದ್ದರಿಂದ ಸದಸ್ಯರಿಗೆ ಈ ಸಲಹೆಯೊಂದಿಗೆ
ಮನವರಿಕೆಯಾಗಲಿಲ್ಲ.
ಇನ್ನೊಬ್ಬ ಸದಸ್ಯರು ‘ದೇವರ ಹೆಸರಿನಲ್ಲಿ’ ಸೇರಿಸಲು
ಪ್ರಯತ್ನಿಸಿದರು. ಈ ಸಲಹೆಯನ್ನು ಹಲವರು ವಿರೋಧಿಸಿದರು - ‘ದೇವರು’ ಯನ್ನು ಮತಕ್ಕೆ
ಹಾಕುವುದು ದುರದೃಷ್ಟಕರ ಎಂದು ಗಮನಿಸಲಾಯಿತು. ಒಬ್ಬ ಸದಸ್ಯನು ‘ದೇವರನ್ನು’
ಸೇರಿಸುವುದರಿಂದ ‘ನಂಬಿಕೆಯ ಬಲವಂತ’ ಮತ್ತು ನಂಬಿಕೆಯ ಸ್ವಾತಂತ್ರ್ಯದ ಮೂಲಭೂತ ಹಕ್ಕನ್ನು
ಉಲ್ಲಂಘಿಸುತ್ತದೆ ಎಂದು ನಂಬಿದ್ದರು.
ಮುನ್ನುಡಿಯಲ್ಲಿ ಗಾಂಧಿಯವರ ಹೆಸರನ್ನು
ಸೇರಿಸಲು ಮತ್ತೊಂದು ಪ್ರಸ್ತಾಪವನ್ನು ಮಾಡಲಾಯಿತು. ಭಾರತೀಯ ಸಂವಿಧಾನವು ಅಮೆರಿಕಾದ
ಸುಪ್ರೀಂ ಕೋರ್ಟ್ ಪ್ರಕರಣಗಳು ಮತ್ತು ಭಾರತ ಸರ್ಕಾರದ ಕಾಯ್ದೆಯನ್ನು ಆಧರಿಸಿದೆ ಎಂದು
ಭಾವಿಸಿದ್ದರಿಂದ ಸದಸ್ಯರೊಬ್ಬರು ಈಗಾಗಲೇ ಅಂಗೀಕರಿಸಿದ ಕರಡು ಲೇಖನಗಳ ಬಗ್ಗೆ ಅಸಮಾಧಾನ
ವ್ಯಕ್ತಪಡಿಸಿದರು. ಅವರು ‘ಕೊಳೆತ ಸಂವಿಧಾನ’ದೊಂದಿಗೆ ಗಾಂಧಿಯವರ ಯಾವುದೇ ಒಡನಾಟವನ್ನು
ವಿರೋಧಿಸಿದರು.
ಸದಸ್ಯರು ಮಂಡಿಸಿದ ತಿದ್ದುಪಡಿಗಳನ್ನು
ನಕಾರಾತ್ಮಕಗೊಳಿಸಲಾಯಿತು. ಆದಾಗ್ಯೂ, ಅಸೆಂಬ್ಲಿ ವಿಚಾರಣೆಯ ಅಪರೂಪದ ನಿದರ್ಶನಗಳಲ್ಲಿ
ಇದು ಒಂದು, ಕೈಗಳ ಪ್ರದರ್ಶನದ ಮೂಲಕ ‘ದೇವರನ್ನು’ ಸೇರಿಸುವ ಪ್ರಸ್ತಾಪದ ಮೇಲೆ ಸದಸ್ಯರು
ಮತ ಚಲಾಯಿಸಿದರು. ವಿಧಾನಸಭೆಯನ್ನು 41 ಮತಗಳ ಪರವಾಗಿ ಮತ್ತು 68 ವಿರುದ್ಧ ಮತ
ಚಲಾಯಿಸಲಾಯಿತು.
ಕರಡು ಸಮಿತಿ ಮಂಡಿಸಿದಂತೆ ಅಸೆಂಬ್ಲಿ ಮುನ್ನುಡಿಯನ್ನು ಅಂಗೀಕರಿಸಿತು.
ഡോ. ബി. ആർ. അംബേദ്കർ “പ്രധാന ഭാരത് ബ ud ദ്മെയ് കരുങ്ക” (ഞാൻ പ്രഭുധാരത് ബുദ്ധമതക്കാരനാക്കും)
ഇപ്പോൾ
എല്ലാ
ആദിവാസി ഉണർന്നിരിക്കുന്ന സമൂഹങ്ങളും ഇടിമുഴക്കം ”ഹം പ്രപഞ്ച് പ്രഭുധര
ഭരത്മയ് കരുങ്കെ.” (ഞങ്ങൾ ലോകത്തെ പ്രബുദ്ധപ്രഞ്ചായി മാറ്റും)
ആളുകൾ
അവരുടെ യഥാർത്ഥ ഭവനമായ ബുദ്ധമതത്തിലേക്ക് മടങ്ങാൻ തുടങ്ങി.
ഉയിർത്തെഴുന്നേറ്റവന്റെ സന്തോഷം, ക്ഷേമം, സമാധാനം എന്നിവയെക്കുറിച്ചുള്ള
ബോധവൽക്കരണത്തോടെ ലോകം മുഴുവൻ അവരുടെ അന്തിമ ലക്ഷ്യമായി നിത്യ ആനന്ദം നേടാൻ
പ്രാപ്തരാക്കും. https://www.constitutionofindia.net/constitution_of_india
ഇന്ത്യൻ ഭരണഘടന, 1950
ഇന്ത്യൻ
ഭരണഘടന 1950 ജനുവരി 26 മുതൽ പ്രാബല്യത്തിൽ വന്നു. അംഗീകരിച്ച സമയത്ത്,
ഭരണഘടനയിൽ 395 ലേഖനങ്ങളും 8 ഷെഡ്യൂളുകളും അടങ്ങിയിരുന്നു, ഏകദേശം 145,000
വാക്കുകളുടെ ദൈർഘ്യമുണ്ടായിരുന്നു, ഇത് അംഗീകരിച്ച ഏറ്റവും ദൈർഘ്യമേറിയ
ദേശീയ ഭരണഘടനയായി. ഭരണഘടനയിലെ എല്ലാ ലേഖനങ്ങളും ഭരണഘടനാ അസംബ്ലിയിലെ
അംഗങ്ങൾ ചർച്ച ചെയ്തു, അവർ ഭരണഘടന രൂപീകരിക്കാൻ 11 സെഷനുകളും 166 ദിവസവും
ഇരുന്നു, 2 വർഷവും 11 മാസവും.
ഭേദഗതി വരുത്തിയ ഇന്ത്യൻ ഭരണഘടനയിലെ
(2020 ലെ കണക്കുകൾ), 1948 ലെ കരട് ഭരണഘടനയിലെ അനുബന്ധ ആർട്ടിക്കിൾ ഈ
വിഭാഗത്തിൽ അടങ്ങിയിരിക്കുന്നു. ഓരോ ലേഖനത്തിലും ഭരണഘടനാ അസംബ്ലിയിലെ ആ
ലേഖനത്തെക്കുറിച്ചുള്ള സംവാദങ്ങളുടെ സംഗ്രഹവും അടങ്ങിയിരിക്കുന്നു.
ലേഖനങ്ങളെ 22 വ്യത്യസ്ത ഭാഗങ്ങളായി തിരിച്ചിരിക്കുന്നു, അത് 1950 ലെ
ഇന്ത്യൻ ഭരണഘടനയുടെ പാഠത്തിൽ എങ്ങനെ ക്രമീകരിച്ചിരിക്കുന്നു എന്ന്
പ്രതിഫലിപ്പിക്കുന്നു
ഭരണഘടനയുടെ ഷെഡ്യൂളുകൾ, ഇപ്പോൾ 12 എണ്ണം,
ഗവൺമെൻറ് നയത്തെക്കുറിച്ചോ അല്ലെങ്കിൽ ഭരണഘടനയുടെ നിർദ്ദിഷ്ട
ലേഖനങ്ങളുമായി ബന്ധപ്പെട്ട നിയമങ്ങളെക്കുറിച്ചോ വിശദീകരിക്കുന്നു. ഈ
വിഭാഗത്തിലെ ഓരോ ഷെഡ്യൂളും മനസ്സിലാക്കുന്നതിനുള്ള എളുപ്പത്തിനായി അനുബന്ധ
ആർട്ടിക്കിൾ (കൾ) ഉപയോഗിച്ച് ടാഗുചെയ്യുന്നു.
ഭാഗങ്ങൾ
ആമുഖം
ഇന്ത്യയെ
ഒരു സോവറിൻ സോഷ്യലിസ്റ്റ് സെക്യുലർ ഡെമോക്രാറ്റിക് റിപ്പബ്ലിക്കായി
രൂപീകരിക്കാനും അതിലെ എല്ലാ പൗരന്മാർക്കും സുരക്ഷിതരാക്കാനും ഞങ്ങൾ ദൃ
resol നിശ്ചയം ചെയ്തിട്ടുള്ള ഇന്ത്യയിലെ ആളുകൾ:
നീതി, സാമൂഹിക, സാമ്പത്തിക, രാഷ്ട്രീയ; ചിന്ത, ആവിഷ്കാരം, വിശ്വാസം, വിശ്വാസം, ആരാധന എന്നിവയുടെ സ്വാതന്ത്ര്യം;
പദവിയുടെയും അവസരത്തിന്റെയും യോഗ്യത;
വ്യക്തിയുടെ അന്തസ്സും രാഷ്ട്രത്തിന്റെ ഐക്യവും സമഗ്രതയും ഉറപ്പുനൽകുന്ന എല്ലാ ഫ്രറ്റേണിറ്റിയും അവർക്കിടയിൽ പ്രോത്സാഹിപ്പിക്കുക;
1949
നവംബറിലെ ഈ ഇരുപത്തിയാറാം ദിവസമായ ഞങ്ങളുടെ കോൺസ്റ്റിറ്റ്യൂഷൻ
അസ്സെംബ്ലിയിൽ, ഹെർബി അഡോപ്റ്റ് ചെയ്യുക, പ്രാപ്തമാക്കുക, ഈ
കോൺസ്റ്റിറ്റ്യൂഷൻ ഞങ്ങളെത്തന്നെ നൽകുക
സംവാദ സംഗ്രഹം
1949
ഒക്ടോബർ 17 നാണ് ഭരണഘടനാ അസംബ്ലി ആമുഖം ചർച്ച ചെയ്തത്. ആമുഖത്തെ
ചുറ്റിപ്പറ്റിയുള്ള സംവാദങ്ങൾ ഇന്ത്യയുടെ പേരിനെയും ‘ഗോഡ്’, ‘ഗാന്ധി’
എന്നിവയെയും ചുറ്റിപ്പറ്റിയാണ്.
സോവിയറ്റ് യൂണിയന് സമാനമായ ഇന്ത്യയെ
‘ഇന്ത്യൻ സോഷ്യലിസ്റ്റ് റിപ്പബ്ലിക്കുകളുടെ യൂണിയൻ’ എന്ന് പുനർനാമകരണം
ചെയ്യണമെന്ന് ഒരു അംഗം നിയമസഭയെ പ്രേരിപ്പിച്ചു. ഇതിനകം അംഗീകരിച്ച ഭരണഘടനാ
പദ്ധതിക്ക് വിരുദ്ധമാകുമെന്ന് തോന്നിയതിനാൽ അംഗങ്ങൾക്ക് ഈ നിർദ്ദേശം
ബോധ്യപ്പെട്ടില്ല.
മറ്റൊരു അംഗം ‘ദൈവത്തിന്റെ നാമത്തിൽ’
ഉൾപ്പെടുത്താൻ ശ്രമിച്ചു. പലരും ഈ നിർദ്ദേശത്തെ എതിർത്തു - ‘ദൈവത്തെ’
വോട്ട് ചെയ്യുന്നത് നിർഭാഗ്യകരമാണെന്ന് ശ്രദ്ധിക്കപ്പെട്ടു. ‘ദൈവം’
ഉൾപ്പെടുത്തുന്നത് ‘വിശ്വാസത്തിന്റെ നിർബന്ധത്തിന്’ തുല്യമാകുമെന്നും
വിശ്വാസ സ്വാതന്ത്ര്യത്തിനുള്ള മൗലികാവകാശത്തെ ലംഘിക്കുമെന്നും ഒരു അംഗം
വിശ്വസിച്ചു.
ഗാന്ധിയുടെ പേര് ആമുഖത്തിൽ ഉൾപ്പെടുത്താൻ മറ്റൊരു
നിർദ്ദേശം നൽകി. ഇന്ത്യൻ ഭരണഘടന അമേരിക്കൻ സുപ്രീം കോടതി കേസുകളും ഇന്ത്യാ
ഗവൺമെന്റ് ആക്ടും അടിസ്ഥാനമാക്കിയുള്ളതാണെന്ന് തോന്നിയതിനാൽ ഇതിനകം
അംഗീകരിച്ച കരട് ലേഖനങ്ങളിൽ ഒരു അംഗത്തിന് അതൃപ്തിയുണ്ടായിരുന്നു. ‘ചീഞ്ഞ
ഭരണഘടനയുമായി’ ഗാന്ധിയുമായി ബന്ധപ്പെടുന്നത് അദ്ദേഹം എതിർത്തു.
അംഗങ്ങൾ
നീക്കിയ ഭേദഗതികൾ നിഷേധിച്ചു. എന്നിരുന്നാലും, നിയമസഭാ നടപടികളുടെ അപൂർവ
സംഭവങ്ങളിലൊന്നാണിത്, കൈകൾ കാണിച്ച് ‘ദൈവത്തെ’ ഉൾപ്പെടുത്താനുള്ള
നിർദ്ദേശത്തിൽ അംഗങ്ങൾ വോട്ട് ചെയ്തു. അനുകൂലമായി 41 വോട്ടുകളും അതിനെതിരെ
68 വോട്ടുകളും നിയമസഭ വിഭജിച്ചു.
ഡ്രാഫ്റ്റിംഗ് കമ്മിറ്റി അവതരിപ്പിച്ച നിയമസഭ ആമുഖം അംഗീകരിച്ചു.
डॉ. बी.आर.आंबेडकर यांनी “मैं भारत बौद्धमय करुंगा” ची गर्जना केली. (मी प्रबुद्ध भारत बौद्ध करीन)
आता
सर्व आदिवासी जागृत सोसायटी थंडर ”हम प्रपंच प्रबुद्ध भारतमय करुंगे.” (आम्ही विश्व प्रबुद्ध प्राचार्य बनवू)
लोक
परत त्यांच्या मूळ घरी बौद्ध धर्माकडे परत येऊ लागले आहेत. संपूर्ण जग
जागृत असलेल्या जागृत व्यक्तीच्या शिकवणीचे अनुसरण करून त्यांच्या आनंद,
कल्याण आणि शांततेसाठी त्यांचे अंतिम लक्ष्य म्हणून शाश्वत आनंद मिळविण्यास
सक्षम होईल. https://www.constediaofindia.net/constटका_of_india
भारतीय संविधान, 1950
२
January जानेवारी, १ 50 .० रोजी भारतीय राज्यघटना अस्तित्त्वात आली. दत्तक
घेताना, घटनेत 5 5 Art लेख आणि Schedules अनुसूची होती आणि सुमारे १55,०००
शब्द लांब होते, ज्यामुळे ती आतापर्यंतची सर्वात मोठी राष्ट्रीय घटना
म्हणून स्वीकारली गेली. घटनेतील प्रत्येक घटकावर संविधानसभा सदस्यांद्वारे
वादविवाद केला जात असे, ज्यांनी राज्यघटनेची मांडणी करण्यासाठी 11 सत्रे
आणि 166 दिवस बसून 2 वर्ष 11 महिन्यांच्या कालावधीत काम केले.
या
विभागात भारतीय संसदेच्या १ 8 88 च्या मसुदा घटनेतील संबंधित अनुच्छेदासह
(२०२० पर्यंत) सुधारित राज्यघटनेतील प्रत्येक कलम समाविष्ट आहे. प्रत्येक
अनुच्छेदात संविधानसभेतील त्या कलमावरील चर्चेचा सारांश देखील आहे. या
लेखांचे २२ वेगवेगळ्या भागांमध्ये विभाजन करण्यात आले असून ते भारतीय
राज्यघटना, १ 50 of० च्या मजकूरात ते कसे आयोजित केले जातात हे प्रतिबिंबित
करतात.
घटनेची अनुसूची, जी आता संख्या १२ आहेत, शासनाच्या
धोरणाविषयी किंवा राज्यघटनेच्या विशिष्ट कलमांच्या संदर्भातील नियमांचे
तपशीलवार वर्णन करतात. या विभागातील प्रत्येक अनुसूचीला सुलभतेसाठी संबंधित
अनुच्छेद (टी) सह टॅग केले आहे.
भाग
प्रस्तावना
आम्ही
भारतीय लोक आहोत, ज्यांनी संपूर्णपणे सोव्हिएरिझ सोशलिस्ट सेक्युलर
डेमोक्रॅटिक रिपब्लिकमध्ये आणि सर्व नागरिकांना सुरक्षित ठेवण्यासाठी भारत
स्थापण्याचा संकल्प केला आहे.
न्याय, सामाजिक, आर्थिक आणि राजकीय; विचार, अभिव्यक्ती, विश्वास, श्रद्धा आणि उपासना यांचे लिबर्टी;
स्थितीची आणि संधीची समानता;
आणि त्या सर्वांमध्ये व्यक्तीचे सन्मान आणि राष्ट्राची एकता आणि अखंडतेची हमी देणारी उदासीनता वाढविणे;
आमच्या
संमेलनात नोव्हेंबर १ 194 9 this च्या या सत्ताविसाव्या दिवशी, येथे या
संस्थेशी जुळवून घ्या, ज्ञान मिळवा आणि या संमेलनाला द्या
वादविवाद सारांश
१
Assembly ऑक्टोबर १ 9 9 on रोजी घटना समितीने प्रस्तावनेवर चर्चा केली.
प्रस्तावनेच्या चर्चेत भारताच्या नावावर आणि ‘देव’ आणि ‘गांधी’ यांचा
समावेश होता.
एका सदस्याने युएसएसआरप्रमाणेच भारताचे नाव बदलून
‘भारतीय समाजवादी प्रजासत्ताकांचे संघ’ असे आवाहन विधानसभेला केले.
सदस्यांना या सूचनेची खात्री पटली नाही कारण त्यांना असे वाटते की ते आधीच
स्वीकारल्या गेलेल्या घटनात्मक योजनेच्या विरोधात जाईल.
दुसर्या
सदस्याने ‘देवाच्या नावाने’ समाविष्ट करण्याचा प्रयत्न केला. बर्याच
जणांना या सूचनेचा विरोध होता - मतदानावर ‘देव’ ठेवणे दुर्दैवी असल्याचे
लक्षात आले. एका सदस्याने असा विश्वास धरला की ‘देव’ समाविष्ट करणे म्हणजे
‘विश्वासाची सक्ती’ आणि विश्वास स्वातंत्र्याच्या मूलभूत अधिकाराचे उल्लंघन
होईल.
गांधी यांचे नाव प्रस्तावनेत समाविष्ट करण्याचा दुसरा
प्रस्ताव होता. आधीपासूनच स्वीकारलेल्या मसुद्याच्या लेखात सदस्यास असंतोष
होता कारण त्याला असे वाटले होते की भारतीय संविधान अमेरिकन सुप्रीम
कोर्टाच्या खटले आणि भारत सरकार अधिनियमावर आधारित आहे. गांधींच्या
कोणत्याही सडलेल्या घटनांचा त्यांनी विरोध केला.
सदस्यांनी
हलविलेल्या दुरुस्ती नाकारण्यात आल्या. तथापि, विधानसभा कामकाजाची ही एक
दुर्मीळ घटना होती ज्यात सदस्यांनी हात दाखवून ‘देव’ समाविष्ट करण्याच्या
प्रस्तावाला मत दिले. विधानसभेचे विभाजन 41 पक्षात व मतदानाच्या विरोधात
करण्यात आले.
मसुदा समितीने सादर केलेल्या विधानसभेने प्रस्तावनेचा अवलंब केला.
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
https://m.facebook.com/story.php?story_fbid=3567157420016173&id=100001658503802&sfnsn=wiwspwaडा.बी.आर.अम्बेडकरले गर्ज्यो “मुख्य भारत बौद्धमय करुंगा।” (म प्रबुद्ध भरत बौद्ध बनाउनेछु)
अब
सबै आदिवासी जागृत समाजहरु थंडर “हम प्रपंच प्रबुद्ध भारतमय करुंगे।” (हामी विश्व प्रबुद्ध प्रपंच बनाउने छौं)
मानिसहरु
आफ्नो मूल घर बौद्ध धर्म मा फर्कनु थालेको छ। सम्पूर्ण विश्व जागरूकता संग
जागृत एक को शिक्षाहरु पछ्याउने उनीहरुको खुशी, कल्याण र शान्ति को लागी
उनीहरुलाई आफ्नो अन्तिम लक्ष्य को रूप मा अनन्त आनंद प्राप्त गर्न सक्षम
गर्न को लागी हुनेछ।
भारतको
संविधान २ January जनवरी, १ 50 50० मा अस्तित्वमा आएको थियो। यसको दत्तकको
बखत संविधानले 5 5 Art धारा र Schedules तालिकाहरू समावेश गरेको थियो र
करिब १ 145,००० शब्द लामो भएकोले यसलाई अबसम्मको सबैभन्दा लामो राष्ट्रिय
संविधान बनाइयो। संविधानको प्रत्येक अनुच्छेद संविधानसभाका सदस्यहरुले बहस
गरेका थिए जसले ११ सत्र र १ 166 दिन संविधान निर्माण गर्न २ वर्ष ११
महिनाको अवधिमा संविधान बनाउँथे।
यो खण्डले भारतीय संशोधित
संविधानको प्रत्येक अनुच्छेद (२०२० सम्म) समेट्छ, यसको मस्यौदा भारतीय
संविधानको १ 194 Article8 को अनुच्छेदको साथ। प्रत्येक अनुच्छेदमा संविधान
सभामा त्यो धारामा भएको बहसको सारांश पनि हुन्छ। ती लेखहरूलाई २२ विभिन्न
भागमा समूहीकृत गरिएको छ र यसले भारतीय संविधान, १ 50 50० को पाठमा कसरी
व्यवस्थित गरिएको छ भनेर देखाउँछ।
संविधानको तालिका, जुन अहिले १२
जनाको संख्या हो, सरकारको नीति वा संविधानको विशिष्ट लेखको सम्बन्धमा
नियममा विस्तृत छ। यस सेक्सनको प्रत्येक तालिका बुझाइको सजिलोको लागि
सम्बन्धित अनुच्छेद (हरू) सँग ट्याग गरिएको छ।
भागहरू
प्रस्तावना
हामी
भारतका जनता, भारतलाई एक सामाजिक समाजवादी लोकतान्त्रिक गणतन्त्रको रूपमा
गठन गर्ने र यसका सबै नागरिकहरूलाई सुरक्षित राख्न पूर्ण संकल्प गरेका छौं:
न्याय, सामाजिक, आर्थिक र राजनीतिक; विचार, अभिव्यक्ति, विश्वास, विश्वास र आराधनाको लाइब्रेरी;
अवसरको अवसर र अवसरको समानता;
र ती सबै बिचको प्रचार-प्रसारका लागि व्यक्तिको मर्यादा र राष्ट्रको एकता र अखण्डतालाई सुनिश्चित गर्दै;
हाम्रो संविधान मा नोभेम्बर, १ 194 9 this को छब्बीस दिन यस एड्प्ट, एन्ट्याक्ट र आफैंले यस कन्स्टीट्यूसनलाई दिनुहोस्
बहस सारांश
संविधानसभाले
१am अक्टोबर १ 194 9 on मा प्रस्तावनामा बहस गर्यो। प्रस्तावनाका
वरिपरिका बहसहरू भारतको नाम र ‘भगवान’ र ‘गान्धी’ को समावेशको वरिपरि
घुम्थे।
एक सदस्यले संविधानसभालाई भारतको नाम ‘भारतीय समाजवादी
गणतन्त्रको संघ’ को रूपमा राख्न आग्रह गरे जसलाई सोवियत संघको जस्तै छ।
सदस्यहरूले यो सुझावको साथ सहमत भएनन् किनकि उनीहरूले महसुस गरे कि यो
पहिले नै अपनाईएको संवैधानिक योजनाको बिरूद्ध जानेछ।
अर्को सदस्यले
‘भगवानको नाममा’ समावेश गर्न खोज्यो। धेरैले यस सुझावको विरोध गरे - यो
ध्यान दिइयो कि मतदानमा ‘भगवान’ राख्नु दुर्भाग्यपूर्ण थियो। एक सदस्यले
विश्वास गरे कि ‘भगवान’ को समावेश गर्नु भनेको “विश्वासको बाध्यता” मा
परिणत हुनेछ र विश्वासको स्वतन्त्रताको मौलिक अधिकारको हनन गर्दछ।
गान्धीको
नाम प्रस्तावनामा समावेश गर्न अर्को प्रस्ताव गरिएको थियो। एक सदस्यले
पहिले नै अपनाएको मस्यौदा लेखमा असन्तुष्ट थिए किनकि उनी भारतीय संविधान
अमेरिकी सर्वोच्च अदालतको केस र भारत सरकार ऐनमा आधारित थिए भन्ने महसुस
गर्थे। उनले गान्धीको कुनै स association्गठनलाई सडन संविधानको विरोध गरे।
सभासदहरूद्वारा
सरेका संशोधनहरू नकारात्मक थिए। यद्यपि यो सभा प्रक्रियाको एउटा विरलै
उदाहरण हो जहाँ सदस्यहरूले हातले “भगवान” लाई समावेश गर्ने प्रस्तावमा
मतदान गरे। संविधानसभा १ वोटमा थियो र यसको बिरूद्ध 68 68 मतदान भयो।
मस्यौदा समितिले प्रस्तुत गरेको प्रस्तावलाई सभाले पारित गर्यो।
ठे ष्च्हेदुलेस् तो थे छोन्स्तितुतिओन्, wहिच्ह्
अरे नोw 12 इन् नुम्बेर्, एलबोरते ओन् गोवेर्न्मेन्त् पोलिच्य् ओर् रुलेस्
इन् रेलतिओन् तो स्पेचिfइच् आर्तिच्लेस् ओf थे छोन्स्तितुतिओन्. Eअच्ह्
ष्च्हेदुले इन् थिस् सेच्तिओन् इस् तग्गेद् wइथ् थे चोर्रेस्पोन्दिन्ग्
आर्तिच्ले(स्) fओर् एअसे ओf उन्देर्स्तन्दिन्ग्.
Pअर्त्स्
Pरेअम्ब्ले
WE,
टःE PEOPLE OF ईण्डीआ, हविन्ग् सोलेम्न्ल्य् रेसोल्वेद् तो चोन्स्तितुते
ईन्दिअ इन्तो अ ष्OVEऋEईङ्ण् ष्OछीआLईष्ट् ष्EछूLआऋ ड्EंOछृआटीछ् ऋEPऊBLईछ्
अन्द् तो सेचुरे तो अल्ल् इत्स् चितिशेन्सः
ماڻهن
پنهنجو اصل گهر ٻڌمت واپس ڪرڻ شروع ڪيو آهي. س worldي دنيا انهن جي خوشين ،
فلاح ۽ امن جي لاءِ آگاهي وارن جي تعليمات تي عمل ڪندي انهن کي پنهنجي
آخري مقصد وانگر ابدي نعمتن حاصل ڪرڻ جي قابل بڻائيندي.
انڊيا
جو آئين 26 جنوري 1950 ۾ لاڳو ٿيو. هن جي منظور ٿيڻ وقت آئين ۾ 395 آرٽيڪل
۽ 8 شيڊول شامل هئا ۽ تقريبن 145000 لفظ هئا ، اهو سڀ کان ڊگهو قومي آئين
جيڪو اڃا تائين اختيار ڪيو ويو. آئين ۾ هر آرٽيڪل آئين ساز اسيمبلي جي
ميمبرن تي بحث ڪيو ويندو هو ، جيڪو 2 سيشن ۽ 11 مهينن جي مدي دوران ، 11
سيشن ۽ 166 ڏينهن جو آئين ٺاهڻ لاءِ ويٺو.
هن حصي ۾ انڊيا جي ترميمي
آئين ۾ هر آرٽيڪل (2020 تائين) شامل آهي ، ڊويزن آف انڊيا جي مسوده 1948 ۾
ان جي ساڳئي آرٽيڪل سان. هر آرٽيڪل ۾ دستور ساز اسيمبلي ۾ ان آرٽيڪل تي
بحثن جو خلاصو پڻ شامل آهي. مضمونن کي 22 مختلف حصن ۾ ورهايو ويو آهي ،
جيڪو ظاهر ڪري ٿو ته هو هندستان جي آئيني 1950 جي متن ۾ ڪيئن منظم ڪيا ويا
آهن
آئين جو شيڊول ، جيڪي هينئر 12 عددن ۾ آهن ، آئين جي مخصوص
آرٽيڪلن جي حوالي سان حڪومتي پاليسي يا ضابطن تي تفصيلي بيان ڪندا. هن حصي ۾
هر شيڊول کي لاڳاپيل آرٽيڪل سان ٽيگ ڪيو ويو آهي سمجهه جي سهولت لاءِ.
حصا آھن
تعارف
اسان
، هندستان جي عوام ، هندستان کي هڪ سرپرست سوشل سيڪيولر ڊيموڪريٽڪ جمهوريت
قائم ڪرڻ جو پختو عزم ڪيو ۽ ان جي سڀني شهرين کي محفوظ ڪرڻ جي لاءِ:
انصاف ، سماجي ، اقتصادي ۽ سياسي ؛ سوچ ، اظهار ، عقيدو ، عقيدو ۽ عبادت جي لبرٽي ؛
حيثيت ۽ موقعن جي برابري ؛
۽ انهن سڀني جي وچ ۾ ترويج ڪرڻ لاءِ انفراديت جي وقار ۽ قوم جي وحدت ۽ اتحاد جي ضمانت ڏيڻ ؛
نومبر ، 1949 جي ڇهين خميس ڏينهن اسان جي اتحاد جي اسيمبلي ۾ ، هن ٺهراءُ کي قبول ڪريو ، قبول ڪريو ۽ اسان کي تعاون ڪرڻ ڏيو.
بحث جو خلاصو
قانون
ساز اسيمبلي 17 آڪٽوبر 1949 ع تيمبمبائي تي بحث ڪئي. پريمبيل جي بحث
مباحثا هندستان جي نالي ۽ ‘خدا’ ۽ ‘گانڌي’ جي شامل ٿيڻ جي چوڌاري revرندي
هئي.
هڪ ميمبر اسيمبلي کي زور ڏنو ته هو يو ايس ايس آر وانگر ،
انڊيا کي سوشلسٽ ريپبلڪز جي يونين طور تبديل ڪري. ميمبرن کي هن تجويز سان
يقين نه آيو ، ڇاڪاڻ ته هنن محسوس ڪيو ته اها اڳ ۾ ئي منظور ٿيل آئيني
منصوبي خلاف هوندي.
هڪ ٻئي ميمبر ‘خدا جي نالي’ ۾ شامل ڪرڻ جي ڪوشش
ڪئي. ڪيترائي ھن تجويز جي مخالفت ڪندا رھيا - اھو نوٽ ڪيو ويو ته ”خدا“ کي
ووٽ ڏيڻ سان بدقسمتي سان. هڪ ميمبر يقين ڪيو ته ”خدا“ کي شامل ڪرڻ ”ايمان
جي مجبوري“ جي برابر هوندو ۽ ايمان جي آزادي جي بنيادي حق جي ڀڃڪڙي ڪندو.
هڪ
ٻي تجويز گاندهي جو نالو تعارف ۾ شامل ڪرڻ جي لاءِ ڪئي وئي. هڪ ميمبر
پهريان ئي منظور ٿيل مسودي واري آرٽيڪلن سان مطمعن ٿي ويو جئين هن محسوس
ڪيو ته انڊين آئين آمريڪي سپريم ڪورٽ جي ڪيسن ۽ گورنمينٽ آف انڊيا ايڪٽ تي
ٻڌل آهي هن گانڌي جي ڪنهن انجمن جي ’سڙيل آئيني‘ سان مخالفت ڪئي.
ميمبرن
پاران منتقل ڪيل ترميمن کي رد ڪيو ويو. بهرحال ، هي اسيمبليءَ جي ڪارروائي
جو هڪ نادر نمونو هو ، جتي ميمبرن هٿ جي هڪ نمائش ذريعي ’خدا‘ کي شامل ڪرڻ
جي تجويز تي ووٽ ڏنو. ان حق ۾ 41 ووٽنگ ۽ 68 جي مخالفت ۾ ووٽ ورهايو ويو.
اسيمبلي مسوده کي مسوده ڪميٽي پاران پيش ڪيو ويو.
103) Classical Telugu- క్లాసికల్ తెలుగు,
https://m.facebook.com/story.php?story_fbid=3567157420016173&id=100001658503802&sfnsn=wiwspwa డాక్టర్ బి.ఆర్.అంబేద్కర్ “మెయిన్ భారత్ బౌద్మయ్ కరుంగా” అని ఉరుముకున్నారు. (నేను ప్రభు భారత్ బౌద్ధుడిని చేస్తాను)
ఇప్పుడు
అన్ని అబ్ఒరిజినల్ అవేకెన్డ్ సొసైటీస్ థండర్ ”హమ్ ప్రపంచ్ ప్రభుధ భారత్మే కరుంగే.” (మేము ప్రపంచ ప్రభు ప్రపాంచ్ చేస్తాము)
ప్రజలు
తమ అసలు ఇంటి బౌద్ధమతానికి తిరిగి రావడం ప్రారంభించారు. ప్రపంచం మొత్తం
వారి ఆనందం, సంక్షేమం మరియు శాంతి కోసం అవగాహనతో మేల్కొన్న వారి బోధలను
వారి అంతిమ లక్ష్యంగా ఎటర్నల్ ఆనందాన్ని పొందటానికి వీలు కల్పిస్తుంది.
https://www.constitutionofindia.net/constitution_of_india భారత రాజ్యాంగం, 1950
భారత
రాజ్యాంగం 1950 జనవరి 26 న అమల్లోకి వచ్చింది. దీనిని స్వీకరించిన సమయంలో,
రాజ్యాంగంలో 395 వ్యాసాలు మరియు 8 షెడ్యూల్స్ ఉన్నాయి మరియు సుమారు
145,000 పదాల పొడవు ఉంది, ఇది ఇప్పటివరకు స్వీకరించబడిన పొడవైన జాతీయ
రాజ్యాంగాన్ని చేసింది. రాజ్యాంగంలోని ప్రతి ఆర్టికల్ను రాజ్యాంగ అసెంబ్లీ
సభ్యులు చర్చించారు, వారు రాజ్యాంగాన్ని రూపొందించడానికి 11 సెషన్లు మరియు
166 రోజులు కూర్చున్నారు, 2 సంవత్సరాల 11 నెలల వ్యవధిలో.
ఈ విభాగం
భారతదేశ ముసాయిదా రాజ్యాంగంలోని ప్రతి ఆర్టికల్ (2020 నాటికి), 1948 నాటి
ముసాయిదా రాజ్యాంగంలో దాని సంబంధిత ఆర్టికల్ను కలిగి ఉంది. ప్రతి
ఆర్టికల్లో రాజ్యాంగ అసెంబ్లీలో ఆ ఆర్టికల్పై చర్చల సారాంశం కూడా ఉంది.
వ్యాసాలు 22 వేర్వేరు భాగాలుగా విభజించబడ్డాయి, ఇవి భారత రాజ్యాంగం, 1950
లోని వచనంలో ఎలా నిర్వహించబడుతున్నాయో ప్రతిబింబిస్తుంది
రాజ్యాంగంలోని
షెడ్యూల్స్, ఇప్పుడు 12 సంఖ్యలో ఉన్నాయి, రాజ్యాంగంలోని నిర్దిష్ట
వ్యాసాలకు సంబంధించి ప్రభుత్వ విధానం లేదా నియమాలను వివరిస్తాయి. ఈ
విభాగంలోని ప్రతి షెడ్యూల్ అర్థం చేసుకోవడానికి సంబంధిత ఆర్టికల్ (ల) తో
ట్యాగ్ చేయబడుతుంది.
భాగాలు
ఉపోద్ఘాతం
మేము, భారతదేశ
ప్రజలు, భారతదేశాన్ని ఒక సోవియరైన్ సోషల్ సెక్యూలర్ డెమోక్రాటిక్
రిపబ్లిక్గా మార్చడానికి మరియు దాని పౌరులందరికీ భద్రత కల్పించాలని
సంకల్పించారు:
న్యాయం, సామాజిక, ఆర్థిక మరియు రాజకీయ; ఆలోచన, వ్యక్తీకరణ, నమ్మకం, విశ్వాసం మరియు ఆరాధన యొక్క స్వేచ్ఛ;
స్థితి మరియు అవకాశం యొక్క అర్హత;
మరియు వారందరిలో వ్యక్తి యొక్క గౌరవం మరియు దేశం యొక్క ఐక్యత మరియు సమగ్రతకు భరోసా ఇవ్వడం;
1949 నవంబర్ ఈ ఇరవై ఆరవ రోజు మా పోటీలో, ఈ పోటీని స్వయంగా స్వీకరించడానికి, ప్రారంభించండి మరియు ఇవ్వండి
చర్చ సారాంశం
రాజ్యాంగ
అసెంబ్లీ 17 అక్టోబర్ 1949 న ఉపోద్ఘాతంపై చర్చించింది. ముందుమాట చుట్టూ
చర్చలు భారతదేశం పేరు మరియు ‘దేవుడు’ మరియు ‘గాంధీ’లను చేర్చడం చుట్టూ
తిరిగాయి.
యుఎస్ఎస్ఆర్ మాదిరిగానే భారతదేశాన్ని ‘యూనియన్ ఆఫ్
ఇండియన్ సోషలిస్టిక్ రిపబ్లిక్’ గా మార్చాలని ఒక సభ్యుడు అసెంబ్లీని
కోరారు. ఇప్పటికే ఆమోదించిన రాజ్యాంగ పథకానికి వ్యతిరేకంగా వెళుతుందని
భావించినందున ఈ సూచనతో సభ్యులకు నమ్మకం లేదు.
మరో సభ్యుడు ‘దేవుని
పేరు మీద’ చేర్చాలని కోరారు. ఈ సూచనను చాలా మంది వ్యతిరేకించారు - ‘దేవుడు’
ఓటు వేయడం దురదృష్టకరమని గుర్తించారు. ఒక సభ్యుడు ‘దేవుణ్ణి’ చేర్చడం
‘విశ్వాసం యొక్క బలవంతం’ మరియు విశ్వాస స్వేచ్ఛకు ప్రాథమిక హక్కును
ఉల్లంఘిస్తుందని నమ్ముతారు.
గాంధీ పేరును ముందుమాటలో చేర్చడానికి
మరొక ప్రతిపాదన జరిగింది. భారతీయ రాజ్యాంగం అమెరికన్ సుప్రీంకోర్టు కేసులు
మరియు భారత ప్రభుత్వ చట్టం ఆధారంగా ఉందని భావించినందున ఒక సభ్యుడు ఇప్పటికే
స్వీకరించిన ముసాయిదా కథనాలపై అసంతృప్తి వ్యక్తం చేశారు. ‘కుళ్ళిన
రాజ్యాంగంతో’ గాంధీతో సంబంధం పెట్టుకోవడాన్ని ఆయన వ్యతిరేకించారు.
సభ్యులు
తరలించిన సవరణలు ప్రతికూలంగా ఉన్నాయి. ఏదేమైనా, అసెంబ్లీ కార్యకలాపాల
యొక్క అరుదైన సందర్భాలలో ఇది ఒకటి, చేతుల ప్రదర్శన ద్వారా ‘దేవుడిని’
చేర్చాలనే ప్రతిపాదనపై సభ్యులు ఓటు వేశారు. అసెంబ్లీకి అనుకూలంగా 41
ఓటింగ్, వ్యతిరేకంగా 68 ఓటింగ్లతో విభజించబడింది.
ముసాయిదా కమిటీ సమర్పించిన విధంగా అసెంబ్లీ ముందుమాటను స్వీకరించింది.
ڈاکٹر بی آر امبیڈکر نے “مین بھارت بودھمے کرونگا” کی گرج مچا دی۔ (میں پروبدھا بھارت کو بدھ مت بناؤں گا)
ابھی
سبھی ابورجینیکل بیدار سوسائٹی تھنڈر ”ہم پرپنچ پروبھودھھارتھمائے کروگے۔“ (ہم دنیا کو پروبدھا پرپنچ بنائیں گے)
لوگوں
نے اپنے اصل گھر بدھ مت کی طرف واپس جانا شروع کردیا ہے۔ پوری دنیا ان کی
خوشی ، فلاح و بہبود اور امن کے لئے بیداری کے ساتھ بیدار والے کی تعلیمات
پر عمل کرے گی تاکہ ان کو اپنے آخری مقصد کے طور پر ابدی نعمت حاصل کرنے کے
قابل بنائے۔
آئین
ہند 26 جنوری 1950 کو نافذ ہوا۔ اس کے اپنائے جانے کے وقت ، اس آئین میں
395 آرٹیکلز اور 8 شیڈول موجود تھے اور یہ تقریبا 14 145،000 الفاظ لمبا
تھا جس کی وجہ سے یہ اب تک کا سب سے طویل قومی آئین بنا ہے۔ آئین کے ہر
آرٹیکل پر دستور ساز اسمبلی کے ممبران کی بحث ہوئی ، جو 2 سال اور 11 ماہ
کی مدت میں آئین کی تشکیل کے لئے 11 سیشن اور 166 دن بیٹھے رہے۔
اس
حصے میں ہندوستان کے ترمیم شدہ آئین (2020 تک) کے ہر آرٹیکل پر مشتمل ہے ،
جس میں اس کے اسی آرٹیکل کا مسودہ دستور ہند ، 1948 میں شامل ہے۔ ہر آرٹیکل
میں دستور ساز اسمبلی میں اس آرٹیکل پر ہونے والی بحثوں کا خلاصہ بھی شامل
ہے۔ مضامین کو 22 مختلف حصوں میں تقسیم کیا گیا ہے ، جس سے یہ ظاہر ہوتا
ہے کہ وہ کس طرح دستور ہند ، 1950 کے متن میں منظم ہیں
دستور کو
جانے والے شیڈول ، جو اب تعداد میں 12 ہیں ، حکومت کی پالیسی یا آئین کے
مخصوص مضامین کے سلسلے میں قواعد کے بارے میں تفصیل سے بتاتے ہیں۔ آسانی سے
سمجھنے کے ل this اس حصے کے ہر شیڈول کو اسی آرٹیکل (ٹیگز) کے ساتھ ٹیگ
کیا گیا ہے۔
حصے
پیشانی
ہم ، ہندوستان کے عوام ، نے
سوویت معاشرتی سیکولر ڈیموکریٹک ری پبلک اور اس کے تمام شہریوں کو تحفظ
فراہم کرنے کے لئے ہندوستان کو تشکیل دینے کا پختہ عزم کیا ہے:
انصاف ، معاشرتی ، معاشی اور سیاسی۔ سوچ ، اظہار ، عقیدہ ، ایمان اور عبادت کا لیبرٹی۔
حیثیت اور مواقع کی مساوات؛
اور فرد کے وقار اور قوم کی یکجہتی اور سالمیت کو یقینی بنانے کے ل them ان سب کے درمیان اظہار خیال کرنا؛
ہمارے
دستور سازی کے مطابق ، نومبر 1949 کے اس چھبیس تاریخ میں ، یہاں خود کو
منظور کریں ، انقطاع کریں اور اس اعتراف کو اپنے حق میں عطا کریں۔
بحث کا خلاصہ
دستور
ساز اسمبلی نے 17 اکتوبر 1949 کو پیش کش پر بحث کی۔ پیش گوئی کے آس پاس کی
بحثیں ہندوستان کے نام اور ‘خدا’ اور ‘گاندھی’ کو شامل کرنے کے گرد گھوم
رہی ہیں۔
ایک ممبر نے اسمبلی پر زور دیا کہ وہ ہندوستان کا نام
‘سوشلسٹ جمہوریہ کی یونین’ کے نام سے منسوب کرے ، جو یو ایس ایس آر کی طرح
ہے۔ ممبران کو اس مشورے کے ساتھ قائل نہیں کیا گیا کیونکہ انہیں لگا تھا کہ
یہ پہلے سے منظور شدہ آئینی اسکیم کے خلاف ہوگی۔
ایک اور ممبر نے
’خدا کے نام پر‘ شامل کرنے کی کوشش کی۔ بہت سے لوگ اس مشورے کے مخالف تھے۔
یہ بات نوٹ کی گئی کہ ووٹ پر ’خدا‘ ڈالنا بدقسمتی ہے۔ ایک ممبر کا خیال تھا
کہ ’’ خدا ‘‘ کو شامل کرنا ‘عقیدے کی مجبوری‘ کے برابر ہوگا اور آزادی
faith اعتقاد کے بنیادی حق کی خلاف ورزی ہوگی۔
ایک اور تجویز پیش کی
گئی تھی کہ پیشی میں گاندھی کا نام شامل کیا جائے۔ ایک ممبر پہلے ہی منظور
شدہ مسودہ آرٹیکلز سے ناراض تھا کیونکہ اسے لگا کہ ہندوستانی آئین امریکی
سپریم کورٹ کے معاملات اور حکومت ہند ایکٹ پر مبنی ہے۔ انہوں نے گاندھی کی
کسی بھی جماعت کو ’’ بوسیدہ آئین ‘‘ کی مخالفت کی۔
ممبروں کی طرف سے
پیش کی جانے والی ترامیم کو منفی قرار دے دیا گیا۔ تاہم ، یہ اسمبلی
کارروائی کی ایک نادر مثال تھی جس میں ممبروں نے ہاتھ دکھا کر ’خدا‘ کو
شامل کرنے کی تجویز پر ووٹ دیا۔ اسمبلی میں 41 ووٹ کے حق میں اور اس کے
خلاف 68 ووٹنگ سے تقسیم کیا گیا۔
ڈرافٹنگ کمیٹی کے ذریعہ اسمبلی نے پیش کردہ تجویز پیش کی۔
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
ક્લાસિકલ ગુજરાતીમાં ધમ્મકૃકપ્પાવટ્ટન સુત— સેટિંગ ઇન ધ મોશન theફ વ્હીલ Dફ વ્હીલ - [ધમ્મ ak કક્કા av પાવત્તાના]
આ ચોક્કસપણે પાલી સાહિત્યનો સૌથી પ્રસિદ્ધ સુત્ત છે.
બુદ્ધે
પ્રથમ વખત ચાર આર્ય-સૈકાઓનો વિસ્તાર કર્યો. બુદ્ધનો અર્થ જાગૃત એક જાગૃતિ
ભગવાને ધમ્મના સર્વોચ્ચ ચક્રની ગતિ કરી છે, જેને સમાસ અથવા બ્રાહ્મણો, દેવ,
મરાસ, બ્રહ્મ અથવા વિશ્વના કોઈ પણ દ્વારા રોકી શકાતી નથી. ‘
કૃપા
કરીને આને તમારા પરિવારના સભ્યો, સંબંધીઓ અને મિત્રો સાથે ખુશી, કલ્યાણ,
શાંતિ અને અંતિમ લક્ષ્ય તરીકે શાશ્વત આનંદ પ્રાપ્ત કરવા માટે શેર કરો.
એક પ્રસંગે, ભાગવ ઇસાપાટાણા ખાતેના ડીયર ગ્રોવમાં વારાણસીમાં રોકાયા હતા.
ત્યાં તેમણે પાંચ ભીખુસના સમૂહને સંબોધન કર્યું:
આ
બે ચરમસીમા, ભીખકુસ, જેણે ગૃહસ્થ જીવનમાંથી આગળ વધ્યું છે તેને અપનાવવું
જોઈએ નહીં. કયા બે? એક તરફ, કામ પ્રત્યે હિડોનિઝમ પ્રત્યેની નિષ્ઠા, જે
ગૌણ, અશ્લીલ, સામાન્ય, ·અરીઆ છે, લાભથી વંચિત છે, અને બીજી બાજુ
આત્મ-મોર્તિકરણની ભક્તિ, જે દુખા છે, એક આર્ય છે, લાભથી વંચિત છે. .
ભિખ્ખુસ, આ બે ચરમસીમા પર ગયા વિના, તત્ગતાએ મઝિમા પાઠીપાદમાં સંપૂર્ણ
જાગૃત થઈ છે, જે દ્રષ્ટિ ઉત્પન્ન કરે છે, જે producesa ઉત્પન્ન કરે છે, અને
તૃપ્તિ, અભિયાન, સંબોધિ, નિબ્બના તરફ દોરી જાય છે.
અને
ભીખકુશ, તે તે મજિમા પાઠીપાદ છે કે જેમાં તત્ગતા સંપૂર્ણ જાગૃત છે, જે
દ્રષ્ટિ ઉત્પન્ન કરે છે, જે producesa ઉત્પન્ન કરે છે, અને તૃપ્તિ તરફ દોરી
જાય છે, અભિભિન્ન, સંબોધિ, નિબ્બના તરફ દોરી જાય છે? તે છે, ભીખકુસ, આ
આરીયા અṅળગીકા મgaગા, તે કહેવાનું છે: સમ્મ· દીṭṭી સમ્મ· સpp્કpp્પ સમ્મ·
સમાન્ત સમ્મā સમા ī જાજ્વા સમ્મ્યા વૈષ્ણ્ય સમam સમા · સતી. આ, ભીખુસ, તે
મજિમા પાઠીપાદ છે, જેમાં તત્ગટ જાગૃત છે, જે દ્રષ્ટિ ઉત્પન્ન કરે છે, જે
ñāṇa ઉત્પન્ન કરે છે, અને સુખ-શાંતિ તરફ દોરી જાય છે, અભિયાન, સંબોધિ,
નિબ્બના તરફ દોરી જાય છે.
વળી,
ભીખ્ખુસ, આ દુખા અર્યા · સકળ: જતિ દુખ્ખા છે, જાર દુખા છે (માંદગી દુખા
છે) મારું દુખા છે, અણગમો જેની સાથે જોડાણ છે તે દુખ્ખા છે, જે ગમ્યું છે
તેનાથી વિચ્છેદન દુખ છે, જે જોઈએ છે તે મેળવવાનું નથી દુખા છે; ટૂંકમાં,
પાંચ upādkna’k'handhas દુખા છે.
વધુમાં,
ભીખકુશ, આ દુ theખ સમુદાયા આર્ય સકળ છે: આ તાહિથી પુનર્જન્મ તરફ દોરી જાય
છે, ઇચ્છા અને આનંદ સાથે જોડાયેલા છે, અહીં અથવા ત્યાં આનંદ મેળવે છે, તે
કહે છે: કામ-તાહિ, ભવ-તાહિ અને વિભાવ-તાહિ.
તદુપરાંત, ભિખ્ખુસ, આ દુkhaખ નિરોધ આરીયા સકળ છે: સંપૂર્ણ વિરાગ, નિરોધ, ત્યજી દેવું, ત્યજી દેવું, મુક્તિ અને તે જ તાહથી મુક્તિ.
તદુપરાંત,
ભીખ્ખુસ, આ દુkhaખ નિરોધ ā ગમિની પṭપિદા aરિઆ ca સcaકા: ફક્ત આ riyaરિઆ
આહṅગિકા મૃગા છે, તે કહે છે: સમ ā દિṭṭહી, સમā · સpp્કpp્પ, સમ ā સમ ā સમામ
mant, કર્મ mant જ્mantાન , સમ · સતી અને સમ · સમાધિ.
‘આ
દુખા અરિઅશ્ચ છે’: મારામાં, ભીખકુશ, પહેલાં ન સંભળાયેલી બાબતોમાં, આંખ
aroભી થઈ, aroa seભી થઈ, પા ññāભો થયો, વિજજ ઉભો થયો, પ્રકાશ aroભો થયો.
‘હવે, આ દુખા અરિશ્ચા સંપૂર્ણ રીતે જાણી શકાયું છે’: મારામાં, ભીખ્ખુસ,
પહેલાં ન સંભળાયેલી બાબતોને ધ્યાનમાં રાખીને, આંખ seભી થઈ, ñāṇએ ,ભી થઈ, પા
ññāભો થયો, વિજજ થયો, પ્રકાશ .ભો થયો. ‘હવે, આ દુખા અરિશ્ચા સંપૂર્ણ રીતે
જાણીતું છે’: મારામાં, ભીખા, પહેલાં ન સાંભળેલી બાબતોને ધ્યાનમાં રાખીને,
આંખ seભી થઈ, ñāṇએ ,ભી થઈ, પા ññāભો થયો, વિજજ થયો, પ્રકાશ .ભો થયો.
‘આ
દુkhaખ am સમુદાય એરિયાસac્કા’ છે: મારામાં, ભીખ્ખુસ, પહેલાં ન સંભળાયેલી
બાબતોને ધ્યાનમાં રાખીને, આંખ aroભી થઈ, ñāṇએ ,ભી થઈ, પા ññāભો થયો, વિજજ
થયો, પ્રકાશ .ભો થયો. ‘હવે, આ દુkhaખ am સમુદ્યા અર્યસકળનો ત્યાગ કરવો
પડશે’: મારામાં, ભીખા, પહેલાં ન સાંભળેલી બાબતોમાં, આંખ aroભી થઈ, aroa
aroભો થયો, પાઠ ઉભો થયો, વિજ્યો, પ્રકાશ થયો. ‘હવે, આ દુkhaખ am સમુદાય
એરિયાસકા ત્યજી દેવામાં આવ્યો છે’: મારામાં, ભીખ્ખુસ, પહેલાં ન સંભળાયેલી
બાબતોમાં, આંખ eyeભી થઈ, aroa ñāṇભો થયો, પાઠ ઉભો થયો, વિજજ ઉભો થયો,
પ્રકાશ ઉભો થયો.
‘આ
દુkhaખ નિરોધ · ગમિની પṭપિપદ અરીયસac્કા’ છે: મારામાં, ભીખા, પહેલાં ન
સંભળાયેલી બાબતોમાં, આંખ seભી થઈ, aroa aroભો થયો, પાજ seભો થયો, પ્રકાશ
āભો થયો, પ્રકાશ થયો. ‘હવે, આ દુખા · નિરોધ · ગમિની પṭપિપદ અરીયસca્કા
વિકસિત થવાની છે’: મારામાં, ભીખા, પહેલાં ન સંભળાયેલી બાબતોમાં, આંખ seભી
થઈ, aroએ ,ભી થઈ, પાññā ññāભો થયો, વીજળી ,ભી થઈ, પ્રકાશ aroભો થયો. ‘હવે, આ
દુખા · નિરોધ · ગમિની પṭપિપદ અરિઅસ developed્કા વિકસિત થઈ છે’: મારામાં,
ભીખા, પહેલાં ન સંભળાયેલી બાબતોમાં, આંખ seભી થઈ, aroa ,ભી થઈ, પા the
ññāભી થઈ, વીજળી āભી થઈ, પ્રકાશ seભો થયો.
અને
આટલું લાંબું, ભીખુસ, ત્રણેડ દ્વારા આ ચાર આર્યસacકસના મારા યાથિત જ્ṃાન
અને દ્રષ્ટિ તરીકે, શુદ્ધ નહોતું, મેં લોકામાં તેના દેવ સાથે, તેના મરાસ
સાથે, તેના બ્રહ્મ સાથે, દાવો કર્યો ન હતો. સમાસ અને બ્રાહ્મણો, આ પે
itsીમાં તેના દેવ અને મનુષ્ય સાથે, સંપૂર્ણ જાગૃત કરવા માટે સર્વોત્તમ
સમ્મ્યો સમોધિ.
પણ
જ્યારે, ભીખુસ, ત્રિદોડ દ્વારા આ ચાર આર્યસacકસનું મારું યથિત જ્ andાન
અને દ્રષ્ટિ તદ્દન શુદ્ધ હતું, ત્યારે મેં લોકામાં તેના દેવ સાથે, તેના
મરાસ સાથે, તેના બ્રહ્મ સાથે, સમાસ અને બ્રાહ્મણો સાથે દાવો કર્યો હતો. આ
દેવ અને માણસો સાથેની આ પેીએ, સર્વોચ્ચ સમ્મ્યો સમોધિમાં સંપૂર્ણ જાગૃત
થવું. અને જ્ meાન અને દ્રષ્ટિ મારામાં ઉદ્ભવી: ‘મારી વિમૃતિ અચળ છે, આ
મારી છેલ્લી જટી છે, હવે આગળ કોઈ ભવ નથી.
ભગવાએ
આ કહ્યું છે. ખુશી થઈ, પાંચ ભિખ્ખોના જૂથે ભાગવની વાતને મંજૂરી આપી. અને
જ્યારે આ અભિવ્યક્તિ બોલાતી હતી, ત્યારે ધ્યામ આંખમાં સ્યાસ કોશમાં ઉદ્ભવ
થયો, જે ઉત્કટ અને સ્ટેનલેસથી મુક્ત છે: ‘સમુદાયામાં જે સ્વભાવ છે તે
નિરોધનું સ્વરૂપ ધરાવે છે’.
અને
જ્યારે ભગવોએ ધમ્મ વ્હીલ ગતિ કરી ત્યારે પૃથ્વીના દેવોએ મોટેથી જાહેરાત
કરી: ‘વારાણસીમાં, ઇસીપટાનાના હરણના ગ્રોવમાં, ભાગવ ધમ્માના સર્વોચ્ચ
ચક્રની ગતિ કરી રહ્યા છે, જેને સમાસ દ્વારા રોકી શકાતી નથી. અથવા બ્રાહ્મણ,
દેવ, મરાસ, બ્રહ્મ અથવા વિશ્વના કોઈપણ. ‘
પૃથ્વીના
દેવનો અવાજ સાંભળીને કટુમાહિરજીકા દેવોએ મોટેથી જાહેરાત કરી: ‘વરાણસીમાં,
ઇસિપાટાના હરણ ગ્રૂવમાં, ભાગવ ધમ્માના સર્વોચ્ચ ચક્રની ગતિ કરી રહ્યા છે,
જેને સમાસ અથવા બ્રાહ્મણો, દેવઓ દ્વારા રોકી શકાતા નથી. , મરાસ, બ્રહ્મ
અથવા વિશ્વના કોઈપણ. ‘
કટુમાહિરજીકા
દેવનો રુદન સાંભળીને, તાતીતી દેવઓએ મોટેથી જાહેરાત કરી: ‘વારાણસીમાં,
ઇસિપાટાના હરણ ગ્રોવમાં, ભાગવએ ધમ્મનું સર્વોચ્ચ વ્હીલ ગોઠવ્યું છે, જેને
સમાસ અથવા બ્રાહ્મણો, દેવ, મરાસ દ્વારા રોકી શકાતા નથી. , બ્રહ્મ અથવા
વિશ્વના કોઈપણ. ‘
તાવતીસા
દેવનો રુદન સાંભળીને, યમ દેવોએ મોટેથી જાહેરાત કરી: ‘વારાણસીમાં,
ઇસિપાટાના હરણ ગ્રોવમાં, ભાગવ ધમ્માના સર્વોચ્ચ ચક્રની ગતિ કરી રહ્યા છે,
જેને સમાસ અથવા બ્રાહ્મણો, દેવ, મરાસ દ્વારા રોકી શકાતા નથી. , બ્રહ્મ અથવા
વિશ્વના કોઈપણ. ‘
યમ
દેવનો રુદન સાંભળીને તુસી દેવોએ મોટેથી જાહેરાત કરી: ‘વારાણસીમાં,
ઇસિપાટાના હરણના ગ્રોવમાં, ભાગવએ ધમ્મનું સર્વોચ્ચ ચક્ર ગતિમાં ગોઠવ્યું
છે, જેને સમાસ અથવા બ્રાહ્મણો, દેવ, મરાસ દ્વારા રોકી શકાતા નથી. , બ્રહ્મ
અથવા વિશ્વના કોઈપણ. ‘
તુસિતા
દેવનો રડવાનો અવાજ સાંભળીને, નિમ્મનારતી દેવોએ મોટેથી જાહેરાત કરી:
‘વારાણસીમાં, ઇસીપટાનાના હરણના ગ્રોવમાં, ભાગવ ધમ્માના સર્વોચ્ચ ચક્રની ગતિ
કરી રહ્યા છે, જેને સમાસ અથવા બ્રાહ્મણો, દેવ, મરાસ દ્વારા રોકી શકાતા
નથી. , બ્રહ્મ અથવા વિશ્વના કોઈપણ. ‘
નિમ્મનારતી
દેવનો રડવાનો અવાજ સાંભળીને, પરાણિમિત્વાસવત્તી દેવોએ મોટેથી કહ્યું:
‘વારાણસીમાં, ઇસિપાટાના હરણ ગ્રોવમાં, ભાગવ ધમ્માના સર્વોચ્ચ ચક્રની ગતિ
કરી રહ્યા છે, જેને સમાસ અથવા બ્રાહ્મણો, દેવ, મરાસ દ્વારા રોકી શકાતા નથી.
, બ્રહ્મ અથવા વિશ્વના કોઈપણ. ‘
પરાણિમિત્વાસવત્તી
દેવનો રડવાનો અવાજ સાંભળીને, બ્રહ્માક્યિક દેવોએ મોટેથી કહ્યું:
‘વારાણસીમાં, ઇસિપાટાના હરણ ગ્રોવમાં, ભાગવએ ધમ્મનું સર્વોચ્ચ વ્હીલ
ગોઠવ્યું છે, જેને સમરસ અથવા બ્રાહ્મણો, દેવ, મરાસ દ્વારા રોકી શકાય નહીં. ,
બ્રહ્મ અથવા વિશ્વના કોઈપણ. ‘
આ
રીતે તે જ ક્ષણે તે રુદન બ્રહ્માલોકા સુધી ફેલાઈ ગયું. અને આ દસ હજારગણી
વિશ્વ પ્રણાલી ધ્રુજારી, કંપન અને કંપાય છે, અને એક મહાન, અનહદ તેજ
વિશ્વમાં દેખાયો, દેવના પ્રભાવને વટાવીને
પછી
ભગવાને આ ઉદ્યાન બોલી: ‘કોસાણા ખરેખર સમજી ગયા! કોસાને ખરેખર સમજાયું! ‘
અને આ રીતે āસ્યા કોનાસાએ ‘આસી · કોસા’ નામ પ્રાપ્ત કર્યું.
Gujarati Kakko | ગુજરાતી વ્યંજન | How to Write Kakko | Gujarati Alphabet | Gujarati Consonant
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Haitian Creole-Klasik kreyòl
Sa a se sètènman sutta ki pi popilè nan literati a Pali.
Bouda
ekspoze kat ariya · sakas yo pou premye fwa. Bouda vle di Awakened One
Awareness Bhagavā la te mete an mouvman Siprèm rou Dhamma, ki pa ka
sispann pa samaṇas oswa bramen, devas, Māras, Brahmā oswa nenpòt moun ki
nan mond lan. ‘
Tanpri
pataje sa a ak manm fanmi ou, fanmi ak zanmi pou kontantman, byennèt,
lapè ak atenn Bliss p’ap janm fini an kòm objektif final la.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Nan yon okazyon, Bhagavā la te rete nan Varanasi nan Deer Grove nan Isipatana.
Se la, li te adrese gwoup senk senkhik yo:
De
ekstrèm sa yo, bhikkhus, pa ta dwe adopte pa yon moun ki te soti nan
lavi kay la. Ki de? Sou yon bò, devosyon nan hedonism nan direksyon pou
kāma, ki se enferyè, vilgè, komen, yon · ariya, prive de benefis, ak nan
lòt men an devosyon nan pwòp tèt ou-mòtifikasyon, ki se dukkha, yon ·
ariya, prive de benefis . San yo pa ale nan de ekstrèm sa yo, bhikkhus,
Tathāgata a te konplètman leve majjhima paadaipada a, ki pwodui vizyon,
ki pwodui ñāṇa, ak mennen nan apezman, nan abhiñña, nan sambodhi, nan
Nibbāna.
Ak
ki sa, bhikkhus, se majjhima paṭipada a ki Tathāgata a te konplètman
reveye, ki pwodui vizyon, ki pwodui ñāṇa, ak mennen nan apezman,
abhiñña, sambodhi, Nibbāna? Li se, bhikkhus, sa aya aṭṭhaṅgika magga, ki
vle di: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta
sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Sa a,
bhikkhus, se majjhima paṭipada kote Tathāgata a te reveye, ki pwodui
vizyon, ki pwodui ñāṇa, epi ki mennen nan apezman, nan abhiñña, nan
sambodhi, nan Nibbāna.
Anplis
de sa, bhikkhus, sa a se dukkha ariya · sacca a: jāti se dukkha, jarā
se dukkha (maladi se dukkha) maraṇa se dukkha, asosyasyon ak sa ki pa
renmen se dukkha, disosyasyon de sa ki renmen se dukkha, pa jwenn sa yon
moun vle se dukkha; nan ti bout tan, senk upādāna’k'khandhas yo se
dukkha.
Anplis
de sa, bhikkhus, sa a se dukkha · samudaya ariya · sacca a: sa a taṇhā
ki mennen nan rne, konekte ak dezi ak plezi, jwenn plezi isit la oswa
gen, se sa ki vle di: kāma-taṇhā, bhava-taṇhā ak vibhava-taṇhā.
Anplis
de sa, bhikkhus, sa a se dukkha · nirodha ariya · sacca a: virāga
konplè a, nirodha, abandone, abandone, emansipasyon ak libète soti nan
sa trè tahhā.
Anplis
de sa, bhikkhus, sa a se dukkha · nirodha · gāminī paṭipada ariya ·
sacca: jis sa a ariya aṭṭhaṅgika magga, se sa ki vle di: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, samm ,
sammā · sati ak sammā · samādhi.
‘Sa
a se dukkha ariyasacca la’: nan mwen, bhikkhus, an konsiderasyon de
bagay sa yo tande anvan, je a leve, ñāṇa a leve, paññā a leve, vijjā a
leve, limyè a leve. ‘Kounye a, sa a dukkha ariyasacca se yo dwe
konplètman li te ye’: nan mwen, bhikkhus, nan konsiderasyon de bagay sa
yo tande anvan, je a leve, ñāṇa a leve, paññā a leve, vijjā a leve,
limyè a leve. ‘Koulye a, sa a dukkha ariyasacca te konplètman li te ye’:
nan mwen, bhikkhus, nan konsiderasyon bagay sa yo tande anvan, je a
leve, ñāṇa a leve, paññā a leve, vijjā a leve, limyè a leve.
‘Sa
a se dukkha · samudaya ariyasacca a’: nan mwen, bhikkhus, nan
konsiderasyon bagay sa yo tande anvan, je a leve, ñāṇa a leve, paññā a
leve, vijjā a leve, limyè a leve. ‘Koulye a, sa a dukkha · samudaya
ariyasacca se yo dwe abandone’: nan mwen, bhikkhus, nan konsiderasyon
bagay sa yo inaudible anvan, je a leve, ñāṇa a leve, paññā a leve, vijjā
a leve, limyè a leve. ‘Koulye a, sa a dukkha · samudaya ariyasacca te
abandone’: nan mwen, bhikkhus, nan konsiderasyon de bagay sa yo tande
anvan, je a leve, ñāṇa a leve, paññā a leve, vijjā a leve, limyè a leve.
‘Sa
a se dukkha · nirodha ariyasacca’: nan mwen, bhikkhus, nan
konsiderasyon bagay sa yo inédit anvan, je a leve, ñāṇa a leve, paññā a
leve, vijjā a leve, limyè a leve. ‘Koulye a, sa a dukkha · nirodha
ariyasacca se yo dwe pèsonèlman ki gen eksperyans’: nan mwen, bhikkhus,
nan konsiderasyon bagay sa yo inaudible anvan, je a leve, ñāṇa a leve,
paññā a leve, vijjā a leve, limyè a leve. ‘Koulye a, sa a dukkha ·
nirodha ariyasacca te pèsonèlman ki gen eksperyans’: nan mwen, bhikkhus,
nan konsiderasyon bagay sa yo inaudible anvan, je a leve, ñāṇa a leve,
paññā a leve, vijjā a leve, limyè a leve.
‘Sa
a se dukkha · nirodha · gāminī paṭipadā ariyasacca’: nan mwen,
bhikkhus, nan sa ki konsène bagay yo pa tande anvan, je a leve, ñāṇa a
leve, paññā a leve, vijjā a leve, limyè a leve. ‘Koulye a, sa a dukkha ·
nirodha · gāminī paṭipadā ariyasacca se yo dwe devlope’: nan mwen,
bhikkhus, nan konsiderasyon bagay sa yo inaudible anvan, je a leve, ñāṇa
a leve, paññā a leve, vijjā a leve, limyè a leve. ‘Koulye a, sa a
dukkha · nirodha · gāminī paṭipadā ariyasacca te devlope’: nan mwen,
bhikkhus, in regard to bagay ki pa janm tande anvan, je a leve, ñāṇa a
leve, paññā a leve, vijjā a leve, limyè a leve.
Se
konsa, lontan, bhikkhus, kòm konesans yathā · bhūtaṃ mwen ak vizyon nan
kat ariyasaccas sa yo nan fason sa yo pa triyad pa t ‘byen pi, mwen pa
t’ reklamasyon nan loka a ak devas li yo, ak Māras li yo, ak Brahmās li
yo, ak la samaṇas ak bramen, nan jenerasyon sa a ak devas li yo ak moun,
yo te konplètman leve nan Siprèm sammā · sambodhi la.
Men,
lè, bhikkhus, konesans yathā · bhūtaṃ mwen ak vizyon kat ariyasaccas sa
yo nan douz fason sa yo pa triyad te byen pi, mwen te deklare nan loka a
ak devas li yo, ak Māras li yo, ak Brahmās li yo, ak samaṇas yo ak
braman, nan jenerasyon sa a ak devas li yo ak moun, yo te konplètman
leve nan Siprèm sammā · sambodhi la. Ak konesans la ak vizyon leve nan m
‘:’ vimutti mwen se inebranlabl, sa a se dènye jāti mwen, kounye a pa
gen okenn bhava plis.
Sa
a se sa Bhagavā a te di. Kontan, gwoup senk bhikkhus yo apwouve pawòl
Bhagavā yo. Epi pandan ke yo te pale ekspozisyon sa a, gen leve nan
āyasmā Koṇḍañña je a Dhamma ki se gratis nan pasyon ak pur: ‘tout sa ki
gen nati a nan samudaya gen nati a nan nirodha’.
Men,
lè Bhagavā la te mete an mouvman wou Dhamma, devas yo sou tè a pwoklame
byen fò: ‘Nan Varanasi, nan Deer Grove nan Isipatana, Bhagavā a te mete
an mouvman Siprèm rou Dhamma, ki pa ka sispann pa samaṇas oswa braman,
devas, Māras, Brahmā oswa nenpòt moun nan mond lan. ‘
Èske
w gen tande rèl la nan devas yo ki sou latè a, Cātumahārājika devas yo
pwoklame byen fò: ‘Nan Varanasi, nan Deer Grove la nan Isipatana,
Bhagavā la te mete an mouvman Siprèm wou an Dhamma, ki pa ka sispann pa
samaṇas oswa braman, devas , Māras, Brahmā oswa nenpòt moun nan mond
lan. ‘
Èske
w gen tande rèl la nan Cātumahārājika devas yo, Tāvatiṃsa devas yo
pwoklame byen fò: ‘Nan Varanasi, nan Deer Grove la nan Isipatana,
Bhagavā la te mete an mouvman Siprèm wou an Dhamma, ki pa ka sispann pa
samaṇas oswa bramen, devas, Māras , Brahmā oswa nenpòt moun ki nan mond
lan. ‘
Èske
w gen tande rèl la nan Tāvatiṃsa devas yo, Yāma devas yo pwoklame byen
fò: ‘Nan Varanasi, nan Deer Grove la nan Isipatana, Bhagavā la te mete
an mouvman Siprèm rou Dhamma a, ki pa ka sispann pa samaṇas oswa braman,
devas, Māras , Brahmā oswa nenpòt moun ki nan mond lan. ‘
Èske
w gen tande rèl la nan Yāma devas yo, Tusitā devas yo pwoklame byen fò:
‘Nan Varanasi, nan Deer Grove la nan Isipatana, Bhagavā la te mete an
mouvman wou Siprèm nan Dhamma, ki pa ka sispann pa samaṇas oswa braman,
devas, Māras , Brahmā oswa nenpòt moun ki nan mond lan. ‘
Èske
w gen tande rèl la nan Tusitā devas yo, Nimmānarati devas yo pwoklame
byen fò: ‘Nan Varanasi, nan Deer Grove la nan Isipatana, Bhagavā la te
mete an mouvman Siprèm wou an Dhamma, ki pa ka sispann pa samaṇas oswa
braman, devas, Māras , Brahmā oswa nenpòt moun ki nan mond lan. ‘
Èske
w gen tande rèl la nan Nimmānarati devas yo, Paranimmitavasavatti devas
yo pwoklame byen fò: ‘Nan Varanasi, nan Deer Grove la nan Isipatana,
Bhagavā la te mete an mouvman Siprèm wou an Dhamma, ki pa ka sispann pa
samaṇas oswa braman, devas, Māras , Brahmā oswa nenpòt moun ki nan mond
lan. ‘
Èske
w gen tande rèl la nan Paranimmitavasavatti devas yo, brahmakāyika
devas yo pwoklame byen fò: ‘Nan Varanasi, nan Deer Grove la nan
Isipatana, Bhagavā la te mete an mouvman Siprèm wou an Dhamma, ki pa ka
sispann pa samaṇas oswa braman, devas, Māras , Brahmā oswa nenpòt moun
ki nan mond lan. ‘
Se
konsa, nan moman sa a, nan moman sa a, rèl la gaye jiska Brahma · loka.
Epi sistèm mond dis mil fwa sa a te souke, tranbleman, ak tranble, ak
yon gwo, klere san limit parèt nan mond lan, depase radyasyon nan devas
yo
Lè
sa a, Bhagavā a pwononse udāna sa a: ‘Koṇḍañña reyèlman konprann!
Koṇḍañña reyèlman konprann! ‘ E se konsa āyasmā Koṇḍañña akeri non
‘Aññāsi · Koṇḍañña’.
Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion
gradientsea
Video I made for the Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion. The text can be found here:
Dhammacakkappavattana Sutta— Kafa cikin Motsi na Wheel na Dhamma - [Dhamma · cakka · pavattana] in Classical Hausa-Hausa Hausa
Tabbas wannan shine sanannen suttura a cikin litattafan Pali.
Buddha
ta bayyana ariya · saccas huɗu a karon farko. Buddha ma’anar Fadakarwa
Daya Bhagavā ya sanya babbar Maɗaukaki na Dhamma, wanda samaṇas ko
brahmins, devas, Māras, Brahmā ko wani a duniya ba za su iya dakatar da
shi ba. ‘
Da fatan za a
raba wannan tare da danginku, dangi da abokai don farin ciki, walwala,
kwanciyar hankali da kuma cin nasarar dawwama a matsayin Makasudin
Finalarshe.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
A wani lokaci, Bhagavā yana zaune a Varanasi a cikin Deer Grove a Isipatana.
A can, ya yi jawabi ga ƙungiyar bhikkhus biyar:
Wadannan
tsauraran matakan biyu, bhikkhus, bai kamata wanda ya fita daga gidan
gida ya karbe shi ba. Wadanne biyun? A gefe guda, sadaukar da kai ga
hema ga kāma, wanda ke ƙasa da ƙasa, mara daɗi, gama gari, an · ariya,
an hana shi fa’ida, kuma a gefe guda ibada don gusar da kai, wanda shine
dukkha, an · ariya, ba shi da fa’ida . Ba tare da zuwa ga waɗannan
matattarar nan biyu ba, Bhikkhus, Tathāgata ya wayi gari gab da majjhima
paṭipada, wanda ke samar da hangen nesa, wanda ke samar da ñāṇa, kuma
yana haifar da kwantar da hankali, zuwa abhiñña, zuwa sambodhi, zuwa
Nibbāna.
Kuma
menene, bhikkhus, shine majjhima paṭipada wanda Tathāgata ya farka
sosai, wanda ke samar da hangen nesa, wanda ke haifar da ,āṇa, kuma yana
haifar da kwantar da hankali, zuwa abhiñña, zuwa sambodhi, zuwa
Nibbāna? Shine, bhikkhus, wannan ariya aṭṭhaṅgika magga, wato a ce:
sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā ·
ājīva sammā · vāyāma sammā · sati sammā · samādhi. Wannan, bhikkhus,
shine majjhima paṭipada wanda Tathāgata ya farka zuwa gare shi, wanda ke
samar da hangen nesa, wanda ke haifar da ,āṇa, kuma yana haifar da
kwantar da hankali, zuwa abhiñña, zuwa sambodhi, zuwa Nibbāna.
Bugu
da ƙari, bhikkhus, wannan shi ne dukkha ariya · sacca: jāti dukkha,
jarā dukkha (cuta dukkhakha) maraṇa dukkha, tarayya da abin da ba a so
shi ne dukkha, rabuwa da abin da yake so shine dukkha, ba don samun abin
da mutum yake so ba shine dukkha; a takaice, upādāna’k'khandhas guda
biyar sune dukkha.
Bugu
da ƙari, bhikkhus, wannan shi ne dukkha · samudaya ariya · sacca:
wannan taṇhā da ke haifar da sake haifuwa, wanda ke da alaƙa da sha’awa
da jin daɗi, samun jin daɗi a nan ko can, ma’ana: kāma-taṇhā,
bhava-taṇhā da vibhava-taṇhā.
Bugu
da ƙari, bhikkhus, wannan shine dukkha · nirodha ariya · sacca:
cikakkiyar virāga, nirodha, yin watsi, watsi, yantar da fromanci daga
waccan taṇhā.
Bugu
da ƙari, bhikkhus, wannan shi ne dukkha · nirodha · gāminī paṭipada
ariya · sacca: kawai wannan ariya aṭṭhaṅgika magga, wato a ce: sammā ·
diṭṭhi, sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · jīva,
sammā · vā , sammā · sati da sammā · samādhi.
‘Wannan
shi ne dukkha ariyasacca’: a cikina, bhikkhus, game da abubuwan da ba a
taɓa jin su ba, ido ya tashi, theāṇa ya tashi, pañña ya tashi, vijjā ya
tashi, haske ya bayyana. ‘Yanzu, wannan dukkha ariyasacca ya zama
sananne gabaɗaya’: a cikina, bhikkhus, game da abubuwan da ba a taɓa jin
su ba, ido ya tashi, ṇāṇa ya tashi, paññā ya tashi, vijjā ya tashi,
haske ya bayyana. ‘Yanzu, wannan dukkha ariyasacca an san ta sosai’: a
cikina, bhikkhus, game da abubuwan da ba a taɓa jin su ba, ido ya tashi,
ṇāña ya tashi, paññā ya tashi, vijjā ya tashi, haske ya bayyana.
‘Wannan
shi ne dukkha · samudaya ariyasacca’: a cikina, bhikkhus, game da
abubuwan da ba a taɓa jin su ba, ido ya tashi, ñāña ya tashi, paññā ya
tashi, vijjā ya tashi, haske ya bayyana. ‘Yanzu, wannan dukkha ·
samudaya ariyasacca ya kamata a bar shi’: a wurina, bhikkhus, game da
abubuwan da ba a taɓa jin su ba, ido ya tashi, ṇāṇa ya tashi, pañña ya
tashi, vijjā ya tashi, haske ya bayyana. ‘Yanzu, an bar wannan dukkha ·
samudaya ariyasacca’: a cikina, bhikkhus, game da abubuwan da ba a taɓa
jin su ba, ido ya tashi, ,āṇa ya tashi, pañña ya tashi, vijjā ya tashi,
haske ya bayyana.
‘Wannan
shi ne dukkha · nirodha ariyasacca’: a cikina, bhikkhus, game da
abubuwan da ba a taɓa jin su ba, ido ya tashi, ṇāṇa ya tashi, paññā ya
tashi, vijjā ya tashi, haske ya bayyana. ‘Yanzu, wannan dukkha · nirodha
ariyasacca ya zama dole a dandana kansa’: a wurina, bhikkhus, game da
abubuwan da ba a taɓa jin su ba, ido ya tashi, ñāṇa ya tashi, paññā ya
tashi, vijjā ya tashi, haske ya bayyana. ‘Yanzu, wannan dukkha · nirodha
ariyasacca an sha wahala da kaina’: a cikina, bhikkhus, game da
abubuwan da ba a taɓa gani ba, ido ya tashi, ṇāṇa ya tashi, pañña ya
tashi, vijjā ya tashi, haske ya bayyana.
‘Wannan
shi ne dukkha · nirodha · gāminī paṭipadā ariyasacca’: a cikina,
bhikkhus, game da abubuwan da ba a taɓa gani ba, ido ya tashi, ṇāña ya
tashi, pañña ya tashi, vija ya tashi, haske ya waye. ‘Yanzu, wannan
dukkha · nirodha · gāminī paṭipadā ariyasacca za a haɓaka’: a cikina,
bhikkhus, game da abubuwan da ba a taɓa gani ba, ido ya tashi, theāña ya
tashi, paññā ya tashi, vija ya tashi, haske ya waye. ‘Yanzu, wannan
dukkha · nirodha · gāminī paṭipadā ariyasacca an haɓaka’: a cikina,
bhikkhus, game da abubuwan da ba a taɓa gani ba, ido ya tashi, ṇāña ya
tashi, paññā ya tashi, vija ya tashi, haske ya waye.
Don
haka tsawon lokaci, bhikkhus, kamar yadda yathā · bhūtaṃ sani da hangen
nesa na waɗannan ariyasaccas guda huɗu a cikin waɗannan hanyoyi goma
sha biyu ta hanyar ɗayan uku bai kasance tsarkakakke ba, ban yi da’awar a
cikin loka tare da abubuwan da ke cikin ta ba, tare da Māras, da
Brahmās, tare da samaṇas da brahmins, a cikin wannan ƙarni tare da
ɗabi’un mutane da mutane, don sun sami cikakken wayewa zuwa babba sammā ·
sambodhi.
Amma
lokacin da, bhikkhus, ilimina yathā · bhūtaṃ da hangen nesa na waɗannan
ariyasaccas guda huɗu a cikin waɗannan hanyoyi goma sha biyu ta hanyar
rukuni uku sun kasance tsarkakakku, na yi da’awar a cikin loka tare da
ayyukanta, tare da Māras, da Brahmās, tare da samaṇas da brahmins, a
wannan ƙarni tare da ɗabi’anta da mutane, don sun waye sosai zuwa ga
sammā · sambodhi. Ilimi da hangen nesa sun taso a kaina: ‘ba za a iya
girgiza abin da nake gani ba, wannan shi ne jati na ƙarshe, yanzu babu
sauran bhava.
Wannan
shine abinda Bhagavā yace. Abin farin ciki, murfin bhikkhus biyar ya
amince da kalmomin Bhagavā. Kuma yayin da ake magana game da wannan
bayanin, sai ga āyasmā Koṇḍañña da idon Dhamma wanda ba shi da sha’awa
da bakin ciki: ‘duk abin da ke da yanayin samudaya yana da yanayin
nirodha’.
Kuma
a lokacin da Bhagavā ya fara motsa ƙafafun Dhamma, masu bautar duniya
suka yi shela da babbar murya: ‘A Varanasi, a cikin Deer Grove a
Isipatana, Bhagavā ya kafa Babban elafafun Dukma, wanda samaṇas ba zai
iya dakatar da shi ba ko brahmins, devas, Māras, Brahmā ko wani a
duniya. ‘
Bayan
sun ji kukan masu bin addinin duniya, sai Cātumahārājika devas suka yi
shela da babbar murya: ‘A Varanasi, a cikin Deer Grove a Isipatana,
Bhagavā ya kafa babban elafafun Duka na Dhamma, wanda samaṇas ko masu
bautar fata ba za su iya dakatar da shi ba, devas , Māras, Brahmā ko
wani mutum a duniya. ‘
Bayan
sun ji kukan Cātumahārājika devas, sai Tāvatiṃsa devas suka yi shela da
babbar murya: ‘A Varanasi, a cikin Deer Grove a Isipatana, Bhagavā ya
kafa Babban elafafun Dhamma, wanda samaṇas ko masu bautar gumaka, devas,
Māras ba za su iya dakatar da shi ba , Brahmā ko wani a duniya. ‘
Bayan
sun ji kukan Tāvatiṃsa devas, Yāma devas sun yi shela da babbar murya:
‘A Varanasi, a cikin Deer Grove a Isipatana, Bhagavā ya kafa babban
elafafun Duka na Dhamma, wanda sama braas ko masu bautar gumaka, devas,
Māras ba za su iya dakatar da shi ba , Brahmā ko wani a duniya. ‘
Bayan
sun ji kukan Yāma devas, sai Tusitā devas suka yi shela da babbar
murya: ‘A Varanasi, a cikin Deer Grove a Isipatana, Bhagavā ya kafa
babban elafafun Duka na Dhamma, wanda samaṇas ko brahmins, devas, Māras
ba za su iya dakatar da shi ba , Brahmā ko wani a duniya. ‘
Bayan
sun ji kukan Tusitā devas, sai Nimmānarati devas suka yi shela da
babbar murya: ‘A Varanasi, a cikin Deer Grove a Isipatana, Bhagavā ya
kafa babban elafafun Duka na Dhamma, wanda sama whichas ko brahmins,
devas, Māras ba za su iya dakatar da shi ba , Brahmā ko wani a duniya. ‘
Bayan
sun ji kukan Nimmānarati devas, sai Paranimmitavasavatti devas suka yi
shela da babbar murya cewa: ‘A Varanasi, a cikin Deer Grove a Isipatana,
Bhagavā ya kafa Babban ofafafun Dukma, wanda samaṇas ko brahmins,
devas, Māras ba za su iya dakatar da shi ba , Brahmā ko wani a duniya. ‘
Bayan
sun ji kukan Paranimmitavasavatti devas, sai brahmakāyika devas suka yi
shela da babbar murya: ‘A Varanasi, a cikin Deer Grove a Isipatana,
Bhagavā ya kafa Babban elafafun Dhamma, wanda samaṇas ko brahmins,
devas, Māras ba za su iya dakatar da shi ba , Brahmā ko wani a duniya. ‘
Don
haka a wannan lokacin, a wannan lokacin, kuka ya bazu har zuwa Brahma ·
loka. Kuma wannan tsarin duniyar sau dubu goma ta girgiza, ta girgiza,
ta girgiza, kuma wani babban haske mara iyaka wanda ya bayyana a cikin
duniya, wanda ya fin karfin ikon masu bi.
Sannan
Bhagavā ya furta wannan udāna: ‘Ko reallyaṇḍa ya fahimta sosai!
Koṇḍañña da gaske ya fahimta! ‘ Kuma wannan shine yadda āyasmā Koṇḍañña
ya sami sunan ‘Aññāsi · Koṇḍañña’.
Susanna Reid & Kevin dance the Paso Doble to ‘Los Toreadors’ - Strictly Come Dancing: 2013 - BBC One
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our TV channels and S4C are available to watch live through BBC
iPlayer, although some programmes may not be available to stream online
due to rights. If you would like to read more on what types of
programmes are available to watch live, check the ‘Are all programmes
that are broadcast available on BBC iPlayer?’ FAQ https://bbc.in/2m8ks6v.
ʻO
Dhammacakkappavattana Sutta— Ke kau nei i ka neʻe ʻana o ka huila o
Dhamma - [Dhamma · cakka · pavattana] ma ka ʻōlelo Hawaiʻi-Hawaiian
Hawaiʻi
ʻO kēia nō ka sutta kaulana loa i ka lumi pali Pali.
Hoʻolahalaha
ka Buddha i ka ʻehā ariya · saccas no ka manawa mua. ʻO Buddha ka
manaʻo i ala aʻe i kahi ʻike i hoʻonohonoho ʻo Bhagavā i ka huila
kiʻekiʻe o Dhamma, ʻaʻole hiki ke kū ʻia e samaṇas a i ʻole brahmins, nā
dias, Māras, Brahmā a i ʻole kekahi mea o ka honua. ‘
E
ʻoluʻolu e hoʻokaʻaʻike i kēia me nā lālā o kou ʻohana, nā ʻohana a me
nā hoaaloha no ka hauʻoli, ka pono, ka maluhia a loaʻa i ka Pōmaikaʻi
mau loa i pahuhopu hope loa
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
I kekahi manawa, noho ka Bhagavā ma Varanasi ma ka Deer Grove ma Isipatana.
Ma laila, ua kamaʻilio ʻo ia i ka hui o ʻelima mau bhkkhus:
ʻAʻole
ʻae ʻia kēia mau mea ʻelua, bhikkhus, e kahi mea i hele i waho mai ka
nohona home. ʻO nā mea ʻelua? Ma kekahi ʻaoʻao, ka hoʻolaʻa ʻana i ka
hedonism i ka kāmaʻa, ʻoi aku ka haʻahaʻa, ʻōlelo ʻole, maʻa mau, an ·
ariya, hoʻonele ʻia ka pōmaikaʻi, a ma ka ʻaoʻao ʻē aʻe ka hoʻolaʻa ʻana
iā ia iho i ka hana pilikino ponoʻī, ʻo dukkha ia, . Me ka hele ʻole i
kēia mau mea ʻelua, bhikkhus, ua ala piha ka Tathāgata i ka majjhima
paṭipada, e hua mai ana i ka hihiʻo, e hua mai ai iā ñāṇa, a alakaʻi i
ka hoʻoluʻolu, i abhiñña, i sambodhi, i Nibbāna
A
he aha, bhikkhus, ʻo ka majjhima paṭipada kahi a Tathāgata i ala piha
ai, e hua mai ana ka hihiʻo, e hua mai ai iā ñāṇa, a alakaʻi i ka
ʻoluʻolu, i abhiñña, i sambodhi, i Nibbāna? ʻO ia, bhikkhus, kēia ariya
aṭṭhaṅgika magga, ʻo ia hoʻi: sammā · diṭṭhi sammā · saṅkappa sammā ·
vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. ʻO kēia, bhikkhus, ʻo ia ka majjhima paṭipada kahi a Tathāgata i
ala mai ai, ka mea e hua mai ka hihiʻo, ka mea e hua mai ai iā ñāṇa, a
alakaʻi i ka ʻoluʻolu, i abhiñña, i sambodhi, i Nibbāna.
Eia
kekahi, ʻo bhikkhus, ʻo kēia ka dukkha ariya · sacca: ʻo Jāti ka
dukkha, ʻo jarā ka dukkha (ʻo dukkha ka maʻi) ʻo maraṇa he dukkha, ʻo ka
hui pū ʻana me nā mea i makemake ʻole ʻia ʻo dukkha, ka hoʻokaʻawale
ʻana mai nā mea i makemake ʻia ʻo dukkha, ʻaʻole i loaʻa ka mea makemake
is dukkha; i ka pōkole, ʻo nā ʻelima upādāna’k'khandhas he dukkha.
Eia
kekahi, ʻo bhikkhus, ʻo kēia ka dukkha · samudaya ariya · sacca: ʻo
kēia taṇhā e alakaʻi nei i ka hānau hou ʻana, e pili ana me ka makemake a
me ka leʻaleʻa, e ʻimi nei i ka leʻaleʻa ma aneʻi a ma laila paha, ʻo
ia hoʻi: kāmaʻa-taṇhā, bhava-taṇhā a vibhava-taṇhā.
Eia
kekahi, ʻo bhikkhus, ʻo kēia ka dukkha · nirodha ariya · sacca: ʻo ka
virāga piha, nirodha, ka haʻalele ʻana, ka haʻalele ʻana, ka hoʻokuʻu
ʻana a me ke kūʻokoʻa mai kēlā taṇhā loa.
‘ʻO
kēia ke dukkha ariyasacca’: i loko oʻu, bhikkhus, e pili ana i nā mea i
lohe ʻole ʻole ʻia ma mua, ua ala ka maka, ala ka ñāṇa, ala ka paññā,
ala ka vijjā, kū ka mālamalama. ‘I kēia manawa, e ʻike maopopo loa ʻia
kēia dukkha ariyasacca’: i loko oʻu, bhikkhus, e pili ana i nā mea i
lohe ʻole ʻia ma mua, ua ala ka maka, ala ka ñāṇa, ala ka paññā, ala ka
vijjā, kū ka mālamalama. ‘Ano, ua ʻike maopopo loa ʻia kēia dukkha
ariyasacca’: i loko oʻu, ʻo bhikkhus, e pili ana i nā mea i lohe ʻole
ʻia ma mua, ua ala ka maka, ala ka ñāṇa, ala ka paññā, ala ka vijjā, kū
ka mālamalama.
‘ʻO
kēia ka dukkha · samudaya ariyasacca’: i loko oʻu, bhikkhus, e pili ana
i nā mea i lohe ʻole ʻia ma mua, ua ala ka maka, ala ka ñāṇa, ala ka
paññā, ala ka vijjā, kū ka mālamalama. ‘I kēia manawa, e haʻalele ʻia
kēia dukkha · samudaya ariyasacca’: i loko oʻu, ʻo bhikkhus, e pili ana i
nā mea i lohe ʻole ʻia ma mua, ua ala ka maka, ala ka ñāṇa, ala ka
paññā, ala ka vijjā, kū ka mālamalama. ‘ʻĀnō, ua haʻalele ʻia kēia
dukkha · samudaya ariyasacca’: i loko oʻu, ʻo bhikkhus, e pili ana i nā
mea i lohe ʻole ʻia ma mua, ua ala ka maka, ala ka ñāṇa, ala ka paññā,
ala ka vijjā, kū ka mālamalama.
‘ʻO
kēia ka dukkha · nirodha ariyasacca’: i loko oʻu, bhikkhus, e pili ana i
nā mea i lohe ʻole ʻia ma mua, ua ala ka maka, ala ka ñāṇa, ala ka
paññā, ala ka vijjā, kū ka mālamalama. ‘I kēia manawa, e ʻike pono ʻia
kēia dukkha · nirodha ariyasacca’: i loko oʻu, ʻo bhikkhus, e pili ana i
nā mea i lohe ʻole ʻia ma mua, ua ala ka maka, ala ka ñāṇa, ala ka
paññā, ala ka vijjā, kū ka mālamalama. ‘I kēia manawa, ua ʻike pono ʻia
kēia dukkha · nirodha ariyasacca’: i loko oʻu, ʻo bhikkhus, e pili ana i
nā mea i lohe ʻole ʻia ma mua, ua ala ka maka, ala ka ñāṇa, ala ka
paññā, ala ka vijjā, kū ka mālamalama.
‘ʻO
kēia ke dukkha · nirodha · gāminī paṭipadā ariyasacca’: i loko oʻu,
bhikkhus, e pili ana i nā mea i lohe ʻole ʻia ma mua, ua ala ka maka,
ala ka ñāṇa, ala ka paññā, kū ka vijjā, kū ka mālamalama. ‘I kēia
manawa, e hoʻomohala ʻia kēia dukkha · nirodha · gāminī paṭipadā
ariyasacca’: i loko oʻu, bhikkhus, e pili ana i nā mea i lohe ʻole ʻia
ma mua, ua ala ka maka, ua ala aʻe ka ñāṇa, ua ala aʻe ka paññā, ua ala
ka vijjā, ua ala ka malamalama. ‘I kēia manawa, ua hoʻomohala ʻia kēia
dukkha · nirodha · gāminī paṭipadā ariyasacca’: i loko oʻu, bhikkhus, e
pili ana i nā mea i lohe ʻole ʻia ma mua, ua ala ka maka, ua ala aʻe ka
ñāṇa, ua ala aʻe ka paññā, ua ala ka vijjā, ua ala ka malamalama.
A
lōʻihi loa, e bhikkhus, e like me kaʻu ʻike yathā · bhūtaṃ a me ka ʻike
o kēia mau ariyasaccas ʻehā i kēia mau ala he ʻumikūmālua e nā triad
ʻaʻole i maʻemaʻe loa, ʻaʻole wau i koi i ka loka me kāna mau dias, me
kāna Māras, me kāna Brahmās, me nā samaṇas a me brahmins, i kēia hanauna
me kāna mau dias a me nā kānaka, e hoʻāla piha i ka sammā kiʻekiʻe /
sambodhi.
Akā,
i ka manawa, bhikkhus, koʻu ʻike yathā · bhūtaṃ a me ka ʻike o kēia mau
ariyasaccas ʻehā i loko o kēia mau ala he ʻumikūmālua e nā triad he
maʻemaʻe loa, ua koi wau i ka loka me kāna mau dias, me kāna Māras, me
kāna Brahmās, me nā samaṇas a me nā brahmins, i kēia hanauna me kāna mau
dias a me nā kānaka, e hoʻāla piha i ka sammā · sambodhi kiʻekiʻe. A kū
aʻe ka ʻike a me ka hihi i loko oʻu: ‘lulu ʻole kaʻu vimutti, ʻo kaʻu
jāti hope kēia, ʻaʻohe bhava hou aʻe.
ʻO
kēia ka Bhagavā i ʻōlelo ai. Ua hauʻoli, ua ʻae ka hui o nā bhikkhus
ʻelima i nā ʻōlelo a ka Bhagavā. A ʻoiai e kamaʻilio ʻia ana kēia
hōʻike, ua ala aʻe i loko o ʻAyasmā Koṇḍañña ka maka Dhamma i kū ʻole i
ke kuko a me ke kala ʻole:
A
i ka neʻe ʻana o ka Bhagavā i ka huila o Dhamma, hoʻolaha leo nui nā
akua o ka honua: ‘Ma Varanasi, i ka Deer Grove ma Isipatana, ua hoʻoneʻe
ka Bhagavā i ka huila kiʻekiʻe o Dhamma, ʻaʻole hiki ke kū ʻia e
samaṇas a i ʻole brahmins, devas, Māras, Brahmā a i ʻole kekahi mea o ka
honua. ‘
I
ka lohe ʻana i ka uē o nā diabolo o ka honua, ua hoʻolaha leo nui nā
diabolō Cātumahārājika: ‘Ma Varanasi, i ka Deer Grove ma Isipatana, ua
hoʻoneʻe ka Bhagavā i ka huila kiʻekiʻe o Dhamma, ʻaʻole hiki ke kū ʻia e
nā samaṇas a i ʻole brahmins, devas , Māras, Brahmā a i ʻole kekahi mea
o ka honua. ‘
Ua
lohe ʻo ia i ka uē o nā dā Cātumahārājika, ua hoʻolaha leo nui nā
diabolō ʻo Tāvatiṃsa: ‘Ma Varanasi, i ka Deer Grove ma Isipatana, ua
hoʻoneʻe ka Bhagavā i ka huila kiʻekiʻe o Dhamma, ʻaʻole hiki ke kū ʻia e
samaṇas a brahmins, devas, Māras , Brahmā a i ʻole kekahi mea o ka
honua. ‘
I
ka lohe ʻana i ka uē o nā dāsa Tāvatiṃsa, hoʻolaha leo nui nā diabolō
Yāma: ‘Ma Varanasi, i ka Deer Grove ma Isipatana, ua hoʻonoho ka Bhagavā
i ka huila kiʻekiʻe o Dhamma, ʻaʻole hiki ke kū ʻia e nā samaṇas a i
ʻole brahmins, devas, Māras , Brahmā a i ʻole kekahi mea o ka honua. ‘
I
ka lohe ʻana i ka uē o nā dāma Yāma, hoʻolaha leo nui nā diabolō
Tusitā: ‘Ma Varanasi, i ka Deer Grove ma Isipatana, ua hoʻoneʻe ka
Bhagavā i ka huila kiʻekiʻe o Dhamma, ʻaʻole hiki ke kū ʻia e samaṇas a
brahmins, devas, Māras , Brahmā a i ʻole kekahi mea o ka honua. ‘
Lohe
i ka uē o nā akua Tusitā, hoʻolaha leo nui nā diabolō Nimmānarati: ‘Ma
Varanasi, i ka Deer Grove ma Isipatana, ua hoʻoneʻe ka Bhagavā i ka
huila kiʻekiʻe o Dhamma, ʻaʻole hiki ke kū ʻia e samaṇas a brahmins,
devas, Māras , Brahmā a i ʻole kekahi mea o ka honua. ‘
I
ka lohe ʻana i ka uē o nā diamona Nimmānarati, hoʻolaha leo nui nā
diabolō Paranimmitavasavatti: ‘Ma Varanasi, i ka Deer Grove ma
Isipatana, ua hoʻoneʻe ka Bhagavā i ka huila kiʻekiʻe o Dhamma, ʻaʻole
hiki ke kū ʻia e samaṇas a brahmins, devas, Māras , Brahmā a i ʻole
kekahi mea o ka honua. ‘
Ua
lohe ʻo ia i ka uē o nā Paranimmitavasavatti devas, ua hoʻolaha leo nui
nā diahā brahmakāyika: ‘Ma Varanasi, i ka Deer Grove ma Isipatana, ua
hoʻoneʻe ka Bhagavā i ka huila kiʻekiʻe o Dhamma, ʻaʻole hiki ke kū ʻia e
samaṇas a brahmins, devas, Māras. , Brahmā a i ʻole kekahi mea o ka
honua. ‘
Pēlā
i kēlā manawa, i kēlā manawa koke, pāhola ka uē iā Brahma · loka. A
haʻalulu, luliluli, a haʻalulu kēia ʻōnaehana honua he ʻumi kaukani, a
kū maila ka ʻōlinolino nui ʻole palena ʻole i ka honua, ʻoi aku ka
maikaʻi o nā akua.
A
laila ua hoʻopuka ka Bhagavā i kēia udāna: Ua maopopo maoli ʻo
Koṇḍañña. Ua maopopo maoli ʻo Koṇḍañña! ‘ A pēlā ʻo āyasmā Koṇḍañña i
loaʻa ai ka inoa ‘Aññāsi · Koṇḍañña’.
Hawaii Ka Huila Wai
Grant Wiscour
Canoe Pageant at the Polynesian Cultural Center in Laie, Oahu.
Music in this video
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Song
Ka Huila Wai
Artist
Israel Kamakawiwo’ole UMG
Licensed to YouTube by
UMG; SOLAR Music Rights Management, and 4 Music Rights Societies
Dhammacakkappavattana Sutta— הגדרת תנועה של גלגל הדאמה - [Dhamma · cakka · pavattana] בעברית קלאסית - עברית קלאסית
זו ללא ספק הסוטה המפורסמת ביותר במלטה של פאלי.
הבודהה
פורש לראשונה את ארבעת הסאקות של אריה. בודהה שמשמעותו התעוררות מודעות
אחת שהבהגאווה הניע את הגלגל העליון של הדאמה, שאי אפשר לעצור אותו על ידי
samaṇas או ברהמינים, devas, Maras, Brahmā או מישהו בעולם. ‘
אנא שתף זאת עם בני משפחתך, קרובי משפחה וחברים למען האושר, הרווחה, השלום וכדי להשיג אושר נצחי כיעד סופי.
באחת הפעמים שהו בני הבגאווה בווראנאסי בחורשת הצבאים באיסיפאטנה.
שם הוא פנה לקבוצה של חמשת הבהיקים:
את
שני הקצוות האלה, bikkhus, אין לאמץ על ידי מי שיצא מחיי הבית. איזה
שניים? מצד אחד, המסירות לנהנתנות כלפי קמא, שהיא נחותה, וולגרית, נפוצה,
אנריה, משוללת תועלת, ומצד שני המסירות למוות עצמי, שהיא דוקהה, אנריה,
משוללת תועלת. . מבלי ללכת לשתי הקצוות הללו, בהיקהוס, התאתגאטה התעוררה
לחלוטין למג’ימה פאיפאפאדה, המייצרת חזון, המייצרת אנאה, ומובילה לפייסנות,
לאבינינה, לסמבודי, לניבאנה.
ומה,
bhikhus, הוא majjhima paṭipada שאליו התעוררה הטאתגאטה לחלוטין, שמייצרת
חזון, שמייצרת ñāṇa, ומובילה לפייסנות, לאבינינה, לסמבודי, לניבאנה? זהו,
bhikhus, aria aṭṭhaṅgika magga, כלומר: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. זה, bhikhus, הוא majjhima paṭipada שאליו התעוררה
הטאטאגאטה, שמייצרת חזון, שמייצרת ñāṇa, ומובילה לפייסנות, ל abhiñña, ל
sambodhi, ל Nibbana.
יתר
על כן, bhikkhus, זו דוקהא אריה · סאקה: jāti הוא dukkha, jarā הוא dukkha
(מחלה הוא dukkha) maraṇa הוא dukkha, אסוציאציה עם מה שלא אהב הוא
dukkha, דיסוציאציה ממה שאוהב זה דוקהא, לא להשיג את מה שרוצים הוא דוקהא;
בקיצור, חמשת ה upādāna’k'khandhas הם dukkha.
יתר
על כן, bhikkhus, זו הדוקהה · samudaya ariya · sacca: הטאחא הזה מוביל
ללידה מחדש, קשור בתשוקה והנאה, מוצא תענוג לכאן או לכאן, כלומר: קמא-תאהא,
בהאווה-טאהא ו-ויבבה-טאהא.
יתר על כן, בהיקהוס, זו הדוקהא · נירודהא אריה · סאקה: הווירגה השלמה, הנירודה, הנטישה, הנטישה, האמנציפציה והחופש מאותה טאחה.
יתר
על כן, bhikhus, זה הדוקהא · nirodha · gāminī paṭipada ariya · sacca: רק
זה aria aṭṭhaṅgika magga, כלומר: sammā · diṭṭhi, sammā · saṅkappa,
sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāy , sammā · sati
ו- sammā · samādhi.
‘זו
הדוקהא אריאסאקה’: בי, ביכוסוס, ביחס לדברים שלא נשמעו קודם לכן, העין
קמה, האנאה קמה, הפנינה קמה, הוויג’ה עלה, האור עלה. “עכשיו יש להכיר את
הדוכא אריאסאקה הזאת לגמרי”: בי, ביקהוס, ביחס לדברים שלא נשמעו קודם לכן,
העין קמה, האנאה קמה, הפנינה קמה, הוויג’ה עלה, האור עלה. ‘עכשיו, הדוכא
אריאסאקה הזה היה ידוע לחלוטין’: בי, ביקהוס, ביחס לדברים שלא נשמעו קודם
לכן, העין קמה, האנאה קמה, הפנינה קמה, הוויג’ה עלה, האור עלה.
‘זו
הדוקהא · סמודאיה אריאסאקה’: בי, ביכוסוס, ביחס לדברים שלא נשמעו קודם
לכן, קמה העין, האנאה קמה, הפנינה קמה, הוויג’א עלה, האור עלה. ‘עכשיו יש
להפקיר את הדוקהה · סמודאיה אריאסאקה’: בי, ביכוסוס, ביחס לדברים שלא נשמעו
קודם לכן, קמה העין, האנאה קמה, הפנינה קמה, הוויג’ה עלה, האור עלה.
‘עכשיו, ה”דוקהא · סמודאיה אריאסאקה “ננטש: בי, בהיכוס, ביחס לדברים שלא
נשמעו קודם לכן, קמה העין, האנאה קמה, הפנינה קמה, הוויג’ה עלה, האור עלה.
‘זו
הדוקהא · נירודהא אריאסאצ’ה’: בי, ביקהוס, ביחס לדברים שלא נשמעו קודם
לכן, קמה העין, האנאה קמה, הפנינה קמה, הוויג’ה עלה, האור עלה. ‘עכשיו יש
לחוות את הדוכא · נירודהא אריאסאקה הזה’: בי, ביכוסוס, ביחס לדברים שלא
נשמעו קודם לכן, העין קמה, האנאה קמה, הפנינה קמה, הוויג’ה עלה, האור עלה.
‘עכשיו, הדוקהה · נירודהא אריאסאקה הזה נחווה באופן אישי’: בי, ביכוסוס,
ביחס לדברים שלא נשמעו קודם לכן, העין קמה, האנאה קמה, הפנינה קמה, הוויג’ה
עלה, האור עלה.
‘זו
הדוקהא · נירודהה · גאמיני פיפאדא אריאסאקה’: בי, ביכוסוס, ביחס לדברים שלא
נשמעו קודם לכן, קמה העין, האנאה קמה, הפנינה קמה, הוויג’ה עלה, האור עלה.
‘עכשיו יש לפתח את הדוכא · נירודהה · גאמני paṭipadā ariyasacca’: בי,
bhikkhus, ביחס לדברים שלא נשמעו קודם לכן, קמה העין, ה- Nñaṇa קם, הפנינה
קמה, ה- Vijjā קם, האור עלה. ‘עתה פותח את הדוכא · נירודהה · גאמיני
פאיפאדה אריאסאקה’: בי, ביכוסוס, בקשר לדברים שלא נשמעו קודם לכן, קמה
העין, האנאה קמה, הפנינה קמה, הוויג’ה קם, האור עלה.
וכל
כך הרבה זמן, כיחקוס, שכן הידיעה והראייה שלי של יאתה h four aṃ of four
four of four four of four four four four four these four in four four in
in in in in in in in in in in in in twelve in twelve in in twelve
twelve in twelve twelve in in in in twelve in in twelve in in samaṇas ו
brahmains, בדור הזה עם devas שלה ובני אדם, להתעורר לחלוטין את sammā ·
sambodhi העליון.
אבל
כאשר, bhikkhus, הידע שלי ואת החזון athā · bhūtaṃ של ארבעת האריות האלה
בשניים-עשר דרכים אלה על ידי שלשות היה טהור למדי, טענתי בלוקה עם הדוות
שלה, עם המארות שלה, עם הברהמאים שלה, עם samaṇas וברהמינים, ב הדור הזה עם
הדאבות והבני אדם שלו, שהתעורר לחלוטין לסמבה הסמבודי העליון. והידע
והחזון התעוררו בי: ‘הווימוטי שלי לא ניתן לערעור, זה הג’אטי האחרון שלי,
עכשיו אין עוד בהבה.
זה
מה שהבהגאווה אמרה. בקבוצת חמשת הבהיקים התלהב מאושר את דבריהם של
הבגאווה. ובעוד שהאקספוזיה הזו נאמרה, התעוררה בעייאסאמה קוֹאֵנִינָה עין
הדאמה נטולת התשוקה והנירוסטה: ‘כל מה שיש לו אופי של סמודאיה הוא בעל
נירודה’.
וכשהבהגאווה
הניעו את גלגל הדאמה, הדבאות של כדור הארץ הכריזו בקול: ‘בווראנאסי,
בחורשת הצבאים באיסיפאטנה, הבגאווה הניע את הגלגל העליון של דאמה, שאי אפשר
לעצור אותו על ידי sama’as. או ברהמינים, דוות, מאראס, ברהמה או כל אדם
בעולם. ‘
לאחר
ששמעו את זעקת הדברות של כדור הארץ, הכריזו שדי הקאטומאהאראג’יקה בקול רם:
‘בוואראנאסי, בחורשת הצבאים באיזיפאטנה, הבגאווה הניע את הגלגל העליון של
דאמה, שאי אפשר לעצור אותו על ידי sama’as או ברהמינים, devas , מאראס,
ברהמה או כל אחד בעולם. ‘
לאחר
ששמעו את זעקתם של דוואות קאטומאהאראג’יקה, הודיעו שדי הטוואטישה בקול רם:
‘בווראנאסי, בחורשת הצבאים באיזיפאטנה, הבגאווה הניע את גלגל הדאמא
העליון, שאי אפשר לעצור אותו על ידי sama’as או ברהמינים, devas, Māras. ,
ברהמה או כל אחד בעולם. ‘
לאחר
ששמעו את זעקתם של דיוות הטוואטיסה, הכריזו דבאות יאמה בקול רם:
‘בווראנאסי, בחורשת הצבאים באיזיפאטנה, הבגאווה הניע את הגלגל העליון של
דאמאמה, שאי אפשר לעצור אותו על ידי samaṇas או ברהמינים, devas, Māras. ,
ברהמה או כל אחד בעולם. ‘
לאחר
ששמעו את זעקתם של דוואיות יאמה, הכריזו דוותי טוסיטא בקול: ‘בווראנאסי,
בחורשת הצבאים באיזיפאטנה, הבגאווה הניע את הגלגל העליון של דאמאמה, שאי
אפשר לעצור אותו על ידי samaṇas או ברהמינים, devas, Māras. , ברהמה או כל
אחד בעולם. ‘
לאחר
ששמעו את זעקת הדוות של טוסיטא, הכריזו דבאות נימאנראטי בקול: ‘בווראנאסי,
בחורשת הצבאים באיזיפאטנה, הבגאווה הניע את הגלגל העליון של הדאמה, שאי
אפשר לעצור אותו על ידי samaṇas או ברהמינים, devas, Māras. , ברהמה או כל
אחד בעולם. ‘
לאחר
ששמע את זעקתם של השדים של נימאנראטי, הודיעו שדי הפרנימיטאוואסאוואטי
בקול רם: ‘בווראנאסי, בחורשת הצבאים באיזיפאטנה, הבגאווה הניע את גלגל
הדאמה העליון, שאי אפשר לעצור אותו על ידי sama’as או ברהמינים, devas,
Māras. , ברהמה או כל אדם בעולם. ‘
לאחר
ששמעו את זעקתם של דוואות הפאראנימיטוואסאווטי, הכריזו דבאות הברמהמאקייקה
בקול רם: ‘בוואראנאסי, בחורשת הצבאים באיזיפאטנה, הבגאווה הניע את גלגל
הדאמה העליון, שאי אפשר לעצור אותו על ידי samaṇas או ברהמינים, devas,
Māras. , ברהמה או כל אדם בעולם. ‘
כך
באותו רגע, באותו רגע, הבכי התפזר לברמה · לוקה. והמערכת העולמית הזאת בת
עשרת אלפים פי רעדה, רעדה ורעדה, וזוהר גדול וחסר גבולות הופיע בעולם,
העולה על זרימת הדברות.
ואז
הבהאגאבה השמיעה את האודאנה הזו: ‘Koṇḍañña באמת הבינה! Koṇḍañña באמת
הבין! ‘ וכך רכש עיאסמה קואנינה את השם ‘אנניאסי · קוז’ניה’.
Vipassana Meditation and Body Sensation: Eilona Ariel at TEDxJaffa 2013
TEDx Talks
28.1M subscribers
Eilona
Ariel is a documentary filmmaker whose work was deeply inspired by her
life in Asia and her practice of the ancient meditation technique called
Vipassana.
She
moved to New York City in 1978 and spent nine years studying and
working as a musician and a photographer. In 1980, she received a
diploma from the Germain School of Photography. She left the USA in 1987
to spend several years living in Asia. In 1995 she returned to Israel
and established the Karuna Films Production Company together with Ayelet
Menahemi.
In
the spirit of ideas worth spreading, TEDx is a program of local,
self-organized events that bring people together to share a TED-like
experience. At a TEDx event, TEDTalks video and live speakers combine to
spark deep discussion and connection in a small group. These local,
self-organized events are branded TEDx, where x = independently
organized TED event. The TED Conference provides general guidance for
the TEDx program, but individual TEDx events are self-organized.*
(*Subject to certain rules and regulations)
Dhammacakkappavattana
Sutta- Teev nyob rau hauv cov lus qhia ntawm lub log ntawm Kev Ncaj
Ncees - [Dhamma · cakka in pavattana] in Classical Hmong- Lus Hmoob,
Qhov no yog sutta uas nto moo tshaj plaws nyob rau hauv lub Pali litterature.
Tus
hauj sam nthuav plaub phau ariya cc saccas rau thawj zaug. Haujsam lub
ntsiab lus Tsa Ib Lub Ruaj Ntseg Ua Bhagavā tau teeb tsa lub Zoo Siab
Tshaj Plaws ntawm Kev Ncaj Ncees, uas tsis tuaj yeem nres los ntawm
samaṇas lossis brahmins, devas, Māras, Brahmā lossis ib tus neeg hauv
lub ntiaj teb. ‘
Thov
qhia qhov no rau koj tsev neeg, kwv tij neej tsa thiab phooj ywg rau kev
zoo siab, kev noj qab nyob zoo, kev thaj yeeb nyab xeeb thiab kom tau
txais Kev Ntseeg Mus Ib Txhis li Lub Hom Phiaj Kawg.
Ob
qhov sib txuam no, bhikkhus, yuav tsum tsis txhob saws los ntawm ib tug
neeg uas tau tawm hauv lub neej los ntawm tsev. Ob qhov twg? Ntawm ib
sab tes, kev mob siab rau hedonism rau kāma, uas yog qis dua, hais lus
phem, ib txwm muaj, · ariya, tsis muaj txiaj ntsig ntawm cov txiaj
ntsig, thiab ntawm qhov tod tes rau kev mob siab rau kev tiv thaiv tus
kheej, uas yog dukkha, an · ariya, tsis tau txais txiaj ntsig Cov. Tsis
tas yuav mus rau ob qho kev npau taws no, bhikkhus, Tathāgata muaj lub
siab xav mus rau majjhima paṭipada, uas ua rau lub zeem muag, uas ua rau
ñāṇa, thiab ua rau rov hais dua, rau abhiñña, rau sambodhi, rau
Nibbāna.
Thiab
dab tsi, bhikkhus, yog tus majjhima paṭipada uas tus Tathāgata muaj lub
zog sawv, uas ua rau lub zeem muag, uas ua rau ñāṇa, thiab ua rau rov
hais dua, rau abhiñña, rau sambodhi, rau Nibbāna? Nws yog, bhikkhus, no
ariya aṭṭhaṅgika magga, uas yog hais: sammā ā di·hi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā ā ījīva sammā · vāyāma sammā ·
samidhi. Qhov no, bhikkhus, yog majjhima paṭipada uas tus Tathāgata muaj
tsim, uas ua rau pom kev, uas ua rau pom visiona, thiab ua rau rov hais
dua, rau abhiñña, rau sambodhi, mus Nibbāna.
Ntxiv
mus, bhikkhus, qhov no yog dukkha ariya · sacca: jāti yog dukkha, jarā
yog dukkha (kev mob yog dukkha) maraṇa yog dukkha, koom nrog dab tsi
tsis nyiam yog dukkha, kev cuam tshuam los ntawm dab tsi nyiam yog
dukkha, tsis tau txais dab tsi uas xav tau yog dukkha; Hauv ntej, tsib
upādāna’k'khandhas yog dukkha.
Tsis
tas li ntawd, bhikkhus, qhov no yog dukkha · samudaya ariya cca sacca:
no taṇhā ua rau rov ua haujlwm, txuas nrog lub siab xav thiab kev lom
zem, nrhiav kev zoo siab ntawm no lossis nyob ntawd, uas yog hais tias:
kāma-taṇhā, bhava-taṇhā thiab vibhava-taṇhā.
‘Qhov
no yog dukkha ariyasacca’: ntawm kuv, bhikkhus, hauv kev hais txog yam
tsis tau hnov ua ntej, lub qhov muag sawv, lub ñāṇa sawv, paññā sawv,
pa the sawv, lub vijjā sawv, lub teeb sawv. ‘Tam sim no, dukkha
ariyasacca no yuav tsum paub kom meej’: hauv kuv, bhikkhus, hais txog
ntawm tej yam tsis tau hnov ua ntej, qhov muag sawv, lub ñāṇa sawv,
pa, sawv, paññā sawv, lub vijjā sawv, lub teeb sawv. ‘Tam sim no, dukkha
ariyasacca no tau paub tag:’ ntawm kuv, bhikkhus, hais txog ntawm tej
yam tsis tau hnov dua ua ntej, lub qhov muag sawv, lub ñāṇa sawv,
paññā sawv, lub paññā sawv, lub teeb sawv.
‘Qhov
no yog dukkha · samudaya ariyasacca’: ntawm kuv, bhikkhus, hauv kev
hais txog tej yam tsis tau hnov ua ntej, lub qhov muag sawv, lub pa
sawv, pa ar sawv, lub vijjā sawv, lub teeb sawv. ‘Tam sim no, no dukkha ·
samudaya ariyasacca yuav tsum raug tso tseg’: hauv kuv, bhikkhus, hais
txog ntawm tej yam tsis tau hnov ua ntej, lub qhov muag sawv, lub pa,
sawv, paññā sawv, lub vijjā sawv, lub teeb sawv. ‘Tam sim no, no dukkha ·
samudaya ariyasacca tau raug tso tseg’: ntawm kuv, bhikkhus, hais txog
ntawm tej yam tsis tau hnov ua ntej, lub qhov muag sawv, lub ñāṇa
sawv, paññā sawv, paññā sawv, lub vijjā sawv, lub teeb sawv.
‘Qhov
no yog dukkha · nirodha ariyasacca’: ntawm kuv, bhikkhus, hauv kev hais
txog tej yam tsis tau hnov ua ntej, lub qhov muag sawv, lub ñāṇa
sawv, paññā sawv, lub vijjā sawv, lub teeb sawv. ‘Tam sim no, no dukkha ·
nirodha ariyasacca yog qhov pom ntawm tus kheej’: hauv kuv, bhikkhus,
hauv kev hais txog tej yam tsis tau hnov ua ntej, lub qhov muag sawv,
lub ñāṇa sawv, paññā sawv, paññā sawv, lub teeb sawv. ‘Tam sim no,
dukkha · nirodha ariyasacca tau pom zoo rau tus kheej’: hauv kuv,
bhikkhus, hais txog ntawm tej yam tsis tau hnov dua ua ntej, lub qhov
muag sawv, lub ñāṇa sawv, paññā sawv, lub vijjā sawv, lub teeb sawv.
‘Qhov
no yog dukkha · nirodha · gāminī paṭipadā ariyasacca’: ntawm kuv,
bhikkhus, hais txog ntawm tej yam tsis tau hnov ua ntej, lub qhov muag
sawv, ñāṇa sawv, paññā sawv, lub vijjā sawv, lub teeb sawv. ‘Tam sim
no, dukkha no ro nirodha · gāminī paṭipadā ariyasacca yuav tsum tau
tsim’: hauv kuv, bhikkhus, hais txog tej yam uas tsis tau hnov dua ua
ntej, lub qhov muag sawv, lub ñāṇa sawv, paññā sawv, lub vijjā sawv, lub
teeb sawv. ‘Tam sim no, dukkha no ro nirodha · gāminī paṭipadā
ariyasacca tau raug tsim tawm:: hauv kuv, bhikkhus, hais txog tej yam
tsis tau hnov dua ua ntej, lub qhov muag sawv, ñāṇa sawv, paññā sawv,
lub vijjā sawv, lub teeb tshwm sim.
Thiab
yog li ntawd ntev, bhikkhus, raws li kuv yathā ū bhūtaṃ kev paub thiab
lub zeem muag ntawm plaub ariyasaccas nyob rau hauv kaum ob txoj kev los
ntawm triads tsis tau dawb huv, Kuv tsis tau thov hauv loka nrog nws
cov devas, nrog nws Māras, nrog nws Brahm Bras, nrog rau samaṇas thiab
brahmins, nyob rau tiam no nrog nws cov devas thiab tib neeg, kom muaj
kev cia siab rau lub sammā ambod sambodhi.
Tab
sis thaum, bhikkhus, kuv yathā ū bhūtaṃ kev paub thiab lub zeem muag
ntawm plaub ariyasaccas hauv kaum ob txoj kev los ntawm triads yog qhov
tseeb heev, Kuv tau thov hauv loka nrog nws cov devas, nrog nws M
withras, nrog nws Brahmās, nrog samaṇas thiab brahmins, hauv tiam no
nrog nws cov devas thiab tib neeg, kom tau tsim tag nrho sawv daws los
mus rau lub sammā ambod sambodhi. Thiab qhov kev paub thiab lub zeem
muag sawv hauv kuv: ‘Kuv vimutti tsis muaj kev cia siab, qhov no yog kuv
kawg jāti, tam sim no tsis muaj bhava ntxiv.
Nov
yog qhov Bhagavā tau hais. Zoo siab, thaj av ntawm tsib bhikkhus pom
zoo Bhagavā cov lus. Thiab thaum lub sijhawm piav qhia no tau hais tawm,
muaj tshwm sim hauv āyasmā Koṇḍa thea lub qhov muag uas tsis muaj kev
mob siab rau thiab tsis txaus siab: ‘txhua yam uas muaj qhov samudaya
muaj qhov xwm ntawm nirodha’.
Thiab
thaum Bhagavā tau teeb tsa lub Log ntawm Kev Ncaj Ncees, lub devas
ntawm lub ntiaj teb tau tshaj tawm nrov nrov: ‘Ntawm Varanasi, hauv Deer
Grove ntawm Isipatana, Bhagavā tau teeb tsa qhov zoo tshaj plaws Tsav
Log ntawm Dhamma, uas tsis tuaj yeem nres los ntawm samaṇas lossis
brahmins, devas, Māras, Brahmā lossis lwm tus neeg hauv lub ntiaj teb
no. ‘
Thaum
hnov cov suab quaj ntawm devas ntawm lub ntiaj teb, Cātumahārājika
devas tshaj tawm nrov nrov: ‘Ntawm Varanasi, hauv Deer Grove ntawm
Isipatana, Bhagavā tau teeb tsa qhov zoo tshaj plaws Lub log ntawm
Dhamma, uas tsis tuaj yeem nres los ntawm samaṇas lossis brahmins, devas
, Māras, Brahmā lossis txhua tus neeg hauv lub ntiaj teb no. ‘
Thaum
hnov lub suab quaj ntawm Cātumahārājika devas, Tāvatiṃsa devas tshaj
tawm nrov nrov: ‘Ntawm Varanasi, hauv Deer Grove ntawm Isipatana,
Bhagavā tau teeb tsa qhov zoo tshaj plaws Lub log ntawm Dhamma, uas tsis
tuaj yeem nres los ntawm samaṇas lossis brahmins, devas, Māras , Brahmā
lossis lwm tus neeg hauv lub ntiaj teb no. ‘
Thaum
tau hnov lub suab quaj ntawm Tāvatiṃsa devas, lub Yāma devas tau
tshaj tawm tias: ‘Ntawm Varanasi, hauv Deer Grove ntawm Isipatana,
Bhagavā tau teeb tsa qhov zoo tshaj plaws Tsav ntawm Kev Ncaj Ncees, uas
tsis tuaj yeem nres los ntawm samaṇas lossis brahmins, devas, Māras. ,
Brahmā lossis lwm tus neeg hauv lub ntiaj teb no. ‘
Thaum
hnov cov suab ntawm Yāma devas, Tusitā devas tshaj tawm nrov nrov:
‘Ntawm Varanasi, hauv Deer Grove ntawm Isipatana, Bhagavā tau teeb tsa
qhov zoo tshaj plaws Tsav Tsheb ntawm lub Roob, uas tsis tuaj yeem nres
los ntawm samaṇas lossis brahmins, devas, Māras. , Brahmā lossis lwm tus
neeg hauv lub ntiaj teb no. ‘
Tau
hnov cov suab quaj ntawm Tusitā devas, Nimmānarati devas tshaj tawm
nrov nrov: ‘Ntawm Varanasi, hauv Deer Grove ntawm Isipatana, Bhagavā tau
teeb tsa qhov zoo tshaj plaws Tsav ntawm Kev Ncaj Ncees, uas tsis tuaj
yeem nres los ntawm samaṇas lossis brahmins, devas, Māras. , Brahmā
lossis lwm tus neeg hauv lub ntiaj teb no. ‘
Thaum
hnov cov suab quaj ntawm Nimmānarati devas, Paranimmitavasavatti
devas tshaj tawm nrov nrov: ‘Ntawm Varanasi, hauv Deer Grove ntawm
Isipatana, Bhagavā tau teeb tsa qhov zoo tshaj plaws Lub log ntawm
Dhamma, uas tsis tuaj yeem nres los ntawm samaṇas lossis brahmins,
devas, Māras. , Brahmā lossis lwm tus neeg hauv lub ntiaj teb no. ‘
Thaum
hnov cov suab quaj ntawm Paranimmitavasavatti devas, lub brahmakāyika
devas tshaj tawm nrov nrov: ‘Ntawm Varanasi, hauv Deer Grove ntawm
Isipatana, Bhagavā tau teeb tsa qhov zoo tshaj plaws Lub log ntawm
Dhamma, uas tsis tuaj yeem nres los ntawm samaṇas lossis brahmins,
devas, Māras. , Brahmā lossis lwm tus neeg hauv lub ntiaj teb no. ‘
Yog
li ntawd lub sijhawm ntawd, lub sijhawm ntawd, kev quaj quaj tau nthuav
txog Brahma-loka. Thiab lub kaum txhiab lub ntiaj teb no tau ua rau lub
ntiaj teb co qeeg, qeeg, thiab tshee hnyo, thiab zoo kawg nkaus, uas
tsis muaj qhov ci ntsa iab nyob hauv lub ntiaj teb, dhau mus ntawm qhov
tshwj xeeb ntawm lub devas.
Tom
qab ntawd lub Bhagavā qhia qhov tseeb no: ‘Koṇḍañña yeej to taub!
Koṇḍañña yeej to taub tiag! ‘ Yog li ntawd āyasmā Koṇḍañña thiaj tau lub
npe ‘Aññāsi-Koṇḍañña’.
Cov poj niam paum nyob tob& nyob ntiav yog hom neeg zoo li cas 15/10/2020
Dhammacakkappavattana Sutta - Dhamma kerekének mozgása - [Dhamma · cakka · pavattana] in Klasszikus magyar-klasszikus magyar
Ez minden bizonnyal a leghíresebb szutta a páli alomban.
Buddha
először fejti ki a négy ariya · saccát. Buddha, ami azt jelenti, hogy
felébredt egy tudatosság. A Bhagavā elindította a Dhamma legfőbb
kerekét, amelyet samaṇák vagy bráhminok, dévák, Mārasok, Brahmák és a
világon senki sem állíthat meg. ”
Kérjük,
ossza meg ezt családtagjaival, rokonaival és barátaival a boldogságért,
a jólétért, a békéért és az Örök Boldogság eléréséért mint végső
célért.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Egy alkalommal a Bhagavā Varanasi-ban tartózkodott az Isipatana szarvasligetben.
Ott szólt az öt bhikkhus csoporthoz:
Ezt
a két végletet, a bhikkhust nem szabad elfogadnia annak, aki kilépett
az otthoni életből. Melyik kettő? Egyrészt a hedonizmus iránti
elkötelezettség a káma felé, amely alsóbbrendű, vulgáris, gyakori, egy
ariya, elmarad az előnyöktől, másrészt az önmarasztalás iránti
elkötelezettség, amely dukkha, an · ariya, nélkülözve a hasznot .
Anélkül, hogy e két végletbe, a bhikkhusba kerülne, a Tathāgata teljes
mértékben felébredt a majjhima paṭipada előtt, amely látást produkál,
amely ñāṇát produkál, és megnyugváshoz vezet, abhiñña-hoz, sambodhihoz,
Nibbāna-hoz.
És
mi, bhikkhus, az a majjhima paṭipada, amelyre a Tathāgata teljesen
felébredt, amely látást produkál, amely ñāṇát produkál, és megnyugváshoz
vezet, abhiññához, sambodhihoz, Nibbānához? Bhikkhus, ez az ariya
aṭṭhaṅgika magga, vagyis: sammā · di ·hi sammā · saṅkappa sammā · vācā
sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. Ez, a bhikkhus, az a majjhima paṭipada, amelyre a Tathāgata
felébredt, amely látást produkál, amely ñāṇát produkál, és
megnyugváshoz, abhiññához, sambodhihoz, Nibbānához vezet.
Továbbá,
bhikkhus, ez a dukkha ariya · sacca: jāti dukkha, jarā dukkha (betegség
dukkha) maraṇa dukkha, az asszociáció azzal, ami nem tetszik, a dukkha,
az elhatárolódás a kedveltektől a dukkha, nem azért, hogy megkapja,
amit akar dukkha; röviden: az öt upādāna’k'khandha dukkha.
Továbbá,
bhikkhus, ez a dukkha · samudaya ariya · sacca: ez az újjászületéshez
vezető taṇhā, amely kapcsolódik a vágyhoz és az élvezethez, itt vagy ott
talál örömet, vagyis: kāma-taṇhā, bhava-taṇhā és vibhava-taṇhā.
Továbbá,
bhikkhus, ez a dukkha · nirodha ariya · sacca: a teljes virāga,
nirodha, elhagyás, elhagyás, emancipáció és ettől a taṇhától való
mentesség.
Továbbá,
bhikkhus, ez a dukkha · nirodha · gāminī paṭipada ariya · sacca: éppen
ez az ariya aṭṭhaṅgika magga, vagyis: sammā · diṭṭhi, sammā · saṅkappa,
sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma , sammā ·
szati és sammā · samādhi.
‘Ez
a dukkha ariyasacca’: bennem, bhikkhus, a korábban hallatlan dolgok
tekintetében a szem felkelt, a ñāṇa felkelt, a paññā felkelt, a vijjā
felkelt, a fény felkelt. “Most ezt a dukkha ariyasaccát teljesen ismerni
kell”: bennem, bhikkhus, a korábban hallatlan dolgok tekintetében a
szem felkelt, a ñāṇa felkelt, a paññā felkelt, a vijjā felkelt, a fény
felkelt. “Most ez a dukkha ariyasacca teljesen ismert”: bennem,
bhikkhus, a korábban hallatlan dolgok tekintetében a szem felkelt, a
ñāṇa felkelt, a paññā felkelt, a vijjā felkelt, a fény felkelt.
‘Ez
a dukkha · samudaya ariyasacca’: bennem, bhikkhus, a korábban hallatlan
dolgok tekintetében a szem felkelt, a ñāṇa felkelt, a paññā felkelt, a
vijjā felkelt, a fény felkelt. “Most ezt a dukkha · samudaya ariyasaccát
el kell hagyni”: bennem, bhikkhus, a korábban hallatlan dolgok
tekintetében a szem felkelt, a ñāṇa felkelt, a paññā felkelt, a vijjā
felkelt, a fény felkelt. “Most ezt a dukkha · samudaya ariyasaccát
elvetették”: bennem, bhikkhus, a korábban hallatlan dolgok tekintetében a
szem felkelt, a ñāṇa felkelt, a paññā felkelt, a vijjā felkelt, a fény
felkelt.
‘Ez
a dukkha · nirodha ariyasacca’: bennem, bhikkhus, a korábban hallatlan
dolgok tekintetében a szem felkelt, a ñāṇa felkelt, a paññā felkelt, a
vijjā felkelt, a fény felkelt. “Most ezt a dukkha · nirodha ariyasaccát
személyesen kell megtapasztalni”: bennem, bhikkhus, a korábban hallatlan
dolgok tekintetében a szem felkelt, a ñāṇa felkelt, a paññā felkelt, a
vijjā felkelt, a fény felkelt. ‘Most ezt a dukkha · nirodha ariyasaccát
személyesen tapasztalták meg: bennem, bhikkhus, a korábban hallatlan
dolgok tekintetében a szem felkelt, a ñāṇa felkelt, a paññā felkelt, a
vijjā felkelt, a fény felkelt.
‘Ez
a dukkha · nirodha · gāminī paṭipadā ariyasacca’: bennem, bhikkhus, a
korábban hallatlan dolgok tekintetében a szem felkelt, a ñāṇa felkelt, a
paññā felkelt, a vijjā felkelt, a fény felkelt. ‘Most ezt a dukkha ·
nirodha · gāminī paipipadā ariyasaccát kell kifejleszteni’: bennem,
bhikkhus, a korábban hallatlan dolgok tekintetében a szem felkelt, a
ñāṇa felkelt, a paññā felkelt, a vijjā felkelt, a fény felkelt. ‘Most
kifejlesztették ezt a dukkha · nirodha · gāminī paipipadā ariyasaccát’:
bennem, bhikkhus, a korábban hallatlan dolgok tekintetében a szem
felkelt, a ñāṇa felkelt, a paññā felkelt, a vijjā felkelt, a fény
felkelt.
És
mindaddig, bhikkhus, mivel a yathā · bhūtaṃ tudásom és látásom e négy
ariyasaccáról ebben a tizenkét módon, triádok szerint nem volt egészen
tiszta, nem állítottam a lókában a deváival, a Māráival, a Brahmáival, a
a szamásṇák és a bráhminok ebben a nemzedékben, déváival és emberével
együtt, hogy teljesen felébredtek a legfelsőbb szammā · sambodhi előtt.
De
amikor, bhikkhus, a yathā · bhūtaṃ-tudásom és látásom e négy
ariyasaccáról ebben a tizenkét módon, triádok szerint, egészen tiszta
volt, azt állítottam a lókában a deváival, a Māráival, a Brahmáival, a
samaṇákkal és bráhminjaival, ez a nemzedék a déváival és az embereivel,
hogy teljesen felébredjen a legfelsőbb szammā · sambodhi előtt. És a
tudás és a látomás bennem merült fel: „a vimutti rendíthetetlen, ez az
utolsó jāti, most már nincs további bhava.
Ezt
mondta a Bhagavā. Örömében az öt bhikkhus csoport elfogadta Bhagavā
szavait. És miközben ezt a kiállítást beszélték, āyasmā Koṇḍaññában
felmerült a szenvedélyektől mentes és rozsdamentes dhamma szem:
„mindennek, aminek a szamudája természete van, a nirodha természete
van”.
És
amikor a Bhagavā megindította a Dhamma kerekét, a föld dévái hangosan
kimondták: „Varanasi-ban, az Isipatana-i Szarvasligetben a Bhagavā
megindította a Dhamma legfőbb kerekét, amelyet nem tudnak megállítani
samaṇák. vagy bráhminok, dévák, Mārasok, Brahmák vagy bárki más a
világon. ‘
A
föld déváinak kiáltását hallva a Cātumahārājika dévák hangosan
hirdették: „Varanasi-ban, az Isipatana-i Szarvasligetben a Bhagavā
mozgásba hozta Dhamma legfőbb kerekét, amelyet samaṇák vagy bráhminok,
dévák nem tudnak megállítani. , Māras, Brahmā vagy bárki a világon. ‘
A
Cātumahārājika dévák kiáltását meghallgatva a Tāvatisa dévák hangosan
hirdették: „Varanasiban, az Isipatanánál található Szarvasligetben a
Bhagavā elindította Dhamma legfőbb kerekét, amelyet nem tudnak
megállítani samaṇák vagy bráhminok, dévák, Mārák. , Brahmā vagy bárki a
világon. ‘
A
Tāvatiṃsa dévák kiáltását meghallgatva a Yāma dévák hangosan
kijelentették: „Varanasi-ban, az Isipatana-i Szarvasligetben a Bhagavā
elindította Dhamma legfőbb kerekét, amelyet nem tudnak megállítani
samaṇák vagy bráhminok, dévák, Māras , Brahmā vagy bárki a világon. ‘
A
tusitā dévák a yāma dévák kiáltását hallva hangosan kihirdették:
„Varanasi-ban, az Isipatana-i Szarvasligetben a Bhagavā megindította a
Dhamma legfőbb kerekét, amelyet nem tudnak megállítani samaṇák vagy
bráhminok, dévák, Māras , Brahmā vagy bárki a világon. ‘
A
tusitā dévák kiáltását meghallgatva a Nimmānarati dévák hangosan
kihirdették: „Varanasi-ban, az Isipatana-i Szarvasligetben a Bhagavā
megindította Dhamma legfőbb kerekét, amelyet nem tudnak megállítani
samaṇák vagy bráhminok, dévák, Mārák. , Brahmā vagy bárki a világon. ‘
A
Nimmānarati dévák kiáltását hallva a Paranimmitavasavatti dévák
hangosan hirdették: „Varanasi-ban, az Isipatana-i Szarvasligetben a
Bhagavā elindította Dhamma legfőbb kerekét, amelyet nem tudnak
megállítani samaṇák vagy bráhminok, dévák, Mārák. , Brahmā vagy bárki a
világon. ‘
A
brahmakāyika dévák a Paranimmitavasavatti dévák kiáltását hallva
hangosan kijelentették: „Varanasi-ban, az Isipatana-i Szarvasligetben a
Bhagavā elindította Dhamma legfőbb kerekét, amelyet nem tudnak
megállítani samaṇák vagy bráhminák, dévák, Māras-ok. , Brahmā vagy bárki
a világon. ‘
Így
abban a pillanatban, abban a pillanatban a kiáltás elterjedt Brahma ·
loka felé. És ez a tízezerszeres világrendszer megremegett, remegett és
remegett, és nagy, határtalan kisugárzás jelent meg a világon,
felülmúlva a dévák sugárzását
Aztán
a Bhagavā ezt az udántát mondta: „Koṇḍañña valóban megértette! Koṇḍañña
valóban megértette! És így szerezte āyasmā Koṇḍañña az „Aññāsi ·
Koṇḍañña” nevet.
Vipassana Sarnath Meditation Centre Review - Dhamma Chakka Varanasi
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Dhamma
Cakka, meaning ‘Wheel of Dhamma’, is located around 4 km from where the
Buddha gave his first discourse Dhammacakkappavattana Sutta (Turning of
the Wheel of the Dhamma) at the Deer Park.
Just
note that the last 1.5-kilometer distance from the main road to the
vipassana center in the village is very uneven and not easy to walk to (
as of March 2020) and even the cab or auto person don’t feel very happy
when they reach there as they don’t get the customer going back.
With its first course in September 2004, Dhamma Cakka offers two ten-day courses a month and also Satipatthana courses.
Vipassana Sarnath Meditation Centre Review - Dhamma Chakka Varanasi
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Cakka, meaning ‘Wheel of Dhamma’, is located around 4 km from where the
Buddha g…
The
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Schedules and was about 145,000 words long, making it the longest
national Constitution to ever be adopted. Every Article in the
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understanding.
The
Constitution of India came into force on 26th January, 1950. At the
time of its adoption, the Constitution contained 395 Articles and 8
Schedules and was about 145,000 words long, making it the longest
national Constitution to ever be adopted. Every Article in the
Constitution was debated by the members of the Constituent Assembly, who
sat for 11 sessions and 166 days to frame the Constitution, over a
period of 2 years and 11 months.
This
section contains every Article in the amended Constitution of India (as
of 2020), with its corresponding Article in the Draft Constitution of
India, 1948. Each Article also contains a summary of the debates on that
Article in the Constituent Assembly. The Articles are grouped into 22
different parts, which reflects how they are organized in the text of
the Constitution of India, 1950
The
Schedules to the Constitution, which are now 12 in number, elaborate on
government policy or rules in relation to specific Articles of the
Constitution. Each Schedule in this section is tagged with the
corresponding Article(s) for ease of understanding.
The
Constitution of India came into force on 26th January, 1950. At the
time of its adoption, the Constitution contained 395 Articles and 8
Schedules and was about 145,000 words long, making it the longest
national Constitution to ever be adopted. Every Article in the
Constitution was debated by th…
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Communal Deadlock And a Way to Solve it
Essays on Untouchables and Untouchability 1
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Evidence Brfore The Royal Comission On Indian Currency And Finance
Federation versus Freedom
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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
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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
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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?
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>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Galician-Clásico galego
Este é sen dúbida o sutta máis famoso da literatura de Pali.
O
Buda expón os catro ariya · sacas por primeira vez. Buda que significa
Awakened One Awareness (Conciencia espertada) o Bhagavā puxo en marcha a
roda suprema do Dhamma, que non poden ser detidas polos samaṇas ou
bramáns, devas, Māras, Brahmā nin por ninguén no mundo. ‘
Comparta
isto cos membros da súa familia, familiares e amigos para a felicidade,
o benestar, a paz e acadar a felicidade eterna como obxectivo final.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Nunha ocasión, o Bhagavā aloxábase en Varanasi no Deer Grove en Isipatana.
Alí dirixiuse ao grupo dos cinco bhikkhus:
Estes
dous extremos, bhikkhus, non deben ser adoptados por quen saíu da vida
doméstica. Cales dúas? Por un lado, a devoción ao hedonismo cara ao
kāma, que é inferior, vulgar, común, an · ariya, privado de beneficio e,
por outra banda, a devoción á auto-mortificación, que é dukkha, an ·
ariya, privada de beneficio . Sen chegar a estes dous extremos,
bhikkhus, o Tathāgata espertou por completo coa majjhima paṭipada, que
produce visión, que produce ñāṇa, e leva ao apaciguamento, á abhiñña, ao
sambodhi, a Nibbāna.
E
que, bhikkhus, é a majjhima paṭipada á que o Tathāgata espertou por
completo, que produce visión, que produce ñāṇa e leva ao apaciguamento, á
abhiñña, ao sambodhi, a Nibbāna? É, bhikkhus, este ariya aṭṭhaṅgika
magga, é dicir: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā ·
kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi.
Este, bhikkhus, é a majjhima paṭipada á que espertou o Tathāgata, que
produce visión, que produce ñāṇa, e leva ao apaciguamento, á abhiñña, ao
sambodhi, a Nibbāna.
Ademais,
monjos, este é o dukkha ariya · sacca: jāti é dukkha, jarā é dukkha (a
enfermidade é dukkha) maraṇa é dukkha, a asociación co que non lle gusta
é dukkha, a disociación do que gusta é dukkha, non conseguir o que un
quere é dukkha; en resumo, os cinco upādāna’k'khandhas son dukkha.
Ademais,
bhikkhus, este é o dukkha · samudaya ariya · sacca: este taṇhā que leva
ao renacemento, conectado co desexo e o goce, atopando deleite aquí ou
alí, é dicir: kāma-taṇhā, bhava-taṇhā e vibhava-taṇhā.
Ademais,
monjos, este é o dukkha · nirodha ariya · sacca: a virāga completa, o
nirodha, o abandono, o abandono, a emancipación e a liberdade dese mesmo
taṇhā.
Ademais,
bhikkhus, este é o dukkha · nirodha · gāminī paṭipada ariya · sacca:
xusto este ariya aṭṭhaṅgika magga, é dicir: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīy, samm , sammā ·
sati e sammā · samādhi.
“Este
é o dukkha ariyasacca”: en min, monjas, en relación ás cousas que nunca
se escoitaban, xurdiu o ollo, xurdiu o ñāṇa, xurdiu o paññā, xurdiu o
vijjā, xurdiu a luz. “Agora, esta dukkha ariyasacca debe ser
completamente coñecida”: en min, bhikkhus, en relación ás cousas que
nunca se escoitaban, xurdiu o ollo, xurdiu o ñāṇa, xurdiu o paññā,
xurdiu o vijjā, xurdiu a luz. “Agora, esta dukkha ariyasacca foi
completamente coñecida”: en min, monjas, en relación ás cousas que nunca
se escoitaban, xurdiu o ollo, xurdiu o ñāṇa, xurdiu o paññā, xurdiu o
vijjā, xurdiu a luz.
“Este
é o dukkha · samudaya ariyasacca”: en min, monjas, en relación ás
cousas que nunca se escoitaban, xurdiu o ollo, xurdiu o ñāṇa, xurdiu o
paññā, xurdiu o vijjā, xurdiu a luz. “Agora, hai que abandonar este
dukkha · samudaya ariyasacca”: en min, monjas, en relación ás cousas que
nunca se escoitaban, xurdiu o ollo, xurdiu o ñāṇa, xurdiu o paññā,
xurdiu o vijjā, xurdiu a luz. “Agora, este dukkha · samudaya ariyasacca
foi abandonado”: en min, bhikkhus, con respecto ás cousas que nunca se
escoitaban, xurdiu o ollo, xurdiu o ñāṇa, xurdiu o paññā, xurdiu o
vijjā, xurdiu a luz.
“Este
é o dukkha · nirodha ariyasacca”: en min, monjas, en relación ás cousas
que nunca se escoitaban, xurdiu o ollo, xurdiu o ñāṇa, xurdiu o paññā,
xurdiu o vijjā, xurdiu a luz. “Agora, este dukkha · nirodha ariyasacca
debe ser experimentado persoalmente”: en min, bhikkhus, con respecto ás
cousas que nunca se escoitaban, xurdiu o ollo, xurdiu o ñāṇa, xurdiu o
paññā, xurdiu o vijjā, xurdiu a luz. “Agora, este dukkha · nirodha
ariyasacca experimentouse persoalmente”: en min, monjas, en relación ás
cousas que nunca se escoitaban, xurdiu o ollo, xurdiu o ñāṇa, xurdiu o
paññā, xurdiu o vijjā, xurdiu a luz.
“Este
é o dukkha · nirodha · gāminī paṭipadā ariyasacca”: en min, monjas, en
relación ás cousas que nunca se escoitaban, xurdiu o ollo, xurdiu o
ñāṇa, xurdiu o paññā, xurdiu o vijjā, xurdiu a luz. “Agora, este dukkha ·
nirodha · gāminī paṭipadā ariyasacca está a ser desenvolvido”: en min,
bhikkhus, con respecto ás cousas que nunca se escoitaban, xurdiu o ollo,
xurdiu o ñāṇa, xurdiu o paññā, xurdiu o vijjā, xurdiu a luz. “Agora
desenvolveuse este dukkha · nirodha · gāminī paṭipadā ariyasacca”: en
min, bhikkhus, en relación ás cousas que nunca se escoitaban, xurdiu o
ollo, xurdiu o ñāṇa, xurdiu o paññā, xurdiu o vijjā, xurdiu a luz.
E
tanto tempo, bhikkhus, como o meu coñecemento yathā · bhūtaṃ destes
catro ariyasaccas nestes doce xeitos por triadas non era completamente
puro, non reclamaba no loka cos seus devas, cos seus Māras, cos seus
Brahmās, co samaṇas e brahmins, nesta xeración cos seus devas e humanos,
espertaron por completo ao sammā · sambodhi supremo.
Pero
cando, bhikkhus, o meu coñecemento e visión yathā · bhūtaṃ destes catro
ariyasaccas nestes doce xeitos por tríades era bastante puro,
reivindiquei no loka cos seus devas, cos seus Māras, cos seus Brahmās,
cos samaṇas e os brahmins, en esta xeración cos seus devas e os humanos,
para ter completamente espertado ao sammā · sambodhi supremo. E o
coñecemento e a visión xurdiron en min: “o meu vimutti é inquebrantable,
este é o meu último jāti, agora non hai máis bhava.
Isto
foi o que dixo o Bhagavā. Encantado, o grupo de cinco bhikkhus aprobou
as palabras do Bhagavā. E mentres se falaba desta exposición, xurdiu en
āyasmā Koṇḍañña o ollo Dhamma libre de paixón e inoxidable: “todo o que
ten a natureza de samudaya ten a natureza de nirodha”.
E
cando o Bhagavā puxo en marcha a roda de Dhamma, os devas da terra
proclamaron en voz alta: ‘En Varanasi, no Deer Grove en Isipatana, o
Bhagavā puxo en marcha a roda suprema de Dhamma, que non pode ser detida
por samaṇas ou brahmins, devas, Māras, Brahmā ou calquera persoa do
mundo. ‘
Oído
o berro dos devas da terra, os devas Cātumahārājika proclamaron en voz
alta: ‘En Varanasi, no Deer Grove en Isipatana, o Bhagavā puxo en marcha
a roda suprema do Dhamma, que non poden ser detidos polos samaṇas ou os
brahmins, devas , Māras, Brahmā ou calquera persoa do mundo. ‘
Oído
o berro dos devas de Cātumahārājika, os devas de Tāvatiṃsa proclamaron
en voz alta: ‘En Varanasi, no Deer Grove en Isipatana, o Bhagavā puxo en
marcha a roda suprema do Dhamma, que non pode ser detida por samaṇas ou
bramáns, devas, Māras , Brahmā ou calquera persoa do mundo. ‘
Oído
o berro dos devas Tāvatiṃsa, os devas Yāma proclamaron en voz alta: ‘En
Varanasi, no Deer Grove en Isipatana, o Bhagavā puxo en marcha a roda
suprema do Dhamma, que non pode ser detida polos samaṇas ou bramáns,
devas, Māras. , Brahmā ou calquera persoa do mundo. ‘
Ao
escoitar o berro dos devas Yāma, os devas Tusitā proclamaron en voz
alta: ‘En Varanasi, no Deer Grove en Isipatana, o Bhagavā puxo en marcha
a roda suprema do Dhamma, que non poden ser detidos polos samaṇas ou
bramáns, devas, Māras. , Brahmā ou calquera persoa do mundo. ‘
Oído
o berro dos devas de Tusitā, os devas de Nimmānarati proclamaron en voz
alta: ‘En Varanasi, no Deer Grove en Isipatana, o Bhagavā puxo en
marcha a roda suprema do Dhamma, que non pode ser detida por samaṇas ou
bramáns, devas, Māras. , Brahmā ou calquera persoa do mundo. ‘
Oído
o berro dos devas de Nimmānarati, os devas de Paranimmitavasavatti
proclamaron en voz alta: ‘En Varanasi, no Deer Grove en Isipatana, o
Bhagavā puxo en marcha a roda suprema do Dhamma, que non pode ser detida
por samaṇas ou brahmins, devas, Māras. , Brahmā ou calquera persoa do
mundo. ‘
Oído
o berro dos devas Paranimmitavasavatti, os brahmakāyika deben proclamar
en voz alta: ‘En Varanasi, no Deer Grove en Isipatana, o Bhagavā puxo
en marcha a roda suprema do Dhamma, que non pode ser detida por samaṇas
ou brahmins, devas, Māras. , Brahmā ou calquera persoa do mundo. ‘
Así,
nese momento, nese instante, o berro difundiuse ata Brahma · loka. E
este sistema mundial de dez mil veces tremía, tremía e tremía, e
apareceu no mundo un gran resplandor sen límites, que superou o brillo
dos devas
Entón
o Bhagavā pronunciou esta udana: “Koṇḍañña realmente o entendía!
Koṇḍañña de verdade entendeu! ‘ E así foi como āyasmā Koṇḍañña adquiriu o
nome de “Aññāsi · Koṇḍañña”.
SN 56 1 : Dhammacakkappavattana Sutta - Setting the Wheel of Dhamma in Motion
Student of the Path -MaggaSekha-
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Reading and Discussion of the Buddha’s First discourse where he introduces the Four Noble Truths and the Noble Eightfold Path.
Dhammacakkappavattana
Sutta - Dhamma of the Wheel of Dhamma - [Dhamma · cakka · pavattana] in
Classical Georgian- კლასიკური ქართული,
ეს, რა თქმა უნდა, ყველაზე ცნობილი სუტაა პალის ლიტრატურაში.
ბუდა
პირველად გამოხატავს ოთხ არიას · საკას. ბუდა, რომელიც ნიშნავს გაღვიძებულ
ერთ ცნობიერებას, Bhagavā- მ ამოქმედდა დჰამას უმაღლესი ბორბალი, რომლის
გაჩერება შეუძლებელია სამამებით ან ბრაჰმანებით, დევებით, მირებით,
ბრაჰმებით ან მსოფლიოს ნებისმიერ ქვეყანაში. ‘
გთხოვთ,
ეს გაუზიაროთ თქვენი ოჯახის წევრებს, ნათესავებსა და მეგობრებს
ბედნიერების, კეთილდღეობის, მშვიდობისა და მარადიული ნეტარების მისაღწევად,
როგორც საბოლოო მიზანი.
დაწყება >> Sutta Piṭaka >> Sautyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
ერთ შემთხვევაში, ბჰაგავი იმყოფებოდა ვარანასიში, ისიპატანას ირმის კორომში.
მან მან ხუთკაციანი ჯგუფის ჯგუფს მიმართა:
ეს
ორი უკიდურესობა, ბიხხუსი, არ უნდა მიიღოს მან, ვინც სახლიდან წავიდა.
რომელი ორი? ერთის მხრივ, ჰედონიზმისადმი ერთგულება კმას მიმართ, რომელიც
არის დაბალი, ვულგარული, ჩვეულებრივი, ანარია, სარგებელს მოკლებულია, ხოლო
მეორეს მხრივ თვითდამკვიდრების ერთგულება, რომელიც არის დუკხა, ანარია,
მოკლებულია სარგებელს . ამ ორ უკიდურესობაში, ბახხუსზე გადასვლის გარეშე,
Tathāgata- მ სრულად გააღვიძა majjhima pa ,ipada- სთვის, რომელიც
წარმოქმნის ხედვას, რომელიც აწარმოებს ,a- ს და იწვევს დამშვიდებას,
abhiñña- ს, სამბოჯისკენ, Nibbāna- სკენ.
და
რა არის, მაიჯჰიმა პაპიპადა, რომელსაც სრულად გაეღვიძა Tathāgata, რომელიც
წარმოქმნის ხედვას, რომელიც აწარმოებს ,a და იწვევს დამშვიდებას, abhiñña-
ს, სამბოჯისკენ, Nibbāna- სკენ? ეს არის, bhikkhus, ეს ariya aṭṭhaṅgika
magga, რომ ვთქვათ: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā ·
kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. ეს,
bhikkhus, არის majjhima paṭipada, რომელზეც Tathāgata გაიღვიძა, რომელიც
წარმოქმნის ხედვას, რომელიც აწარმოებს ,a- ს და იწვევს დამშვიდებას,
abhiñña- ს, სამბოჯის, Nibbāna- სკენ.
გარდა
ამისა, bhikkhus, ეს არის dukkha ariya · sacca: jāti არის dukkha, jarā
არის dukkha (დაავადება არის dukkha) maraṇa არის dukkha, ასოციაცია
იმასთან, რაც არ მოსწონთ არის dukkha, დისოციაცია იმისგან, რაც მოსწონთ
არის dukkha, არ მიიღოთ ის, რაც სურს არის დუხხა; მოკლედ რომ ვთქვათ, ხუთი
upādāna’k'khandhas არის dukkha.
უფრო
მეტიც, bhikkhus, ეს არის dukkha · samudaya ariya · sacca: ეს taṇhā,
რომელიც აღორძინებისკენ მიდის, დაკავშირებულია სურვილთან და
სიამოვნებასთან, აქ სიამოვნებას პოულობს აქ ან იქ, ანუ kāma-taṇhā,
bhava-taṇhā და vibhava-taṇhā.
გარდა
ამისა, ეს არის დუკხანიროჰა არია · საკა: სრული ვირჯა, ნიროდა, მიტოვება,
მიტოვება, ემანსიპაცია და თავისუფლება სწორედ ამ ტაჰჰისაგან.
გარდა
ამისა, bhikkhus, ეს არის dukkha · nirodha · gāminī paṭipada ariya ·
sacca: მხოლოდ ეს ariya aṭṭhaṅgika magga, ანუ ვთქვათ: , სამამატი და
სამამი · სამადი.
‘ეს
არის dukkha ariyasacca’: ჩემში, bhikkhus, რაც მანამდე გაუგონარ რამესთან
დაკავშირებით, თვალი აუკანკალდა, ara წამოვიდა, pa the გაჩნდა, vijjā
გაჩნდა, შუქი გაჩნდა. ‘ახლა, ეს დუქხა არიასაკკა სრულად უნდა იყოს
ცნობილი’: ჩემში, ბიხხუს, ადრე არნახულ რამეებთან დაკავშირებით, თვალი
აუკანკალდა, ara გაჩნდა, პაშმა წამოიწია, ვიჯჯო გაჩნდა, შუქი გაჩნდა. ‘ახლა
ეს დუკხა არიასაკკა უკვე ცნობილია’: ჩემში, ბიხხუს, ადრე არნახულ
რამეებთან დაკავშირებით, თვალი აუკანკალდა, ñāṇa გაჩნდა, პაშმა წამოიწია,
ვიჯჯო გაჩნდა, შუქი გაჩნდა.
‘ეს
არის dukkha · samudaya ariyasacca’: ჩემში, bhikkhus, რაც მანამდე
გაუგონარი რამ მოხდა, თვალის წამოწევა, ara გაჩნდა, paññā გაჩნდა, vijjā
გაჩნდა, შუქი გაჩნდა. ‘ახლა, ეს დუკხა · სამუდაია არიასაკა უნდა მიტოვდეს’:
ჩემში, ბიხხუს, ადრე არნახულ რამეებთან დაკავშირებით, თვალი აუკანკალდა,
ara წარმოიშვა, პაშმა წამოიწია, ვიჯჯო გაჩნდა, შუქი გაჩნდა. “ახლა ეს დუქხა
· სამუდაია არიასაკა მიტოვებულია”: ჩემში, ბიხხუს, ადრე არნახულ რამეებთან
დაკავშირებით, თვალი აუკანკალდა, ara გაჩნდა, პაშმა წამოიწყო, ვიჯჯო
გაჩნდა, შუქი გაჩნდა.
“ეს
არის dukkha · nirodha ariyasacca”: ჩემში, bhikkhus, რაც მანამდე
გაუგონარი რამ მოხდა, თვალის წამოწევა, ara წარმოიშვა, paññā გაჩნდა, vijjā
გაჩნდა, შუქი გაჩნდა. ‘ახლა ეს დუკხანიროდა არიასაკა უნდა განიცადოს
პირადად’: ჩემში, bhikkhus, რაც ჯერ არავის გაუგონია, თვალი აუკანკალდა,
ara წარმოიშვა, პაშმა წამოიწყო, ვიჯჯო გაჩნდა, შუქი გაჩნდა. ‘ახლა ეს
დუკხანიროდა არიასაკა უკვე პირადად გამოცდილია’: ჩემში, ბიხხუს, ადრე
არნახულ რამეებთან დაკავშირებით, თვალი აუკანკალდა, ara წამოვიდა, პაშმა
წამოიწყო, ვიჯჯო გაჩნდა, შუქი გაჩნდა.
“ეს
არის dukkha · nirodha · gāminī paṭipadā ariyasacca”: ჩემში, bhikkhus,
რაც არნახულ რამეებთან დაკავშირებით მოხდა, თვალის წამოწევა, ara
წარმოიშვა, პაშმა წამოიწყო, ვიჟჟა გაჩნდა, შუქი გაჩნდა. ‘ახლა უნდა
განვითარდეს ეს dukkha · nirodha · gāminī paṭipadā ariyasacca ”: ჩემში,
bhikkhus, რაც მანამდე გაუგონარი იყო, თვალის წამოწევა, ara წარმოიშვა,
paññā გაჩნდა, vijjā გაჩნდა, შუქი გაჩნდა. ‘ახლა უკვე განვითარდა ეს
დუკხანიროდა · gāminī paṭipadā ariyasacca’: ჩემში, ბიხხუს, ადრე არნახულ
საგნებთან დაკავშირებით, თვალებმა წამოიჭრა, ara წამოიჭრა, პაშმა წამოიწია,
ვიჟჟა გაჩნდა, შუქი გაჩნდა.
ასე
დიდხანს, bhikkhus, როგორც ჩემი yathds · bhūtaṃ ცოდნა და ხედვა ამ ოთხი
ariyasaccas ამ თორმეტი გზით triads არ იყო საკმაოდ სუფთა, მე არ პრეტენზია
ლოკაში მისი devas, მისი Māras, თავისი Brahmās, სამასი და ბრაჰმანები, ამ
თაობაში თავისი დევებითა და ადამიანებით, სრულად გაიღვიძეს უმაღლეს
სამამბოში.
მაგრამ
როდესაც, bhikkhus, ჩემი yathā · bhūtaṃ ცოდნა და ხედვა ამ ოთხი
ariyasaccas ამ თორმეტი გზით triads იყო საკმაოდ სუფთა, მე პრეტენზია loka
მისი devas, მისი māras, თავისი brahmās, samaṇas და brahmins, in ამ
თაობამ თავისი დევებითა და ადამიანებით, რომ სრულად გაიღვიძა უმაღლესი
სამამბოდისთვის. ცოდნა და ხედვა გაჩნდა ჩემში: ”ჩემი ვიმუტი ურყევია, ეს
არის ჩემი ბოლო ჯატი, ახლა აღარ არსებობს ბჰავა.
ეს
თქვა ბჰაგავმა. გახარებულმა ხუთკაციანმა ჯგუფმა დაამტკიცა ბჰაგავას
სიტყვები. სანამ ამ ექსპოზიციაზე საუბრობდნენ, სიას კოშნაში გაჩნდა დაჰმა
თვალი, რომელიც თავისუფალია ვნებისაგან და უჟანგავია: ”სამუდაიას ბუნებას
აქვს ნიროდას ბუნება”.
როდესაც
ბჰაგავამ დაძრა დჰამას ბორბალი, დედამიწის დევებმა ხმამაღლა გამოაცხადეს:
‘ვარანასიში, ისიპატანას ირმის კორომში, ბჰაგავამ ამოქმედდა დჰმას უმაღლესი
ბორბალი, რომელსაც სამამასებით ვერ შეაჩერებს. ან ბრაჰმანები, დევები,
მირასი, ბრაჰმა ან ვინმე მსოფლიოში. ‘
დედამიწის
დევების ძახილი რომ მოისმინა, კატუმაჰარიჟიკას დევებმა ხმამაღლა
გამოაცხადეს: ‘ვარანასიში, ისიპატანასთან მდებარე ირმის კორომში, ბჰაგავმა
ამოქმედდა დჰმას უმაღლესი ბორბალი, რომელსაც ვერ შეაჩერებენ სამამები ან
ბრაჰმანები, დევები. , მირასი, ბრაჰმა ან ვინმეს მსოფლიოში. ‘
მოისმინეს
Cātumahārājika devas- ის ტირილი, Tāvatiṃsa devas- მა ხმამაღლა
გამოაცხადა: ‘ვარანასიში, ირმის კორომში ისიპატანაში, Bhagavā- მა
ამოქმედდა Dhamma- ს უმაღლესი ბორბალი, რომელსაც ვერ შეაჩერებენ samaṇas ან
brahmins, devas, Mras. , ბრაჰმა ან ვინმე მსოფლიოში. ‘
მოისმინა
ტივატისას დევების ძახილი, იამა დევამ ხმამაღლა გამოაცხადა: ‘ვარანასიში,
ირმის კორომში ისიპატანაში, ბჰაგავმა ამოქმედდა დჰმას უმაღლესი ბორბალი,
რომელსაც ვერ შეაჩერებენ სამამები ან ბრაჰმანები, დევები, მირასი. , ბრაჰმა
ან ვინმე მსოფლიოში. ‘
იამა
დევების ძახილი რომ მოისმინა, ტუსიტელმა დევებმა ხმამაღლა გამოაცხადეს:
‘ვარანასიში, ისიპატანას ირმის კორომში, ბჰაგავმა ამოქმედდა დჰმას უმაღლესი
ბორბალი, რომელსაც ვერ შეაჩერებენ სამამები ან ბრაჰმანები, დევები,
მირასი. , ბრაჰმა ან ვინმე მსოფლიოში. ‘
მოისმინა
ტუსიტის დევების ტირილი, ნიმმინარატის დევებმა ხმამაღლა განაცხადეს:
‘ვარანასიში, ისიპატანას ირმის კორომში, ბჰაგავმა ამოქმედდა დჰამას
უმაღლესი ბორბალი, რომელსაც ვერ შეაჩერებენ სამამები ან ბრაჰმანები,
დევები, მირასი. , ბრაჰმა ან ვინმე მსოფლიოში. ‘
მოისმინეს
ნიმანარატის დევების ძახილი, პარანიმმიტავასავატი დევამ ხმამაღლა
გამოაცხადა: ‘ვარანასიში, ისიპატანას ირმის კორომში, ბჰაგავმა ამოქმედდა
დჰმას უმაღლესი ბორბალი, რომელსაც ვერ შეაჩერებენ სამამები ან ბრაჰმანები,
დევები, მირასი. , ბრაჰმა ან ვინმე მსოფლიოში. ‘
Paranimmitavasavatti
devas- ის ტირილი რომ მოისმინა, ბრაჰმაკიაიკას დევებმა ხმამაღლა
გამოაცხადეს: ‘ვარანასში, ირმის კორომში ისიპატანასთან, ბჰაგავმა ამოქმედდა
დჰმას უმაღლესი ბორბალი, რომელსაც ვერ შეაჩერებენ სამამები ან ბრამინები,
დევები, მირასი. , ბრაჰმა ან ვინმე მსოფლიოში. ‘
ამ
მომენტში, იმ წამსვე, ტირილი გავრცელდა ბრაჰმალოკამდე. ამ ათიათასჯერმა
მსოფლიო სისტემამ შეარხია, შეძრწუნდა და კანკალი მოახდინა და სამყაროში
გამოჩნდა დიდი, უსაზღვრო სიკაშკაშე, რომელიც აჯობა დევების შედეგს
შემდეგ
ბჰაგავამ წარმოთქვა ეს უდანა: ‘კოშნას ნამდვილად ესმოდა! კოშნას ნამდვილად
ესმოდა! ‘ ასე შეიძინა āyasmā Koṇḍañña- მ სახელწოდება ‘Aññāsi ·
Koṇḍañña’.
Dhammacakka Sutta (Brief) Setting the Wheel of Dhamma in Motion।। Hariharan, India
Amit Barua
236K subscribers
“Now
this, monks, is the noble truth of stress:[1] Birth is stressful, aging
is stressful, death is stressful; sorrow, lamentation, pain, distress,
& despair are stressful; association with the unbeloved is
stressful, separation from the loved is stressful, not getting what is
wanted is stressful. In short, the five clinging-aggregates are
stressful.
“And
this, monks, is the noble truth of the origination of stress: the
craving that makes for further becoming — accompanied by passion &
delight, relishing now here & now there — i.e., craving for sensual
pleasure, craving for becoming, craving for non-becoming.
“And
this, monks, is the noble truth of the cessation of stress: the
remainderless fading & cessation, renunciation, relinquishment,
release, & letting go of that very craving.
“And
this, monks, is the noble truth of the way of practice leading to the
cessation of stress: precisely this Noble Eightfold Path — right view,
right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.
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Sanyuttanikaye Arya
Artist
Vijay Prakash
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Preaching Of Buddha
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Dhammacakkappavattana
Sutta - Bewegung des Rades des Dhamma - [Dhamma · cakka · pavattana] im
klassischen Deutsch-Klassischen Deutsch
Dies ist sicherlich das berühmteste Sutta in der Pali-Literatur.
Der
Buddha erklärt zum ersten Mal die vier Ariya-Saccas. Buddha bedeutet
Erwachtes Bewusstsein Der Bhagavā hat das höchste Rad des Dhamma in
Bewegung gesetzt, das nicht von Samaṇas oder Brahmanen, Devas, Māras,
Brahmā oder irgendjemandem auf der Welt gestoppt werden kann. ‘
Bitte
teile dies mit deinen Familienmitgliedern, Verwandten und Freunden, um
Glück, Wohlergehen, Frieden und ewige Glückseligkeit als letztes Ziel zu
erreichen.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56,11 (S v 420)
Einmal wohnte der Bhagavā in Varanasi im Deer Grove in Isipatana.
Dort sprach er die Gruppe von fünf Bhikkhus an:
Diese
beiden Extreme, Bhikkhus, sollten nicht von jemandem übernommen werden,
der aus dem häuslichen Leben hervorgegangen ist. Welche zwei?
Einerseits die Hingabe an den Hedonismus gegenüber Kāma, die
minderwertig, vulgär, gewöhnlich und an Ariya ist, ohne Nutzen, und
andererseits die Hingabe an die Selbstkasteiung, die Dukkha, eine Ariya,
ohne Nutzen ist . Ohne zu diesen beiden Extremen, Bhikkhus, zu gehen,
ist der Tathāgata vollständig zum Majjhima Paṭipada erwacht, das Vision
erzeugt, die ñāṇa erzeugt und zur Beschwichtigung, zu Abhiñña, zu
Sambodhi, zu Nibbāna führt.
Und
was, Bhikkhus, ist das Majjhima Paṭipada, zu dem der Tathāgata
vollständig erwacht ist, das Vision erzeugt, das ñāṇa erzeugt und zur
Beschwichtigung, zum Abhiñña, zum Sambodhi, zum Nibbāna führt? Es ist,
bhikkhus, diese ariya aṭṭhaṅgika magga, das heißt: sammā · diṭṭhi sammā ·
saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Dies, Bhikkhus, ist das Majjhima Paṭipada,
zu dem der Tathāgata erwacht ist, das Vision erzeugt, das ñāṇa erzeugt
und zur Beschwichtigung, zu Abhiñña, zu Sambodhi, zu Nibbāna führt.
Darüber
hinaus, Bhikkhus, ist dies die Dukkha Ariya · Sacca: Jāti ist Dukkha,
Jarā ist Dukkha (Krankheit ist Dukkha) Maraṇa ist Dukkha, Assoziation
mit dem, was nicht gemocht wird, ist Dukkha, Dissoziation von dem, was
gemocht wird, ist Dukkha, nicht zu bekommen, was man will ist dukkha;
Kurz gesagt, die fünf upādāna’k'khandhas sind dukkha.
Darüber
hinaus, Bhikkhus, ist dies das Dukkha · Samudaya Ariya · Sacca: Dieses
Taṇhā führt zur Wiedergeburt, verbunden mit Verlangen und Genuss, findet
hier oder da Freude, das heißt: Kāma-Taṇhā, Bhava-Taṇhā und
Vibhava-Taṇhā.
Darüber
hinaus, Bhikkhus, ist dies die Dukkha · Nirodha Ariya · Sacca: die
vollständige Virāga, Nirodha, Verlassen, Verlassen, Emanzipation und
Freiheit von diesem Taṇhā.
Darüber
hinaus, Bhikkhus, ist dies das dukkha · nirodha · gāminī paṭipada ariya
· sacca: nur dieses ariya aṭṭhaṅgika magga, das heißt: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · ,
sammā · sati und sammā · samādhi.
‘Dies
ist das dukkha ariyasacca’: In mir, Bhikkhus, entstand in Bezug auf
Dinge, die vorher nicht gehört wurden, das Auge, das ñāṇa, das paññā,
das vijjā, das Licht. “Nun, dieses dukkha ariyasacca soll vollständig
bekannt sein”: In mir, Bhikkhus, entstand in Bezug auf Dinge, die vorher
nicht gehört wurden, das Auge, das ñāṇa entstand, das paññā entstand,
das vijjā entstand, das Licht entstand. “Nun, dieses Dukkha Ariyasacca
ist vollständig bekannt”: In mir, Bhikkhus, entstand in Bezug auf Dinge,
die vorher nicht gehört wurden, das Auge, das ñāṇa entstand, das Paññā
entstand, das Vijjā entstand, das Licht entstand.
‘Dies
ist das dukkha · samudaya ariyasacca’: In mir, Bhikkhus, entstand in
Bezug auf Dinge, die vorher nicht gehört wurden, das Auge, das ñāṇa
entstand, das paññā entstand, das vijjā entstand, das Licht entstand.
“Nun, dieses dukkha · samudaya ariyasacca soll aufgegeben werden”: In
mir, Bhikkhus, entstand in Bezug auf Dinge, die vorher nicht gehört
wurden, das Auge, das ñāṇa entstand, das paññā entstand, das vijjā
entstand, das Licht entstand. ‘Nun, dieses dukkha · samudaya ariyasacca
wurde aufgegeben’: In mir, Bhikkhus, in Bezug auf Dinge, die vorher
nicht gehört wurden, entstand das Auge, das ñāṇa entstand, das paññā
entstand, das vijjā entstand, das Licht entstand.
‘Dies
ist das dukkha · nirodha ariyasacca’: In mir, Bhikkhus, in Bezug auf
Dinge, die vorher nicht gehört wurden, entstand das Auge, das ñāṇa
entstand, das paññā entstand, das vijjā entstand, das Licht entstand.
“Nun, dieses dukkha · nirodha ariyasacca ist persönlich zu erleben”: In
mir, Bhikkhus, entstand in Bezug auf Dinge, die vorher nicht gehört
wurden, das Auge, das ñāṇa entstand, das paññā entstand, das vijjā
entstand, das Licht entstand. ‘Nun, dieses dukkha · nirodha ariyasacca
wurde persönlich erlebt’: In mir, Bhikkhus, entstand in Bezug auf Dinge,
die vorher nicht gehört wurden, das Auge, das ñāṇa entstand, das paññā
entstand, das vijjā entstand, das Licht entstand.
‘Dies
ist das dukkha · nirodha · gāminī paṭipadā ariyasacca’: In mir,
Bhikkhus, in Bezug auf Dinge, die vorher nicht gehört wurden, entstand
das Auge, das ñāṇa entstand, das paññā entstand, das vijjā entstand, das
Licht entstand. “Nun, dieses dukkha · nirodha · gāminī paṭipadā
ariyasacca soll entwickelt werden ‘: In mir, Bhikkhus, in Bezug auf
Dinge, die vorher ungehört waren, entstand das Auge, das ñāṇa entstand,
das paññā entstand, das vijjā entstand, das Licht entstand. ‘Nun, dieses
dukkha · nirodha · gāminī paṭipadā ariyasacca wurde entwickelt’: In
mir, Bhikkhus, in Bezug auf Dinge, die vorher nicht gehört wurden,
entstand das Auge, das ñāṇa entstand, das paññā entstand, das vijjā
entstand, das Licht entstand.
Und
so lange, Bhikkhus, als mein yathā · bhūtaṃ Wissen und meine Vision
dieser vier Ariyasaccas auf diese zwölf Arten durch Triaden nicht ganz
rein war, behauptete ich nicht in der Loka mit ihren Devas, mit ihren
Māras, mit ihren Brahmās, mit den Samaṇas und Brahmanen, in dieser
Generation mit ihren Devas und Menschen, um vollständig zum höchsten
Sammā · Sambodhi erwacht zu sein.
Aber
als, Bhikkhus, mein Yathā · Bhūtaṃ-Wissen und meine Vision dieser vier
Ariyasaccas auf diese zwölf Arten durch Triaden ziemlich rein war,
behauptete ich in der Loka mit ihren Devas, mit ihren Māras, mit ihren
Brahmās, mit den Samaṇas und Brahmanen, in diese Generation mit ihren
Devas und Menschen, um vollständig zum höchsten sammā · sambodhi erwacht
zu sein. Und das Wissen und die Vision entstanden in mir: „Mein Vimutti
ist unerschütterlich, dies ist mein letzter Jāti, jetzt gibt es kein
weiteres Bhava mehr.
Dies
ist, was der Bhagavā sagte. Erfreut stimmte die Gruppe von fünf
Bhikkhus den Worten des Bhagavā zu. Und während diese Darstellung
gesprochen wurde, entstand in āyasmā Koṇḍañña das Dhamma-Auge, das frei
von Leidenschaft und rostfrei ist: „Alles, was die Natur von Samudaya
hat, hat die Natur von Nirodha“.
Und
als der Bhagavā das Rad des Dhamma in Bewegung gesetzt hatte,
verkündeten die Devas der Erde laut: „In Varanasi, im Hirschhain von
Isipatana, hat der Bhagavā das höchste Rad des Dhamma in Bewegung
gesetzt, das von Samaṇas nicht gestoppt werden kann oder Brahmanen,
Devas, Māras, Brahmā oder irgendjemand auf der Welt. ‘
Nachdem
die Cātumahārājika-Devas den Schrei der Devas der Erde gehört hatten,
verkündeten sie laut: „In Varanasi, im Hirschhain von Isipatana, hat der
Bhagavā das höchste Rad des Dhamma in Bewegung gesetzt, das von Samaṇas
oder Brahmanen, Devas, nicht gestoppt werden kann , Māras, Brahmā oder
irgendjemand auf der Welt. ‘
Nachdem
die Tāvatiṃsa-Devas den Schrei der Cātumahārājika-Devas gehört hatten,
verkündeten sie laut: „In Varanasi, im Hirschhain von Isipatana, hat der
Bhagavā das höchste Rad des Dhamma in Bewegung gesetzt, das von Samaṇas
oder Brahmanen, Devas, Māras, nicht gestoppt werden kann , Brahmā oder
irgendjemand auf der Welt. ‘
Nachdem
die Yāma-Devas den Schrei der Tāvatiṃsa-Devas gehört hatten,
verkündeten sie laut: „In Varanasi, im Hirschhain von Isipatana, hat der
Bhagavā das höchste Rad des Dhamma in Bewegung gesetzt, das von Samaṇas
oder Brahmanen, Devas, Māras, nicht gestoppt werden kann , Brahmā oder
irgendjemand auf der Welt. ‘
Nachdem
die Tusitā-Devas den Schrei der Yāma-Devas gehört hatten, verkündeten
sie laut: „In Varanasi, im Hirschhain von Isipatana, hat der Bhagavā das
höchste Rad des Dhamma in Bewegung gesetzt, das von Samaṇas oder
Brahmanen, Devas, Māras, nicht gestoppt werden kann , Brahmā oder
irgendjemand auf der Welt. ‘
Nachdem
die Nimmānarati-Devas den Schrei der Tusitā-Devas gehört hatten,
verkündeten sie laut: „In Varanasi, im Hirschhain von Isipatana, hat der
Bhagavā das höchste Rad des Dhamma in Bewegung gesetzt, das von Samaṇas
oder Brahmanen, Devas, Māras, nicht gestoppt werden kann , Brahmā oder
irgendjemand auf der Welt. ‘
Nachdem
die Paranimmitavasavatti-Devas den Schrei der Nimmānarati-Devas gehört
hatten, verkündeten sie laut: „In Varanasi, im Hirschhain von Isipatana,
hat der Bhagavā das höchste Rad des Dhamma in Bewegung gesetzt, das von
Samaṇas oder Brahmanen, Devas, Māras, nicht gestoppt werden kann ,
Brahmā oder irgendjemand auf der Welt. ‘
Nachdem
die Brahmakāyika-Devas den Schrei der Paranimmitavasavatti-Devas gehört
hatten, verkündeten sie laut: „In Varanasi, im Hirschhain von
Isipatana, hat der Bhagavā das höchste Rad des Dhamma in Bewegung
gesetzt, das von Samaṇas oder Brahmanen, Devas, Māras, nicht gestoppt
werden kann , Brahmā oder irgendjemand auf der Welt. ‘
In
diesem Moment, in diesem Moment, verbreitete sich der Schrei zu Brahma ·
loka. Und dieses zehntausendfache Weltsystem zitterte, zitterte und
zitterte, und eine große, grenzenlose Ausstrahlung erschien in der Welt
und übertraf die Ausstrahlung der Devas
Dann
sprach der Bhagavā dieses udāna aus: ‘Koṇḍañña hat es wirklich
verstanden! Koṇḍañña hat es wirklich verstanden! ‘ Und so erhielt āyasmā
Koṇḍañña den Namen ‘Aññāsi · Koṇḍañña’.
Discourse on Dhammacakkappavattana Sutta by Ven. Vinayarakhita Mahathero, Aloka Trust, Bangalore
Sermsook Patmastana
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Discourse on Dhammacakkappavattana Sutta by Ven. Vinayarakhita Mahathero, Founder of Aloka Trust, Bangalore, India
The
Dhammacakkappavattana Sutta Dharmacakrapravartana Sūtra: The Setting
in Motion of the Wheel of the Dharma Sutta is a Buddhist text that is
considered by Buddhists to be a record of the first sermon given by
Gautama Buddha.
The main
topic of this sutta is the Four Noble Truths, which refer to and
express the basic orientation of Buddhism in a formulaic expression.
This sutta also refers to the Buddhist concepts of the Middle Way, impermanence, and dependent origination.
Discourse on Dhammacakkappavattana Sutta by Ven. Vinayarakhita Mahathero, Aloka Trust, Bangalore
Discourse
on Dhammacakkappavattana Sutta by Ven. Vinayarakhita Mahathero, Founder
of Aloka Trust, Bangalore, India The Dhammacakkappavattana Sutta
Dharmacakr…
Dhammacakkappavattana
Sutta - Ρύθμιση σε κίνηση του τροχού του Dhamma - [Dhamma · cakka ·
pavattana] σε κλασική ελληνική-Κλασσικά Ελληνικά
Αυτό είναι σίγουρα το πιο διάσημο sutta στη γέννηση του Pali.
Ο
Βούδας εκθέτει για πρώτη φορά τις τέσσερις αριάκες. Ο Βούδας σημαίνει
Αφύπνιση Μία Συνειδητοποίηση ότι ο Μπαγκαβά έχει θέσει σε κίνηση τον
ανώτατο Τροχό του Ντάμμα, ο οποίος δεν μπορεί να σταματήσει από τους
samṇas ή τους brahmins, devas, Māras, Brahmā ή οποιονδήποτε στον κόσμο.
Παρακαλώ
μοιραστείτε το με τα μέλη της οικογένειάς σας, τους συγγενείς και τους
φίλους σας για ευτυχία, ευημερία, ειρήνη και για να επιτύχετε το Eternal
Bliss ως Τελικό Στόχο.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Σε μια περίπτωση, ο Μπαγκαβά έμενε στο Βαρανάσι στο ελάφι των Άλπεων στην Ισιπατάνα.
Εκεί, μίλησε στην ομάδα των πέντε bhikkhus:
Αυτά
τα δύο άκρα, οι bhikkhus, δεν πρέπει να υιοθετηθούν από κάποιον που
έχει βγει από την οικογενειακή ζωή. Ποια δύο; Από τη μία πλευρά, η
αφοσίωση στον ηδονισμό προς την Κάμα, η οποία είναι κατώτερη, χυδαία,
κοινή, αναρσία, στερείται οφέλους και, από την άλλη, η αφοσίωση στην
αυτο-θανάτωση, η οποία είναι η ντούκα, η αριαία, στερείται οφέλους .
Χωρίς να πηγαίνουμε σε αυτά τα δύο άκρα, bhikkhus, ο Tathāgata έχει
ξυπνήσει πλήρως στο majjhima paṭipada, το οποίο παράγει όραμα, το οποίο
παράγει ñāṇa, και οδηγεί σε χαλάρωση, στην abhiñña, στο sambodhi, στη
Nibbāna.
Και
τι, bhikkhus, είναι το majjhima paṭipada στο οποίο το Tathāgata έχει
ξυπνήσει πλήρως, που παράγει όραμα, που παράγει ñāṇa, και οδηγεί σε
χαλάρωση, σε abhiñña, σε sambodhi, στη Nibbāna; Είναι, bhikkhus, αυτό το
ariya aṭṭhaṅgika magga, δηλαδή: sammā · diṭṭhi sammā · saṅkappa sammā ·
vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. Αυτό, bhikkhus, είναι το majjhima paṭipada στο οποίο έχει
ξυπνήσει ο Tathāgata, που παράγει όραμα, που παράγει ñāṇa, και οδηγεί σε
ευχαρίστηση, σε abhiñña, σε sambodhi, στη Nibbāna.
Επιπλέον,
bhikkhus, αυτό είναι το dukkha ariya · sacca: jāti is dukkha, jarā is
dukkha (ασθένεια είναι dukkha) maraṇa είναι dukkha, συσχέτιση με αυτό
που δεν του αρέσει είναι το dukkha, η αποσύνδεση από αυτό που του αρέσει
είναι το dukkha, όχι για να πάρει αυτό που θέλει είναι το Ντούκα; Με
λίγα λόγια, τα πέντε upādāna’k'khandhas είναι dukkha.
Επιπλέον,
bhikkhus, αυτό είναι το dukkha · samudaya ariya · sacca: αυτό το taṇhā
που οδηγεί στην αναγέννηση, που συνδέεται με την επιθυμία και την
απόλαυση, βρίσκοντας απόλαυση εδώ ή εκεί, δηλαδή: kāma-taṇhā,
bhava-taṇhā και vibhava-taṇhā.
Επιπλέον,
bhikkhus, αυτό είναι το dukkha · nirodha ariya · sacca: το πλήρες
virāga, το nirodha, η εγκατάλειψη, η παραίτηση, η χειραφέτηση και η
ελευθερία από το ίδιο το taṇhā.
Επιπλέον,
bhikkhus, αυτό είναι το dukkha · nirodha · gāminī paṭipada ariya ·
sacca: just this ariya aṭṭhaṅgika magga, δηλαδή: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammāāāāāva , sammā · sati και
sammā · samādhi.
«Αυτό
είναι το dukkha ariyasacca»: σε μένα, bhikkhus, σε σχέση με πράγματα
που δεν είχαν ακούσει πριν, το μάτι εμφανίστηκε, το ñāṇa, το paññā, το
vijjā, το φως. «Τώρα, αυτό το dukkha ariyasacca πρέπει να είναι απολύτως
γνωστό»: σε μένα, bhikkhus, σχετικά με τα πράγματα που δεν έχουν
ακούσει πριν, το μάτι εμφανίστηκε, το ñā ara εμφανίστηκε, το paññā
εμφανίστηκε, το vijjā εμφανίστηκε, το φως εμφανίστηκε. «Τώρα, αυτό το
dukkha ariyasacca ήταν απόλυτα γνωστό»: σε μένα, bhikkhus, σε σχέση με
πράγματα που δεν είχαν ακούσει προηγουμένως, το μάτι εμφανίστηκε, το ñā
ara εμφανίστηκε, το paññā εμφανίστηκε, το vijjā εμφανίστηκε, το φως
προέκυψε.
«Αυτό
είναι το dukkha · samudaya ariyasacca»: σε μένα, bhikkhus, σχετικά με
τα πράγματα που δεν έχουν ακούσει πριν, το μάτι εμφανίστηκε, το ñāṇa, το
paññā, το vijjā, το φως. «Τώρα, αυτό το dukkha · samudaya ariyasacca
πρέπει να εγκαταλειφθεί»: σε μένα, bhikkhus, σχετικά με τα πράγματα που
δεν έχουν ακούσει πριν, το μάτι εμφανίστηκε, το ñāṇa εμφανίστηκε, το
paññā εμφανίστηκε, το vijjā εμφανίστηκε, το φως προέκυψε. «Τώρα, αυτό το
dukkha · samudaya ariyasacca έχει εγκαταλειφθεί»: σε μένα, bhikkhus,
όσον αφορά τα πράγματα που δεν έχουν ακούσει πριν, το μάτι εμφανίστηκε,
το ñāṇa εμφανίστηκε, το paññā εμφανίστηκε, το vijjā εμφανίστηκε, το φως
προέκυψε.
«Αυτό
είναι το dukkha · nirodha ariyasacca»: σε μένα, bhikkhus, σχετικά με τα
πράγματα που δεν έχουν ακούσει πριν, το μάτι αναδύθηκε, το ñā ara
εμφανίστηκε, το paññā εμφανίστηκε, το vijjā εμφανίστηκε, το φως
προέκυψε. «Τώρα, αυτό το dukkha · nirodha ariyasacca πρέπει να βιώσω
προσωπικά»: σε μένα, bhikkhus, σε σχέση με πράγματα που δεν έχουν
ακούσει πριν, το μάτι εμφανίστηκε, το ñāṇa εμφανίστηκε, το paññā
εμφανίστηκε, το vijjā εμφανίστηκε, το φως προέκυψε. «Τώρα, αυτό το
dukkha · nirodha ariyasacca έχει βιώσει προσωπικά»: σε μένα, bhikkhus,
σε σχέση με πράγματα που δεν έχουν ακούσει πριν, το μάτι εμφανίστηκε, το
ñāṇa εμφανίστηκε, το paññā εμφανίστηκε, το vijjā εμφανίστηκε, το φως
προέκυψε.
«Αυτό είναι το
dukkha · nirodha · gāminī paṭipadā ariyasacca»: σε μένα, bhikkhus, όσον
αφορά τα πράγματα που δεν έχουν ακούσει πριν, το μάτι εμφανίστηκε, το
ñāṇa, το paññā, το vijjā, το φως. «Τώρα, αυτό το dukkha · nirodha ·
gāminī paṭipadā ariyasacca πρόκειται να αναπτυχθεί»: σε μένα, bhikkhus,
σε σχέση με τα πράγματα που δεν έχουν ακούσει πριν, το μάτι εμφανίστηκε,
το ñāṇa εμφανίστηκε, το paññā εμφανίστηκε, το vijjā εμφανίστηκε, το φως
εμφανίστηκε. «Τώρα, αυτό το dukkha · nirodha · gāminī paṭipadā
ariyasacca έχει αναπτυχθεί»: σε μένα, bhikkhus, σε σχέση με πράγματα που
δεν έχουν ακούσει πριν, το μάτι εμφανίστηκε, το ñāṇa, το paññā, το
vijjā, το φως.
Και
τόσο πολύ, οι bhikkhus, καθώς η γνώση και το όραμά μου για τους
τέσσερις ariyasaccas με αυτούς τους δώδεκα τρόπους από τριάδες δεν ήταν
αρκετά καθαρός, δεν ισχυρίστηκα στο loka με τους ντέβες του, με τους
Māras του, με τους Brahmās, με τους οι ίδιοι και οι brahmins, σε αυτήν
τη γενιά με τους ντέβες και τους ανθρώπους του, να έχουν ξυπνήσει πλήρως
στο υπέρτατο sammā · sambodhi
Αλλά
όταν, οι bhikkhus, η γνώση και το όραμά μου για τους τέσσερις
ariyasaccas με αυτούς τους δώδεκα τρόπους με τριάδες ήταν αρκετά αγνή,
ισχυρίστηκα στο loka με τους ντέβες του, με τους Mara, με τους Brahmās,
με τους samaṇas και brahmins, σε αυτή η γενιά με τους ντέβους και τους
ανθρώπους της, να ξυπνήσει πλήρως στο υπέρτατο σαμάμμπο. Και η γνώση και
το όραμα εμφανίστηκαν σε μένα: «Το vimutti μου είναι αμετάβλητο, αυτό
είναι το τελευταίο μου jāti, τώρα δεν υπάρχει άλλο bhava.
Αυτό
είπε ο Μπαγκαβά. Χαρούμενη, η ομάδα των πέντε bhikkhus ενέκρινε τα
λόγια του Bhagavā. Και ενώ μιλούσε αυτή η έκθεση, προέκυψε στο āyasmā
Koṇḍañña το μάτι Dhamma που είναι απαλλαγμένο από πάθος και ανοξείδωτο:
«όλα όσα έχουν τη φύση του samudaya έχουν τη φύση του nirodha».
Και
όταν ο Μπαγκάβα είχε θέσει σε κίνηση τον Τροχό του Ντάμμα, οι ντέβες
της γης διακήρυξαν δυνατά: «Στο Βαρανάσι, στο ελάφι των Άλπεων στην
Ισιπατάνα, ο Μπαγκάβα έθεσε σε κίνηση τον ανώτατο τροχό του Ντάμμα, ο
οποίος δεν μπορεί να σταματήσει από τον samaṇas ή brahmins, devas,
Māras, Brahmā ή οποιονδήποτε στον κόσμο. “
Αφού
άκουσε την κραυγή των ντέβας της γης, οι ντέβες Cātumahārājika
διακήρυξαν δυνατά: «Στο Βαρανάσι, στο άλσος των ελαφιών στην Ισιπατάνα, ο
Μπαγκαβά έχει θέσει σε κίνηση τον ανώτατο τροχό του Ντάμμα, ο οποίος
δεν μπορεί να σταματήσει από τους Samaṇas ή τους brahmins, devas ,
Māras, Brahmā ή οποιονδήποτε στον κόσμο. “
Έχοντας
ακούσει την κραυγή των ντεβών Cātumahārājika, οι ντέβες Tāvatiṃsa
διακήρυξαν δυνατά: «Στο Βαρανάσι, στο άλσος των ελαφιών στην Ισιπατάνα, ο
Μπαγκαβά έχει ενεργοποιήσει τον ανώτατο τροχό του Ντάμμα, ο οποίος δεν
μπορεί να σταματήσει από τους samaṇas ή brahmins, devas, Māras , Brahmā ή
οποιονδήποτε στον κόσμο.
Έχοντας
ακούσει την κραυγή των ντάβων Tāvatiṃsa, οι ντέβες Yāma διακήρυξαν
δυνατά: «Στο Βαρανάσι, στο άλσος των ελαφιών στο Isipatana, ο Bhagavā
έχει θέσει σε κίνηση τον ανώτατο τροχό του Dhamma, ο οποίος δεν μπορεί
να σταματήσει από τους samaṇas ή brahmins, devas, Māras , Brahmā ή
οποιονδήποτε στον κόσμο.
Έχοντας
ακούσει την κραυγή των ντάβων Yāma, οι ντόβοι Tusitā διακήρυξαν δυνατά:
«Στο Βαρανάσι, στο άλσος των ελαφιών στην Ισιπατάνα, ο Μπαγκαβά έχει
θέσει σε κίνηση τον ανώτατο τροχό του Ντάμμα, που δεν μπορεί να
σταματήσει από τους samaṇas ή τους brahmins, devas, Māras , Brahmā ή
οποιονδήποτε στον κόσμο.
Αφού
άκουσε την κραυγή των ντόβων της Τοσάτα, οι ντέμοι Νιμαναράτι
διακήρυξαν δυνατά: «Στο Βαρανάσι, στο άλσος των ελαφιών στην Ισιπατάνα, ο
Μπαγκάβα έθεσε σε κίνηση τον ανώτατο τροχό του Ντάμμα, ο οποίος δεν
μπορεί να σταματήσει από τους Samaṇas ή Brahmins, Devas, Māras , Brahmā ή
οποιονδήποτε στον κόσμο.
Έχοντας
ακούσει την κραυγή των ντάμα Νιμαναράτι, οι ντέβες του
Παρανυμμιταβασάβατι διακήρυξαν δυνατά: «Στο Βαρανάσι, στο ελάφι των
Άλπεων στην Ισιπατάνα, ο Μπαγκαβά έχει ενεργοποιήσει τον ανώτατο τροχό
του Ντάμμα, που δεν μπορεί να σταματήσει από τους Samaṇas ή τους
brahmins, devas, Māras , Brahmā ή οποιονδήποτε στον κόσμο.
Έχοντας
ακούσει την κραυγή των ντεβών Paranimmitavasavatti, οι ντέβες
brahmakāyika διακήρυξαν δυνατά: «Στο Varanasi, στο ελάφι των Άλπεων στην
Isipatana, ο Bhagavā έθεσε σε κίνηση τον ανώτατο τροχό του Dhamma, που
δεν μπορεί να σταματήσει από τους samaṇas ή brahmins, devas, Māras ,
Brahmā ή οποιονδήποτε στον κόσμο.
Έτσι,
εκείνη τη στιγμή, εκείνη τη στιγμή, η κραυγή διαχέεται μέχρι τον Brahma
· loka. Και αυτό το δέκα χιλιάδες παγκόσμιο σύστημα κούνησε, κούνησε
και τρέμει, και μια μεγάλη, απεριόριστη ακτινοβολία εμφανίστηκε στον
κόσμο, ξεπερνώντας την υπεροχή των ντέβας
Τότε
ο Μπαγκαβά είπε αυτό το udāna: «Η Koṇḍañña πραγματικά κατάλαβε! Ο
Koṇḍañña κατάλαβε πραγματικά! ” Και έτσι ο āyasmā Koṇḍañña απέκτησε το
όνομα «Aññāsi · Koṇḍañña».
Swimology by S. N. Goenka, Stories from 10Day Vipassana Course Discourse.
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Omit Shah (center) introduced new citizenship law that fast-tracks
naturalization for some non-Muslim migrants. Opponents say it violates
India’s secular constitution.
Bikas Das/AP
April 28, 20203:37 PM ET
Updated at 7:40 p.m. ET
Religious
freedom under the hindutva cult Mad murderer of democratic
institutions (Modi) has taken “a drastic turn downward,” according to
the U.S. government commission that monitors conditions around the
world.
In
its annual report, the congressionally mandated U.S. Commission on
International Religious Freedom (USCIRF) says Modi’s enactment last year
of the Citizenship Amendment Act discriminated against Muslim migrants
from Afghanistan, Bangladesh and Pakistan.
Commission
vice chairperson Nadine Maenza, appointed by President Trump, said in a
press conference that the deterioration of religious freedom by Modi
was “perhaps the steepest and most alarming” of all the negative
developments identified around the world. The commission accused the
Bevakoof Jhoothe Psychopaths (BJP) of having “allowed violence against
minorities and their houses of worship to continue with impunity and
also engaged in and tolerated hate speech and incitement to violence.”
Constitution of India: Constitution of India Download PDF Free if yow want her it is.
Constitution of India pdf is the supreme law of India. The document
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citizens.
Image Credit: Google Images
Table of Contents
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That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population. When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
Magadhi Prakrit,
Classical Hela Basa (Hela Language),
Classical Pāḷi
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by https://translate.google.com
in
WINNING INDUSTRIES:
1. DIGITAL PRODUCTS, 2. GIG ECONOMY, 3. STOCK MARKET INVESTING, 4. HOME GARDENING, 5. ONLINE COACHI
That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population. When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
Magadhi Prakrit,
Classical Hela Basa (Hela Language),
Classical Pāḷi
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by https://translate.google.com
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pāḷi
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी, 07) Classical Cyrillic 08) Classical Afrikaans– Klassieke Afrikaans 09) Classical Albanian-Shqiptare klasike, 10) Classical Amharic-አንጋፋዊ አማርኛ, 11) Classical Arabic-اللغة العربية الفصحى 12) Classical Armenian-դասական հայերեն, 13) Classical Azerbaijani- Klassik Azərbaycan, 14) Classical Basque- Euskal klasikoa, 15) Classical Belarusian-Класічная беларуская, 16) Classical Bengali-ক্লাসিক্যাল বাংলা, 17) Classical Bosnian-Klasični bosanski, 18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic 20) Classical Cebuano-Klase sa Sugbo, 21) Classical Chichewa-Chikale cha Chichewa, 22) Classical Chinese (Simplified)-古典中文（简体）, 23) Classical Chinese (Traditional)-古典中文（繁體）, 24) Classical Corsican-Corsa Corsicana,
107) Classical Ukrainian-Класичний український, 108) Classical Urdu- کلاسیکی اردو
109) Classical Uyghur,
110) Classical Uzbek-Klassik o’z,
111) Classical Vietnamese-Tiếng Việ,
112) Classical Welsh-Cymraeg Clasurol,
113) Classical Xhosa-IsiXhosa zesiXhosa,
114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu
Even
manusmriti will be rewritten for Discovery of Aboriginal Awakened One
Societies Universe for the welfare, happiness, peace for all societies
and for them to attain Eternal Bliss as their Final Goal as enshrined in
the marvelous, modern Constitution with full freedom, equality,
liberty, and fraternity exposing the foreigners kicked out from Bene
Israel, Tibet, Africa Etc., chitpavan brahmins of Rowdy Swayam Sevaks
(RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.99.9% All Aboriginal
Awakened Societies are aware of the fact that Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners kicked out from Bene Israel,
Tibet, Africa etc., chitpavan brahmins of Rowdy Swayam Sevaks (RSS) only
will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will
get only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:
JC
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
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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, Bodhgaya,Saranath,
Kushinara, Etc., in 3D 360 degree circle vision akin to
Circarama
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
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Magadhi Karnataka State
PRABUDDHA BHARAT
May you, your family members and all sentient and non sentient beings be ever happy, well and secure!
PERMANENT CELEBRATION OF CONSTITUTION DAY 26-11-2020 THE
BUDDHA
AND
HIS DHAMMA
by Dr. B. R. Ambedkar
Constitution of India - in English-Hindi
Dhammacakkappavattana Sutta
— Setting in Motion of the Wheel of Dhamma —in 29) Classical English,
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Danish-Klassisk dansk, Klassisk dansk
Dette er bestemt den mest berømte sutta i Pali-litteraturen.
Buddha
uddyber de fire ariya · saccas for første gang. Buddha, der betyder
Awakened One Awareness, Bhagavā har sat i gang det øverste Dhamma-hjul,
som ikke kan stoppes af samaṇas eller brahminer, devaer, Māras, Brahmā
eller nogen i verden. ‘
Del
dette med dine familiemedlemmer, slægtninge og venner for lykke,
velfærd, fred og for at opnå evig lykke som det endelige mål.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Ved en lejlighed boede Bhagava på Varanasi i Deer Grove i Isipatana.
Der henvendte han sig til gruppen af fem bhikkhus:
Disse
to ekstremer, bhikkhus, bør ikke adopteres af en, der er gået ud af
hjemmelivet. Hvilke to? På den ene side hengivenhed til hedonisme over
for kāma, som er ringere, vulgær, almindelig, an · ariya, berøvet
fordel, og på den anden side hengivenhed til selvdødsfald, som er
dukkha, an · ariya, frataget fordel . Uden at gå til disse to ekstremer,
bhikkhus, er Tathāgata fuldt ud vågnet til majjhima paṭipada, der
producerer vision, der producerer ñāṇa, og fører til ro, til abhiñña,
til sambodhi, til Nibbāna.
Og
hvad, bhikkhus, er majjhima paṭipada, som Tathāgata er helt vågnet til,
som frembringer syn, som producerer ñāṇa og fører til ro, til abhiñña,
til sambodhi, til Nibbāna? Det er, bhikkhus, denne ariya aṭṭhaṅgika
magga, det vil sige: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā ·
kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi.
Dette, bhikkhus, er majjhima paṭipada, som Tathāgata er vågnet til,
hvilket producerer vision, som producerer ñāṇa, og fører til ro, til
abhiñña, til sambodhi, til Nibbāna.
Desuden,
bhikkhus, dette er dukkha ariya · sacca: jāti er dukkha, jarā er dukkha
(sygdom er dukkha) maraṇa er dukkha, tilknytning til det, der ikke kan
lide, er dukkha, dissociation fra det, der kan lide, er dukkha, ikke for
at få det, man ønsker er dukkha; kort sagt, de fem upādāna’k'khandhas
er dukkha.
Desuden
bhikkhus, dette er dukkha · samudaya ariya · sacca: denne taṇhā fører
til genfødsel, forbundet med lyst og nydelse, finder glæde her eller
der, det vil sige: kāma-taṇhā, bhava-taṇhā og vibhava-taṇhā.
Yderligere,
bhikkhus, dette er dukkha · nirodha ariya · sacca: den komplette
viraga, nirodha, opgivelse, forsømmelse, frigørelse og frihed fra selve
taṇhā.
Desuden,
bhikkhus, dette er dukkha · nirodha · gāminī paṭipada ariya · sacca:
bare denne ariya aṭṭhaṅgika magga, det vil sige: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāy ,
sammā · sati og sammā · samādhi.
‘Dette
er dukkha ariyasacca’: i mig, bhikkhus, med hensyn til ting, der hidtil
ikke var hørt, opstod øjet, ñāṇa rejste sig, paññā rejste sig, vijjā
rejste sig, lyset opstod. ‘Nu skal denne dukkha ariyasacca være
fuldstændig kendt’: i mig, bhikkhus, med hensyn til ting, der ikke var
hørt før, rejste øjet sig, ñāṇa opstod, paññā opstod, vijjā opstod,
lyset opstod. ‘Nu har denne dukkha ariyasacca været fuldstændig kendt’: i
mig, bhikkhus, med hensyn til ting, der ikke var hørt før, rejste øjet
sig, ñāṇa opstod, paññā opstod, vijjā opstod, lyset opstod.
‘Dette
er dukkha · samudaya ariyasacca’: i mig, bhikkhus, med hensyn til ting,
der tidligere var uhørt, opstod øjet, ñāṇa opstod, paññā opstod, vijjā
opstod, lyset opstod. ‘Nu skal denne dukkha · samudaya ariyasacca
opgives’: i mig, bhikkhus, med hensyn til ting, der ikke var hørt før,
rejste øjet sig, ñāṇa rejste sig, paññā rejste sig, vijjā opstod, lyset
opstod. ‘Nu er denne dukkha · samudaya ariyasacca blevet forladt’: i
mig, bhikkhus, med hensyn til ting, der hidtil ikke var hørt, opstod
øjet, ñāṇa rejste sig, paññā rejste sig, vijjā rejste sig, lyset opstod.
‘Dette
er dukkha · nirodha ariyasacca’: i mig, bhikkhus, med hensyn til ting,
der tidligere var uhørt, rejste øjet sig, ñāṇa rejste sig, paññā opstod,
vijjā opstod, lyset opstod. ‘Nu skal denne dukkha · nirodha ariyasacca
opleves personligt’: i mig, bhikkhus, med hensyn til ting, der ikke var
hørt før, rejste øjet sig, ñāṇa opstod, paññā opstod, vijjā opstod,
lyset opstod. ‘Nu er denne dukkha · nirodha ariyasacca blevet oplevet
personligt’: i mig, bhikkhus, med hensyn til ting, der aldrig var hørt
før, rejste øjet sig, ñāṇa rejste sig, paññā opstod, vijjā opstod, lyset
opstod.
‘Dette er
dukkha · nirodha · gāminī paṭipadā ariyasacca’: i mig, bhikkhus, med
hensyn til ting, der aldrig før var hørt, opstod øjet, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod. ‘Nu skal denne dukkha ·
nirodha · gāminī paṭipadā ariyasacca udvikles’: i mig, bhikkhus, med
hensyn til ting, der ikke var hørt før, rejste øjet sig, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod. ‘Nu er denne dukkha · nirodha ·
gāminī paṭipadā ariyasacca blevet udviklet’: i mig, bhikkhus, med
hensyn til ting, der ikke var hørt før, rejste øjet sig, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod.
Og
så længe, bhikkhus, da min yathā · bhūtaṃ-viden og vision om disse
fire ariyasaccas på disse tolv måder af triader ikke var helt ren,
hævdede jeg ikke i loka med dets devaer, med sine Māras, med sine
Brahmās, med samaṇas og brahminer, i denne generation med sine devaer og
mennesker, har fuldt ud vækket til den øverste sammā · sambodhi.
Men
da, bhikkhus, min yathā · bhūtaṃ-viden og vision om disse fire
ariyasaccas på disse tolv måder af triader var ret ren, hævdede jeg i
loka med dens devaer, med sine Māras, med sine Brahmās, med samaṇas og
brahminer, i denne generation med sine devaer og mennesker, der fuldt ud
er vågnet til den højeste sammā · sambodhi. Og kundskabet og synet
opstod i mig: ‘min vimutti er urokkelig, dette er min sidste jāti, nu er
der ingen yderligere bhava.
Dette
er hvad Bhagavā sagde. Glad, gruppen af fem bhikkhus godkendte
Bhagavas ord. Og mens denne redegørelse blev talt, opstod der i āyasmā
Koṇḍañña Dhamma-øjet, der er fri for lidenskab og rustfri: ‘alt, hvad
der har samudaya’s natur, har nirodha’s natur’.
Og
da Bhagavā havde sat Dhamma-hjulet i gang, proklamerede jordens devaer
højt: ‘Ved Varanasi, i hjortelunden ved Isipatana, har Bhagava sat i
gang det øverste Dhamma-hjul, som ikke kan stoppes af samaṇas eller
brahminer, devaer, Maras, Brahmāer eller nogen i verden. ‘
Efter
at have hørt råbet fra jordens devaer proklamerede
Cātumahārājika-devaerne højt: ‘Ved Varanasi, i Deer Grove i Isipatana,
har Bhagava sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer , Māras, Brahmā eller nogen i verden. ‘
Efter
at have hørt råbene fra Cātumahārājika-devaerne, proklamerede
Tāvatiṃsa-devaerne højt: ‘Ved Varanasi, i Deer Grove i Isipatana, har
Bhagavā sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Tavatiṃsa-devaernes råb, proklamerede Yama-devaerne højt:
‘Ved Varanasi, i Deer Grove ved Isipatana, har Bhagavā sat i gang det
øverste Dhamma-hjul, som ikke kan stoppes af samaṇas eller brahminer,
devas, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt råbene fra Yama-devaerne, proklamerede Tusita-devaerne
højt: ‘Ved Varanasi, i Deer Grove ved Isipatana, har Bhagava sat i gang
det højeste Dhamma-hjul, som ikke kan stoppes af samaṇas eller
brahminer, devas, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Tusita-devaerne råbte Nimmānarati-devaerne højt: ‘Ved
Varanasi, i Deer Grove ved Isipatana, har Bhagava sat i gang det øverste
Dhamma-hjul, som ikke kan stoppes af samaṇas eller brahminer, devaer,
Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Nimmānarati-devaerne råbte, erklærede
Paranimmitavasavatti-devaerne højt: ‘Ved Varanasi, i Deer Grove i
Isipatana, har Bhagava sat i gang det højeste Dhamma-hjul, som ikke kan
stoppes af samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i
verden. ‘
Efter
at have hørt råb fra Paranimmitavasavatti-devaerne proklamerede
brahmakāyika-devaerne højt: ‘I Varanasi, i Deer Grove i Isipatana, har
Bhagavā sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i verden. ‘
Således
sprang råben i det øjeblik, i det øjeblik, op til Brahma · loka. Og
dette ti tusindfoldige verdenssystem rystede, skælvede og skælvede, og
en stor, grænseløs udstråling dukkede op i verden, der overgik devaernes
udstråling
Så
sagde Bhagavā denne udana: ‘Ko’añña forstod virkelig! Koṇḍañña forstod
virkelig! ‘ Og sådan erhvervede āyasmā Koṇḍañña navnet ‘Aññāsi ·
Koṇḍañña’.
History of Maha Bodhi Society - Part 1 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS
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History of Maha Bodhi Society - Part 1 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS
Dhammacakkappavattana
Sutta— In beweging zetten van het wiel van Dhamma - [Dhamma · cakka ·
pavattana] in Klassiek Nederlands - Klassiek Nederlands
Dit is zeker de bekendste sutta in de Pali-literatuur.
De
Boeddha geeft voor het eerst een uiteenzetting van de vier ariya ·
sacca’s. Boeddha betekent Awakened One Awareness, de Bhagavā heeft het
allerhoogste wiel van Dhamma in beweging gezet, dat niet kan worden
tegengehouden door samaṇa’s of brahmanen, deva’s, Māras, Brahmā of wie
dan ook ter wereld. ‘
Deel
dit alstublieft met uw familieleden, familieleden en vrienden voor
geluk, welzijn, vrede en het bereiken van eeuwige gelukzaligheid als
einddoel.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Op een keer verbleef de Bhagavā in Varanasi in het Deer Grove in Isipatana.
Daar sprak hij de groep van vijf monniken toe:
Deze
twee uitersten, monniken, mogen niet worden overgenomen door iemand die
het gezinsleven heeft verlaten. Welke twee? Aan de ene kant de
toewijding aan hedonisme jegens kāma, dat inferieur, vulgair, algemeen
is, an · ariya, beroofd van voordeel, en aan de andere kant de
toewijding aan zelfvernietiging, wat dukkha, an · ariya is, verstoken
van voordeel . Zonder tot deze twee uitersten te gaan, monniken, is de
Tathāgata volledig ontwaakt voor de majjhima paṭipada, die visie
voortbrengt, die ñāṇa voortbrengt en tot verzoening leidt, naar abhiñña,
naar sambodhi, naar Nibbāna.
En
wat, monniken, is de majjhima paṭipada waartoe de Tathāgata volledig
ontwaakt is, die visie voortbrengt, die ñāṇa voortbrengt en tot
verzoening leidt, tot abhiñña, tot sambodhi, tot Nibbāna? Het is,
monniken, deze ariya aṭṭhaṅgika magga, dat wil zeggen: sammā · diṭṭhi
sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā ·
vāyāma sammā · sati sammā · samādhi. Dit, monniken, is de majjhima
paṭipada waartoe de Tathāgata ontwaakt is, die visie voortbrengt, die
ñāṇa voortbrengt en tot verzoening leidt, naar abhiñña, naar sambodhi,
naar Nibbāna.
Bovendien,
monniken, dit is de dukkha ariya · sacca: jāti is dukkha, jarā is
dukkha (ziekte is dukkha) maraṇa is dukkha, associatie met wat men niet
leuk vindt is dukkha, dissociatie van wat men leuk vindt is dukkha, niet
om te krijgen wat men wil is dukkha; kortom, de vijf
upādāna’k'khandha’s zijn dukkha.
Bovendien,
monniken, dit is de dukkha · samudaya ariya · sacca: deze taṇhā die
leidt tot wedergeboorte, verbonden met verlangen en genot, hier en daar
genot vinden, dat wil zeggen: kāma-taṇhā, bhava-taṇhā en vibhava-taṇhā.
Bovendien,
monniken, is dit de dukkha · nirodha ariya · sacca: de volledige
virāga, nirodha, verlaten, verzaken, bevrijden en vrij zijn van
diezelfde taṇhā.
Bovendien,
monniken, dit is de dukkha · nirodha · gāminī paṭipada ariya · sacca:
alleen deze ariya aṭṭhaṅgika magga, dat wil zeggen: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, · sammā ājīva, sammā
ājīva, sammā , sammā · sati en sammā · samādhi.
‘Dit
is de dukkha ariyasacca’: in mij, monniken, met betrekking tot dingen
die voorheen niet waren gehoord, rees het oog, de ñāṇa stond op, de
paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze dukkha
ariyasacca moet volledig bekend worden’: in mij, monniken, met
betrekking tot dingen die voorheen niet waren gehoord, ging het oog op,
de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht ging
op. ‘Nu, deze dukkha ariyasacca is volledig gekend’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, rees het oog,
de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht ging
op.
‘Dit
is de dukkha · samudaya ariyasacca’: in mij, monniken, met betrekking
tot dingen die voorheen niet waren gehoord, rees het oog, de ñāṇa stond
op, de paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze
dukkha · samudaya ariyasacca moet worden verlaten’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op. ‘Nu, deze dukkha · samudaya ariyasacca is verlaten’: in mij,
monniken, met betrekking tot dingen die voorheen niet waren gehoord,
rees het oog, de ñāṇa stond op, de paññā stond op, de vijjā stond op,
het licht ging op.
‘Dit
is de dukkha · nirodha ariyasacca’: in mij, monniken, met betrekking
tot dingen die voorheen niet waren gehoord, rees het oog, de ñāṇa stond
op, de paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze
dukkha · nirodha ariyasacca moet persoonlijk worden ervaren’: in mij,
monniken, met betrekking tot dingen die voorheen niet waren gehoord,
rees het oog, de ñāṇa stond op, de paññā stond op, de vijjā stond op,
het licht ging op. ‘Nu, deze dukkha · nirodha ariyasacca is persoonlijk
ervaren’: in mij, monniken, met betrekking tot dingen die voorheen niet
waren gehoord, rees het oog, de ñāṇa stond op, de paññā stond op, de
vijjā stond op, het licht ging op.
‘Dit
is de dukkha · nirodha · gāminī paṭipadā ariyasacca’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op. ‘Nu, deze dukkha · nirodha · gāminī paṭipadā ariyasacca moet
worden ontwikkeld’: in mij, monniken, met betrekking tot dingen die
voorheen niet waren gehoord, ging het oog op, de ñāṇa stond op, de paññā
stond op, de vijjā stond op, het licht ging op. ‘Nu, deze dukkha ·
nirodha · gāminī paṭipadā ariyasacca is ontwikkeld’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op.
En
zolang, monniken, aangezien mijn yathā · bhūtaṃ-kennis en visie van
deze vier ariyasacca’s op deze twaalf manieren door triaden niet
helemaal zuiver was, beweerde ik niet in de loka met zijn deva’s, met
zijn Māra’s, met zijn Brahmā’s, met de samaṇa’s en brahmanen, in deze
generatie met zijn deva’s en mensen, volledig ontwaakt voor de
allerhoogste sammā · sambodhi.
Maar
toen, monniken, mijn yathā · bhūtaṃ-kennis en visie van deze vier
ariyasacca’s op deze twaalf manieren door triaden vrij zuiver was,
beweerde ik in de loka met zijn deva’s, met zijn māra’s, met zijn
brahmā’s, met de samaṇa’s en brahmanen, in deze generatie met zijn
deva’s en mensen, volledig ontwaakt voor de allerhoogste sammā ·
sambodhi. En de kennis en visie ontstond in mij: ‘mijn vimutti is
onwankelbaar, dit is mijn laatste jāti, nu is er geen bhava meer.
Dit
is wat de Bhagavā zei. Verrukt keurde de groep van vijf monniken de
woorden van de Bhagavā goed. En terwijl deze uiteenzetting werd
uitgesproken, rees in āyasmā Koṇḍañña het Dhamma-oog op dat vrij is van
hartstocht en roestvrij: ‘alles wat de aard van samudaya heeft, heeft de
aard van nirodha’.
En
toen de Bhagavā het wiel van Dhamma in beweging had gezet, riepen de
deva’s van de aarde hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet door samaṇa’s kan worden tegengehouden. of brahmanen,
deva’s, Māra’s, Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de deva’s van de aarde te hebben gehoord, riepen de
Cātumahārājika-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s. , Māras, Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Cātumahārājika-deva’s te hebben gehoord, riepen de
Tāvatiṃsa-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s, Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Tāvatiṃsa-deva’s te hebben gehoord, riepen de
Yāma-deva’s hardop uit: ‘In Varanasi, in het hertenbos van Isipatana,
heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging gezet, dat
niet kan worden tegengehouden door samaṇa’s of brahmanen, deva’s,
Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Yāma-deva’s te hebben gehoord, riepen de Tusitā-deva’s
hardop uit: ‘In Varanasi, in het hertenbos van Isipatana, heeft de
Bhagavā het allerhoogste wiel van Dhamma in beweging gezet, dat niet kan
worden tegengehouden door samaṇa’s of brahmanen, deva’s, Māras. ,
Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Tusitā-deva’s te hebben gehoord, riepen de
Nimmānarati-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden gestopt door samaṇa’s of brahmanen, deva’s,
Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Nimmānarati-deva’s te hebben gehoord, riepen de
Paranimmitavasavatti-deva’s hardop uit: ‘In Varanasi, in het hertenbos
van Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in
beweging gezet, dat niet kan worden tegengehouden door samaṇa’s of
brahmanen, deva’s, Māras , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Paranimmitavasavatti deva’s te hebben gehoord, riepen de
brahmakāyika-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s, Māras , Brahmā of wie dan ook ter wereld. ‘
Dus
op dat moment, op dat moment, verspreidde de kreet zich naar Brahma ·
loka. En dit tienduizendvoudig wereldsysteem schudde, beefde en beefde
en er verscheen een grote, grenzeloze uitstraling in de wereld, die de
gloed van de deva’s overtrof.
Toen
sprak de Bhagavā deze udāna uit: ‘Koṇḍañña begreep het echt! Koṇḍañña
begreep het echt! ‘ En zo kreeg āyasmā Koṇḍañña de naam ‘Aññāsi ·
Koṇḍañña’.
Bodhi Television -Buddhist Teaching Buddha Dhamma 1
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Ven.
Bikkhu Vinayarakkhita, a very learned monk speaks about the Buddha
Dhamma, a general introduction for the benefit of all !! May all be
happy !!
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Esperanto-Klasika Esperanto
Ĉi tio certe estas la plej fama sutta en la palia literaturo.
La
Budho unuafoje elmontras la kvar ariya-sakojn. Budho kun la signifo
Vekita Unu Konscio la Bhagavā ekfunkciigis la superan Radon de Dhamma,
kiu ne povas esti haltigita de samaṇaj aŭ braminoj, devas, Māras, Brahmā
aŭ iu ajn en la mondo. ‘
Bonvolu
dividi ĉi tion kun viaj familianoj, parencoj kaj amikoj por feliĉo,
bonstato, paco kaj atingi Eternan Feliĉon kiel Fina Celo.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Iam la Bhagavā loĝis ĉe Varanasio en la Cervo-Arbareto ĉe Isipatana.
Tie, li alparolis la grupon de kvin bekhoj:
Ĉi
tiuj du ekstremoj, monetoj, ne devas esti adoptitaj de tiu, kiu eliris
el la hejma vivo. Kiuj du? Unuflanke la devoteco al hedonismo al kāma,
kiu estas malsupera, vulgara, ofta, an · ariya, senigita je utilo, kaj
aliflanke la devoteco al memhontigo, kiu estas dukkha, an · ariya,
senprofita . Sen iri al ĉi tiuj du ekstremaĵoj, bhikkhus, la Tathāgata
plene vekiĝis al la majjhima paṭipada, kiu produktas vizion, kiu
produktas ñāṇa, kaj kondukas al trankviligo, al abhiñña, al sambodhi, al
Nibbāna.
Kaj
kio, bhikkhus, estas la majjhima paṭipada, al kiu la Tathāgata plene
vekiĝis, kiu produktas vizion, kiu produktas ñāṇa, kaj kondukas al
trankviligo, al abhiñña, al sambodhi, al Nibbāna? Ĝi estas, bhikkhus, ĉi
tiu ariya aṭṭhaṅgika magga, tio estas: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Ĉi tio, bhikkhus, estas la majjhima paṭipada, al kiu
vekiĝis la Tathāgata, kiu produktas vizion, kiu produktas ñāṇa, kaj
kondukas al trankviligo, al abhiñña, al sambodhi, al Nibbāna.
Krome,
bhikkhus, ĉi tio estas la dukkha ariya · sacca: jāti estas dukkha, jarā
estas dukkha (malsano estas dukkha) maraṇa estas dukkha, asocio kun
tio, kio malŝatas, estas dukkha, disiĝo de tio, kio estas ŝatata, estas
dukkha, ne akiri tion, kion oni volas estas dukkha; mallonge, la kvin
upādāna’k'khandhaj estas dukkha.
Krome,
bhikkhus, ĉi tio estas la dukkha · samudaya ariya · sacca: ĉi tiu taṇhā
kondukanta al renaskiĝo, ligita kun deziro kaj ĝuo, trovanta ĝojon ĉi
tie aŭ tie, tio estas: kāma-taṇhā, bhava-taṇhā kaj vibhava-taṇhā.
Krome,
monkoj, ĉi tio estas la dukkha · nirodha ariya · sacca: la kompleta
virāga, nirodha, forlasado, forlasado, emancipiĝo kaj libereco de tiu
tre taṇhā.
Krome,
bhikkhus, ĉi tio estas la dukkha · nirodha · gāminī paṭipada ariya ·
sacca: ĝuste ĉi tiu ariya aṭṭhaṅgika magga, tio estas: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, samm ,
sammā · sati kaj sammā · samādhi.
‘Ĉi
tio estas la dukkha ariyasacca’: ĉe mi, bhikkhus, rilate aferojn
neaŭditajn antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis,
la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ariyasacca estas
tute konata’: en mi, bhikkhus, rilate al aferoj antaŭe ne aŭditaj, la
okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā ekestis, la
lumo ekestis. ‘Nun, ĉi tiu dukkha ariyasacca estis tute konata’: ĉe mi,
bhikkhus, rilate al aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa
ekestis, la paññā ekestis, la vijjā ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · samudaya ariyasacca’: ĉe mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
samudaya ariyasacca estas forlasota’: en mi, bhikkhus, rilate al aferoj
neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis,
la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha · samudaya
ariyasacca estis forlasita’: en mi, bhikkhus, rilate al aferoj neaŭditaj
antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā
ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · nirodha ariyasacca’: en mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
nirodha ariyasacca estas persone spertebla’: ĉe mi, moneroj, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
nirodha ariyasacca estis persone spertita’: ĉe mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · nirodha · gāminī paṭipadā ariyasacca’: ĉe mi,
bhikkhus, rilate al aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa
ekestis, la paññā ekestis, la vijjā ekestis, la lumo ekestis. “Nun ĉi
tiu dukkha · nirodha · gāminī paṭipadā ariyasacca estas disvolvota”: ĉe
mi, bhikkhus, rilate al aferoj neaŭditaj antaŭe, ekaperis la okulo,
ekestis la ñāṇa, ekestis la paññā, ekestis la vijjā, aperis la lumo.
“Nun, ĉi tiu dukkha · nirodha · gāminī paṭipadā ariyasacca estis
disvolvita”: ĉe mi, bhikkhus, rilate al aferoj neaŭditaj antaŭe, la
okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā ekestis, la
lumo ekestis.
Kaj
tiel longe, bhikkhus, kiel mia yathā · bhūtaṃ scio kaj vizio de ĉi tiuj
kvar ariyasakaj laŭ ĉi tiuj dek du manieroj per triadoj ne estis tute
puraj, mi ne pretendis en la loka kun ĝiaj devas, kun ĝiaj Māras, kun
ĝiaj Brahmās, kun la samaṇaj kaj braminoj, en ĉi tiu generacio kun ĝiaj
devas kaj homoj, plene vekiĝis al la supera sammā · sambodhi.
Sed
kiam, bhikkhus, mia yathā · bhūtaṃ scio kaj vizio de ĉi tiuj kvar
ariyasaccas laŭ ĉi tiuj dek du manieroj per triadoj estis tute puraj, mi
asertis en la loka kun ĝiaj devas, kun ĝiaj Māras, kun ĝiaj Brahmās,
kun la samaṇas kaj braminoj, en ĉi tiu generacio kun siaj devas kaj
homoj, plene vekiĝis al la supera sammā · sambodhi. Kaj la scio kaj
vizio ekestis en mi: ‘mia vimutti estas neŝancelebla, jen mia lasta
jāti, nun ne plu ekzistas bhava.
Jen
kion diris la Bhagavā. Ĝoja, la grupo de kvin bhikkhus aprobis la
vortojn de la Bhagavā. Kaj dum ĉi tiu ekspozicio estis parolata, en
āyasmā Koṇḍañña aperis la okulo Dhamma, kiu estas libera de pasio kaj
neoksidebla: “ĉio, kio havas la naturon de samudaya, havas la naturon de
nirodha”.
Kaj
kiam la Bhagavā ekfunkciigis la Radon de Dhamma, la devas de la tero
laŭte proklamis: “Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras, Brahmā aŭ iu ajn en la
mondo. ‘
Aŭdinte
la krion de la devas de la tero, la Cātumahārājika devas proklamis
laŭte: ‘Ĉe Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā
ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti haltigita de
samaṇaj aŭ braminoj, devas , Māras, Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Cātumahārājika devas, la Tāvatiṃsa devas proklamis
laŭte: ‘Ĉe Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā
ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti haltigita de
samaṇaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Tāvatiṃsa devas, la Yāma devas proklamis laŭte: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de samaṇaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Yāma devas, la Tusitā devas laŭte proklamis: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de samaṇaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Tusitā devas, la Nimmānarati devas proklamis laŭte: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de sama byaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Nimmānarati-devas, la Paranimmitavasavatti-devas
proklamis laŭte: ‘Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en
la mondo. ‘
Aŭdinte
la krion de la Paranimmitavasavatti devas, la brahmakāyika devas
proklamis laŭte: ‘Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en
la mondo. ‘
Tiel
en tiu momento, en tiu momento, la krio disvastiĝis ĝis Brahma · loka.
Kaj ĉi tiu dekmila mondsistemo skuis, tremis kaj tremis, kaj granda
senlima brilo aperis en la mondo, superante la brilon de la devas.
Tiam
la Bhagavā eldiris ĉi tiun udāna: ‘Koṇḍañña vere komprenis! Koṇḍañña
vere komprenis! ‘ Kaj tiel āyasmā Koṇḍañña akiris la nomon ‘Aññāsi ·
Koṇḍañña’.
SN 56.11 Dhammacakkappavattana Sutta — Setting the Wheel of Dhamma in Motion
MyanmarSutta
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This
is the Buddha’s first discourse, delivered shortly after his Awakening
to the group of five monks with whom he had practiced the austerities in
the forest for many years. The sutta contains the essential teachings
of the Four Noble Truths and the Noble Eightfold Path. Upon hearing this
discourse, the monk Kondañña attains the first stage of Awakening, thus
giving birth to the ariya sangha (Noble Sangha).
Dhammacakkappavattana Sutta - Dhamma ratta liikumine - [Dhamma · cakka · pavattana] eesti keeles - klassikaline eesti keel
See on kindlasti kõige kuulsam sutta Pali kirjanduses.
Buddha
selgitab esimest korda nelja ariya · saccat. Buddha, mis tähendab
äratatud teadlikkust, on Bhagavā käivitanud Dhamma kõrgeima ratta, mida
ei saa peatada samaṇad ega brahmanid, devad, Māras, Brahmā ega keegi
teine maailmas.
Palun
jagage seda oma pereliikmete, sugulaste ja sõpradega õnne, heaolu, rahu
ja igavese õndsuse saavutamiseks lõpliku eesmärgina.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Ühel korral viibis Bhagavā Isipatanas Hirvisalvas Varanasis.
Seal pöördus ta viie bhikkhuse rühma poole:
Neid
kahte äärmust, bhikkhust, ei tohiks omaks võtta kodune elu. Millised
kaks? Ühelt poolt pühendumine hedonismile kama poole, mis on alaväärne,
labane, tavaline, · ariya, millest puudub kasu, ja teiselt poolt
pühendumine enesevigastamisele, milleks on dukkha, · ariya, millest on
kasu ilma jäetud . Nendes kahes äärmuses, bhikkhus, minemata on
Tathāgata täielikult ärganud majjhima paṭipadale, mis loob visiooni, mis
tekitab ñāṇa ja viib rahustamiseni, abhiñña, sambodhi, Nibbāna juurde.
Mis
on, bhikkhus, see majjhima paṭipada, millele Tathāgata on täielikult
ärganud, mis loob visiooni, mis tekitab ñāṇa ja viib rahustamiseni,
abhiñña, sambodhi, Nibbāna juurde? See on, bhikkhus, see ariya
aṭṭhaṅgika magga, see tähendab: sammā · diṭṭhi sammā · saṅkappa sammā ·
vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. See, bhikkhus, on majjhima paṭipada, millele Tathāgata on
ärganud, mis loob visiooni, mis tekitab ñāṇa ja viib rahustamiseni,
abhiñña, sambodhi, Nibbāna juurde.
Veelgi
enam, bhikkhus, see on dukkha ariya · sacca: jāti on dukkha, jarā on
dukkha (haigus on dukkha) maraṇa on dukkha, seos mittemeeldivaga on
dukkha, eraldumine sellest, mis meeldib, on dukkha, mitte selleks, et
saada seda, mida keegi tahab on dukkha; ühesõnaga, viis
upādāna’k'khandhat on dukkha.
Veelgi
enam, bhikkhus, see on dukkha · samudaya ariya · sacca: see taāhā, mis
viib taassünni, on seotud soovi ja naudinguga, leides rõõmu siit või
sealt, see tähendab: kāma-taṇhā, bhava-taṇhā ja vibhava-taṇhā.
Lisaks,
bhikkhus, see on dukkha · nirodha ariya · sacca: täielik virāga,
nirodha, hülgamine, hülgamine, emantsipatsioon ja vabadus just sellest
ta veryhāst.
Veelgi
enam, bhikkhus, see on dukkha · nirodha · gāminī paṭipada ariya ·
sacca: just see ariya aṭṭhaṅgika magga, see tähendab: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā ·
vāyāma , sammā · sati ja sammā · samādhi.
‘See
on dukkha ariyasacca’: minus, bhikkhus, tõusis varem kuulmata asjade
puhul silma, tekkis ñāṇa, tõusis paññā, vijjā, valgus tekkis. “Nüüd peab
see dukkha ariyasacca olema täiesti teada”: minus, bhikkhus, tõusis
enne kuulmata asjade puhul silma, tekkis ñāṇa, paññā, vijjā tõusis,
valgus tõusis. “Nüüd on see dukkha ariyasacca olnud täiesti teada”:
minus, bhikkhus, tõusis varem kuulmata asjade puhul silma, tekkis ñāṇa,
tekkis paññā, vijjā tõusis, valgus tõusis.
‘See
on dukkha · samudaya ariyasacca’: minus, bhikkhus, tõusis varem
kuulmata asjade puhul silma, tekkis ñāṇa, tõusis paññā, vijjā tõusis,
valgus tõusis. “Nüüd tuleb see dukkha · samudaya ariyasacca hüljata”:
minus, bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, paññā
tekkis, vijjā tõusis, valgus tõusis. “Nüüd on see dukkha · samudaya
ariyasacca hüljatud”: minus, bhikkhus, enne kuulmata asju tõusis silm,
tärkas ñāṇa, paññā tõusis, vijjā tõusis, valgus tõusis.
‘See
on dukkha · nirodha ariyasacca’: minus, bhikkhus, tõusis varem kuulmata
asjade puhul silma, tekkis ñāṇa, paññā, vijjā tõusis, valgus tõusis.
“Nüüd tuleb seda dukkha · nirodha ariyasaccat isiklikult kogeda”: minus,
bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, tekkis paññā,
vijjā, valgus tekkis. ‘Nüüd on seda dukkha · nirodha ariyasaccat
isiklikult kogetud’: minus, bhikkhus, enne kuulmata asju tõusis silm,
tärkas ñāṇa, tekkis paññā, vijjā, valgus tekkis.
‘See
on dukkha · nirodha · gāminī paṭipadā ariyasacca’: minus, bhikkhus,
enne kuulmata asju tõusis silm, tärkas ñāṇa, tõusis paññā, vijjā tõusis,
valgus tekkis. ‘Nüüd tuleb see dukkha · nirodha · gāminī paipipadā
ariyasacca välja töötada’: minus, bhikkhus, enne kuulmata asju tekkis
silm, tärkas ñāṇa, paññā tekkis, vijjā tõusis, valgus tekkis. ‘Nüüd on
see dukkha · nirodha · gāminī paṭipadā ariyasacca välja töötatud’:
minus, bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, tekkis
paññā, vijjā tõusis, valgus tekkis.
Ja
nii kaua, bhikkhus, kuna minu yathā · bhūtaṃ teadmine ja nägemus
nendest neljast ariyasaccast neil kaheteistkümnel viisil kolmikute kaupa
ei olnud päris puhas, ei väitnud ma, et loka koos oma devadega, oma
Māras, oma Brahmās, koos samaṇad ja brahminid, selles põlvkonnas koos
oma devade ja inimestega, on täielikult ärganud kõrgeima sammā ·
sambodhi kätte.
Aga
kui, bhikkhus, olid minu yathā · bhūtaṃ teadmised ja nägemus nendest
neljast ariyasaccast neil kaheteistkümnel viisil kolmikute kaupa üsna
puhtad, väitsin loka koos oma devadega, oma Māras, oma Brahmās, samaṇad
ja brahminid, see põlvkond koos oma deevade ja inimestega on täielikult
ärganud kõrgeimale sammā · sambodhile. Ja minus tekkis teadmine ja
nägemus: „mu vimutti on kõigutamatu, see on minu viimane jāti, nüüd pole
enam bhavat.
Seda
ütles Bhagavā. Rõõmustatuna kiitis viiest bhikkhust koosnev rühm
Bhagavā sõnad heaks. Ja selle ekspositsiooni rääkimise ajal tekkis
āyasmā Koṇḍaññas Dhamma silm, mis pole kirg ja roostevaba: “kõigel, mis
on samudaya olemus, on ka nirodha olemus”.
Ja
kui Bhagavā oli Dhamma ratta liikuma pannud, kuulutasid maa deivad
valjusti: „Varanasi juures Isipatanas asuvas Hirvisalvas on Bhagavā
liikuma pannud Dhamma kõrgeima ratta, mida samaṇad ei saa peatada. või
brahmanid, devad, Māras, Brahmā või keegi teine maailmas. ‘
Kuuldes
maa deevade hüüdu, kuulutasid Cātumahārājika devad valjusti:
„Varanasis, Isipatanas asuvas Hirvesalves on Bhagavā pannud liikuma
Dhamma kõrgeima Ratta, mida ei saa peatada samaṇad ega brahmanid, devad.
, Māras, Brahmā või keegi teine maailmas. “
Kuulnud
Cātumahārājika devade hüüdu, kuulutasid Tāvatiṃsa devad valjusti:
„Varanasi, Isipatana Hirvisalvas, on Bhagavā pannud liikuma Dhamma
kõrgeima Ratta, mida ei saa peatada samaṇade ega brahmanide, devade,
Mārasega , Brahmā või keegi teine maailmas. ‘
Kuulnud
Tāvati devsa devade hüüdu, kuulutasid Yāma-devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima Ratta,
mida ei saa peatada samaṇade ega brahmanide, deevade, Mārasega , Brahmā
või keegi teine maailmas. ‘
Kuuldes
Yāma devade hüüdu, kuulutasid Tusitā devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima ratta,
mida ei saa peatada samaṇad ega brahmanid, devad, Māras , Brahmā või
keegi teine maailmas. ‘
Kuulnud
Tusitā devade hüüdu, kuulutasid Nimmānarati devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima ratta,
mida ei saa peatada samaṇade ega brahmanide, devade, Mārasega. , Brahmā
või keegi teine maailmas. ‘
Nimmānarati
devade hüüde järel kuulutasid Paranimmitavasavatti devad valjuhäälselt:
„Varanasis, Isipatana Hirvisalvas, on Bhagavā pannud liikuma Dhamma
kõrgeima Ratta, mida ei saa peatada samaṇade ega brahmanide, devade,
Mārasega. , Brahmā või keegi teine maailmas. ‘
Paranimmitavasavatti
devade hüüdu kuulutanud brahmakāyika devad kuulutasid valjusti:
„Varanasis, Isipatana hirvesalus, on Bhagavā liikuma pannud Dhamma
kõrgeim ratas, mida samaṇad ega brahmanid, devad, Māras ei saa peatada. ,
Brahmā või keegi teine maailmas. ‘
Niisiis
levis hüüd selles hetkes kuni Brahma · loka. Ja see kümnetuhandekordne
maailmasüsteem värises, värises ja värises ning maailmas ilmus suur
piiritu sära, mis ületas devade sära
Siis
lausus Bhagavā see udāna: „Koṇḍañña sai tõesti aru! Koṇḍañña sai tõesti
aru! ” Ja nii omandas āyasmā Koṇḍañña nime ‘Aññāsi · Koṇḍañña’.
Live: “Death & Beyond: Multiple Dimensions, Many Worlds” by Sis Sylvia Bay 20201101
Buddhist Fellowship
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INSPIRING SUNDAYS WITH SIS SYLVIA BAY
Sunday, 1 Nov | 10:30 am SG Time (GMT+8)
Have
you ever wondered what will happen when we die? What actually did the
Buddha teach about life beyond death? More intriguingly, what governs
our next destination? In this second of a no holds barred 3-part series,
Sis Sylvia will unveil what the Pali Canon says regarding death and
beyond. Come, walk this final journey with us.
LIVE Dhamma Talk on “Death & Beyond: Multiple Dimensions, Many Worlds” by Sis Sylvia Bay
LIVE Broadcast from Buddhist Fellowship West Centre to BF YouTube at 10:30 am (SG Time GMT +8)
Dhammacakkappavattana
Sutta— Pagtatakda sa Paggalaw ng Gulong ng Dhamma - [Dhamma · cakka ·
pavattana] sa Classical Filipino klassikaline filipiinlane
Ito ay tiyak na ang pinakatanyag na sutta sa Pali litterature.
Ipinaliwanag
ng Buddha ang apat na ariya · saccas sa kauna-unahang pagkakataon. Ang
ibig sabihin ng Buddha ay Awakened One Awciousness na itinakda ng
Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi mapipigilan ng
samaṇas o brahmins, devas, Māras, Brahmā o sinuman sa mundo. ‘
Mangyaring
ibahagi ito sa mga miyembro ng iyong pamilya, kamag-anak at kaibigan
para sa kaligayahan, kapakanan, kapayapaan at upang makamit ang Walang
Hanggan Bliss bilang Pangwakas na Layunin.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Sa isang okasyon, ang Bhagavā ay nanatili sa Varanasi sa Deer Grove at Isipatana.
Doon, hinarap niya ang pangkat ng limang mga bhikkhus:
Ang
dalawang sukdulang ito, ang mga bhikkhus, ay hindi dapat gamitin ng isa
na lumabas mula sa buhay sa bahay. Aling dalawa? Sa isang banda, ang
debosyon sa hedonism tungo sa sapatos, na kung saan ay mas mababa,
bulgar, karaniwan, an · ariya, pinagkaitan ng benepisyo, at sa kabilang
banda ang debosyon sa self-mortification, na kung saan ay dukkha, an ·
ariya, pinagkaitan ng benepisyo . Nang hindi pupunta sa dalawang
sukdulang ito, bhikkhus, ang Tathāgata ay ganap na nagising sa majjhima
paṭipada, na gumagawa ng paningin, na gumagawa ng ñāṇa, at humantong sa
pampalubag-loob, sa abhiñña, sa sambodhi, sa Nibbāna.
At
ano, bhikkhus, ang majjhima paṭipada kung saan ang Tathāgata ay ganap
na nagising, na gumagawa ng paningin, na gumagawa ng ñāṇa, at
humahantong sa kaligayahan, sa abhiñña, sa sambodhi, sa Nibbāna? Ito ay,
bhikkhus, ito ariya aṭṭhaṅgika magga, iyon ay upang sabihin: sammā ·
diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva
sammā · vāyāma sammā · sati sammā · samādhi. Ito, bhikkhus, ay ang
majjhima paṭipada kung saan nagising ang Tathāgata, na gumagawa ng
paningin, na gumagawa ng ñāṇa, at humahantong sa kalugod-lugod, sa
abhiñña, sa sambodhi, sa Nibbāna.
Bukod
dito, bhikkhus, ito ang dukkha ariya · sacca: jāti ay dukkha, jarā ay
dukkha (pagkakasakit ay dukkha) maraṇa ay dukkha, pagsasamahan sa kung
ano ang hindi ginusto ay dukkha, paghihiwalay mula sa kung ano ang
nagustuhan ay dukkha, hindi upang makuha ang nais ng isa ay dukkha; sa
madaling sabi, ang limang upādāna’k'khandhas ay dukkha.
Bukod
dito, bhikkhus, ito ang dukkha · samudaya ariya · sacca: ang taṇhā na
humahantong sa muling pagsilang, na konektado sa pagnanasa at kasiyahan,
nakakahanap ng kasiyahan dito o doon, iyon ay upang sabihin:
sapatos-taṇhā, bhava-taṇhā at vibhava-taṇhā.
Bukod
dito, bhikkhus, ito ang dukkha · nirodha ariya · sacca: ang kumpletong
virāga, nirodha, pag-abandona, pag-abandona, paglaya at kalayaan mula sa
mismong taṇhā na iyon.
Bukod
dito, bhikkhus, ito ang dukkha · nirodha · gāminī paṭipada ariya ·
sacca: ito lamang ariya aṭṭhaṅgika magga, iyon ay upang sabihin: sammā ·
diṭṭhi, sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva,
sammā · vāyāma , sammā · sati at sammā · samādhi.
‘Ito
ang dukkha ariyasacca’: sa akin, bhikkhus, tungkol sa mga bagay na
hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā
ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang
dukkha ariyasacca na ito ay lubos na makikilala’: sa akin, bhikkhus,
tungkol sa mga bagay na hindi narinig dati, ang mata ay lumitaw, ang
ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw
ay lumitaw. ‘Ngayon, ang dukkha ariyasacca na ito ay lubos na nakilala’:
sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig dati, ang mata
ay lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay
lumitaw, ang ilaw ay lumitaw.
‘Ito
ang dukkha · samudaya ariyasacca’: sa akin, bhikkhus, tungkol sa mga
bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon,
ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ngayon, ang dukkha · samudaya ariyasacca na ito ay dapat iwanan’: sa
akin, bhikkhus, tungkol sa mga bagay na hindi narinig dati, ang mata ay
lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay
lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · samudaya ariyasacca
na ito ay inabandunang’: sa akin, bhikkhus, tungkol sa mga bagay na
hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā
ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ito
ang dukkha · nirodha ariyasacca’: sa akin, bhikkhus, tungkol sa mga
bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon,
ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ngayon, ang dukkha · nirodha ariyasacca na ito ay personal na
maranasan’: sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig
dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw,
ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · nirodha
ariyasacca na ito ay personal na naranasan’: sa akin, bhikkhus, tungkol
sa mga bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay
bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay
lumitaw.
‘Ito ang dukkha
· nirodha · gāminī paṭipadā ariyasacca’: sa akin, bhikkhus, tungkol sa
mga bagay na hindi narinig dati, ang mata ay umusbong, ang ñāṇa ay
bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay
lumitaw. ‘Ngayon, ang dukkha · nirodha · gāminī paṭipadā ariyasacca na
ito ay bubuo’: sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig
dati, ang mata ay umusbong, ang ñāṇa ay bumangon, ang paññā ay lumitaw,
ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · nirodha
· gāminī paṭipadā ariyasacca na ito ay nabuo’: sa akin, bhikkhus,
tungkol sa mga bagay na hindi narinig dati, ang mata ay umusbong, ang
ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw
ay lumitaw.
At
napakahaba, bhikkhus, tulad ng aking yathā · bhūtaṃ na kaalaman at
pangitain sa apat na ariyasaccas na ito sa labindalawang paraan ng mga
triad ay hindi masyadong dalisay, hindi ako nag-angkin sa loka kasama
ang mga diyos nito, kasama ang mga Māras nito, kasama ang mga Brahmās,
kasama ang samaṇas at brahmins, sa henerasyong ito kasama ang mga diyos
at tao, upang ganap na magising sa kataas-taasang sammā · sambodhi.
Ngunit
nang, bhikkhus, ang aking yathā · bhūtaṃ na kaalaman at pangitain sa
apat na ariyasaccas na ito sa labindalawang paraan sa pamamagitan ng
triad ay lubos na dalisay, inangkin ko sa loka kasama ang mga devas
nito, kasama ang mga Māras nito, kasama ang mga Brahmās, kasama ang
samaṇas at brahmins, sa ang henerasyong ito kasama ang mga diyos at tao,
upang ganap na magising sa kataas-taasang sammā · sambodhi. At ang
kaalaman at pangitain ay lumitaw sa akin: ‘ang aking vimutti ay hindi
matalo, ito ang aking huling jāti, ngayon wala nang karagdagang bhava.
Ito
ang sinabi ng Bhagavā. Natuwa, ang pangkat ng limang bhikkhus ay
inaprubahan ang mga salita ng Bhagavā. At habang ang pagsasalita na ito
ay sinasalita, lumitaw sa āyasmā Koṇḍañña ang mata ng Dhamma na malaya
sa pag-iibigan at hindi kinakalawang: “lahat ng may likas na samudaya ay
may likas na nirodha ‘.
At
nang mailipat ng Bhagavā ang Gulong ng Dhamma, ang mga diyos ng daigdig
ay nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
inilipat ng Bhagavā ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras, Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga diyos ng daigdig, ang mga Cātumahārājika devas ay
nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas , Māras, Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Cātumahārājika devas, ang mga Divatiṃsa devas ay
nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga deva ng Tāvatiṃsa, ipinalita ng malakas ng mga diyos
ng Yāma: ‘Sa Varanasi, sa Deer Grove sa Isipatana, itinakda ng Bhagavā
ang kilusang kataas-taasang Wheel ng Dhamma, na hindi mapipigilan ng
samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa mundo. ‘
Narinig
ang sigaw ng mga Yāma devas, ipinahayag ng malakas ng mga diyos ng
Tusitā: ‘Sa Varanasi, sa Deer Grove sa Isipatana, itinakda ng Bhagavā
ang paggalaw ng kataas-taasang Wheel ng Dhamma, na hindi mapigilan ng
samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa mundo. ‘
Narinig
ang sigaw ng mga Tusitā devas, ang mga Nimmānarati devas ay nagproklama
ng malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana, itinakda ng
Bhagavā na ipakilos ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Nimmānarati devas, ang Paranimmitavasavatti devas ay
ipinahayag nang malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
inilipat ng Bhagavā ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Paranimmitavasavatti devas, ang mga brahmakāyika devas
ay nagproklama nang malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Sa
gayon sa sandaling iyon, sa instant na iyon, ang sigaw ay kumalat
hanggang sa Brahma · loka. At ang sampung libong sistemang ito ng mundo
ay yumanig, tumayog, at nanginginig, at isang dakila, walang hangganang
ningning ang lumitaw sa mundo, na daig ang lakas ng mga diyos
Pagkatapos
ay binigkas ng Bhagavā ang udāna na ito: ‘Koṇḍañña talagang
naintindihan! Naiintindihan talaga ni Koṇḍañña! ‘ At iyan kung paano
nakuha ng āyasmā Koṇḍañña ang pangalang ‘Aññāsi · Koṇḍañña’.
Secrets of the East & Filipino Mysticism
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Enoch and Lenny visit a Buddhist temple and bookstore in Vancouver to
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Dhammacakkappavattana
Sutta - Dhamman pyörän liikkeelle paneminen - [Dhamma · cakka ·
pavattana] in klassinen suomi - Klassinen suomalainen
Tämä on varmasti tunnetuin sutta Palin pentueessa.
Buddha
selittää neljä ariya · saccaa ensimmäistä kertaa. Buddha, joka
tarkoittaa herännyttä tietoisuutta, Bhagavā on käynnistänyt Dhamman
korkeimman pyörän, jota samaṇas tai brahmin, devas, Māras, Brahmā tai
kukaan muu maailma ei voi pysäyttää.
Jaa
tämä perheenjäsenillesi, sukulaisillesi ja ystävillesi onnen,
hyvinvoinnin, rauhan ja ikuisen autuuden saavuttamiseksi lopullisena
tavoitteena.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Erään kerran Bhagavā viipyi Varanasissa Peura-lehdossa Isipatanassa.
Siellä hän puhui viiden bhikkhus-ryhmän ryhmälle:
Näitä
kahta ääripäätä, bhikkhusta, ei pidä omaksua kotielämästä lähteneelle.
Mitkä kaksi? Toisaalta omistautuminen hedonismiin kohti kammaa, joka on
ala-arvoinen, mauton, yhteinen, · ariya, jolta ei ole hyötyä, ja
toisaalta omistautuminen itsensä nöyryyttämiseen, mikä on dukkha, ·
ariya, jolta ei ole hyötyä . Menemättä näihin kahteen ääripäähän,
bhikkhusiin, Tathāgata on täysin herännyt majjhima paṭipadaan, joka
tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa rauhoittumiseen,
abhiññaan, sambodhiin, Nibbānaan.
Ja
mikä, bhikkhus, on majjhima paṭipada, johon Tathāgata on täysin
herännyt, joka tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa
rauhoittumiseen, abhiññaan, sambodhiin, Nibbānaan? Se on, bhikkhus, tämä
ariya aṭṭhaṅgika magga, toisin sanoen: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Tämä, bhikkhus, on majjhima paṭipada, jolle Tathāgata
on herännyt, joka tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa
rauhoittumiseen, abhiññaan, sambodhiin, Nibbānaan.
Lisäksi,
bhikkhus, tämä on dukkha ariya · sacca: jāti on dukkha, jarā on dukkha
(sairaus on dukkha) maraṇa on dukkha, yhteys mihinkään pidettyyn on
dukkha, irtautuminen pidetystä on dukkha, ei saada mitä haluaa on
dukkha; Lyhyesti sanottuna viisi upādāna’k'khandhaa ovat dukkha.
Lisäksi,
bhikkhus, tämä on dukkha · samudaya ariya · sacca: tämä taṇhā, joka
johtaa uudestisyntymiseen, liittyy haluun ja nautintoon, löytää iloa
täältä tai täältä, toisin sanoen: kāma-taṇhā, bhava-taṇhā ja
vibhava-taṇhā.
Lisäksi,
bhikkhus, tämä on dukkha · nirodha ariya · sacca: täydellinen virāga,
nirodha, hylkääminen, hylkääminen, vapauttaminen ja vapaus juuri
taṇhāsta.
Lisäksi,
bhikkhus, tämä on dukkha · nirodha · gāminī paṭipada ariya · sacca:
juuri tämä ariya aṭṭhaṅgika magga, toisin sanoen: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma ,
sammā · sati ja sammā · samādhi.
‘Tämä
on dukkha ariyasacca’: minussa, bhikkhus, ennen kuulemattomia asioita
silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi, valo nousi. ‘Nyt tämä
dukkha ariyasacca on tunnettava täysin’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi,
valo nousi. ‘Nyt tämä dukkha ariyasacca on ollut täysin tiedossa’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
paññā nousi, vijjā nousi, valo nousi.
‘Tämä
on dukkha · samudaya ariyasacca’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi,
valo nousi. ‘Nyt tämä dukkha · samudaya ariyasacca on hylättävä’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, vijjā nousi, valo nousi. ‘Nyt tämä dukkha · samudaya
ariyasacca on hylätty’: minussa, bhikkhus, ennen kuulemattomia asioita
silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi, valo nousi.
‘Tämä
on dukkha · nirodha ariyasacca’: minussa, bhikkhus, ennen kuulemattomia
asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi, valo nousi.
‘Nyt tämä dukkha · nirodha ariyasacca tulee kokea henkilökohtaisesti’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, vijjā nousi, valo nousi. ‘Nyt tämä dukkha · nirodha
ariyasacca on henkilökohtaisesti kokenut’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi,
valo nousi.
‘Tämä on
dukkha · nirodha · gāminī paṭipadā ariyasacca’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā
nousi, valo nousi. ‘Nyt tämä dukkha · nirodha · gāminī paṭipadā
ariyasacca on kehitettävä’: minussa, bhikkhus, ennen kuulemattomia
asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi, valo nousi.
‘’ Nyt tämä dukkha · nirodha · gāminī paṭipadā ariyasacca on kehitetty:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, viñjā nousi, valo nousi.
Ja
niin kauan, bhikkhus, koska yathā · bhūtaṃ -tietoni ja näkemykseni
näistä neljästä ariyasaccasta näillä kahdellatoista tavalla kolmioittain
eivät olleet aivan puhtaita, en väittänyt, että loka sen devoineen, sen
Mārasineen, Brahmojensa kanssa, samaṇas ja brahminit, tässä
sukupolvessa devoineen ja ihmisineen, ovat heränneet täysin korkeimmalle
sammā · sambodhille.
Mutta
kun, bhikkhus, yathā · bhūtaṃ -tietoni ja näkemykseni näistä neljästä
ariyasaccasta näillä kahdentoista tapaa kolminaisuuksina oli melko
puhdasta, väitin lokassa sen devoilla, Mārasillaan, Brahmaillaan,
samaṇoilla ja brahmineilla, tämä sukupolvi devasineen ja ihmisineen on
herännyt täysin korkeimmalle sammā · sambodhille. Ja tieto ja visio
syntyivät minussa: ‘Vimutti on horjumaton, tämä on viimeinen jāti, nyt
ei ole enää bhavaa.
Tätä
Bhagavā sanoi. Viiden bhikkhusryhmä iloitsi Bhagavāin sanoista. Ja kun
tätä näyttelyä puhuttiin, āyasmā Koṇḍaññassa nousi esiin Dhamman silmä,
joka on vapaa intohimosta ja ruostumattomasta: ‘kaikella, jolla on
samudayan luonne, on nirodhan luonne’.
Ja
kun Bhagavā oli pannut liikkeelle Dhamman pyörän, maan devat julistivat
ääneen: ‘Varanasissa, Isipatanan Peura-lehdossa, Bhagavā on
käynnistänyt Dhamman korkeimman pyörän, jota samaṇat eivät voi
pysäyttää. tai brahminit, devat, Māras, Brahmā tai kukaan muualla
maailmassa. ‘
Kuultuaan
maan devojen huudon, Cātumahārājika-devat julistivat ääneen:
‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt
Dhamman korkeimman pyörän, jota samaṇat tai brahminit, devat eivät voi
pysäyttää. , Māras, Brahmā tai kukaan muualla maailmassa. ‘
Kuullessaan
Cātumahārājika-devojen huudon, Tāvatiṃsa-devat julistivat ääneen:
‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt
Dhamman korkeimman pyörän, jota samaṇat tai brahminit, devat, Māras
eivät voi pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
Tāvatiṃsa-devojen huudon, yāma-devat julistivat ääneen: ‘Varhanasissa,
Isipatanan Peuralehdessä, Bhagavā on käynnistänyt Dhamman korkeimman
pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. ,
Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
yāma-devojen huudon, Tusitā-devat julistivat ääneen: ‘Varanasissa,
Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt Dhamman korkeimman
pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. ,
Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
Tusitā-devojen huudon, Nimmānarati-devat julistivat ääneen:
‘Varanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt Dhamman
korkeimman pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi
pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Paranimmitavasavatti-devat
kuulivat Nimmānarati-devojen huudon ääneen: ‘Varhanasissa, Isipatanan
Peuralehdessä, Bhagavā on käynnistänyt Dhamman korkeimman pyörän, jota
samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. , Brahmā tai
kukaan muualla maailmassa. ‘
Kuultuaan
Paranimmitavasavatti devas -huudon, brahmakāyika-devat julistivat
ääneen: ‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on
käynnistänyt Dhamman korkeimman pyörän, jota samaṇas tai brahmin, devas,
Māras ei voi pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Siten
tuossa hetkessä, siinä hetkessä, huuto levisi Brahma · lokaan asti. Ja
tämä kymmenentuhannen kertainen maailmanjärjestelmä ravisteli, tärisi ja
vapisi, ja maailmaan ilmestyi suuri, rajaton säteily, joka ylitti
devojen hehkun
Sitten
Bhagavā lausui tämän udanan: ‘Koṇḍañña todella ymmärsi! Koṇḍañña
todella ymmärsi! ‘ Ja näin āyasmā Koṇḍañña hankki nimen ‘Aññāsi ·
Koṇḍañña’.
Dhammacakkappavattana
Sutta— Mise en mouvement de la roue du Dhamma - [Dhamma · cakka ·
pavattana] en français classique - Français classique
C’est certainement le sutta le plus connu de la littérature Pali.
Le
Bouddha expose les quatre ariya · saccas pour la première fois. Bouddha
signifiant une conscience éveillée, le Bhagavā a mis en mouvement la
roue suprême du Dhamma, qui ne peut pas être arrêtée par les samaṇas ou
les brahmanes, les dévas, les Māras, les Brahmā ou quiconque dans le
monde. ‘
Veuillez
partager ceci avec les membres de votre famille, vos proches et vos amis
pour le bonheur, le bien-être, la paix et pour atteindre la béatitude
éternelle comme objectif final.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S contre 420)
À une occasion, le Bhagavā séjournait à Varanasi dans le bosquet des cerfs à Isipatana.
Là, il s’est adressé au groupe de cinq bhikkhus:
Ces
deux extrêmes, les bhikkhus, ne devraient pas être adoptés par celui
qui est sorti de la vie familiale. Lequel des deux? D’une part, la
dévotion à l’hédonisme envers le kāma, qui est inférieur, vulgaire,
commun, an · ariya, privé de bénéfice, et d’autre part la dévotion à
l’auto-mortification, qui est dukkha, an · ariya, privé de bénéfice .
Sans aller à ces deux extrêmes, les bhikkhus, le Tathāgata s’est
pleinement éveillé à la majjhima paṭipada, qui produit la vision, qui
produit ñāṇa, et conduit à l’apaisement, à abhiñña, à sambodhi, à
Nibbāna.
Et
quelle est, bhikkhus, la majjhima paṭipada à laquelle le Tathāgata
s’est pleinement éveillé, qui produit la vision, qui produit ñāṇa, et
conduit à l’apaisement, à abhiñña, à sambodhi, à Nibbāna? C’est,
bhikkhus, cet ariya aṭṭhaṅgika magga, c’est-à-dire: sammā · diṭṭhi sammā
· saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Ceci, bhikkhus, est la majjhima paṭipada à
laquelle le Tathāgata s’est éveillé, qui produit la vision, qui produit
ñāṇa, et conduit à l’apaisement, à abhiñña, à sambodhi, à Nibbāna.
De
plus, bhikkhus, c’est le dukkha ariya · sacca: jāti est dukkha, jarā
est dukkha (la maladie est dukkha) maraṇa est dukkha, l’association avec
ce qui est détesté est dukkha, la dissociation de ce qui est aimé est
dukkha, ne pas obtenir ce que l’on veut est dukkha; en bref, les cinq
upādāna’k'khandhas sont dukkha.
De
plus, bhikkhus, c’est le dukkha · samudaya ariya · sacca: ce taṇhā
menant à la renaissance, lié au désir et à la jouissance, trouvant du
plaisir ici ou là, c’est-à-dire: kāma-taṇhā, bhava-taṇhā et
vibhava-taṇhā.
De
plus, bhikkhus, c’est le dukkha · nirodha ariya · sacca: le virāga
complet, le nirodha, l’abandon, l’abandon, l’émancipation et la
libération de ce même taṇhā.
De
plus, bhikkhus, c’est le dukkha · nirodha · gāminī paṭipada ariya ·
sacca: juste cet ariya aṭṭhaṅgika magga, c’est-à-dire: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammāva · kammāvā · sammā · sammā. ,
sammā · sati et sammā · samādhi.
«Ceci
est le dukkha ariyasacca»: en moi, bhikkhus, en ce qui concerne des
choses inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le
paññā s’est levé, le vijjā s’est levé, la lumière s’est levée. “
Maintenant, ce dukkha ariyasacca doit être complètement connu ‘’: en
moi, bhikkhus, en ce qui concerne des choses inouïes auparavant, l’œil
se leva, le ñāṇa se leva, le paññā se leva, le vijjā se leva, la lumière
se leva. “ Maintenant, ce dukkha ariyasacca a été complètement connu
‘’: en moi, bhikkhus, en ce qui concerne des choses inouïes auparavant,
l’oeil s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā
s’est levé, la lumière s’est levée.
«Ceci
est le dukkha · samudaya ariyasacca»: en moi, bhikkhus, en ce qui
concerne des choses inconnues auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée. «Maintenant, ce dukkha · samudaya ariyasacca doit être
abandonné»: en moi, bhikkhus, à propos de choses inouïes auparavant,
l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā
s’est levé, la lumière s’est levée. «Maintenant, ce dukkha · samudaya
ariyasacca a été abandonné»: en moi, bhikkhus, à propos de choses
inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est
levé, le vijjā s’est levé, la lumière s’est levée.
«C’est
le dukkha · nirodha ariyasacca»: en moi, bhikkhus, en ce qui concerne
des choses inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le
paññā s’est levé, le vijjā s’est levé, la lumière s’est levée.
«Maintenant, ce dukkha · nirodha ariyasacca doit être personnellement
expérimenté»: en moi, bhikkhus, en ce qui concerne des choses inouïes
auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est levé,
le vijjā s’est levé, la lumière s’est levée. «Maintenant, ce dukkha ·
nirodha ariyasacca a été personnellement vécu»: en moi, bhikkhus, en ce
qui concerne des choses inouïes auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée.
«C’est le dukkha ·
nirodha · gāminī paṭipadā ariyasacca»: en moi, bhikkhus, en ce qui
concerne des choses inconnues auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée. «Maintenant, ce dukkha · nirodha · gāminī paṭipadā ariyasacca
doit être développé»: en moi, bhikkhus, en ce qui concerne des choses
inconnues auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā
s’est levé, le vijjā s’est levé, la lumière s’est levée. «Maintenant, ce
dukkha · nirodha · gāminī paṭipadā ariyasacca a été développé»: en moi,
bhikkhus, en ce qui concerne des choses inconnues auparavant, l’œil
s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā s’est
levé, la lumière s’est levée.
Et
tant que ma connaissance yathā · bhūtaṃ et ma vision de ces quatre
ariyasaccas de ces douze manières par triades n’étaient pas tout à fait
pures, je n’ai pas revendiqué dans le loka avec ses devas, avec ses
Māras, avec ses Brahmās, avec le les samaṇas et les brahmanes, dans
cette génération avec ses dévas et humains, se sont pleinement éveillés
au suprême sammā · sambodhi.
Mais
quand, bhikkhus, ma connaissance yathā · bhūtaṃ et ma vision de ces
quatre ariyasaccas de ces douze manières par triades était tout à fait
pure, j’ai revendiqué dans le loka avec ses dévas, avec ses Māras, avec
ses brahmanes, avec les samaṇas et les brahmanes, en cette génération
avec ses dévas et ses humains, pour s’être pleinement éveillée au
suprême sammā · sambodhi. Et la connaissance et la vision ont surgi en
moi: «mon vimutti est inébranlable, c’est mon dernier jāti, maintenant
il n’y a plus de bhava.
C’est
ce que le Bhagavā a dit. Ravi, le groupe de cinq bhikkhus approuva les
paroles du Bhagavā. Et pendant que cette exposition était parlée, il se
leva dans āyasmā Koṇḍañña l’oeil du Dhamma qui est libre de passion et
inoxydable: «tout ce qui a la nature de samudaya a la nature de
nirodha».
Et
quand le Bhagavā avait mis en mouvement la Roue du Dhamma, les dévas de
la terre ont proclamé à haute voix: “ À Varanasi, dans le bosquet des
cerfs à Isipatana, le Bhagavā a mis en mouvement la roue suprême du
Dhamma, qui ne peut être arrêtée par les samaṇas. ou brahmanes, devas,
Māras, Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas de la terre, les dévas Cātumahārājika ont
proclamé à haute voix: ‘A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas. ,
Māras, Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Cātumahārājika, les dévas Tāvatiṃsa ont
proclamé à haute voix: ‘A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Māras , Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Tāvatiṃsa, les dévas Yāma ont proclamé à haute
voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le Bhagavā a
mis en mouvement la roue suprême du Dhamma, qui ne peut être arrêtée
par les samaṇas ou les brahmanes, les dévas, les Māras. , Brahmā ou
n’importe qui dans le monde.
Ayant
entendu le cri des Yāma devas, les Tusitā devas proclamèrent à haute
voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le Bhagavā a
mis en mouvement la roue suprême du Dhamma, qui ne peut être arrêtée
par les samaṇas ou les brahmanes, les dévas, les Māras , Brahmā ou
n’importe qui dans le monde.
Ayant
entendu le cri des dévas Tusitā, les dévas Nimmānarati proclamèrent à
haute voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le
Bhagavā a mis en mouvement la roue suprême du Dhamma, qui ne peut être
arrêtée par les samaṇas ou les brahmanes, les dévas, les Māras. , Brahmā
ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Nimmānarati, les dévas Paranimmitavasavatti
ont proclamé à haute voix: “ A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Māras. , Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Paranimmitavasavatti, les dévas brahmakāyika
proclamèrent à haute voix: “ A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Mâras. , Brahmā ou n’importe qui dans le monde.
Ainsi
à ce moment, à cet instant, le cri s’est diffusé jusqu’à Brahma · loka.
Et ce système mondial dix mille fois trembla, trembla et trembla, et un
grand rayonnement illimité apparut dans le monde, dépassant le
rayonnement des dévas
Puis
le Bhagavā prononça cet udāna: «Koṇḍañña a vraiment compris! Koṇḍañña a
vraiment compris! Et c’est ainsi que āyasmā Koṇḍañña a acquis le nom
«Aññāsi · Koṇḍañña».
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Dhammacakkappavattana Sutta
— Setting in Motion of the Wheel of Dhamma —in 29) Classical English,
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Danish-Klassisk dansk, Klassisk dansk
Dette er bestemt den mest berømte sutta i Pali-litteraturen.
Buddha
uddyber de fire ariya · saccas for første gang. Buddha, der betyder
Awakened One Awareness, Bhagavā har sat i gang det øverste Dhamma-hjul,
som ikke kan stoppes af samaṇas eller brahminer, devaer, Māras, Brahmā
eller nogen i verden. ‘
Del
dette med dine familiemedlemmer, slægtninge og venner for lykke,
velfærd, fred og for at opnå evig lykke som det endelige mål.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Ved en lejlighed boede Bhagava på Varanasi i Deer Grove i Isipatana.
Der henvendte han sig til gruppen af fem bhikkhus:
Disse
to ekstremer, bhikkhus, bør ikke adopteres af en, der er gået ud af
hjemmelivet. Hvilke to? På den ene side hengivenhed til hedonisme over
for kāma, som er ringere, vulgær, almindelig, an · ariya, berøvet
fordel, og på den anden side hengivenhed til selvdødsfald, som er
dukkha, an · ariya, frataget fordel . Uden at gå til disse to ekstremer,
bhikkhus, er Tathāgata fuldt ud vågnet til majjhima paṭipada, der
producerer vision, der producerer ñāṇa, og fører til ro, til abhiñña,
til sambodhi, til Nibbāna.
Og
hvad, bhikkhus, er majjhima paṭipada, som Tathāgata er helt vågnet til,
som frembringer syn, som producerer ñāṇa og fører til ro, til abhiñña,
til sambodhi, til Nibbāna? Det er, bhikkhus, denne ariya aṭṭhaṅgika
magga, det vil sige: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā ·
kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi.
Dette, bhikkhus, er majjhima paṭipada, som Tathāgata er vågnet til,
hvilket producerer vision, som producerer ñāṇa, og fører til ro, til
abhiñña, til sambodhi, til Nibbāna.
Desuden,
bhikkhus, dette er dukkha ariya · sacca: jāti er dukkha, jarā er dukkha
(sygdom er dukkha) maraṇa er dukkha, tilknytning til det, der ikke kan
lide, er dukkha, dissociation fra det, der kan lide, er dukkha, ikke for
at få det, man ønsker er dukkha; kort sagt, de fem upādāna’k'khandhas
er dukkha.
Desuden
bhikkhus, dette er dukkha · samudaya ariya · sacca: denne taṇhā fører
til genfødsel, forbundet med lyst og nydelse, finder glæde her eller
der, det vil sige: kāma-taṇhā, bhava-taṇhā og vibhava-taṇhā.
Yderligere,
bhikkhus, dette er dukkha · nirodha ariya · sacca: den komplette
viraga, nirodha, opgivelse, forsømmelse, frigørelse og frihed fra selve
taṇhā.
Desuden,
bhikkhus, dette er dukkha · nirodha · gāminī paṭipada ariya · sacca:
bare denne ariya aṭṭhaṅgika magga, det vil sige: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāy ,
sammā · sati og sammā · samādhi.
‘Dette
er dukkha ariyasacca’: i mig, bhikkhus, med hensyn til ting, der hidtil
ikke var hørt, opstod øjet, ñāṇa rejste sig, paññā rejste sig, vijjā
rejste sig, lyset opstod. ‘Nu skal denne dukkha ariyasacca være
fuldstændig kendt’: i mig, bhikkhus, med hensyn til ting, der ikke var
hørt før, rejste øjet sig, ñāṇa opstod, paññā opstod, vijjā opstod,
lyset opstod. ‘Nu har denne dukkha ariyasacca været fuldstændig kendt’: i
mig, bhikkhus, med hensyn til ting, der ikke var hørt før, rejste øjet
sig, ñāṇa opstod, paññā opstod, vijjā opstod, lyset opstod.
‘Dette
er dukkha · samudaya ariyasacca’: i mig, bhikkhus, med hensyn til ting,
der tidligere var uhørt, opstod øjet, ñāṇa opstod, paññā opstod, vijjā
opstod, lyset opstod. ‘Nu skal denne dukkha · samudaya ariyasacca
opgives’: i mig, bhikkhus, med hensyn til ting, der ikke var hørt før,
rejste øjet sig, ñāṇa rejste sig, paññā rejste sig, vijjā opstod, lyset
opstod. ‘Nu er denne dukkha · samudaya ariyasacca blevet forladt’: i
mig, bhikkhus, med hensyn til ting, der hidtil ikke var hørt, opstod
øjet, ñāṇa rejste sig, paññā rejste sig, vijjā rejste sig, lyset opstod.
‘Dette
er dukkha · nirodha ariyasacca’: i mig, bhikkhus, med hensyn til ting,
der tidligere var uhørt, rejste øjet sig, ñāṇa rejste sig, paññā opstod,
vijjā opstod, lyset opstod. ‘Nu skal denne dukkha · nirodha ariyasacca
opleves personligt’: i mig, bhikkhus, med hensyn til ting, der ikke var
hørt før, rejste øjet sig, ñāṇa opstod, paññā opstod, vijjā opstod,
lyset opstod. ‘Nu er denne dukkha · nirodha ariyasacca blevet oplevet
personligt’: i mig, bhikkhus, med hensyn til ting, der aldrig var hørt
før, rejste øjet sig, ñāṇa rejste sig, paññā opstod, vijjā opstod, lyset
opstod.
‘Dette er
dukkha · nirodha · gāminī paṭipadā ariyasacca’: i mig, bhikkhus, med
hensyn til ting, der aldrig før var hørt, opstod øjet, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod. ‘Nu skal denne dukkha ·
nirodha · gāminī paṭipadā ariyasacca udvikles’: i mig, bhikkhus, med
hensyn til ting, der ikke var hørt før, rejste øjet sig, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod. ‘Nu er denne dukkha · nirodha ·
gāminī paṭipadā ariyasacca blevet udviklet’: i mig, bhikkhus, med
hensyn til ting, der ikke var hørt før, rejste øjet sig, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod.
Og
så længe, bhikkhus, da min yathā · bhūtaṃ-viden og vision om disse
fire ariyasaccas på disse tolv måder af triader ikke var helt ren,
hævdede jeg ikke i loka med dets devaer, med sine Māras, med sine
Brahmās, med samaṇas og brahminer, i denne generation med sine devaer og
mennesker, har fuldt ud vækket til den øverste sammā · sambodhi.
Men
da, bhikkhus, min yathā · bhūtaṃ-viden og vision om disse fire
ariyasaccas på disse tolv måder af triader var ret ren, hævdede jeg i
loka med dens devaer, med sine Māras, med sine Brahmās, med samaṇas og
brahminer, i denne generation med sine devaer og mennesker, der fuldt ud
er vågnet til den højeste sammā · sambodhi. Og kundskabet og synet
opstod i mig: ‘min vimutti er urokkelig, dette er min sidste jāti, nu er
der ingen yderligere bhava.
Dette
er hvad Bhagavā sagde. Glad, gruppen af fem bhikkhus godkendte
Bhagavas ord. Og mens denne redegørelse blev talt, opstod der i āyasmā
Koṇḍañña Dhamma-øjet, der er fri for lidenskab og rustfri: ‘alt, hvad
der har samudaya’s natur, har nirodha’s natur’.
Og
da Bhagavā havde sat Dhamma-hjulet i gang, proklamerede jordens devaer
højt: ‘Ved Varanasi, i hjortelunden ved Isipatana, har Bhagava sat i
gang det øverste Dhamma-hjul, som ikke kan stoppes af samaṇas eller
brahminer, devaer, Maras, Brahmāer eller nogen i verden. ‘
Efter
at have hørt råbet fra jordens devaer proklamerede
Cātumahārājika-devaerne højt: ‘Ved Varanasi, i Deer Grove i Isipatana,
har Bhagava sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer , Māras, Brahmā eller nogen i verden. ‘
Efter
at have hørt råbene fra Cātumahārājika-devaerne, proklamerede
Tāvatiṃsa-devaerne højt: ‘Ved Varanasi, i Deer Grove i Isipatana, har
Bhagavā sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Tavatiṃsa-devaernes råb, proklamerede Yama-devaerne højt:
‘Ved Varanasi, i Deer Grove ved Isipatana, har Bhagavā sat i gang det
øverste Dhamma-hjul, som ikke kan stoppes af samaṇas eller brahminer,
devas, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt råbene fra Yama-devaerne, proklamerede Tusita-devaerne
højt: ‘Ved Varanasi, i Deer Grove ved Isipatana, har Bhagava sat i gang
det højeste Dhamma-hjul, som ikke kan stoppes af samaṇas eller
brahminer, devas, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Tusita-devaerne råbte Nimmānarati-devaerne højt: ‘Ved
Varanasi, i Deer Grove ved Isipatana, har Bhagava sat i gang det øverste
Dhamma-hjul, som ikke kan stoppes af samaṇas eller brahminer, devaer,
Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Nimmānarati-devaerne råbte, erklærede
Paranimmitavasavatti-devaerne højt: ‘Ved Varanasi, i Deer Grove i
Isipatana, har Bhagava sat i gang det højeste Dhamma-hjul, som ikke kan
stoppes af samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i
verden. ‘
Efter
at have hørt råb fra Paranimmitavasavatti-devaerne proklamerede
brahmakāyika-devaerne højt: ‘I Varanasi, i Deer Grove i Isipatana, har
Bhagavā sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i verden. ‘
Således
sprang råben i det øjeblik, i det øjeblik, op til Brahma · loka. Og
dette ti tusindfoldige verdenssystem rystede, skælvede og skælvede, og
en stor, grænseløs udstråling dukkede op i verden, der overgik devaernes
udstråling
Så
sagde Bhagavā denne udana: ‘Ko’añña forstod virkelig! Koṇḍañña forstod
virkelig! ‘ Og sådan erhvervede āyasmā Koṇḍañña navnet ‘Aññāsi ·
Koṇḍañña’.
History of Maha Bodhi Society - Part 1 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS
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History of Maha Bodhi Society - Part 1 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS
Dhammacakkappavattana
Sutta— In beweging zetten van het wiel van Dhamma - [Dhamma · cakka ·
pavattana] in Klassiek Nederlands - Klassiek Nederlands
Dit is zeker de bekendste sutta in de Pali-literatuur.
De
Boeddha geeft voor het eerst een uiteenzetting van de vier ariya ·
sacca’s. Boeddha betekent Awakened One Awareness, de Bhagavā heeft het
allerhoogste wiel van Dhamma in beweging gezet, dat niet kan worden
tegengehouden door samaṇa’s of brahmanen, deva’s, Māras, Brahmā of wie
dan ook ter wereld. ‘
Deel
dit alstublieft met uw familieleden, familieleden en vrienden voor
geluk, welzijn, vrede en het bereiken van eeuwige gelukzaligheid als
einddoel.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Op een keer verbleef de Bhagavā in Varanasi in het Deer Grove in Isipatana.
Daar sprak hij de groep van vijf monniken toe:
Deze
twee uitersten, monniken, mogen niet worden overgenomen door iemand die
het gezinsleven heeft verlaten. Welke twee? Aan de ene kant de
toewijding aan hedonisme jegens kāma, dat inferieur, vulgair, algemeen
is, an · ariya, beroofd van voordeel, en aan de andere kant de
toewijding aan zelfvernietiging, wat dukkha, an · ariya is, verstoken
van voordeel . Zonder tot deze twee uitersten te gaan, monniken, is de
Tathāgata volledig ontwaakt voor de majjhima paṭipada, die visie
voortbrengt, die ñāṇa voortbrengt en tot verzoening leidt, naar abhiñña,
naar sambodhi, naar Nibbāna.
En
wat, monniken, is de majjhima paṭipada waartoe de Tathāgata volledig
ontwaakt is, die visie voortbrengt, die ñāṇa voortbrengt en tot
verzoening leidt, tot abhiñña, tot sambodhi, tot Nibbāna? Het is,
monniken, deze ariya aṭṭhaṅgika magga, dat wil zeggen: sammā · diṭṭhi
sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā ·
vāyāma sammā · sati sammā · samādhi. Dit, monniken, is de majjhima
paṭipada waartoe de Tathāgata ontwaakt is, die visie voortbrengt, die
ñāṇa voortbrengt en tot verzoening leidt, naar abhiñña, naar sambodhi,
naar Nibbāna.
Bovendien,
monniken, dit is de dukkha ariya · sacca: jāti is dukkha, jarā is
dukkha (ziekte is dukkha) maraṇa is dukkha, associatie met wat men niet
leuk vindt is dukkha, dissociatie van wat men leuk vindt is dukkha, niet
om te krijgen wat men wil is dukkha; kortom, de vijf
upādāna’k'khandha’s zijn dukkha.
Bovendien,
monniken, dit is de dukkha · samudaya ariya · sacca: deze taṇhā die
leidt tot wedergeboorte, verbonden met verlangen en genot, hier en daar
genot vinden, dat wil zeggen: kāma-taṇhā, bhava-taṇhā en vibhava-taṇhā.
Bovendien,
monniken, is dit de dukkha · nirodha ariya · sacca: de volledige
virāga, nirodha, verlaten, verzaken, bevrijden en vrij zijn van
diezelfde taṇhā.
Bovendien,
monniken, dit is de dukkha · nirodha · gāminī paṭipada ariya · sacca:
alleen deze ariya aṭṭhaṅgika magga, dat wil zeggen: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, · sammā ājīva, sammā
ājīva, sammā , sammā · sati en sammā · samādhi.
‘Dit
is de dukkha ariyasacca’: in mij, monniken, met betrekking tot dingen
die voorheen niet waren gehoord, rees het oog, de ñāṇa stond op, de
paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze dukkha
ariyasacca moet volledig bekend worden’: in mij, monniken, met
betrekking tot dingen die voorheen niet waren gehoord, ging het oog op,
de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht ging
op. ‘Nu, deze dukkha ariyasacca is volledig gekend’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, rees het oog,
de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht ging
op.
‘Dit
is de dukkha · samudaya ariyasacca’: in mij, monniken, met betrekking
tot dingen die voorheen niet waren gehoord, rees het oog, de ñāṇa stond
op, de paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze
dukkha · samudaya ariyasacca moet worden verlaten’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op. ‘Nu, deze dukkha · samudaya ariyasacca is verlaten’: in mij,
monniken, met betrekking tot dingen die voorheen niet waren gehoord,
rees het oog, de ñāṇa stond op, de paññā stond op, de vijjā stond op,
het licht ging op.
‘Dit
is de dukkha · nirodha ariyasacca’: in mij, monniken, met betrekking
tot dingen die voorheen niet waren gehoord, rees het oog, de ñāṇa stond
op, de paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze
dukkha · nirodha ariyasacca moet persoonlijk worden ervaren’: in mij,
monniken, met betrekking tot dingen die voorheen niet waren gehoord,
rees het oog, de ñāṇa stond op, de paññā stond op, de vijjā stond op,
het licht ging op. ‘Nu, deze dukkha · nirodha ariyasacca is persoonlijk
ervaren’: in mij, monniken, met betrekking tot dingen die voorheen niet
waren gehoord, rees het oog, de ñāṇa stond op, de paññā stond op, de
vijjā stond op, het licht ging op.
‘Dit
is de dukkha · nirodha · gāminī paṭipadā ariyasacca’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op. ‘Nu, deze dukkha · nirodha · gāminī paṭipadā ariyasacca moet
worden ontwikkeld’: in mij, monniken, met betrekking tot dingen die
voorheen niet waren gehoord, ging het oog op, de ñāṇa stond op, de paññā
stond op, de vijjā stond op, het licht ging op. ‘Nu, deze dukkha ·
nirodha · gāminī paṭipadā ariyasacca is ontwikkeld’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op.
En
zolang, monniken, aangezien mijn yathā · bhūtaṃ-kennis en visie van
deze vier ariyasacca’s op deze twaalf manieren door triaden niet
helemaal zuiver was, beweerde ik niet in de loka met zijn deva’s, met
zijn Māra’s, met zijn Brahmā’s, met de samaṇa’s en brahmanen, in deze
generatie met zijn deva’s en mensen, volledig ontwaakt voor de
allerhoogste sammā · sambodhi.
Maar
toen, monniken, mijn yathā · bhūtaṃ-kennis en visie van deze vier
ariyasacca’s op deze twaalf manieren door triaden vrij zuiver was,
beweerde ik in de loka met zijn deva’s, met zijn māra’s, met zijn
brahmā’s, met de samaṇa’s en brahmanen, in deze generatie met zijn
deva’s en mensen, volledig ontwaakt voor de allerhoogste sammā ·
sambodhi. En de kennis en visie ontstond in mij: ‘mijn vimutti is
onwankelbaar, dit is mijn laatste jāti, nu is er geen bhava meer.
Dit
is wat de Bhagavā zei. Verrukt keurde de groep van vijf monniken de
woorden van de Bhagavā goed. En terwijl deze uiteenzetting werd
uitgesproken, rees in āyasmā Koṇḍañña het Dhamma-oog op dat vrij is van
hartstocht en roestvrij: ‘alles wat de aard van samudaya heeft, heeft de
aard van nirodha’.
En
toen de Bhagavā het wiel van Dhamma in beweging had gezet, riepen de
deva’s van de aarde hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet door samaṇa’s kan worden tegengehouden. of brahmanen,
deva’s, Māra’s, Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de deva’s van de aarde te hebben gehoord, riepen de
Cātumahārājika-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s. , Māras, Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Cātumahārājika-deva’s te hebben gehoord, riepen de
Tāvatiṃsa-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s, Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Tāvatiṃsa-deva’s te hebben gehoord, riepen de
Yāma-deva’s hardop uit: ‘In Varanasi, in het hertenbos van Isipatana,
heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging gezet, dat
niet kan worden tegengehouden door samaṇa’s of brahmanen, deva’s,
Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Yāma-deva’s te hebben gehoord, riepen de Tusitā-deva’s
hardop uit: ‘In Varanasi, in het hertenbos van Isipatana, heeft de
Bhagavā het allerhoogste wiel van Dhamma in beweging gezet, dat niet kan
worden tegengehouden door samaṇa’s of brahmanen, deva’s, Māras. ,
Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Tusitā-deva’s te hebben gehoord, riepen de
Nimmānarati-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden gestopt door samaṇa’s of brahmanen, deva’s,
Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Nimmānarati-deva’s te hebben gehoord, riepen de
Paranimmitavasavatti-deva’s hardop uit: ‘In Varanasi, in het hertenbos
van Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in
beweging gezet, dat niet kan worden tegengehouden door samaṇa’s of
brahmanen, deva’s, Māras , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Paranimmitavasavatti deva’s te hebben gehoord, riepen de
brahmakāyika-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s, Māras , Brahmā of wie dan ook ter wereld. ‘
Dus
op dat moment, op dat moment, verspreidde de kreet zich naar Brahma ·
loka. En dit tienduizendvoudig wereldsysteem schudde, beefde en beefde
en er verscheen een grote, grenzeloze uitstraling in de wereld, die de
gloed van de deva’s overtrof.
Toen
sprak de Bhagavā deze udāna uit: ‘Koṇḍañña begreep het echt! Koṇḍañña
begreep het echt! ‘ En zo kreeg āyasmā Koṇḍañña de naam ‘Aññāsi ·
Koṇḍañña’.
Bodhi Television -Buddhist Teaching Buddha Dhamma 1
BodhiTVtube
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Ven.
Bikkhu Vinayarakkhita, a very learned monk speaks about the Buddha
Dhamma, a general introduction for the benefit of all !! May all be
happy !!
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Esperanto-Klasika Esperanto
Ĉi tio certe estas la plej fama sutta en la palia literaturo.
La
Budho unuafoje elmontras la kvar ariya-sakojn. Budho kun la signifo
Vekita Unu Konscio la Bhagavā ekfunkciigis la superan Radon de Dhamma,
kiu ne povas esti haltigita de samaṇaj aŭ braminoj, devas, Māras, Brahmā
aŭ iu ajn en la mondo. ‘
Bonvolu
dividi ĉi tion kun viaj familianoj, parencoj kaj amikoj por feliĉo,
bonstato, paco kaj atingi Eternan Feliĉon kiel Fina Celo.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Iam la Bhagavā loĝis ĉe Varanasio en la Cervo-Arbareto ĉe Isipatana.
Tie, li alparolis la grupon de kvin bekhoj:
Ĉi
tiuj du ekstremoj, monetoj, ne devas esti adoptitaj de tiu, kiu eliris
el la hejma vivo. Kiuj du? Unuflanke la devoteco al hedonismo al kāma,
kiu estas malsupera, vulgara, ofta, an · ariya, senigita je utilo, kaj
aliflanke la devoteco al memhontigo, kiu estas dukkha, an · ariya,
senprofita . Sen iri al ĉi tiuj du ekstremaĵoj, bhikkhus, la Tathāgata
plene vekiĝis al la majjhima paṭipada, kiu produktas vizion, kiu
produktas ñāṇa, kaj kondukas al trankviligo, al abhiñña, al sambodhi, al
Nibbāna.
Kaj
kio, bhikkhus, estas la majjhima paṭipada, al kiu la Tathāgata plene
vekiĝis, kiu produktas vizion, kiu produktas ñāṇa, kaj kondukas al
trankviligo, al abhiñña, al sambodhi, al Nibbāna? Ĝi estas, bhikkhus, ĉi
tiu ariya aṭṭhaṅgika magga, tio estas: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Ĉi tio, bhikkhus, estas la majjhima paṭipada, al kiu
vekiĝis la Tathāgata, kiu produktas vizion, kiu produktas ñāṇa, kaj
kondukas al trankviligo, al abhiñña, al sambodhi, al Nibbāna.
Krome,
bhikkhus, ĉi tio estas la dukkha ariya · sacca: jāti estas dukkha, jarā
estas dukkha (malsano estas dukkha) maraṇa estas dukkha, asocio kun
tio, kio malŝatas, estas dukkha, disiĝo de tio, kio estas ŝatata, estas
dukkha, ne akiri tion, kion oni volas estas dukkha; mallonge, la kvin
upādāna’k'khandhaj estas dukkha.
Krome,
bhikkhus, ĉi tio estas la dukkha · samudaya ariya · sacca: ĉi tiu taṇhā
kondukanta al renaskiĝo, ligita kun deziro kaj ĝuo, trovanta ĝojon ĉi
tie aŭ tie, tio estas: kāma-taṇhā, bhava-taṇhā kaj vibhava-taṇhā.
Krome,
monkoj, ĉi tio estas la dukkha · nirodha ariya · sacca: la kompleta
virāga, nirodha, forlasado, forlasado, emancipiĝo kaj libereco de tiu
tre taṇhā.
Krome,
bhikkhus, ĉi tio estas la dukkha · nirodha · gāminī paṭipada ariya ·
sacca: ĝuste ĉi tiu ariya aṭṭhaṅgika magga, tio estas: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, samm ,
sammā · sati kaj sammā · samādhi.
‘Ĉi
tio estas la dukkha ariyasacca’: ĉe mi, bhikkhus, rilate aferojn
neaŭditajn antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis,
la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ariyasacca estas
tute konata’: en mi, bhikkhus, rilate al aferoj antaŭe ne aŭditaj, la
okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā ekestis, la
lumo ekestis. ‘Nun, ĉi tiu dukkha ariyasacca estis tute konata’: ĉe mi,
bhikkhus, rilate al aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa
ekestis, la paññā ekestis, la vijjā ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · samudaya ariyasacca’: ĉe mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
samudaya ariyasacca estas forlasota’: en mi, bhikkhus, rilate al aferoj
neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis,
la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha · samudaya
ariyasacca estis forlasita’: en mi, bhikkhus, rilate al aferoj neaŭditaj
antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā
ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · nirodha ariyasacca’: en mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
nirodha ariyasacca estas persone spertebla’: ĉe mi, moneroj, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
nirodha ariyasacca estis persone spertita’: ĉe mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · nirodha · gāminī paṭipadā ariyasacca’: ĉe mi,
bhikkhus, rilate al aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa
ekestis, la paññā ekestis, la vijjā ekestis, la lumo ekestis. “Nun ĉi
tiu dukkha · nirodha · gāminī paṭipadā ariyasacca estas disvolvota”: ĉe
mi, bhikkhus, rilate al aferoj neaŭditaj antaŭe, ekaperis la okulo,
ekestis la ñāṇa, ekestis la paññā, ekestis la vijjā, aperis la lumo.
“Nun, ĉi tiu dukkha · nirodha · gāminī paṭipadā ariyasacca estis
disvolvita”: ĉe mi, bhikkhus, rilate al aferoj neaŭditaj antaŭe, la
okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā ekestis, la
lumo ekestis.
Kaj
tiel longe, bhikkhus, kiel mia yathā · bhūtaṃ scio kaj vizio de ĉi tiuj
kvar ariyasakaj laŭ ĉi tiuj dek du manieroj per triadoj ne estis tute
puraj, mi ne pretendis en la loka kun ĝiaj devas, kun ĝiaj Māras, kun
ĝiaj Brahmās, kun la samaṇaj kaj braminoj, en ĉi tiu generacio kun ĝiaj
devas kaj homoj, plene vekiĝis al la supera sammā · sambodhi.
Sed
kiam, bhikkhus, mia yathā · bhūtaṃ scio kaj vizio de ĉi tiuj kvar
ariyasaccas laŭ ĉi tiuj dek du manieroj per triadoj estis tute puraj, mi
asertis en la loka kun ĝiaj devas, kun ĝiaj Māras, kun ĝiaj Brahmās,
kun la samaṇas kaj braminoj, en ĉi tiu generacio kun siaj devas kaj
homoj, plene vekiĝis al la supera sammā · sambodhi. Kaj la scio kaj
vizio ekestis en mi: ‘mia vimutti estas neŝancelebla, jen mia lasta
jāti, nun ne plu ekzistas bhava.
Jen
kion diris la Bhagavā. Ĝoja, la grupo de kvin bhikkhus aprobis la
vortojn de la Bhagavā. Kaj dum ĉi tiu ekspozicio estis parolata, en
āyasmā Koṇḍañña aperis la okulo Dhamma, kiu estas libera de pasio kaj
neoksidebla: “ĉio, kio havas la naturon de samudaya, havas la naturon de
nirodha”.
Kaj
kiam la Bhagavā ekfunkciigis la Radon de Dhamma, la devas de la tero
laŭte proklamis: “Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras, Brahmā aŭ iu ajn en la
mondo. ‘
Aŭdinte
la krion de la devas de la tero, la Cātumahārājika devas proklamis
laŭte: ‘Ĉe Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā
ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti haltigita de
samaṇaj aŭ braminoj, devas , Māras, Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Cātumahārājika devas, la Tāvatiṃsa devas proklamis
laŭte: ‘Ĉe Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā
ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti haltigita de
samaṇaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Tāvatiṃsa devas, la Yāma devas proklamis laŭte: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de samaṇaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Yāma devas, la Tusitā devas laŭte proklamis: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de samaṇaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Tusitā devas, la Nimmānarati devas proklamis laŭte: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de sama byaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Nimmānarati-devas, la Paranimmitavasavatti-devas
proklamis laŭte: ‘Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en
la mondo. ‘
Aŭdinte
la krion de la Paranimmitavasavatti devas, la brahmakāyika devas
proklamis laŭte: ‘Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en
la mondo. ‘
Tiel
en tiu momento, en tiu momento, la krio disvastiĝis ĝis Brahma · loka.
Kaj ĉi tiu dekmila mondsistemo skuis, tremis kaj tremis, kaj granda
senlima brilo aperis en la mondo, superante la brilon de la devas.
Tiam
la Bhagavā eldiris ĉi tiun udāna: ‘Koṇḍañña vere komprenis! Koṇḍañña
vere komprenis! ‘ Kaj tiel āyasmā Koṇḍañña akiris la nomon ‘Aññāsi ·
Koṇḍañña’.
SN 56.11 Dhammacakkappavattana Sutta — Setting the Wheel of Dhamma in Motion
MyanmarSutta
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This
is the Buddha’s first discourse, delivered shortly after his Awakening
to the group of five monks with whom he had practiced the austerities in
the forest for many years. The sutta contains the essential teachings
of the Four Noble Truths and the Noble Eightfold Path. Upon hearing this
discourse, the monk Kondañña attains the first stage of Awakening, thus
giving birth to the ariya sangha (Noble Sangha).
Dhammacakkappavattana Sutta - Dhamma ratta liikumine - [Dhamma · cakka · pavattana] eesti keeles - klassikaline eesti keel
See on kindlasti kõige kuulsam sutta Pali kirjanduses.
Buddha
selgitab esimest korda nelja ariya · saccat. Buddha, mis tähendab
äratatud teadlikkust, on Bhagavā käivitanud Dhamma kõrgeima ratta, mida
ei saa peatada samaṇad ega brahmanid, devad, Māras, Brahmā ega keegi
teine maailmas.
Palun
jagage seda oma pereliikmete, sugulaste ja sõpradega õnne, heaolu, rahu
ja igavese õndsuse saavutamiseks lõpliku eesmärgina.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Ühel korral viibis Bhagavā Isipatanas Hirvisalvas Varanasis.
Seal pöördus ta viie bhikkhuse rühma poole:
Neid
kahte äärmust, bhikkhust, ei tohiks omaks võtta kodune elu. Millised
kaks? Ühelt poolt pühendumine hedonismile kama poole, mis on alaväärne,
labane, tavaline, · ariya, millest puudub kasu, ja teiselt poolt
pühendumine enesevigastamisele, milleks on dukkha, · ariya, millest on
kasu ilma jäetud . Nendes kahes äärmuses, bhikkhus, minemata on
Tathāgata täielikult ärganud majjhima paṭipadale, mis loob visiooni, mis
tekitab ñāṇa ja viib rahustamiseni, abhiñña, sambodhi, Nibbāna juurde.
Mis
on, bhikkhus, see majjhima paṭipada, millele Tathāgata on täielikult
ärganud, mis loob visiooni, mis tekitab ñāṇa ja viib rahustamiseni,
abhiñña, sambodhi, Nibbāna juurde? See on, bhikkhus, see ariya
aṭṭhaṅgika magga, see tähendab: sammā · diṭṭhi sammā · saṅkappa sammā ·
vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. See, bhikkhus, on majjhima paṭipada, millele Tathāgata on
ärganud, mis loob visiooni, mis tekitab ñāṇa ja viib rahustamiseni,
abhiñña, sambodhi, Nibbāna juurde.
Veelgi
enam, bhikkhus, see on dukkha ariya · sacca: jāti on dukkha, jarā on
dukkha (haigus on dukkha) maraṇa on dukkha, seos mittemeeldivaga on
dukkha, eraldumine sellest, mis meeldib, on dukkha, mitte selleks, et
saada seda, mida keegi tahab on dukkha; ühesõnaga, viis
upādāna’k'khandhat on dukkha.
Veelgi
enam, bhikkhus, see on dukkha · samudaya ariya · sacca: see taāhā, mis
viib taassünni, on seotud soovi ja naudinguga, leides rõõmu siit või
sealt, see tähendab: kāma-taṇhā, bhava-taṇhā ja vibhava-taṇhā.
Lisaks,
bhikkhus, see on dukkha · nirodha ariya · sacca: täielik virāga,
nirodha, hülgamine, hülgamine, emantsipatsioon ja vabadus just sellest
ta veryhāst.
Veelgi
enam, bhikkhus, see on dukkha · nirodha · gāminī paṭipada ariya ·
sacca: just see ariya aṭṭhaṅgika magga, see tähendab: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā ·
vāyāma , sammā · sati ja sammā · samādhi.
‘See
on dukkha ariyasacca’: minus, bhikkhus, tõusis varem kuulmata asjade
puhul silma, tekkis ñāṇa, tõusis paññā, vijjā, valgus tekkis. “Nüüd peab
see dukkha ariyasacca olema täiesti teada”: minus, bhikkhus, tõusis
enne kuulmata asjade puhul silma, tekkis ñāṇa, paññā, vijjā tõusis,
valgus tõusis. “Nüüd on see dukkha ariyasacca olnud täiesti teada”:
minus, bhikkhus, tõusis varem kuulmata asjade puhul silma, tekkis ñāṇa,
tekkis paññā, vijjā tõusis, valgus tõusis.
‘See
on dukkha · samudaya ariyasacca’: minus, bhikkhus, tõusis varem
kuulmata asjade puhul silma, tekkis ñāṇa, tõusis paññā, vijjā tõusis,
valgus tõusis. “Nüüd tuleb see dukkha · samudaya ariyasacca hüljata”:
minus, bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, paññā
tekkis, vijjā tõusis, valgus tõusis. “Nüüd on see dukkha · samudaya
ariyasacca hüljatud”: minus, bhikkhus, enne kuulmata asju tõusis silm,
tärkas ñāṇa, paññā tõusis, vijjā tõusis, valgus tõusis.
‘See
on dukkha · nirodha ariyasacca’: minus, bhikkhus, tõusis varem kuulmata
asjade puhul silma, tekkis ñāṇa, paññā, vijjā tõusis, valgus tõusis.
“Nüüd tuleb seda dukkha · nirodha ariyasaccat isiklikult kogeda”: minus,
bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, tekkis paññā,
vijjā, valgus tekkis. ‘Nüüd on seda dukkha · nirodha ariyasaccat
isiklikult kogetud’: minus, bhikkhus, enne kuulmata asju tõusis silm,
tärkas ñāṇa, tekkis paññā, vijjā, valgus tekkis.
‘See
on dukkha · nirodha · gāminī paṭipadā ariyasacca’: minus, bhikkhus,
enne kuulmata asju tõusis silm, tärkas ñāṇa, tõusis paññā, vijjā tõusis,
valgus tekkis. ‘Nüüd tuleb see dukkha · nirodha · gāminī paipipadā
ariyasacca välja töötada’: minus, bhikkhus, enne kuulmata asju tekkis
silm, tärkas ñāṇa, paññā tekkis, vijjā tõusis, valgus tekkis. ‘Nüüd on
see dukkha · nirodha · gāminī paṭipadā ariyasacca välja töötatud’:
minus, bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, tekkis
paññā, vijjā tõusis, valgus tekkis.
Ja
nii kaua, bhikkhus, kuna minu yathā · bhūtaṃ teadmine ja nägemus
nendest neljast ariyasaccast neil kaheteistkümnel viisil kolmikute kaupa
ei olnud päris puhas, ei väitnud ma, et loka koos oma devadega, oma
Māras, oma Brahmās, koos samaṇad ja brahminid, selles põlvkonnas koos
oma devade ja inimestega, on täielikult ärganud kõrgeima sammā ·
sambodhi kätte.
Aga
kui, bhikkhus, olid minu yathā · bhūtaṃ teadmised ja nägemus nendest
neljast ariyasaccast neil kaheteistkümnel viisil kolmikute kaupa üsna
puhtad, väitsin loka koos oma devadega, oma Māras, oma Brahmās, samaṇad
ja brahminid, see põlvkond koos oma deevade ja inimestega on täielikult
ärganud kõrgeimale sammā · sambodhile. Ja minus tekkis teadmine ja
nägemus: „mu vimutti on kõigutamatu, see on minu viimane jāti, nüüd pole
enam bhavat.
Seda
ütles Bhagavā. Rõõmustatuna kiitis viiest bhikkhust koosnev rühm
Bhagavā sõnad heaks. Ja selle ekspositsiooni rääkimise ajal tekkis
āyasmā Koṇḍaññas Dhamma silm, mis pole kirg ja roostevaba: “kõigel, mis
on samudaya olemus, on ka nirodha olemus”.
Ja
kui Bhagavā oli Dhamma ratta liikuma pannud, kuulutasid maa deivad
valjusti: „Varanasi juures Isipatanas asuvas Hirvisalvas on Bhagavā
liikuma pannud Dhamma kõrgeima ratta, mida samaṇad ei saa peatada. või
brahmanid, devad, Māras, Brahmā või keegi teine maailmas. ‘
Kuuldes
maa deevade hüüdu, kuulutasid Cātumahārājika devad valjusti:
„Varanasis, Isipatanas asuvas Hirvesalves on Bhagavā pannud liikuma
Dhamma kõrgeima Ratta, mida ei saa peatada samaṇad ega brahmanid, devad.
, Māras, Brahmā või keegi teine maailmas. “
Kuulnud
Cātumahārājika devade hüüdu, kuulutasid Tāvatiṃsa devad valjusti:
„Varanasi, Isipatana Hirvisalvas, on Bhagavā pannud liikuma Dhamma
kõrgeima Ratta, mida ei saa peatada samaṇade ega brahmanide, devade,
Mārasega , Brahmā või keegi teine maailmas. ‘
Kuulnud
Tāvati devsa devade hüüdu, kuulutasid Yāma-devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima Ratta,
mida ei saa peatada samaṇade ega brahmanide, deevade, Mārasega , Brahmā
või keegi teine maailmas. ‘
Kuuldes
Yāma devade hüüdu, kuulutasid Tusitā devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima ratta,
mida ei saa peatada samaṇad ega brahmanid, devad, Māras , Brahmā või
keegi teine maailmas. ‘
Kuulnud
Tusitā devade hüüdu, kuulutasid Nimmānarati devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima ratta,
mida ei saa peatada samaṇade ega brahmanide, devade, Mārasega. , Brahmā
või keegi teine maailmas. ‘
Nimmānarati
devade hüüde järel kuulutasid Paranimmitavasavatti devad valjuhäälselt:
„Varanasis, Isipatana Hirvisalvas, on Bhagavā pannud liikuma Dhamma
kõrgeima Ratta, mida ei saa peatada samaṇade ega brahmanide, devade,
Mārasega. , Brahmā või keegi teine maailmas. ‘
Paranimmitavasavatti
devade hüüdu kuulutanud brahmakāyika devad kuulutasid valjusti:
„Varanasis, Isipatana hirvesalus, on Bhagavā liikuma pannud Dhamma
kõrgeim ratas, mida samaṇad ega brahmanid, devad, Māras ei saa peatada. ,
Brahmā või keegi teine maailmas. ‘
Niisiis
levis hüüd selles hetkes kuni Brahma · loka. Ja see kümnetuhandekordne
maailmasüsteem värises, värises ja värises ning maailmas ilmus suur
piiritu sära, mis ületas devade sära
Siis
lausus Bhagavā see udāna: „Koṇḍañña sai tõesti aru! Koṇḍañña sai tõesti
aru! ” Ja nii omandas āyasmā Koṇḍañña nime ‘Aññāsi · Koṇḍañña’.
Live: “Death & Beyond: Multiple Dimensions, Many Worlds” by Sis Sylvia Bay 20201101
Buddhist Fellowship
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INSPIRING SUNDAYS WITH SIS SYLVIA BAY
Sunday, 1 Nov | 10:30 am SG Time (GMT+8)
Have
you ever wondered what will happen when we die? What actually did the
Buddha teach about life beyond death? More intriguingly, what governs
our next destination? In this second of a no holds barred 3-part series,
Sis Sylvia will unveil what the Pali Canon says regarding death and
beyond. Come, walk this final journey with us.
LIVE Dhamma Talk on “Death & Beyond: Multiple Dimensions, Many Worlds” by Sis Sylvia Bay
LIVE Broadcast from Buddhist Fellowship West Centre to BF YouTube at 10:30 am (SG Time GMT +8)
Dhammacakkappavattana
Sutta— Pagtatakda sa Paggalaw ng Gulong ng Dhamma - [Dhamma · cakka ·
pavattana] sa Classical Filipino klassikaline filipiinlane
Ito ay tiyak na ang pinakatanyag na sutta sa Pali litterature.
Ipinaliwanag
ng Buddha ang apat na ariya · saccas sa kauna-unahang pagkakataon. Ang
ibig sabihin ng Buddha ay Awakened One Awciousness na itinakda ng
Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi mapipigilan ng
samaṇas o brahmins, devas, Māras, Brahmā o sinuman sa mundo. ‘
Mangyaring
ibahagi ito sa mga miyembro ng iyong pamilya, kamag-anak at kaibigan
para sa kaligayahan, kapakanan, kapayapaan at upang makamit ang Walang
Hanggan Bliss bilang Pangwakas na Layunin.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Sa isang okasyon, ang Bhagavā ay nanatili sa Varanasi sa Deer Grove at Isipatana.
Doon, hinarap niya ang pangkat ng limang mga bhikkhus:
Ang
dalawang sukdulang ito, ang mga bhikkhus, ay hindi dapat gamitin ng isa
na lumabas mula sa buhay sa bahay. Aling dalawa? Sa isang banda, ang
debosyon sa hedonism tungo sa sapatos, na kung saan ay mas mababa,
bulgar, karaniwan, an · ariya, pinagkaitan ng benepisyo, at sa kabilang
banda ang debosyon sa self-mortification, na kung saan ay dukkha, an ·
ariya, pinagkaitan ng benepisyo . Nang hindi pupunta sa dalawang
sukdulang ito, bhikkhus, ang Tathāgata ay ganap na nagising sa majjhima
paṭipada, na gumagawa ng paningin, na gumagawa ng ñāṇa, at humantong sa
pampalubag-loob, sa abhiñña, sa sambodhi, sa Nibbāna.
At
ano, bhikkhus, ang majjhima paṭipada kung saan ang Tathāgata ay ganap
na nagising, na gumagawa ng paningin, na gumagawa ng ñāṇa, at
humahantong sa kaligayahan, sa abhiñña, sa sambodhi, sa Nibbāna? Ito ay,
bhikkhus, ito ariya aṭṭhaṅgika magga, iyon ay upang sabihin: sammā ·
diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva
sammā · vāyāma sammā · sati sammā · samādhi. Ito, bhikkhus, ay ang
majjhima paṭipada kung saan nagising ang Tathāgata, na gumagawa ng
paningin, na gumagawa ng ñāṇa, at humahantong sa kalugod-lugod, sa
abhiñña, sa sambodhi, sa Nibbāna.
Bukod
dito, bhikkhus, ito ang dukkha ariya · sacca: jāti ay dukkha, jarā ay
dukkha (pagkakasakit ay dukkha) maraṇa ay dukkha, pagsasamahan sa kung
ano ang hindi ginusto ay dukkha, paghihiwalay mula sa kung ano ang
nagustuhan ay dukkha, hindi upang makuha ang nais ng isa ay dukkha; sa
madaling sabi, ang limang upādāna’k'khandhas ay dukkha.
Bukod
dito, bhikkhus, ito ang dukkha · samudaya ariya · sacca: ang taṇhā na
humahantong sa muling pagsilang, na konektado sa pagnanasa at kasiyahan,
nakakahanap ng kasiyahan dito o doon, iyon ay upang sabihin:
sapatos-taṇhā, bhava-taṇhā at vibhava-taṇhā.
Bukod
dito, bhikkhus, ito ang dukkha · nirodha ariya · sacca: ang kumpletong
virāga, nirodha, pag-abandona, pag-abandona, paglaya at kalayaan mula sa
mismong taṇhā na iyon.
Bukod
dito, bhikkhus, ito ang dukkha · nirodha · gāminī paṭipada ariya ·
sacca: ito lamang ariya aṭṭhaṅgika magga, iyon ay upang sabihin: sammā ·
diṭṭhi, sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva,
sammā · vāyāma , sammā · sati at sammā · samādhi.
‘Ito
ang dukkha ariyasacca’: sa akin, bhikkhus, tungkol sa mga bagay na
hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā
ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang
dukkha ariyasacca na ito ay lubos na makikilala’: sa akin, bhikkhus,
tungkol sa mga bagay na hindi narinig dati, ang mata ay lumitaw, ang
ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw
ay lumitaw. ‘Ngayon, ang dukkha ariyasacca na ito ay lubos na nakilala’:
sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig dati, ang mata
ay lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay
lumitaw, ang ilaw ay lumitaw.
‘Ito
ang dukkha · samudaya ariyasacca’: sa akin, bhikkhus, tungkol sa mga
bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon,
ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ngayon, ang dukkha · samudaya ariyasacca na ito ay dapat iwanan’: sa
akin, bhikkhus, tungkol sa mga bagay na hindi narinig dati, ang mata ay
lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay
lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · samudaya ariyasacca
na ito ay inabandunang’: sa akin, bhikkhus, tungkol sa mga bagay na
hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā
ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ito
ang dukkha · nirodha ariyasacca’: sa akin, bhikkhus, tungkol sa mga
bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon,
ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ngayon, ang dukkha · nirodha ariyasacca na ito ay personal na
maranasan’: sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig
dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw,
ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · nirodha
ariyasacca na ito ay personal na naranasan’: sa akin, bhikkhus, tungkol
sa mga bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay
bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay
lumitaw.
‘Ito ang dukkha
· nirodha · gāminī paṭipadā ariyasacca’: sa akin, bhikkhus, tungkol sa
mga bagay na hindi narinig dati, ang mata ay umusbong, ang ñāṇa ay
bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay
lumitaw. ‘Ngayon, ang dukkha · nirodha · gāminī paṭipadā ariyasacca na
ito ay bubuo’: sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig
dati, ang mata ay umusbong, ang ñāṇa ay bumangon, ang paññā ay lumitaw,
ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · nirodha
· gāminī paṭipadā ariyasacca na ito ay nabuo’: sa akin, bhikkhus,
tungkol sa mga bagay na hindi narinig dati, ang mata ay umusbong, ang
ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw
ay lumitaw.
At
napakahaba, bhikkhus, tulad ng aking yathā · bhūtaṃ na kaalaman at
pangitain sa apat na ariyasaccas na ito sa labindalawang paraan ng mga
triad ay hindi masyadong dalisay, hindi ako nag-angkin sa loka kasama
ang mga diyos nito, kasama ang mga Māras nito, kasama ang mga Brahmās,
kasama ang samaṇas at brahmins, sa henerasyong ito kasama ang mga diyos
at tao, upang ganap na magising sa kataas-taasang sammā · sambodhi.
Ngunit
nang, bhikkhus, ang aking yathā · bhūtaṃ na kaalaman at pangitain sa
apat na ariyasaccas na ito sa labindalawang paraan sa pamamagitan ng
triad ay lubos na dalisay, inangkin ko sa loka kasama ang mga devas
nito, kasama ang mga Māras nito, kasama ang mga Brahmās, kasama ang
samaṇas at brahmins, sa ang henerasyong ito kasama ang mga diyos at tao,
upang ganap na magising sa kataas-taasang sammā · sambodhi. At ang
kaalaman at pangitain ay lumitaw sa akin: ‘ang aking vimutti ay hindi
matalo, ito ang aking huling jāti, ngayon wala nang karagdagang bhava.
Ito
ang sinabi ng Bhagavā. Natuwa, ang pangkat ng limang bhikkhus ay
inaprubahan ang mga salita ng Bhagavā. At habang ang pagsasalita na ito
ay sinasalita, lumitaw sa āyasmā Koṇḍañña ang mata ng Dhamma na malaya
sa pag-iibigan at hindi kinakalawang: “lahat ng may likas na samudaya ay
may likas na nirodha ‘.
At
nang mailipat ng Bhagavā ang Gulong ng Dhamma, ang mga diyos ng daigdig
ay nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
inilipat ng Bhagavā ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras, Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga diyos ng daigdig, ang mga Cātumahārājika devas ay
nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas , Māras, Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Cātumahārājika devas, ang mga Divatiṃsa devas ay
nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga deva ng Tāvatiṃsa, ipinalita ng malakas ng mga diyos
ng Yāma: ‘Sa Varanasi, sa Deer Grove sa Isipatana, itinakda ng Bhagavā
ang kilusang kataas-taasang Wheel ng Dhamma, na hindi mapipigilan ng
samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa mundo. ‘
Narinig
ang sigaw ng mga Yāma devas, ipinahayag ng malakas ng mga diyos ng
Tusitā: ‘Sa Varanasi, sa Deer Grove sa Isipatana, itinakda ng Bhagavā
ang paggalaw ng kataas-taasang Wheel ng Dhamma, na hindi mapigilan ng
samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa mundo. ‘
Narinig
ang sigaw ng mga Tusitā devas, ang mga Nimmānarati devas ay nagproklama
ng malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana, itinakda ng
Bhagavā na ipakilos ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Nimmānarati devas, ang Paranimmitavasavatti devas ay
ipinahayag nang malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
inilipat ng Bhagavā ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Paranimmitavasavatti devas, ang mga brahmakāyika devas
ay nagproklama nang malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Sa
gayon sa sandaling iyon, sa instant na iyon, ang sigaw ay kumalat
hanggang sa Brahma · loka. At ang sampung libong sistemang ito ng mundo
ay yumanig, tumayog, at nanginginig, at isang dakila, walang hangganang
ningning ang lumitaw sa mundo, na daig ang lakas ng mga diyos
Pagkatapos
ay binigkas ng Bhagavā ang udāna na ito: ‘Koṇḍañña talagang
naintindihan! Naiintindihan talaga ni Koṇḍañña! ‘ At iyan kung paano
nakuha ng āyasmā Koṇḍañña ang pangalang ‘Aññāsi · Koṇḍañña’.
Secrets of the East & Filipino Mysticism
Metaphysical Source
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Jonny
Enoch and Lenny visit a Buddhist temple and bookstore in Vancouver to
talk about the Secrets of the East. Some of the topics discussed were
Buddhism, Hindu ETs, Astrotheology, Filipino Mysticism and more. Don’t
miss this exciting adventure!
Dhammacakkappavattana
Sutta - Dhamman pyörän liikkeelle paneminen - [Dhamma · cakka ·
pavattana] in klassinen suomi - Klassinen suomalainen
Tämä on varmasti tunnetuin sutta Palin pentueessa.
Buddha
selittää neljä ariya · saccaa ensimmäistä kertaa. Buddha, joka
tarkoittaa herännyttä tietoisuutta, Bhagavā on käynnistänyt Dhamman
korkeimman pyörän, jota samaṇas tai brahmin, devas, Māras, Brahmā tai
kukaan muu maailma ei voi pysäyttää.
Jaa
tämä perheenjäsenillesi, sukulaisillesi ja ystävillesi onnen,
hyvinvoinnin, rauhan ja ikuisen autuuden saavuttamiseksi lopullisena
tavoitteena.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Erään kerran Bhagavā viipyi Varanasissa Peura-lehdossa Isipatanassa.
Siellä hän puhui viiden bhikkhus-ryhmän ryhmälle:
Näitä
kahta ääripäätä, bhikkhusta, ei pidä omaksua kotielämästä lähteneelle.
Mitkä kaksi? Toisaalta omistautuminen hedonismiin kohti kammaa, joka on
ala-arvoinen, mauton, yhteinen, · ariya, jolta ei ole hyötyä, ja
toisaalta omistautuminen itsensä nöyryyttämiseen, mikä on dukkha, ·
ariya, jolta ei ole hyötyä . Menemättä näihin kahteen ääripäähän,
bhikkhusiin, Tathāgata on täysin herännyt majjhima paṭipadaan, joka
tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa rauhoittumiseen,
abhiññaan, sambodhiin, Nibbānaan.
Ja
mikä, bhikkhus, on majjhima paṭipada, johon Tathāgata on täysin
herännyt, joka tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa
rauhoittumiseen, abhiññaan, sambodhiin, Nibbānaan? Se on, bhikkhus, tämä
ariya aṭṭhaṅgika magga, toisin sanoen: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Tämä, bhikkhus, on majjhima paṭipada, jolle Tathāgata
on herännyt, joka tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa
rauhoittumiseen, abhiññaan, sambodhiin, Nibbānaan.
Lisäksi,
bhikkhus, tämä on dukkha ariya · sacca: jāti on dukkha, jarā on dukkha
(sairaus on dukkha) maraṇa on dukkha, yhteys mihinkään pidettyyn on
dukkha, irtautuminen pidetystä on dukkha, ei saada mitä haluaa on
dukkha; Lyhyesti sanottuna viisi upādāna’k'khandhaa ovat dukkha.
Lisäksi,
bhikkhus, tämä on dukkha · samudaya ariya · sacca: tämä taṇhā, joka
johtaa uudestisyntymiseen, liittyy haluun ja nautintoon, löytää iloa
täältä tai täältä, toisin sanoen: kāma-taṇhā, bhava-taṇhā ja
vibhava-taṇhā.
Lisäksi,
bhikkhus, tämä on dukkha · nirodha ariya · sacca: täydellinen virāga,
nirodha, hylkääminen, hylkääminen, vapauttaminen ja vapaus juuri
taṇhāsta.
Lisäksi,
bhikkhus, tämä on dukkha · nirodha · gāminī paṭipada ariya · sacca:
juuri tämä ariya aṭṭhaṅgika magga, toisin sanoen: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma ,
sammā · sati ja sammā · samādhi.
‘Tämä
on dukkha ariyasacca’: minussa, bhikkhus, ennen kuulemattomia asioita
silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi, valo nousi. ‘Nyt tämä
dukkha ariyasacca on tunnettava täysin’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi,
valo nousi. ‘Nyt tämä dukkha ariyasacca on ollut täysin tiedossa’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
paññā nousi, vijjā nousi, valo nousi.
‘Tämä
on dukkha · samudaya ariyasacca’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi,
valo nousi. ‘Nyt tämä dukkha · samudaya ariyasacca on hylättävä’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, vijjā nousi, valo nousi. ‘Nyt tämä dukkha · samudaya
ariyasacca on hylätty’: minussa, bhikkhus, ennen kuulemattomia asioita
silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi, valo nousi.
‘Tämä
on dukkha · nirodha ariyasacca’: minussa, bhikkhus, ennen kuulemattomia
asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi, valo nousi.
‘Nyt tämä dukkha · nirodha ariyasacca tulee kokea henkilökohtaisesti’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, vijjā nousi, valo nousi. ‘Nyt tämä dukkha · nirodha
ariyasacca on henkilökohtaisesti kokenut’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi,
valo nousi.
‘Tämä on
dukkha · nirodha · gāminī paṭipadā ariyasacca’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā
nousi, valo nousi. ‘Nyt tämä dukkha · nirodha · gāminī paṭipadā
ariyasacca on kehitettävä’: minussa, bhikkhus, ennen kuulemattomia
asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi, valo nousi.
‘’ Nyt tämä dukkha · nirodha · gāminī paṭipadā ariyasacca on kehitetty:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, viñjā nousi, valo nousi.
Ja
niin kauan, bhikkhus, koska yathā · bhūtaṃ -tietoni ja näkemykseni
näistä neljästä ariyasaccasta näillä kahdellatoista tavalla kolmioittain
eivät olleet aivan puhtaita, en väittänyt, että loka sen devoineen, sen
Mārasineen, Brahmojensa kanssa, samaṇas ja brahminit, tässä
sukupolvessa devoineen ja ihmisineen, ovat heränneet täysin korkeimmalle
sammā · sambodhille.
Mutta
kun, bhikkhus, yathā · bhūtaṃ -tietoni ja näkemykseni näistä neljästä
ariyasaccasta näillä kahdentoista tapaa kolminaisuuksina oli melko
puhdasta, väitin lokassa sen devoilla, Mārasillaan, Brahmaillaan,
samaṇoilla ja brahmineilla, tämä sukupolvi devasineen ja ihmisineen on
herännyt täysin korkeimmalle sammā · sambodhille. Ja tieto ja visio
syntyivät minussa: ‘Vimutti on horjumaton, tämä on viimeinen jāti, nyt
ei ole enää bhavaa.
Tätä
Bhagavā sanoi. Viiden bhikkhusryhmä iloitsi Bhagavāin sanoista. Ja kun
tätä näyttelyä puhuttiin, āyasmā Koṇḍaññassa nousi esiin Dhamman silmä,
joka on vapaa intohimosta ja ruostumattomasta: ‘kaikella, jolla on
samudayan luonne, on nirodhan luonne’.
Ja
kun Bhagavā oli pannut liikkeelle Dhamman pyörän, maan devat julistivat
ääneen: ‘Varanasissa, Isipatanan Peura-lehdossa, Bhagavā on
käynnistänyt Dhamman korkeimman pyörän, jota samaṇat eivät voi
pysäyttää. tai brahminit, devat, Māras, Brahmā tai kukaan muualla
maailmassa. ‘
Kuultuaan
maan devojen huudon, Cātumahārājika-devat julistivat ääneen:
‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt
Dhamman korkeimman pyörän, jota samaṇat tai brahminit, devat eivät voi
pysäyttää. , Māras, Brahmā tai kukaan muualla maailmassa. ‘
Kuullessaan
Cātumahārājika-devojen huudon, Tāvatiṃsa-devat julistivat ääneen:
‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt
Dhamman korkeimman pyörän, jota samaṇat tai brahminit, devat, Māras
eivät voi pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
Tāvatiṃsa-devojen huudon, yāma-devat julistivat ääneen: ‘Varhanasissa,
Isipatanan Peuralehdessä, Bhagavā on käynnistänyt Dhamman korkeimman
pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. ,
Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
yāma-devojen huudon, Tusitā-devat julistivat ääneen: ‘Varanasissa,
Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt Dhamman korkeimman
pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. ,
Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
Tusitā-devojen huudon, Nimmānarati-devat julistivat ääneen:
‘Varanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt Dhamman
korkeimman pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi
pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Paranimmitavasavatti-devat
kuulivat Nimmānarati-devojen huudon ääneen: ‘Varhanasissa, Isipatanan
Peuralehdessä, Bhagavā on käynnistänyt Dhamman korkeimman pyörän, jota
samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. , Brahmā tai
kukaan muualla maailmassa. ‘
Kuultuaan
Paranimmitavasavatti devas -huudon, brahmakāyika-devat julistivat
ääneen: ‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on
käynnistänyt Dhamman korkeimman pyörän, jota samaṇas tai brahmin, devas,
Māras ei voi pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Siten
tuossa hetkessä, siinä hetkessä, huuto levisi Brahma · lokaan asti. Ja
tämä kymmenentuhannen kertainen maailmanjärjestelmä ravisteli, tärisi ja
vapisi, ja maailmaan ilmestyi suuri, rajaton säteily, joka ylitti
devojen hehkun
Sitten
Bhagavā lausui tämän udanan: ‘Koṇḍañña todella ymmärsi! Koṇḍañña
todella ymmärsi! ‘ Ja näin āyasmā Koṇḍañña hankki nimen ‘Aññāsi ·
Koṇḍañña’.
Dhammacakkappavattana
Sutta— Mise en mouvement de la roue du Dhamma - [Dhamma · cakka ·
pavattana] en français classique - Français classique
C’est certainement le sutta le plus connu de la littérature Pali.
Le
Bouddha expose les quatre ariya · saccas pour la première fois. Bouddha
signifiant une conscience éveillée, le Bhagavā a mis en mouvement la
roue suprême du Dhamma, qui ne peut pas être arrêtée par les samaṇas ou
les brahmanes, les dévas, les Māras, les Brahmā ou quiconque dans le
monde. ‘
Veuillez
partager ceci avec les membres de votre famille, vos proches et vos amis
pour le bonheur, le bien-être, la paix et pour atteindre la béatitude
éternelle comme objectif final.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S contre 420)
À une occasion, le Bhagavā séjournait à Varanasi dans le bosquet des cerfs à Isipatana.
Là, il s’est adressé au groupe de cinq bhikkhus:
Ces
deux extrêmes, les bhikkhus, ne devraient pas être adoptés par celui
qui est sorti de la vie familiale. Lequel des deux? D’une part, la
dévotion à l’hédonisme envers le kāma, qui est inférieur, vulgaire,
commun, an · ariya, privé de bénéfice, et d’autre part la dévotion à
l’auto-mortification, qui est dukkha, an · ariya, privé de bénéfice .
Sans aller à ces deux extrêmes, les bhikkhus, le Tathāgata s’est
pleinement éveillé à la majjhima paṭipada, qui produit la vision, qui
produit ñāṇa, et conduit à l’apaisement, à abhiñña, à sambodhi, à
Nibbāna.
Et
quelle est, bhikkhus, la majjhima paṭipada à laquelle le Tathāgata
s’est pleinement éveillé, qui produit la vision, qui produit ñāṇa, et
conduit à l’apaisement, à abhiñña, à sambodhi, à Nibbāna? C’est,
bhikkhus, cet ariya aṭṭhaṅgika magga, c’est-à-dire: sammā · diṭṭhi sammā
· saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Ceci, bhikkhus, est la majjhima paṭipada à
laquelle le Tathāgata s’est éveillé, qui produit la vision, qui produit
ñāṇa, et conduit à l’apaisement, à abhiñña, à sambodhi, à Nibbāna.
De
plus, bhikkhus, c’est le dukkha ariya · sacca: jāti est dukkha, jarā
est dukkha (la maladie est dukkha) maraṇa est dukkha, l’association avec
ce qui est détesté est dukkha, la dissociation de ce qui est aimé est
dukkha, ne pas obtenir ce que l’on veut est dukkha; en bref, les cinq
upādāna’k'khandhas sont dukkha.
De
plus, bhikkhus, c’est le dukkha · samudaya ariya · sacca: ce taṇhā
menant à la renaissance, lié au désir et à la jouissance, trouvant du
plaisir ici ou là, c’est-à-dire: kāma-taṇhā, bhava-taṇhā et
vibhava-taṇhā.
De
plus, bhikkhus, c’est le dukkha · nirodha ariya · sacca: le virāga
complet, le nirodha, l’abandon, l’abandon, l’émancipation et la
libération de ce même taṇhā.
De
plus, bhikkhus, c’est le dukkha · nirodha · gāminī paṭipada ariya ·
sacca: juste cet ariya aṭṭhaṅgika magga, c’est-à-dire: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammāva · kammāvā · sammā · sammā. ,
sammā · sati et sammā · samādhi.
«Ceci
est le dukkha ariyasacca»: en moi, bhikkhus, en ce qui concerne des
choses inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le
paññā s’est levé, le vijjā s’est levé, la lumière s’est levée. “
Maintenant, ce dukkha ariyasacca doit être complètement connu ‘’: en
moi, bhikkhus, en ce qui concerne des choses inouïes auparavant, l’œil
se leva, le ñāṇa se leva, le paññā se leva, le vijjā se leva, la lumière
se leva. “ Maintenant, ce dukkha ariyasacca a été complètement connu
‘’: en moi, bhikkhus, en ce qui concerne des choses inouïes auparavant,
l’oeil s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā
s’est levé, la lumière s’est levée.
«Ceci
est le dukkha · samudaya ariyasacca»: en moi, bhikkhus, en ce qui
concerne des choses inconnues auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée. «Maintenant, ce dukkha · samudaya ariyasacca doit être
abandonné»: en moi, bhikkhus, à propos de choses inouïes auparavant,
l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā
s’est levé, la lumière s’est levée. «Maintenant, ce dukkha · samudaya
ariyasacca a été abandonné»: en moi, bhikkhus, à propos de choses
inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est
levé, le vijjā s’est levé, la lumière s’est levée.
«C’est
le dukkha · nirodha ariyasacca»: en moi, bhikkhus, en ce qui concerne
des choses inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le
paññā s’est levé, le vijjā s’est levé, la lumière s’est levée.
«Maintenant, ce dukkha · nirodha ariyasacca doit être personnellement
expérimenté»: en moi, bhikkhus, en ce qui concerne des choses inouïes
auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est levé,
le vijjā s’est levé, la lumière s’est levée. «Maintenant, ce dukkha ·
nirodha ariyasacca a été personnellement vécu»: en moi, bhikkhus, en ce
qui concerne des choses inouïes auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée.
«C’est le dukkha ·
nirodha · gāminī paṭipadā ariyasacca»: en moi, bhikkhus, en ce qui
concerne des choses inconnues auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée. «Maintenant, ce dukkha · nirodha · gāminī paṭipadā ariyasacca
doit être développé»: en moi, bhikkhus, en ce qui concerne des choses
inconnues auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā
s’est levé, le vijjā s’est levé, la lumière s’est levée. «Maintenant, ce
dukkha · nirodha · gāminī paṭipadā ariyasacca a été développé»: en moi,
bhikkhus, en ce qui concerne des choses inconnues auparavant, l’œil
s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā s’est
levé, la lumière s’est levée.
Et
tant que ma connaissance yathā · bhūtaṃ et ma vision de ces quatre
ariyasaccas de ces douze manières par triades n’étaient pas tout à fait
pures, je n’ai pas revendiqué dans le loka avec ses devas, avec ses
Māras, avec ses Brahmās, avec le les samaṇas et les brahmanes, dans
cette génération avec ses dévas et humains, se sont pleinement éveillés
au suprême sammā · sambodhi.
Mais
quand, bhikkhus, ma connaissance yathā · bhūtaṃ et ma vision de ces
quatre ariyasaccas de ces douze manières par triades était tout à fait
pure, j’ai revendiqué dans le loka avec ses dévas, avec ses Māras, avec
ses brahmanes, avec les samaṇas et les brahmanes, en cette génération
avec ses dévas et ses humains, pour s’être pleinement éveillée au
suprême sammā · sambodhi. Et la connaissance et la vision ont surgi en
moi: «mon vimutti est inébranlable, c’est mon dernier jāti, maintenant
il n’y a plus de bhava.
C’est
ce que le Bhagavā a dit. Ravi, le groupe de cinq bhikkhus approuva les
paroles du Bhagavā. Et pendant que cette exposition était parlée, il se
leva dans āyasmā Koṇḍañña l’oeil du Dhamma qui est libre de passion et
inoxydable: «tout ce qui a la nature de samudaya a la nature de
nirodha».
Et
quand le Bhagavā avait mis en mouvement la Roue du Dhamma, les dévas de
la terre ont proclamé à haute voix: “ À Varanasi, dans le bosquet des
cerfs à Isipatana, le Bhagavā a mis en mouvement la roue suprême du
Dhamma, qui ne peut être arrêtée par les samaṇas. ou brahmanes, devas,
Māras, Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas de la terre, les dévas Cātumahārājika ont
proclamé à haute voix: ‘A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas. ,
Māras, Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Cātumahārājika, les dévas Tāvatiṃsa ont
proclamé à haute voix: ‘A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Māras , Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Tāvatiṃsa, les dévas Yāma ont proclamé à haute
voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le Bhagavā a
mis en mouvement la roue suprême du Dhamma, qui ne peut être arrêtée
par les samaṇas ou les brahmanes, les dévas, les Māras. , Brahmā ou
n’importe qui dans le monde.
Ayant
entendu le cri des Yāma devas, les Tusitā devas proclamèrent à haute
voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le Bhagavā a
mis en mouvement la roue suprême du Dhamma, qui ne peut être arrêtée
par les samaṇas ou les brahmanes, les dévas, les Māras , Brahmā ou
n’importe qui dans le monde.
Ayant
entendu le cri des dévas Tusitā, les dévas Nimmānarati proclamèrent à
haute voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le
Bhagavā a mis en mouvement la roue suprême du Dhamma, qui ne peut être
arrêtée par les samaṇas ou les brahmanes, les dévas, les Māras. , Brahmā
ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Nimmānarati, les dévas Paranimmitavasavatti
ont proclamé à haute voix: “ A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Māras. , Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Paranimmitavasavatti, les dévas brahmakāyika
proclamèrent à haute voix: “ A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Mâras. , Brahmā ou n’importe qui dans le monde.
Ainsi
à ce moment, à cet instant, le cri s’est diffusé jusqu’à Brahma · loka.
Et ce système mondial dix mille fois trembla, trembla et trembla, et un
grand rayonnement illimité apparut dans le monde, dépassant le
rayonnement des dévas
Puis
le Bhagavā prononça cet udāna: «Koṇḍañña a vraiment compris! Koṇḍañña a
vraiment compris! Et c’est ainsi que āyasmā Koṇḍañña a acquis le nom
«Aññāsi · Koṇḍañña».
Premier enseignement Dharma en français dans la première semaine de la Retraite d’ouverture d’été
Plum Village
163K subscribers
(Talk
in French) Il s’agit de la deuxième conférence Dharma offert par Thay
au cours de la première semaine de la Retraite d’ouverture d’été, prévue
pour 09h30 le mardi Juillet 9th 2013, dans le Temple Nuage du Dharma,
Plum Village.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] yn Klassyk Frysk- Klassike Frysk,
Dit is grif de meast ferneamde sutta yn ‘e Pali-litterature.
De
Boeddha leit de fjouwer ariya · saccas foar it earst út. Buddha
betsjuttet Awakened One Awareness de Bhagavā hat it heegste Wheel of
Dhamma yn beweging set, dat kin net stoppe wurde troch samaṇas of
brahmins, devas, Māras, Brahmā of ien yn ‘e wrâld.’
Diel
dit asjebleaft mei jo famyljeleden, sibben en freonen foar lok,
wolwêzen, frede en om Eternal Bliss as lêste doel te berikken.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Ien kear bleau de Bhagavā yn Varanasi yn ‘e Deer Grove by Isipatana.
Dêr spruts hy de groep fan fiif bhikkhus oan:
Dizze
twa ekstremen, bhikkhus, moatte net wurde oannaam troch ien dy’t
fuortgien is út it hûs libben. Hokker twa? Oan ‘e iene kant is de
tawijing oan hedonisme tsjin kāma, dat is ynferieur, vulgêr,
mienskiplik, an · ariya, berôve fan foardiel, en oan’ e oare kant de
tawijing oan selsmortifikaasje, dat is dukkha, an · ariya, berôve fan
foardiel , Sûnder nei dizze twa ekstremen te gean, bhikkhus, is de
Tathāgata folslein wekker wurden fan ‘e majjhima paṭipada, dy’t fisy
produseart, dy’t ñāṇa produseart, en liedt ta fersoening, nei abhiñña,
nei sambodhi, nei Nibbāna.
En
wat, bhikkhus, is de majjhima paṭipada wer’t de Tathāgata folslein
wekker is, dy’t fisy produseart, dy’t ñāṇa produseart, en liedt ta
fersoening, nei abhiñña, nei sambodhi, nei Nibbana? It is, bhikkhus,
dizze ariya aṭṭhaṅgika magga, dat wol sizze: sammā · diṭṭhi sammā ·
saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Dit, bhikkhus, is de majjhima paṭipada
wer’t de Tathāgata wekker is, dy’t fisy produseart, dy’t ñāṇa
produseart, en liedt ta fersoening, nei abhiñña, nei sambodhi, nei
Nibbāna.
Fierder,
bhikkhus, dit is de dukkha ariya · sacca: jāti is dukkha, jarā is
dukkha (sykte is dukkha) maraṇa is dukkha, assosjaasje mei wat net leuk
is is dukkha, dissosjaasje fan wat leuk is is dukkha, net om te krijen
wat men wol is dukkha; koartsein, de fiif upādāna’k'khandhas binne
dukkha.
Fierder,
bhikkhus, dit is de dukkha · samudaya ariya · sacca: dizze taṇhā liedt
ta werberte, ferbûn mei begearte en genot, hjir of dêr wille fine, dat
wol sizze: kāma-taṇhā, bhava-taṇhā en vibhava-taṇhā.
Fierder,
bhikkhus, dit is de dukkha · nirodha ariya · sacca: de folsleine
virāga, nirodha, ferlitte, ferlitte, emansipaasje en frijheid fan dy
heul taṇhā.
Fierder,
bhikkhus, dit is de dukkha · nirodha · gāminī paṭipada ariya · sacca:
krekt dizze ariya aṭṭhaṅgika magga, dat wol sizze: sammā · diṭṭhi, sammā
· saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāy ,
sammā · sati en sammā · samādhi.
‘Dit
is de dukkha ariyasacca’: yn my, bhikkhus, oangeande dingen dy’t noch
net earder hearden, ûntstie it each, de ñāṇa ûntstie, de paññā ûntstie,
de vijjā ûntstie, it ljocht ûntstie. ‘No, dizze dukkha ariyasacca moat
folslein bekend wêze’: yn my, bhikkhus, oangeande dingen dy’t noch net
earder heard wiene, ûntstie it each, de ñāṇa ûntstie, de paññā ûntstie,
de vijjā ûntstie, it ljocht ûntstie. ‘No, dizze dukkha ariyasacca is
folslein bekend’: yn my, bhikkhus, oangeande dingen dy’t noch net earder
heard wiene, ûntstie it each, de ñāṇa ûntstie, de paññā ûntstie, de
vijjā ûntstie, it ljocht ûntstie.
‘Dit
is de dukkha · samudaya ariyasacca’: yn my, bhikkhus, oangeande dingen
dy’t noch net earder heard wiene, ûntstie it each, de ñāṇa ûntstie, de
paññā ûntstie, de vijjā ûntstie, it ljocht ûntstie. ‘No, dizze dukkha ·
samudaya ariyasacca moat wurde ferlitten’: yn my, bhikkhus, oangeande
dingen dy’t noch net earder heard wiene, ûntstie it each, de ñāṇa
ûntstie, de paññā ûntstie, de vijjā ûntstie, it ljocht kaam op. ‘No,
dizze dukkha · samudaya ariyasacca is ferlitten’: yn my, bhikkhus,
oangeande dingen dy’t noch net earder heard wiene, ûntstie it each, de
ñāṇa ûntstie, de paññā ûntstie, de vijjā ûntstie, it ljocht ûntstie.
‘Dit
is de dukkha · nirodha ariyasacca’: yn my, bhikkhus, oangeande dingen
dy’t noch net earder heard wiene, ûntstie it each, de ñāṇa ûntstie, de
paññā ûntstie, de vijjā ûntstie, it ljocht ûntstie. ‘No, dizze dukkha ·
nirodha ariyasacca is persoanlik te belibjen’: yn my, bhikkhus,
oangeande dingen dy’t noch net earder heard wiene, ûntstie it each, de
ñāṇa ûntstie, de paññā ûntstie, de vijjā ûntstie, it ljocht ûntstie. ‘No
is dizze dukkha · nirodha ariyasacca persoanlik meimakke’: yn my,
bhikkhus, oangeande dingen dy’t noch net earder heard wiene, ûntstie it
each, de ñāṇa ûntstie, de paññā ûntstie, de vijjā ûntstie, it ljocht
ûntstie.
‘Dit is de
dukkha · nirodha · gāminī paṭipadā ariyasacca’: yn my, bhikkhus,
oangeande dingen dy’t noch net earder hearden, ûntstie it each, it ñāṇa
ûntstie, it paññā ûntstie, de vijjā ûntstie, it ljocht ûntstie. ‘No moat
dizze dukkha · nirodha · gāminī paṭipadā ariyasacca wurde ûntwikkele’:
yn my, bhikkhus, oangeande dingen dy’t noch net earder heard wiene,
ûntstie it each, de ñāṇa ûntstie, de paññā ûntstie, de vijjā ûntstie, it
ljocht ûntstie. ‘No is dizze dukkha · nirodha · gāminī paṭipadā
ariyasacca ûntwikkele’: yn my, bhikkhus, oangeande dingen dy’t noch net
earder heard wiene, ûntstie it each, de ñāṇa ûntstie, de paññā ûntstie,
de vijjā ûntstie, it ljocht ûntstie.
En
sa lang, bhikkhus, lykas myn kennis en fisy fan yathā · bhūtaṃ op dizze
tolve manieren troch triaden net heul suver wie, bewearde ik yn ‘e loka
mei syn deva’s, mei syn Māras, mei har Brahmās, mei de samaṇas en
brahmanen, yn dizze generaasje mei syn deva’s en minsken, folslein
wekker wurden binne ta de heegste sammā · sambodhi.
Mar
doe’t myn kennis en fisy fan dizze fjouwer ariyasaccas op dizze tolve
manieren troch triaden frijwat suver wie, bhikkhus, bewearde ik yn ‘e
loka mei syn deva’s, mei syn Māras, mei har Brahmās, mei de samaṇas en
brahmanen, yn dizze generaasje mei syn deva’s en minsken, folslein
wekker wurden wêze ta de heegste sammā · sambodhi. En de kennis en fisy
ûntstie yn my: ‘myn vimutti is net te skodzjen, dit is myn lêste jāti,
no is d’r gjin fierdere bhava.
Dit
is wat de Bhagavā sei. Bliid, de groep fan fiif bhikkhus goedkarde de
wurden fan ‘e Bhagavā. En wylst dizze eksposysje waard sprutsen, ûntstie
yn āyasmā Koṇḍañña it Dhamma-each dat frij is fan passy en roestvrij:
‘alles dat de natuer hat fan samudaya hat de natuer fan nirodha’.
En
doe’t de Bhagavā it Wheel of Dhamma yn beweging sette, rôpen de deva’s
fan ‘e ierde lûdop út:’ By Varanasi, yn ‘e Deer Grove by Isipatana, hat
de Bhagavā it heegste Wheel of Dhamma yn beweging set, dat troch sama
cannotas net kin wurde stoppe. of brahmanen, deva’s, Māras, Brahmā’s of
elkenien yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e deva’s fan’ e ierde hearde, rôpen de
Cātumahārājika-deva’s lûd út: ‘By Varanasi, yn’ e Deer Grove by
Isipatana, hat de Bhagavā it heegste Wiel fan Dhamma yn beweging set,
dat kin net stoppe wurde troch samaṇas of brahmanen, devas , Māras,
Brahmā as immen yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e Cātumahārājika-deva’s hearde, rôpen de Tāvatiṃsa-deva’s
lûd út:’ By Varanasi, yn ‘e Deer Grove by Isipatana, hat de Bhagavā it
heegste Wheel of Dhamma yn beweging set, dat kin net wurde stoppe troch
samaṇas of brahmanen, devas, Māras , Brahmā as immen yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e Tāvatiṃsa-deva’s hearde, rôpen de Yama-deva’s lûd út:’
By Varanasi, yn ‘e Deer Grove by Isipatana, hat de Bhagavā it heegste
Wiel fan Dhamma yn beweging set, dat net kin wurde stoppe troch samaṇas
of brahmanen, devas, Māras , Brahmā as immen yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e Yama-deva’s hearde, rôpen de Tusita-deva’s lûdop út:’
By Varanasi, yn ‘e Deer Grove by Isipatana, hat de Bhagavā it heegste
Wiel fan Dhamma yn beweging set, dat net kin wurde stoppe troch samaṇas
of brahmanen, devas, Māras , Brahmā as immen yn ‘e wrâld.’
Nei’t
se de gjalp fan ‘e Tusita-deva’s hearden, rôpen de Nimmānarati-deva’s
lûd út:’ By Varanasi, yn ‘e Deer Grove by Isipatana, hat de Bhagavā it
heegste Wiel fan Dhamma yn beweging set, dat net kin wurde stoppe troch
samaṇas of brahmanen, devas, Māras , Brahmā as immen yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e Nimmānarati-deva’s hearde, rôpen de
Paranimmitavasavatti-deva’s lûd út:’ By Varanasi, yn ‘e Deer Grove yn
Isipatana, hat de Bhagavā it heegste Wheel of Dhamma yn beweging set,
dat kin net stoppe wurde troch samaṇas of brahmanen, devas, Māras ,
Brahmā as immen yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e Paranimmitavasavatti-deva’s hearde, rôpen de
brahmakāyika-deva’s lûd út:’ By Varanasi, yn ‘e Deer Grove yn Isipatana,
hat de Bhagavā it heegste Wheel of Dhamma yn beweging set, dat kin net
stoppe wurde troch samaṇas of brahmins, devas, Māras , Brahmā as immen
yn ‘e wrâld.’
Sadwaande
ferspraat yn dat momint, yn dat momint, de gjalp oant Brahma · loka. En
dit tsientûzenfold wrâldsysteem skodde, skodde en trille, en in grutte,
grinsleaze útstrieling ferskynde yn ‘e wrâld, dy’t de effulginsje fan’ e
deva’s oertrof
Doe
spruts de Bhagavā dizze udana út: ‘Koṇḍañña begreep it wier! Koṇḍañña
begrepen echt! ‘ En dat is hoe’t āyasmā Koṇḍañña de namme ‘Aññāsi ·
Koṇḍañña’ krige.
Setting in Motion the Wheel of the Dhamma….Dhammacakkappavattana Sutta
sumetho Bhikkhu korphachon
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Setting in Motion the Wheel of the Dhamma
Thus
have I heard. On one occasion the Blessed One was dwelling at Baraṇasi
in the Deer Park at Isipatana. There the Blessed One addressed the
bhikkhus of the group of five thus:
“Bhikkhus,
these two extremes should not be followed by one who has gone forth
into homelessness. What two? The pursuit of sensual happiness in sensual
pleasures, which is low, vulgar, the way of worldlings, ignoble,
unbeneficial; and the pursuit of self-mortification, which is painful,
ignoble, unbeneficial. Without veering towards either of these extremes,
the Tathagata has awakened to the middle way, which gives rise to
vision, which gives rise to knowledge, which leads to peace, to direct
knowledge, to enlightenment, to Nibbāna.
“And
what, bhikkhus, is that middle way awakened to by the Tathagata, which
gives rise to vision … which leads to Nibbāna? It is this Noble
Eightfold Path; that is, right view, right intention, right speech,
right action, right livelihood, right effort, right mindfulness, right
concentration. This, bhikkhus, is that middle way awakened to by the
Tathagata, which gives rise to vision, which gives rise to knowledge,
which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
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— Setting in Motion of the Wheel of Dhamma —in 29) Classical English,19) Classical Catalan-Català clàssic 20) Classical Cebuano-Klase sa Sugbo, 21) Classical Chichewa-Chikale cha Chichewa, 22) Classical Chinese (Simplified)-古典中文（简体）, 23) Classical Chinese (Traditional)-古典中文（繁體）, 24) Classical Corsican-Corsa Corsicana,
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>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
19) Classical Catalan-Català clàssic,
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Catalan-Català clàssic
Aquest és sens dubte el sutta més famós de la literatura de Pali.
El
Buda exposa els quatre ariya saccas per primera vegada. Buda, que
significa Awakened One Awareness, el Bhagavā ha posat en marxa la roda
suprema del Dhamma, que no poden ser detinguts pels samaṇas ni els
brahmins, els devas, els Māras, els Brahmā ni ningú del món. ‘ Comparteix
això amb els teus familiars, familiars i amics per a la felicitat, el
benestar, la pau i assolir la Felicitat Eterna com a objectiu final.
https://www.buddha-vacana.org/…/samy…/maha/sn56-011.html >> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta SN 56.11 (S v 420)
En una ocasió, el Bhagavā s’allotjava a Varanasi, al Deer Grove, a Isipatana.
Allà, es va dirigir al grup de cinc monjos:
Aquests
dos extrems, els monjos, no haurien de ser adoptats per algú que ha
sortit de la vida de casa. Quins dos? D’una banda, la devoció a
l’hedonisme cap al kāma, que és inferior, vulgar, comuna, una · ariya,
privada de benefici, i per una altra, la devoció a l’automortificació,
que és dukkha, an · ariya, privada de benefici . Sense arribar a aquests
dos extrems, bhikkhus, el Tathāgata s’ha despertat completament a la
majjhima paṭipada, que produeix visió, que produeix ñāṇa, i condueix a
l’apaciment, a abhiñña, a sambodhi, a Nibbāna.
I què és,
majúscula, la majjhima paṭipada a la qual s’ha despertat completament el
Tathāgata, que produeix visió, que produeix ñāṇa, i condueix a
l’apaciment, a l’abhiñña, a sambodhi, a Nibbāna? És, bhikkhus, aquesta
ariya aṭṭhaṅgika magga, és a dir: sammā · diṭṭhi sammā · saṅkappa sammā ·
vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. Aquest, bhikkhus, és la majjhima paṭipada a la qual s’ha
despertat el Tathāgata, que produeix visió, que produeix ñāṇa, i
condueix a l’apaciment, a abhiñña, a sambodhi, a Nibbāna.
A més,
monjos, aquest és el dukkha ariya · sacca: jāti és dukkha, jarā és
dukkha (la malaltia és dukkha) maraṇa és dukkha, l’associació amb allò
que no li agrada és dukkha, la dissociació del que li agrada és dukkha,
no aconseguir allò que es vol és dukkha; en resum, els cinc
upādāna’k'khandhas són dukkha.
A més, monjos, aquest és el dukkha
· samudaya ariya · sacca: aquest taṇhā que condueix al renaixement,
connectat amb el desig i el gaudi, trobant delit aquí o allà, és a dir:
kāma-taṇhā, bhava-taṇhā i vibhava-taṇhā.
A més, monjos, aquest és
el dukkha · nirodha ariya · sacca: la virāga completa, el nirodha,
l’abandonament, l’abandonament, l’emancipació i la llibertat d’aquest
mateix taṇhā.
A més, monjos, aquest és el dukkha · nirodha ·
gāminī paṭipada ariya · sacca: només aquesta ariya aṭṭhaṅgika magga, és a
dir: sammā · diṭṭhi, sammā · saṅkappa, sammā · vācā sammā · kammanta,
sammā · ājīva, samm , sammā · sati i sammā · samādhi.
“Aquest és
el dukkha ariyasacca”: en mi, monjos, pel que fa a les coses que no
s’havien sentit abans, va sorgir l’ull, va sorgir el ñāṇa, va sorgir el
paññā, va sorgir el vijjā, va sorgir la llum. “Ara, aquest dukkha
ariyasacca s’ha de conèixer completament”: en mi, bhikkhus, pel que fa a
les coses inèdites, va sorgir l’ull, va sorgir el ñāṇa, va sorgir el
paññā, va sorgir el vijjā, va sorgir la llum. «Ara, aquest dukkha
ariyasacca ha estat completament conegut»: en mi, bhikkhus, pel que fa a
les coses inèdites, va sorgir l’ull, va sorgir el ñāṇa, va sorgir el
paññā, va sorgir el vijjā, va sorgir la llum.
“Aquest és el
dukkha · samudaya ariyasacca”: en mi, monjos, pel que fa a les coses que
no s’havien sentit abans, va sorgir l’ull, va sorgir el ñāṇa, va sorgir
el paññā, va sorgir el vijjā, va sorgir la llum. «Ara, aquest dukkha ·
samudaya ariyasacca s’ha d’abandonar»: en mi, monjos, pel que fa a les
coses que no s’havien sentit abans, va sorgir l’ull, va sorgir la ñāṇa,
va sorgir el paññā, va sorgir el vijjā, va sorgir la llum. “Ara, aquest
dukkha · samudaya ariyasacca ha estat abandonat”: en mi, monjes, pel que
fa a les coses que no s’havien sentit abans, va sorgir l’ull, va sorgir
el ñāṇa, va sorgir el paññā, va sorgir el vijjā, la llum.
“Aquest
és el dukkha · nirodha ariyasacca”: en mi, monjos, pel que fa a les
coses que no s’havien sentit abans, va sorgir l’ull, va sorgir el ñāṇa,
va sorgir el paññā, va sorgir el vijjā, va sorgir la llum. “Ara, aquest
dukkha · nirodha ariyasacca s’ha d’experimentar personalment”: en mi,
bhikkhus, pel que fa a les coses que no s’havien sentit abans, va sorgir
l’ull, va sorgir la ñāṇa, va sorgir el paññā, va sorgir el vijjā, va
sorgir la llum. “Ara, aquest dukkha · nirodha ariyasacca ha estat
experimentat personalment”: en mi, bhikkhus, pel que fa a les coses que
no s’havien sentit abans, va sorgir l’ull, va sorgir la ñāṇa, va sorgir
el paññā, va sorgir el vijjā, va sorgir la llum.
“Aquest
és el dukkha · nirodha · gāminī paṭipadā ariyasacca”: en mi, bhikkhus,
pel que fa a les coses que no s’escoltaven abans, va sorgir l’ull, va
sorgir la ñāṇa, va sorgir el paññā, va sorgir el vijjā, va sorgir la
llum. “Ara, aquest dukkha · nirodha · gāminī paṭipadā ariyasacca s’ha de
desenvolupar”: en mi, bhikkhus, pel que fa a les coses inèdites, va
sorgir l’ull, va sorgir el ñāṇa, va sorgir el paññā, va sorgir el vijjā,
va sorgir la llum. “Ara, aquest dukkha · nirodha · gāminī paṭipadā
ariyasacca s’ha desenvolupat”: en mi, bhikkhus, pel que fa a les coses
que no s’escoltaven abans, va sorgir l’ull, va sorgir el ñāṇa, va sorgir
el paññā, va sorgir el vijjā, va aparèixer la llum.
I durant
molt de temps, monjos, com el meu coneixement i visió yathā · bhūtaṃ
d’aquests quatre ariyasaccas en aquestes dotze maneres per les tríades
no era del tot pura, no vaig reclamar al loka amb els seus devas, amb
els seus Māras, amb els seus Brahmās, amb la Els samaṇas i els brahmins,
en aquesta generació, amb els seus devas i els humans, s’havien
despertat completament del sammā · sambodhi suprem.
Però quan,
bhikkhus, el meu coneixement i visió yathā · bhūtaṃ d’aquests quatre
ariyasaccas en aquestes dotze maneres per les tríades era bastant pura,
vaig reivindicar al loka amb els seus devas, amb els seus Māras, amb els
seus Brahmās, amb els samaṇas i els brahmins, a aquesta generació amb
els seus devas i humans, per haver despertat completament al sammā ·
sambodhi suprem. I el coneixement i la visió van sorgir en mi: ‘el meu
vimutti és inamovible, aquest és el meu darrer jāti, ara no hi ha cap
més bhava.
Això és el que va dir el Bhagavā. Encantat, el grup de
cinc bhikkhus va aprovar les paraules del Bhagavā. I mentre es parlava
aquesta exposició, a āyasmā Koṇḍañña va sorgir l’ull Dhamma lliure de
passió i inoxidable: “tot el que té la naturalesa de samudaya té la
naturalesa de nirodha”.
I quan el Bhagavā havia posat en marxa la
roda del Dhamma, els devas de la terra van proclamar en veu alta: «A
Varanasi, al Deer Grove, a Isipatana, el Bhagavā ha posat en marxa la
roda suprema del Dhamma, que no poden ser aturades per sama byas o
brahmins, devas, Māras, Brahmā o qualsevol persona del món. ‘
Havent
escoltat el crit dels devas de la terra, els devas Cātumahārājika van
proclamar en veu alta: ‘A Varanasi, al Deer Grove, a Isipatana, el
Bhagavā ha posat en marxa la roda suprema del Dhamma, que no poden ser
aturats pels samaṇas ni els brahmins, devas , Māras, Brahmā o qualsevol
persona del món. ‘
Havent escoltat el crit dels devas de
Cātumahārājika, els devas de Tāvati procsa van proclamar en veu alta: «A
Varanasi, al Deer Grove, a Isipatana, el Bhagavā ha posat en marxa la
roda suprema del Dhamma, que no poden ser aturats per samaṇas o bramans,
devas, Māras , Brahmā o qualsevol persona del món. ‘
Havent
escoltat el crit dels devas de Tāvatiṃsa, els devas de Yāma van
proclamar en veu alta: ‘A Varanasi, al Deer Grove, a Isipatana, el
Bhagavā ha posat en marxa la roda suprema del Dhamma, que no poden ser
aturats per samaṇas o bramans, devas, Māras. , Brahmā o qualsevol
persona del món. ‘
Havent escoltat el crit dels devas Yāma, els
devas Tusitā van proclamar en veu alta: ‘A Varanasi, al Deer Grove, a
Isipatana, el Bhagavā ha posat en marxa la roda suprema del Dhamma, que
no poden ser aturats pels sama byas ni els brahmins, devas, Māras. ,
Brahmā o qualsevol persona del món. ‘
Havent escoltat el crit
dels devas de Tusitā, els devas de Nimmānarati van proclamar en veu
alta: ‘A Varanasi, al Deer Grove, a Isipatana, el Bhagavā ha posat en
marxa la roda suprema del Dhamma, que no poden ser aturats per samaṇas o
bramans, devas, Māras. , Brahmā o qualsevol persona del món. ‘
Havent
escoltat el crit dels devas Nimmānarati, els devas Paranimmitavasavatti
van proclamar en veu alta: ‘A Varanasi, al Deer Grove, a Isipatana, el
Bhagavā ha posat en marxa la roda suprema del Dhamma, que no poden ser
aturats per sama byas o brahmins, devas, Māras. , Brahmā o qualsevol
persona del món. ‘
Havent escoltat el crit dels devas
Paranimmitavasavatti, els devas brahmakāyika van proclamar en veu alta:
‘A Varanasi, al Deer Grove, a Isipatana, el Bhagavā ha posat en marxa la
roda suprema del Dhamma, que no pot ser aturada per samaṇas ni
brahmins, devas, Māras. , Brahmā o qualsevol persona del món. ‘
Així,
en aquell moment, en aquell instant, el crit es va difondre fins a
Brahma · loka. I aquest sistema mundial de deu mil vegades tremolà,
tremolà i tremolà, i aparegué al món una gran il·luminació il·limitada
que superà l’esplendor dels devas
Aleshores el Bhagavà va
pronunciar aquest udāna: “Koṇḍañña ho va entendre de debò! Koṇḍañña ho
va entendre de debò! ‘ I és així com āyasmā Koṇḍañña va adquirir el nom
‘Aññāsi · Koṇḍañña’.
20) Classical Cebuano-Klase sa Sugbo,
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] sa Classical Cebuano-Klase sa Sugbo
Kini ang tinuud nga labing bantog nga sutta sa litterature sa Pali.
Gipatin-aw
sa Buddha sa upat ka mga ariya · saccas sa unang higayon. Ang Buddha
nagpasabut nga Awakened One Awciousness nga ang Bhagavā nagsugod sa
paglihok sa kataas-taasan nga Wheel sa Dhamma, nga dili mapugngan sa
samaṇas o brahmins, devas, Māras, Brahmā o bisan kinsa sa kalibutan. ‘ Palihug
ipaambit kini sa mga miyembro sa imong pamilya, kaparyentihan ug higala
alang sa kalipayan, kaayohan, kalinaw ug pagkab-ot sa Mahangturong
Kalipayan ingon Katapusan nga Tumong.
https://www.buddha-vacana.org/…/samy…/maha/sn56-011.html >> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta SN 56.11 (S v 420)
Sa usa ka higayon, ang Bhagavā nagpabilin sa Varanasi sa Deer Grove sa Isipatana.
Didto, gipunting niya ang grupo sa lima nga bhikkhus:
Ang
kini nga duha nga sobra, ang mga bhikkhus, dili angay nga sagupon sa
usa nga nakagawas na sa kinabuhi sa panimalay. Kinsa sa duha? Sa usa ka
bahin, ang debosyon sa hedonismo ngadto sa sapatos, nga labing kubos,
bulgar, naandan, an · ariya, gihikawan sa benepisyo, ug sa pikas nga
bahin ang debosyon sa self-mortification, nga mao ang dukkha, an ·
ariya, gihikawan sa benepisyo . Sa wala pag-adto sa kini nga duha nga
sobra, bhikkhus, ang Tathāgata hingpit nga nahigmata sa majjhima
paṭipada, nga naghimo sa panan-awon, nga naghimo sa ñāṇa, ug nagdala sa
kalipayan, sa abhiñña, sa sambodhi, sa Nibbāna.
Ug unsa,
bhikkhus, ang majjhima paṭipada nga diin ang Tathāgata hingpit nga
nahigmata, nga naghimo sa panan-awon, nga naghimo sa ñāṇa, ug nagdala sa
kalipayan, sa abhiñña, sa sambodhi, sa Nibbāna? Kini, bhikkhus, kini
nga ariya aṭṭhaṅgika magga, sa ato pa: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Kini, ang bhikkhus, mao ang majjhima paṭipada diin
nahigmata ang Tathāgata, nga naghimo sa panan-awon, nga naghimo sa ñāṇa,
ug nagdala sa kalipayan, sa abhiñña, sa sambodhi, sa Nibbāna.
Dugang
pa, bhikkhus, kini ang dukkha ariya · sacca: jāti dukkha, jarā dukkha
(sakit mao dukkha) maraṇa mao dukkha, pag-uban sa dili gusto mao ang
dukkha, pagkabulag gikan sa kung unsa ang gusto mao ang dukkha, dili
makuha ang gusto sa usa ka tawo mao dukkha; sa laktud, ang lima ka
upādāna’k'khandhas mga dukkha.
Dugang pa, mga bhikkhus, kini ang
dukkha · samudaya ariya · sacca: kini nga taṇhā nga nagpaingon sa
pagkatawo pag-usab, nga konektado sa pangandoy ug kalipayan, nakakaplag
kalipay dinhi o didto, kana mao ang giingon: sapatos-taṇhā, bhava-taṇhā
ug vibhava-taṇhā.
Dugang pa, bhikkhus, kini ang dukkha · nirodha
ariya · sacca: ang kompleto nga virāga, nirodha, pagbiya, pagbiya,
pagpagawas ug kagawasan gikan sa kana nga taṇhā.
Dugang pa,
bhikkhus, kini ang dukkha · nirodha · gāminī paṭipada ariya · sacca:
kini ra nga ariya aṭṭhaṅgika magga, sa ato pa: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma ,
sammā · sati ug sammā · samādhi.
‘Kini ang dukkha ariyasacca’:
sa akon, bhikkhus, kalabut sa mga butang nga wala pa nabati kaniadto,
ang mata mibangon, ang ñā arosea mitindog, ang paññā mitindog, ang vijjā
mitindog, ang hayag mitungha. ‘Karon, kini nga dukkha ariyasacca
kinahanglan nga hingpit nga mahibal-an’: sa akon, bhikkhus, bahin sa mga
butang nga wala pa nabati kaniadto, ang mata mitungha, ang ñāṇa
mitindog, ang paññā mitindog, ang vijjā mitindog, ang hayag mitungha.
‘Karon, kini nga dukkha ariyasacca nahibal-an sa hingpit’: sa akon,
bhikkhus, bahin sa mga butang nga wala pa nabati kaniadto, ang mata
mitungha, ang ñāṇa mitindog, ang paññāā mitindog, ang vijjā mitindog,
ang hayag mitungha.
‘Kini ang dukkha · samudaya ariyasacca’: sa
akon, bhikkhus, bahin sa mga butang nga wala pa nabati kaniadto, ang
mata mibangon, ang ñāṇa mitindog, ang paññā mitindog, ang vijjā
mitindog, ang hayag mitungha. ‘Karon, kini nga dukkha · samudaya
ariyasacca kinahanglan biyaan’: sa akon, bhikkhus, bahin sa mga butang
nga wala pa nabati kaniadto, ang mata mibangon, ang ñāṇa mitindog, ang
paññā mitungha, ang vijjā mitungha, ang hayag mitungha. ‘Karon, kini
dukkha · samudaya ariyasacca gibiyaan’: sa akon, bhikkhus, kalabot sa
mga butang nga wala pa nabati kaniadto, ang mata mibangon, ang ñāṇa
mitindog, ang paññā mitungha, ang vijjā mitindog, ang hayag mitungha.
‘Kini
ang dukkha · nirodha ariyasacca’: sa akon, bhikkhus, kalabot sa mga
butang nga wala pa nabati kaniadto, ang mata mibangon, ang ñāṇa
mitindog, ang paññā mitungha, ang vijjā mitindog, ang hayag mitungha.
‘Karon, kini nga dukkha · nirodha ariyasacca aron personal nga
masinati’: sa akon, bhikkhus, kalabot sa mga butang nga wala pa nabati
kaniadto, ang mata mibangon, ang ñāṇa mitindog, ang paññā mitindog, ang
vijjā mitungha, ang hayag mitungha. ‘Karon, kini nga dukkha · nirodha
ariyasacca personal na nga nasinati’: sa akon, bhikkhus, kalabot sa mga
butang nga wala pa nabati kaniadto, ningmata ang mata, mitungha ang ñā
,a, mitungha ang paññā, ningbangon ang vijjā, nagsiga ang sanag.
‘Kini
ang dukkha · nirodha · gāminī paṭipadā ariyasacca’: sa akon, bhikkhus,
bahin sa mga butang nga wala pa nabati kaniadto, ang mata mibangon, ang
ñāṇa mitindog, ang paññā mitindog, ang vijjā mitindog, ang hayag
mitungha. ‘Karon, kini nga dukkha · nirodha · gāminī paṭipadā ariyasacca
pagauswagon’: sa akon, bhikkhus, bahin sa mga butang nga wala pa nabati
kaniadto, ningmata ang mata, ningmata ang ñāṇa, ningmata ang paññā,
mibangon ang vijjā. ‘Karon, kining dukkha · nirodha · gāminī paṭipadā
ariyasacca naugmad’: sa akon, bhikkhus, kalabot sa mga butang nga wala
pa nabati kaniadto, ang mata mibangon, ang ñāṇa mitindog, ang paññā
mitindog, ang vijjā mitindog, ang hayag mitungha.
Ug sa kadugay,
mga bhikkhus, ingon nga ang akong yathā · bhūtaṃ nga nahibal-an ug
panan-aw sa kining upat ka mga ariyasacas sa napulo ug duha nga mga
paagi pinaagi sa mga triad dili gyud puro, wala ako nag-angkon sa loka
uban ang mga diyos, uban ang mga Maras, uban ang mga Brahmās, uban ang
samaṇas ug brahmins, sa kini nga kaliwatan uban ang mga diyos ug tawo,
nga hingpit nga nahigmata sa kataas nga sammā · sambodhi.
Apan
kung, bhikkhus, ang akong yathā · bhūtaṃ nga nahibal-an ug panan-aw sa
kining upat ka mga ariyasaccas sa napulo ug duha nga paagi pinaagi sa
mga triad nga puro, giangkon ko sa loka ang mga dyos, uban ang mga
Maras, uban ang mga Brahmās, kauban ang samaṇas ug brahmins, sa kini nga
henerasyon kauban ang mga diyos ug tawo, nga hingpit nga nakamata sa
kataas nga sammā · sambodhi. Ug ang kahibalo ug panan-aw mitungha sa
akon: ‘ang akong vimutti dili matarug, kini ang akong katapusan nga
jāti, karon wala nay dugang nga bhava.
Kini ang giingon sa
Bhagavā. Nalipay, giaprubahan sa grupo sa lima nga bhikkhus ang mga
pulong sa mga Bhagavā. Ug samtang nagsulti kini nga exposition, mitungha
sa āyasmā Koṇḍañña ang mata nga Dhamma nga wala’y gugma ug stainless:
‘ang tanan nga adunay kinaiyahan sa samudaya adunay kinaiyahan nga
nirodha’.
Ug sa dihang gipalihok sa Bhagavā ang Wheel of Dhamma,
ang mga diyos sa kalibutan nagmantala nga kusog: ‘Sa Varanasi, sa Deer
Grove sa Isipatana, gipalihok sa Bhagavā ang kataas-taasan nga Wheel sa
Dhamma, nga dili mapugngan sa samaṇas o mga brahmin, devas, Māras,
Brahmā o bisan kinsa sa kalibutan. ‘
Nakadungog sa singgit sa mga
diyos sa kalibutan, ang mga Cātumahārājika devas nagmantala nga kusog:
‘Sa Varanasi, sa Deer Grove sa Isipatana, ang Bhagavā nagpalihok sa
kataas nga Wheel of Dhamma, nga dili mapugngan sa samaṇas o brahmins,
devas , Māras, Brahmā o bisan kinsa sa kalibutan. ‘
Nakadungog sa
singgit sa mga dyos sa Cātumahārājika, ang mga Divatiṃsa devas
nagmantala nga kusog: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
gipalihok sa Bhagavā ang labaw nga Wheel sa Dhamma, nga dili mapugngan
sa samaṇas o brahmins, devas, Māras , Brahmā o bisan kinsa sa kalibutan.
‘
Nakadungog sa singgit sa mga diyos nga Tāvatiṃsa, ang mga Yāma
deva nagmantala nga kusog: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
ang Bhagavā gipalihok ang kataas nga Wheel of Dhamma, nga dili mapugngan
sa samaṇas o brahmins, devas, Māras , Brahmā o bisan kinsa sa
kalibutan. ‘
Nakadungog sa singgit sa mga Yāma deva, ang mga
Tusitā nga diyos nagpahayag nga kusog: ‘Sa Varanasi, sa Deer Grove sa
Isipatana, ang Bhagavā nagpalihok sa kataas nga Wheel of Dhamma, nga
dili mapugngan sa samaṇas o brahmins, devas, Māras , Brahmā o bisan
kinsa sa kalibutan. ‘
Nakadungog sa singgit sa mga diyos sa
Tusitā, ang mga Nimmānarati nga diyos nagpahayag nga kusog: ‘Sa
Varanasi, sa Deer Grove sa Isipatana, ang Bhagavā gipalihok ang kataas
nga Wheel of Dhamma, nga dili mapugngan sa samaṇas o brahmins, devas,
Māras , Brahmā o bisan kinsa sa kalibutan. ‘
Nakadungog sa
singgit sa mga demonyo nga Nimmānarati, ang mga Paranimmitavasavatti
devas nagmantala nga kusog: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
gipalihok sa Bhagavā ang labaw nga Wheel sa Dhamma, nga dili mapugngan
sa samaṇas o brahmins, devas, Māras , Brahmā o bisan kinsa sa kalibutan.
‘
Nakadungog sa singgit sa mga Paranimmitavasavatti devas, ang
mga brahmakāyika devas nagmantala nga kusog: ‘Sa Varanasi, sa Deer Grove
sa Isipatana, gibutang sa Bhagavā ang labaw nga Wheel sa Dhamma, nga
dili mapugngan sa samaṇas o brahmins, devas, Māras , Brahmā o bisan
kinsa sa kalibutan. ‘
Sa ingon niana nga higayon, sa diha-diha
dayon, ang pagtuaw mikaylap sa Brahma · loka. Ug kining napulo ka libo
nga sistema sa kalibutan natay-og, natay-og, ug nangurog, ug usa ka
dakung, wala’y kinutuban nga silaw nagpakita sa kalibutan, nga milabaw
sa kakusog sa mga diyos.
Pagkahuman gilitok sa mga Bhagavā kini
udāna: ‘Ko understoodañña tinuud nakasabut! Nakasabot gyud si Koṇḍañña! ‘
Ug ingon niana nakuha ni āyasmā Koṇḍañña ang ngalan nga ‘Aññāsi ·
Koṇḍañña’.
Kuphatikiza
apo, bhikkhus, uyu ndiye dukkha ariya · sacca: jāti ndi dukkha, jarā
ndi dukkha (matenda ndi dukkha) maraṇa ndi dukkha, kuyanjana ndi zomwe
sakonda ndi dukkha, kudzipatula kuzomwe amakonda ndi dukkha, osati kuti
upeze zomwe munthu akufuna ndi dukkha; Mwachidule, upādāna’k'khandhas
asanu ndi dukkha.
Kuphatikiza
apo, bhikkhus, uyu ndiye dukkha · samudaya ariya · sacca: taṇhā iyi
yotsogolera kubadwanso, yolumikizidwa ndi chikhumbo ndi chisangalalo,
kupeza chisangalalo pano kapena apo, ndiko kuti: kāma-taṇhā, bhava-taṇhā
ndi vibhava-taṇhā.
‘Iyi
ndiye dukkha ariyasacca’: mwa ine, bhikkhus, pokhudzana ndi zinthu
zomwe sizinamveke kale, diso lidadzuka, ñāṇa idadzuka, paññā idawuka,
vijjā idawuka, kuwala kudawonekera. ‘Tsopano, dukkha ariyasacca iyenera
kudziwika kwathunthu’: mwa ine, bhikkhus, pokhudzana ndi zinthu zomwe
sizinamvekedwe kale, diso lidadzuka, ñāṇa idawuka, paññā idawuka, vijjā
idawuka, kuwala kudawonekera. ‘Tsopano, dukkha ariyasacca yadziwika
kwathunthu’: mwa ine, bhikkhus, pokhudzana ndi zinthu zomwe sizinamveke
kale, diso lidawuka, ñāṇa idawuka, paññā idawuka, vijjā idawuka, kuwala
kudawonekera.
‘Uyu
ndiye dukkha · samudaya ariyasacca’: mwa ine, bhikkhus, pokhudzana ndi
zinthu zomwe sizinamveke kale, diso limadzuka, ñāṇa idawuka, paññā
idawuka, vijjā idawuka, kuwala kudawonekera. ‘Tsopano, dukkha · samudaya
ariyasacca uyu akuyenera kusiyidwa’: mwa ine, bhikkhus, pokhudzana ndi
zinthu zomwe sizinamveke kale, diso lidadzuka, ñāṇa idawuka, paññā
idawuka, vijjā idawuka, kuwala kudawonekera. ‘Tsopano, dukkha · samudaya
ariyasacca uyu wasiyidwa’: mwa ine, bhikkhus, pokhudzana ndi zinthu
zomwe sizinamveke kale, diso lidadzuka, ñāṇa idawuka, paññā idawuka,
vijjā idawuka, kuwala kudawonekera.
‘Uyu
ndiye dukkha · nirodha ariyasacca’: mwa ine, bhikkhus, pokhudzana ndi
zinthu zomwe sizinamveke kale, diso limadzuka, ñāṇa idawuka, paññā
idawuka, vijjā idawuka, kuwala kudawonekera. ‘Tsopano, dukkha · nirodha
ariyasacca uyu ndiwoti adziwe yekha’: mwa ine, bhikkhus, pokhudzana ndi
zinthu zomwe sizinamveke kale, diso lidawuka, ñāṇa idawuka, paññā
idawuka, vijjā idawuka, kuwala kudawonekera. ‘Tsopano, dukkha · nirodha
ariyasacca uyu wadzionera yekha’: mwa ine, bhikkhus, pokhudzana ndi
zinthu zomwe sizinamveke kale, diso lidawuka, ñāṇa idawuka, paññā
idawuka, vijjā idawuka, kuwala kudawonekera.
‘Uyu
ndiye dukkha · nirodha · gāminī paṭipadā ariyasacca’: mwa ine,
bhikkhus, pokhudzana ndi zinthu zomwe sizinamveke kale, diso lidatuluka,
ñāṇa idawuka, paññā idawuka, vijjā idawuka, kuwala kudawonekera.
‘Tsopano, dukkha · nirodha · gāminī paṭipadā ariyasacca akuyenera
kupangidwa’: mwa ine, bhikkhus, pokhudzana ndi zinthu zomwe sizinamveke
kale, diso lidatuluka, ñāṇa idadzuka, paññā idawuka, vijjā idawuka,
kuwala kudawonekera. ‘Tsopano, dukkha · nirodha · gāminī paṭipadā
ariyasacca wakonzedwa’: mwa ine, bhikkhus, pokhudzana ndi zinthu zomwe
sizinamveke kale, diso lidatuluka, ñāṇa idawuka, paññā idawuka, vijjā
idawuka, kuwala kudawonekera.
Ndipo
motalika kwambiri, bhikkhus, monga chidziwitso changa cha yathā ·
bhūtaṃ ndi masomphenya a awa anayi ariasascas munjira khumi ndi ziwiri
izi mwa atatu mwa atatu sizinali zoyera kwenikweni, sindinanene kuti
loka ndi madera ake, ndi Māras, ndi ma Brahmās ake, ndi samaṇas ndi
mabrahmins, m’badwo uno ndi ma Devra ndi anthu, kuti adzuke kwathunthu
ku sammā · sambodhi wapamwamba.
Koma
pamene, bhikkhus, chidziwitso changa cha yathā · bhūtaṃ ndi masomphenya
a awa anayi ariyasaccas munjira khumi ndi ziwirizi mwa milungu itatu
anali oyera, ndidati ku loka ndi ma devas ake, ndi ma Māras, ndi ma
Brahmās ake, ndi samaṇas ndi ma brahmins, mu m’badwo uno ndi ma Devra
ndi anthu, kuti adzuke kwathunthu ku sammā · sambodhi. Ndipo chidziwitso
ndi masomphenya zidayamba mwa ine: ‘vimutti yanga siyingagwedezeke, awa
ndi jāti yanga yomaliza, tsopano palibenso bhava ina.
Izi
ndi zomwe Bhagavā adanena. Pokondwera, gulu la bhikkhus asanu
linavomereza mawu a Bhagavā. Ndipo pomwe izi zimalankhulidwa, kudabuka
āyasmā Koṇḍañña dhamma diso lomwe lilibe chilakolako ndi zosapanga
dzimbiri: ‘zonse zomwe zili ndi samudaya zili ndi nirodha’.
Ndipo
Bhagavā atayamba kuyendetsa Gudumu la Dhamma, anthu apadziko lapansi
adalengeza mokweza kuti: ‘Ku Varanasi, ku Deer Grove ku Isipatana,
Bhagavā yayambitsa Wheel ya Dhamma, yomwe singayimitsidwe ndi samaṇas
kapena abrahamu, ma Devra, Māras, Brahmā kapena aliyense padziko
lapansi. ‘
Atamva
kulira kwa madera apadziko lapansi, a Cātumahārājika adauza mokweza
kuti: ‘Ku Varanasi, ku Deer Grove ku Isipatana, Bhagavā yayambitsa Wheel
ya Dhamma, yomwe singayimitsidwe ndi samaṇas kapena mabrahmins, ma
devas , Māras, Brahmā kapena aliyense padziko lapansi. ‘
Atamva
kulira kwa a Cātumahārājika devas, a Tāvatiṃsa devas adalengeza mokweza
kuti: ‘Ku Varanasi, ku Deer Grove ku Isipatana, Bhagavā yakhazikitsa
Wheel yayikulu ya Dhamma, yomwe singayimitsidwe ndi samaṇas kapena
mabrahmins, devas, Māras , Brahmā kapena aliyense padziko lapansi. ‘
Atamva
kulira kwa a Tāvatiṃsa devas, a Yāma adauza mofuula kuti: ‘Ku Varanasi,
ku Deer Grove ku Isipatana, Bhagavā yakhazikitsa Wheel yayikulu ya
Dhamma, yomwe singayimitsidwe ndi samaṇas kapena mabrahmins, devas,
Māras , Brahmā kapena aliyense padziko lapansi. ‘
Atamva
kulira kwa a Yāma, atsogoleri a Tusitā adalengeza mokweza kuti: ‘Ku
Varanasi, ku Deer Grove ku Isipatana, Bhagavā yakhazikitsa Wheel ya
Dhamma, yomwe singayimitsidwe ndi samaṇas kapena mabrahmins, ma Dev,
Māras , Brahmā kapena aliyense padziko lapansi. ‘
Atamva
kulira kwa atsogoleri a Tusitā, a Nimmānarati adalengeza mokweza kuti:
‘Ku Varanasi, ku Deer Grove ku Isipatana, Bhagavā yakhazikitsa Wheel
yayikulu ya Dhamma, yomwe singayimitsidwe ndi samaṇas kapena mabrahmins,
devas, Māras , Brahmā kapena aliyense padziko lapansi. ‘
Atamva
kulira kwa a Nimmānarati devas, a Paranimmitavasavatti devas adalengeza
mokweza kuti: ‘Ku Varanasi, ku Deer Grove ku Isipatana, Bhagavā
yakhazikitsa Wheel yayikulu ya Dhamma, yomwe singayimitsidwe ndi samaṇas
kapena mabrahmins, devas, Māras , Brahmā kapena aliyense padziko
lapansi. ‘
Atamva
kulira kwa a Paranimmitavasavatti devas, a brahmakāyika devas
adalengeza mokweza kuti: ‘Ku Varanasi, ku Deer Grove ku Isipatana,
Bhagavā yakhazikitsa Wheel yayikulu ya Dhamma, yomwe singayimitsidwe ndi
samaṇas kapena mabrahmins, devas, Māras , Brahmā kapena aliyense
padziko lapansi. ‘
Chifukwa
chake munthawiyo, munthawi yomweyo, kulirako kudafalikira mpaka kwa
Brahma · loka. Ndipo dongosolo la mdziko la zikwi khumi lino
linagwedezeka, kunjenjemera, ndi kunjenjemera, ndipo kunyezimira
kwakukulu, kopanda malire kunawonekera mdziko lapansi, kupitirira
kukongola kwa maimidwe
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Corsican-Corsa Corsicana,
Questu hè certamente u sutta più famosu in a litteratura Pali.
U
Buddha espone i quattru ariya · saccas per a prima volta. Buddha chì
significa Awakened One Awareness, u Bhagavā hà messu in opera a rota
suprema di Dhamma, chì ùn pò micca esse fermata da samaṇas o brahmins,
devas, Māras, Brahmā o chiunque in u mondu. ‘ Per piacè, sparte
questu cù i membri di a vostra famiglia, parenti è amichi per felicità,
benessere, pace è per uttene a Felicità Eterna cum’è Scopu Finale.
https://www.buddha-vacana.org/…/samy…/maha/sn56-011.html >> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta SN 56.11 (S v 420)
In una occasione, u Bhagavā stava à Varanasi in u Cervu di Isipatana.
Quì, s’hè indirizzatu à u gruppu di cinque bhikkhus:
Questi
dui estremi, bhikkhus, ùn devenu micca esse aduttati da quellu chì hè
andatu da a vita di casa. Qualessi dui? Da una parte, a devozione à
l’hedonismu versu kāma, chì hè inferiore, vulgare, cumunu, una · ariya,
priva di benefiziu, è da l’altra parte a devozione à
l’automortificazione, chì hè dukkha, an · ariya, priva di benefiziu .
Senza andà à sti dui estremi, bhikkhus, u Tathāgata s’hè svegliatu pienu
à a majjhima paṭipada, chì produce visione, chì produce ñāṇa, è porta à
l’appaciamentu, à abhiñña, à sambodhi, à Nibbāna.
È chì,
bhikkhus, hè a majjhima paṭipada à a quale u Tathāgata s’hè svegliatu
cumpletamente, chì produce visione, chì produce ñāṇa, è porta à
l’appaciamentu, à abhiñña, à sambodhi, à Nibbāna? Hè, bhikkhus, questu
ariya aṭṭhaṅgika magga, vale à dì: sammā · diṭṭhi sammā · saṅkappa sammā
· vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā
· samādhi. Questu, bhikkhus, hè a majjhima paṭipada à a quale u
Tathāgata hà svegliatu, chì produce visione, chì produce ñāṇa, è porta à
l’appaciamentu, à abhiñña, à sambodhi, à Nibbāna.
Inoltre,
bhikkhus, questu hè u dukkha ariya · sacca: jāti hè dukkha, jarā hè
dukkha (a malattia hè dukkha) maraṇa hè dukkha, l’associu cù ciò chì ùn
li piace hè dukkha, a dissociazione da ciò chì li piace hè dukkha, per
ùn avè micca ciò chì unu vole hè dukkha; in breve, i cinque
upādāna’k'khandha sò dukkha.
Inoltre, bhikkhus, questu hè u
dukkha · samudaya ariya · sacca: questu taṇhā chì porta à a rinascita,
cunnessu cù u desideriu è u piacè, truvendu piacè quì o culà, vale à dì:
kāma-taṇhā, bhava-taṇhā è vibhava-taṇhā.
Inoltre, bhikkhus,
questu hè u dukkha · nirodha ariya · sacca: a virāga completa, nirodha,
abbandunà, abbandunà, emancipazione è libertà da quellu stessu taṇhā.
‘Questu hè u dukkha ariyasacca’: in mè,
bhikkhus, in quantu à e cose chì ùn si sentianu prima, l’ochju
s’arrizzò, u ñāṇa s’arrizzò, u paññā s’arrizzò, u vijjā s’arrizzò, a
luce s’era alzata. “Avà, sta dukkha ariyasacca hè da cunnosce
cumpletamente”: in mè, bhikkhus, in quantu à e cose chì ùn si sentianu
prima, l’ochju nasce, u ñāṇa nasce, u paññā nasce, u vijjā nasce, a luce
nasce. “Avà, sta dukkha ariyasacca hè stata cumpletamente cunnisciuta”:
in mè, bhikkhus, in quantu à e cose chì ùn si sentianu prima, l’ochju
s’arrizzò, u ñāṇa nasce, u paññā nasce, u vijjā nasce, a luce nasce.
‘Questu
hè u dukkha · samudaya ariyasacca’: in mè, bhikkhus, in quantu à e cose
chì ùn si sentianu prima, l’ochju s’arrizzò, u ñāṇa s’arrizzò, u paññā
s’arrizzò, u vijjā s’arrizzò, a luce s’arrizzò. ‘Avà, sta dukkha ·
samudaya ariyasacca hè da abbandunà’: in mè, bhikkhus, in quantu à e
cose chì ùn si sentianu prima, l’ochju s’arrizzò, u ñāṇa s’arrizzò, u
paññā s’arrizzò, u vijjā s’hè alzatu, a luce hè nata. ‘Avà, stu dukkha ·
samudaya ariyasacca hè statu abbandunatu’: in mè, bhikkhus, in quantu à
e cose chì ùn si sentianu prima, l’ochju s’arrizzò, u ñāṇa s’arrizzò, u
paññā s’arrizzò, u vijjā s’arrizzò, a luce s’era alzata.
‘Questu
hè u dukkha · nirodha ariyasacca’: in mè, bhikkhus, in quantu à e cose
chì ùn si sentianu prima, l’ochju s’arrizzò, u ñāṇa s’arrizzò, u paññā
s’arrizzò, u vijjā s’arrizzò, a luce s’arrizzò. ‘Avà, sta dukkha ·
nirodha ariyasacca deve esse sperimentata personalmente’: in mè,
bhikkhus, in quantu à e cose chì ùn si sentianu prima, l’ochju hè natu, u
ñāṇa hè natu, u paññā hè natu, u vijjā hè natu, a luce hè nata. “Avà,
sta dukkha · nirodha ariyasacca hè stata sperimentata personalmente”: in
mè, bhikkhus, in quantu à e cose chì ùn si sentianu prima, l’ochju hè
natu, u ñāṇa hè natu, u paññā hè natu, u vijjā hè natu, a luce hè nata.
‘Questu
hè u dukkha · nirodha · gāminī paṭipadā ariyasacca’: in mè, bhikkhus,
in quantu à e cose chì ùn si sentianu prima, l’ochju s’arrizzò, u ñāṇa
s’arrizzò, u paññā s’arrizzò, u vijjā s’arrizzò, a luce s’era spunta.
“Avà, sta dukkha · nirodha · gāminī paṭipadā ariyasacca deve esse
sviluppata”: in mè, bhikkhus, in quantu à e cose chì ùn si sentianu
prima, l’ochju hè natu, u ñāṇa hè natu, u paññā hè natu, u vijjā hè
natu, a luce hè nata. “Avà, stu dukkha · nirodha · gāminī paṭipadā
ariyasacca hè statu sviluppatu”: in mè, bhikkhus, in quantu à e cose chì
ùn si sentianu prima, l’ochju hè natu, u ñāṇa hè natu, u paññā hè natu,
u vijjā hè natu, a luce hè nata.
È tantu longu, bhikkhus, cum’è a
mo cunniscenza yathā · bhūtaṃ di a mo visione di sti quattru
ariyasaccas in sti dodici modi da e triade ùn era micca abbastanza pura,
ùn aghju micca rivendicatu in u loka cù i so devas, cù i so Māras, cù i
so Brahmās, cù u samaṇas è brahmins, in questa generazione cù i so
devas è l’omu, per esse svegliati cumpletamente à u sammā · sambodhi
supremu.
Ma quandu, bhikkhus, a mo cunniscenza yathā · bhūtaṃ a
mo visione di sti quattru ariyasaccas in sti dodici modi da e triade era
abbastanza pura, aghju rivendicatu in u loka cù i so devas, cù i so
Māras, cù i so Brahmās, cù i samaṇas è i Brahmins, in sta generazione cù
i so Deva è l’omu, per avè svegliatu cumpletamente à u sammā · sambodhi
supremu. È a cunniscenza è a visione sò nate in mè: «u mo vimutti hè
inabulibile, questu hè u mo ultimu jāti, avà ùn ci hè più bhava.
Hè
ciò chì hà dettu u Bhagavā. Piacatu, u gruppu di cinque bhikkhus hà
appruvatu e parolle di u Bhagavā. E mentre questa esposizione era
parlata, ci hè natu in āyasmā Koṇḍañña l’ochju Dhamma chì hè liberu da
passione è inossidabile: “tuttu ciò chì hà a natura di samudaya hà a
natura di nirodha”.
È quandu u Bhagavā avia messu in ballu a
Ruota di Dhamma, i devas di a terra pruclamavanu à voce alta: ‘À
Varanasi, in u Cervu di Isipatana, u Bhagavā hà messu in opera a Ruota
suprema di Dhamma, chì ùn pò micca esse fermata da samaṇas. o brahmini,
devas, Māras, Brahmā o chiunque in u mondu. ‘
Dopu avè intesu u
chjachjaraghju di i devas di a terra, i Cātumahārājika devas anu
proclamatu à voce alta: ‘À Varanasi, in u Cervu di Isipatana, u Bhagavā
hà messu in opera a Ruota suprema di Dhamma, chì ùn pò micca esse
fermata da samaṇas o brahmins, devas , Māras, Brahmā o chiunque in u
mondu. ‘
Dopu avè intesu u chjachjaraghju di i Cātumahārājika
devas, i Tāvatiṃsa devas anu proclamatu à voce alta: ‘À Varanasi, in u
Cervu di Isipatana, u Bhagavā hà messu in ballu a suprema Ruota di
Dhamma, chì ùn pò micca esse fermata da samaṇas o bramini, devas, Māras.
, Brahmā o chiunque in u mondu. ‘
Dopu avè intesu u
chjachjaraghju di i Tāvatiṃsa devas, i Devi Yāma anu proclamatu à voce
alta: ‘A Varanasi, in u Cervu di Isipatana, u Bhagavā hà messu in ballu a
Suprema Ruota di Dhamma, chì ùn pò micca esse fermata da samaṇas o
Brahmins, devas, Māras. , Brahmā o chiunque in u mondu. ‘
Dopu
avè intesu u cridu di i Devi Yāma, i Devi Tusitā proclamavanu à voce
alta: ‘A Varanasi, in u Cervu di Isipatana, u Bhagavā hà messu in opera a
Ruota suprema di Dhamma, chì ùn pò micca esse fermata da samaṇas o
brahmins, devas, Māras. , Brahmā o chiunque in u mondu. ‘
Après
avoir entendu le cri des devas Tusitā, les devas Nimmānarati ont
proclamé à haute voix: «À Varanasi, dans le Deer Grove à Isipatana, le
Bhagavā a mis en mouvement la roue suprême de Dhamma, qui ne peut pas
être arrêtée par samaṇas ou bramans, devas, Māras , Brahmā o chiunque in
u mondu. ‘
Après avoir entendu le cri des devas Nimmānarati, les
Paranimmitavasavatti devas proclamés à haute voix: «À Varanasi, dans le
Deer Grove à Isipatana, le Bhagavā a mis en mouvement la roue suprême
de Dhamma, qui ne peut pas être arrêtée par samaṇas ou bramans, devas,
Māras , Brahmā o chiunque in u mondu. ‘
Après avoir entendu le
cri des Paranimmitavasavatti devas, les brahmakāyika devas ont proclamé à
haute voix: «À Varanasi, dans le Deer Grove à Isipatana, le Bhagavā a
mis en mouvement la roue suprême du Dhamma, qui ne peut pas être arrêtée
par samaṇas ou brahmins, devas, Māras , Brahmā o chiunque in u mondu. ‘
Cusì
in quellu mumentu, in questu mumentu, u gridu si diffuse finu à Brahma ·
loka. È stu sistema mundiale di decemila volte hà scuzzulatu,
scuzzulatu è trimatu, è una grande luminosità illimitata apparisce in u
mondu, supranendu u rigore di i devas
Allora u Bhagavā hà
dichjaratu questu udāna: ‘Koṇḍañña hà veramente capitu! Koṇḍañña hà
veramente capitu! ‘ È hè cusì chì āyasmā Koṇḍañña hà acquistatu u nome
‘Aññāsi · Koṇḍañña’.
Dhammacakkappavattana Sutta - pokretanje kotača Dhamme - [Dhamma · cakka · pavattana] u Hrvatsko-klasičnoj hrvatskoj,
Ovo je zasigurno najpoznatija sutta u literaturi Pali.
Buda
prvi put izlaže četiri arijine sake. Buddha što znači Probuđena
svjesnost, Bhagavā je pokrenuo vrhovno Dhammino kolo, koje ne mogu
zaustaviti samiṇe ili brahmani, deve, Māras, Brahmā ili bilo tko na
svijetu. ‘
Molimo
podijelite ovo s članovima svoje obitelji, rodbinom i prijateljima radi
sreće, dobrobiti, mira i postizanja Vječnog blaženstva kao konačnog
cilja.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56,11 (S v 420)
Jednom je prigodom Bhagavā boravio u Varanasiju u Jelenovom gaju u Isipatani.
Tamo se obratio grupi od pet monahinja:
Ove
dvije krajnosti, monahinje, ne bi trebao usvojiti onaj koji je izašao
iz kućnog života. Koje dvije? S jedne strane, predanost hedonizmu prema
kāmi, koja je inferiorna, vulgarna, uobičajena, an · aria, lišena
koristi, a s druge strane predanost samoumrtvljenju, što je dukkha, an ·
arija, lišena koristi . Ne prelazeći u ove dvije krajnosti, monahinje,
Tathāgata se potpuno probudio u majjhima paṭipadu, koja proizvodi
viziju, koja proizvodi ñāṇu, i dovodi do smirenja, do abhiñña, do
sambodhija, do Nibbāne.
A
što je, monahinje, majjhima paṭipada na koju se Tathāgata potpuno
probudila, koja proizvodi viziju, koja proizvodi ñāṇu i dovodi do
smirenja, do abhiñnje, do sambodhija, do Nibbāne? To je, mhikkhus, ova
ariya aṭṭhaṅgika magga, što će reći: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Ovo je, monahinja, majjhima paṭipada na koju se
probudila Tathāgata, koja proizvodi viziju, koja proizvodi ñāṇu, i
dovodi do smirenja, do abhiñña, do sambodhija, do Nibbāne.
Nadalje,
monahinje, ovo je dukkha ariya · sacca: jāti je dukkha, jarā je dukkha
(bolest je dukkha) maraṇa je dukkha, udruživanje s onim što se ne sviđa
je dukkha, razdvajanje od onoga što se sviđa je dukkha, a ne da se
dobije ono što se želi je dukkha; ukratko, pet upādāna’k'khandha su
dukkha.
Nadalje,
monahinje, ovo je dukkha · samudaya ariya · sacca: ta tāhā koja vodi
ponovnom rađanju, povezana sa željom i uživanjem, pronalazeći
oduševljenje ovdje ili ondje, to jest: kāma-taṇhā, bhava-taṇhā i
vibhava-taṇhā.
Nadalje,
monahinje, ovo je dukkha · nirodha ariya · sacca: cjelovita virāga,
nirodha, napuštanje, napuštanje, emancipacija i sloboda upravo od te
tahhe.
Nadalje,
monahinje, ovo je dukkha · nirodha · gāminī paṭipada ariya · sacca:
upravo ova arija aṭṭhaṅgika magga, to jest: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · ājīva ,
sammā · sati i sammā · samādhi.
‘Ovo
je dukkha ariyasacca’: u meni, monahinje, u vezi sa stvarima nečuvenim
prije, oko je izniklo, ustalo je ñāṇa, nastalo je paññā, izrasla je
vijjā, svjetlo je izniklo. ‘Sad će se ova dukkha ariyasacca potpuno
spoznati’: u meni, monahinje, u vezi s nečuvenim stvarima, oko je
izniklo, ustalo je ñāṇa, nastalo je Paññā, nastalo je vijjā, svjetlo je
izniklo. ‘Sad je ova dukkha ariyasacca u potpunosti poznata’: u meni,
monahinje, u vezi s nečuvenim stvarima, oko je izniklo, ustalo je ñāṇa,
nastalo je Paññā, nastalo je vijjā, svjetlo je izniklo.
‘Ovo
je dukkha · samudaya ariyasacca’: u meni, monahinje, u vezi s nečuvenim
stvarima, oko je izniklo, ustalo je ñāṇa, nastalo je paññā, nastalo je
vijjā, svjetlo je izniklo. ‘Sada treba napustiti ovu dukkha · samudaya
ariyasaccu’: u meni, monahinje, u vezi sa stvarima nečuvenim prije, oko
je izniklo, ustalo je ñāṇa, izniklo je Paññā, nastalo je vijjā, nastalo
je svjetlo. ‘Sada je ova dukkha · samudaya ariyasacca napuštena’: u
meni, monahinje, u vezi s nečuvenim stvarima, oko je izniklo, ustalo je
ñāṇa, nastalo je Paññā, nastala je vijjā, nastalo je svjetlo.
‘Ovo
je dukkha · nirodha ariyasacca’: u meni, monahinje, u vezi s nečuvenim
stvarima, oko je izniklo, ustalo je ñāṇa, nastalo je paññā, nastalo je
vijjā, svjetlo je izniklo. ‘Sad, ovu dukkha · nirodha ariyasaccu treba
osobno iskusiti’: u meni, zvjezde, u vezi s nečuvenim stvarima, oko je
izniklo, ustalo je ñāṇa, nastalo je Paññā, nastalo je vijjā, svjetlo je
nastalo. ‘Sad je ova dukkha · nirodha ariyasacca osobno doživljena’: u
meni, monahinje, u vezi s nečuvenim stvarima, oko je izniklo, ustalo je
ñāṇa, nastalo je paññā, nastala je vijjā, nastala je svjetlost.
‘Ovo
je dukkha · nirodha · gāminī paṭipadā ariyasacca’: u meni, zvjezde, u
vezi s nečuvenim stvarima, oko je izniklo, ñāṇa je izraslo, paññā je
izniklo, vijjā je izniklo, svjetlost je iznikla. ‘Sada se treba razviti
ova dukkha · nirodha · gāminī paṭipadā ariyasacca’: u meni, monahinje, u
vezi s nečuvenim stvarima, oko je iskrsnulo, nastalo je ñāṇa, nastalo
je panñā, nastala je vijjā, svjetlost je ustala. ‘Sada je razvijena ova
dukkha · nirodha · gāminī paṭipadā ariyasacca’: u meni, zvjezde, u vezi s
nečuvenim stvarima, oko je izniklo, nastalo je ñāṇa, nastalo je pññā,
nastala je vijjā, nastala je svjetlost.
I
tako dugo, monahinje, dok moje yathā · bhūtaṃ znanje i vizija ove
četiri ariasaccase na ovih dvanaest načina po trijadama nisu bili sasvim
čisti, nisam tvrdio u loci s njezinim devama, s njezinim Marama, s
Brahmama, s samaṇas i brahmani, u ovoj generaciji sa svojim devama i
ljudima, koji su se potpuno probudili za vrhovni sammā · sambodhi.
Ali
kad su, monahinje, moje yathā · bhūtaṃ znanje i vizija ove četiri
ariasaccase na ovih dvanaest načina po trijadama bile sasvim čiste,
tvrdio sam u loci s njezinim devama, s njezinim Mārasima, s njihovim
Brahmama, sa samama i brahmanima, u ova generacija sa svojim devama i
ljudima, koja se potpuno probudila za vrhovni sammā · sambodhi. I znanje
i vizija nastali su u meni: ‘moj vimutti je nepokolebljiv, ovo je moj
posljednji džati, sada više nema bhave.
To
je rekao Bhagavā. Oduševljeni, skupina od pet monahinja odobrila je
Bhagavine riječi. I dok se govorilo o ovom izlaganju, u āyasmā Koṇḍañña
je nastalo Dhamma oko koje je slobodno od strasti i nehrđajuće: ’sve što
ima prirodu samudaye ima prirodu nirodhe’.
A
kad je Bhagavā pokrenuo Kotač Dhamme, zemaljske deve glasno su
proglasile: ‘U Varanasiju, u Jelenovom gaju u Isipatani, Bhagavā je
pokrenuo vrhovno Kolo Dhamme, koje same ne mogu zaustaviti ili brahmani,
deve, Māras, Brahmā ili bilo tko na svijetu. ‘
Čuvši
vapaj zemaljskih deva, deve Cātumahārājika glasno su proglasile: ‘U
Varanasiju, u Jelenovom gaju u Isipatani, Bhagavā je pokrenuo vrhovno
Kolo Dhamme, koje ne mogu zaustaviti sameṇe ili brahmani, deve , Māras,
Brahmā ili bilo tko na svijetu. ‘
Čuvši
vapaj deva Cātumahārājika, deve Tāvatiṃsa glasno su proglasile: „U
Varanasiju, u Jelenovom gaju u Isipatani, Bhagavā je pokrenuo vrhovno
kolo Dhamme, koje ne mogu zaustaviti sami ili brahmani, deve, Māras ,
Brahma ili bilo tko na svijetu. ‘
Čuvši
vapaj deva Tāvatiṃsa, Yāma deve glasno su proglasile: „U Varanasiju, u
Jelenovom gaju u Isipatani, Bhagavā je pokrenuo vrhovno Kolo Dhamme,
koje ne mogu zaustaviti samaṇe ili brahmani, deve, Māras , Brahma ili
bilo tko na svijetu. ‘
Čuvši
vapaj Yama deva, Tusitā deve glasno su proglasile: ‘U Varanasiju, u
Jelenovom gaju u Isipatani, Bhagavā je pokrenuo vrhovno Kolo Dhamme,
koje ne mogu zaustaviti samiṇe ili brahmani, deve, Māras , Brahma ili
bilo tko na svijetu. ‘
Čuvši
vapaj deva Tusitā, Nimmānarati deve glasno su proglasile: ‘U
Varanasiju, u Jelenovom gaju u Isipatani, Bhagavā je pokrenuo vrhovno
Kolo Dhamme, koje ne mogu zaustaviti sameṇe ili brahmani, deve, Māras ,
Brahma ili bilo tko na svijetu. ‘
Čuvši
vapaj deva Nimmānarati, Paranimmitavasavatti deve glasno su proglasili:
‘U Varanasiju, u Jelenovom gaju u Isipatani, Bhagavā je pokrenuo
vrhovno kolo Dhamme, koje ne mogu zaustaviti sami ili brahmani, deve,
Māras , Brahma ili bilo tko na svijetu. ‘
Čuvši
vapaj deva Paranimmitavasavatti, brahmakāyika devas naglas je
proglasio: ‘U Varanasiju, u Jelenovom gaju u Isipatani, Bhagavā je
pokrenuo vrhovno Kolo Dhamme, koje ne mogu zaustaviti sami ili brahmani,
deve, Māras , Brahma ili bilo tko na svijetu. ‘
Tako
se u tom trenutku, u tom trenutku, krik proširio do Brahma · loka. I
ovaj se deset tisuća puta svjetski sustav potresao, potresao i zadrhtao,
a na svijetu se pojavio veliki, bezgranični sjaj, nadmašivši sjaj deva
Tada
je Bhagavā izgovorio ovu udanu: ‘Koṇḍañña je stvarno razumio! Koṇḍañña
je stvarno razumio! ‘ I tako je āyasmā Koṇḍañña stekla ime ‘Aññāsi ·
Koṇḍañña’.
Slavko Nedić - Slike iz Hrvatske part 13 Zadar 1
SlaNeTV
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“Slike
iz Hrvatske” su neoklasična suita od 24 stavka Slavka Nedića, a glazbom
govore o zbivanjima u Hrvatskoj u vremenu 1991 do 1992 godine.
Istoimeni album “Slike iz Hrvatske” objavljen je 1997. godine.
Trinaesti
stavak nosi naziv Zadar part 1, glazbu je komponirao Slavko Nedić dok
je aranžman za gudački kvintet pisao Damir Vuk a odsvirao EMU EIII
orkestar.
“Slike
iz Hrvatske” su neoklasična suita od 24 stavka Slavka Nedića, a glazbom
govore o zbivanjima u Hrvatskoj u vremenu 1991 do 1992 godine.
Istoimeni album…
26)
Classical Czech-Klasická čeština,Dhammacakkappavattana Sutta— Uvedení
do pohybu kola Dhammy - [Dhamma · cakka · pavattana] v klasické
češtině-klasická čeština,
To je určitě nejslavnější sutta v Pali literatuře.
Buddha
poprvé vysvětluje čtyři ariya · saccas. Buddha, což znamená, že Bhagavā
si uvědomil probuzené vědomí, dal do pohybu nejvyšší kolo Dhammy, které
nemůže zastavit samaṇa nebo brahmin, deva, Māras, Brahmā nebo kdokoli
na světě. “
Podělte
se o to se svými rodinnými příslušníky, příbuznými a přáteli o štěstí,
blahobyt, mír a dosažení věčného blaha jako konečného cíle.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Bhagavā při jedné příležitosti pobýval ve Varanasi v Jelení háji na Isipataně.
Tam oslovil skupinu pěti bhikkhus:
Tyto
dva extrémy, bhikkhus, by si neměl osvojit ten, kdo vyšel z domácího
života. Které dva? Na jedné straně oddanost hedonismu vůči kāmě, která
je podřadná, vulgární, běžná, an · ariya, zbavená výhod, a na druhé
straně oddanost sebe-umrtvování, což je dukkha, · · ariya, zbavená výhod
. Aniž by šla do těchto dvou extrémů, bhikkhus, Tathāgata se plně
probudila k majjhima paṭipada, která produkuje vizi, která produkuje
ñāṇu, a vede k uklidnění, k abhiñña, k sambodhi, k Nibbāna.
A
co, bhikkhus, je majjhima paṭipada, ke kterému se plně probudila
Tathāgata, která produkuje vizi, která produkuje ñāṇu a vede k
uklidnění, k abhiñña, k sambodhi, k Nibbāna? Je to, bhikkhus, tato ariya
aṭṭhaṅgika magga, to znamená: sammā · diṭṭhi sammā · saṅkappa sammā ·
vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. Toto, bhikkhus, je majjhima paṭipada, ke kterému se probudila
Tathāgata, která produkuje vizi, která produkuje ñāṇu a vede k
uklidnění, k abhiñña, k sambodhi, k Nibbāna.
Dále,
bhikkhus, toto je dukkha ariya · sacca: jāti je dukkha, jarā je dukkha
(nemoc je dukkha) maraṇa je dukkha, spojení s tím, co se nelíbí, je
dukkha, odloučení od toho, co se líbí, je dukkha, nedostávat to, co
člověk chce je dukkha; zkrátka, pět upādāna’k'khandhů je dukkha.
Dále,
bhikkhus, to je dukkha · samudaya ariya · sacca: tato taṇhā vedoucí k
znovuzrození, spojená s touhou a požitkem, hledající potěšení zde nebo
tam, to znamená: kāma-taṇhā, bhava-taṇhā a vibhava-taṇhā.
Dále,
bhikkhus, to je dukkha · nirodha ariya · sacca: úplná virāga, nirodha,
opuštění, opuštění, emancipace a svoboda od té samé taṇhy.
Dále,
bhikkhus, toto je dukkha · nirodha · gāminī paṭipada ariya · sacca:
právě tato ariya aṭṭhaṅgika magga, to znamená: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva , sammā · sati a
sammā · samādhi.
„Toto
je dukkha ariyasacca“: ve mně bhikkhus, co se týče věcí dosud
neslýchaných, vstalo oko, povstalo ñāṇa, povstala pañña, povstala vijjā,
povstalo světlo. „Nyní má být tato dukkha ariyasacca zcela známá“: ve
mně bhikkhus, co se týče věcí dosud neslýchaných, povstalo oko, povstalo
ñāṇa, povstala pañña, povstala vijjā, povstalo světlo. „Nyní je tato
dukkha ariyasacca zcela známá“: ve mně bhikkhus, co se týče věcí dosud
neslýchaných, povstalo oko, povstalo ñāṇa, povstala paññā, povstala
vijjā, povstalo světlo.
„Toto
je dukkha · samudaya ariyasacca“: ve mně bhikkhus, pokud jde o věci
dosud neslýchané, povstalo oko, povstalo ñāṇa, povstala paññā, povstala
vijjā, povstalo světlo. „Nyní má být tato dukkha · samudaya ariyasacca
opuštěna“: ve mně bhikkhus, co se týče věcí dosud neslýchaných, povstalo
oko, povstalo ñāṇa, povstala pañña, povstala vijjā, povstalo světlo.
„Nyní byla tato dukkha · samudaya ariyasacca opuštěna“: ve mně bhikkhus,
co se týče věcí dosud neslýchaných, vstalo oko, povstalo ñāṇa, povstala
pañña, povstala vijjā, povstalo světlo.
„Toto
je dukkha · nirodha ariyasacca“: ve mně bhikkhus, co se týče věcí dosud
neslýchaných, povstalo oko, povstalo ñāṇa, povstala paññā, povstala
vijjā, povstalo světlo. „Nyní má být tato dukkha · nirodha ariyasacca
osobně zakusena“: ve mně bhikkhus, co se týče věcí dosud neslýchaných,
povstalo oko, povstalo ñāṇa, povstala pañña, povstala vijjā, povstalo
světlo. „Nyní byla tato dukkha · nirodha ariyasacca osobně zakusena“: ve
mně bhikkhus, co se týče věcí dosud neslýchaných, povstalo oko,
povstalo ñāṇa, povstala paññā, povstala vijjā, povstalo světlo.„Toto je
dukkha · nirodha · gāminī paṭipadā ariyasacca ‘: ve mně bhikkhus, co se
týče věcí dosud neslýchaných, vstalo oko, povstalo ñāṇa, povstalo paññā,
povstalo vijjā, povstalo světlo. „Nyní se má rozvinout tato dukkha ·
nirodha · gāminī paṭipadā ariyasacca”: ve mně bhikkhus, co se týče věcí
dosud neslýchaných, povstalo oko, povstalo ñāṇa, povstalo paññā,
povstalo vijja, povstalo světlo. „Nyní byla vyvinuta tato dukkha ·
nirodha · gāminī paṭipadā ariyasacca”: ve mně bhikkhus, co se týče věcí
dosud neslýchaných, povstalo oko, povstalo ñāṇa, povstalo paññā,
povstalo vijjā, povstalo světlo.
A
tak dlouho, bhikkhusi, protože moje yathā · bhūtaṃ znalost a vidění
těchto čtyř ariyasaccas v těchto dvanácti způsobech pomocí triád nebyly
zcela čisté, netvrdil jsem v loce s jejími devami, s jeho Māras, s jeho
Brahmās, s samaṇa a bráhmani se v této generaci se svými devami a lidmi
plně probudili k nejvyššímu sammā · sambodhi.
Ale
když, bhikkhuse, byla moje yathā · bhūtaṃ znalost a vidění těchto čtyř
ariyasaccas těmito dvanácti způsoby triádami zcela čisté, tvrdil jsem v
loce s jejími devami, s jejími Māras, s jejími Brahmās, se samaṇy a
brahminy, v tato generace se svými devami a lidmi se plně probudila k
nejvyššímu sammā · sambodhi. A ve mně vzniklo poznání a vize: ‚můj
vimutti je neotřesitelný, toto je můj poslední jāti, nyní už není žádná
bhava.
To
říkala Bhagavā. Skupina pěti bhikkhusů byla potěšena, že Bhagavova
slova schválila. A zatímco se o této expozici mluvilo, vyvstalo v āyasmā
Koṇḍañña oko Dhammy, které je prosté vášně a nerezové: „vše, co má
povahu samudaya, má povahu nirodha“.
A
když Bhagavā uvedla do pohybu Kolo Dhammy, hlasitě prohlásily devy
Země: „Ve Varanasi, v Jelení háji v Isipataně, uvedla Bhagavā do pohybu
nejvyšší Kolo Dhammy, které nemůže samaṇy zastavit. nebo brahminy, devy,
Māras, Brahmā nebo kdokoli na světě. “
Poté,
co Cātumahārājika devas uslyšel křik devů Země, nahlas prohlásil: „Ve
Varanasi v Jelení háji na Isipatanu uvedla Bhagavā do pohybu nejvyšší
Kolo Dhammy, které nemohou zastavit samaṇové ani bráhmani, devové ,
Māras, Brahmā nebo kdokoli na světě. ‘
Poté,
co Tāvatiṃsa devové uslyšeli výkřik Cātumahārājika devů, nahlas
prohlásili: „Ve Varanasi, v Jelení háji na Isipatanu, dala Bhagavā do
pohybu nejvyšší Kolo Dhammy, které nemohou zastavit samaṇové ani
bráhmani, devové, Mārasové Brahmá nebo kdokoli na světě. “
Poté,
co Yāma devové uslyšeli křik Tāvatiṃsa devů, hlasitě prohlásili: „Ve
Varanasi v Jelení háji na Isipatanu uvedla Bhagavā do pohybu nejvyšší
Kolo Dhammy, které nemohou zastavit samaṇové ani bráhmani, devové,
Mārasové Brahmá nebo kdokoli na světě. “
Poté,
co uslyšeli křik Yāma devů, Tusitā devas nahlas prohlásili: „Ve
Varanasi v Jelení háji na Isipatanu uvedla Bhagavā do pohybu nejvyšší
Kolo Dhammy, které nemohou zastavit samaṇové ani bráhmani, devové,
Mārasové Brahmá nebo kdokoli na světě. “
Poté,
co Nimmānarati devas uslyšeli křik Tusitských devů, nahlas prohlásili:
„Ve Varanasi v Jelení háji na Isipatanu uvedla Bhagavā do pohybu
nejvyšší Kolo Dhammy, které nemohou zastavit samaṇové ani bráhmani,
devové, Mārasové Brahmá nebo kdokoli na světě. “
Poté,
co Paranimmitavasavatti devas vyslechli výkřik Nimmānarati devas,
hlasitě prohlásili: „Ve Varanasi, v Jelení háji na Isipatanu, Bhagavā
uvedla do pohybu nejvyšší Kolo Dhammy, které nemohou zastavit samaṇové
ani bráhmani, devové, Mārasové Brahmá nebo kdokoli na světě. “
Poté,
co brahmakāyika devas vyslechli výkřik Paranimmitavasavatti devas,
nahlas prohlásili: „Ve Varanasi v Jelení háji na Isipatanu uvedla
Bhagavā do pohybu nejvyšší Kolo Dhammy, které nemohou zastavit samaṇové
ani bráhmani, devové, Mārasové Brahmá nebo kdokoli na světě. “
V
tom okamžiku, v tom okamžiku, se výkřik rozšířil až k Brahma · loce. A
tento desetitisícinásobný světový systém se otřásl, otřásl a třásl se a
ve světě se objevilo velké, neomezené záření, které překonalo záře devů
Potom
Bhagavā vyslovil tuto udānu: „Koṇḍañña opravdu rozuměl! Koṇḍañña to
opravdu pochopil! “ A tak āyasmā Koṇḍañña získala jméno „Aññāsi ·
Koṇḍañña“.
PERMANENT CELEBRATION OF CONSTITUTION DAY 26-11-2020
Where is the original copy of the Indian Constitution kept ?
The Constitution of India
This
book is one of 1,000 photo-lithographic reproductions of the
Constitution of the Republic of India, which came into effect on January
26, 1950, after being approved by the Constituent Assembly on November
26, 1949. The original of this elaborate edition took nearly five years
to produce. It is signed by the framers of the constitution, most of
whom are regarded as the founders of the Republic of India. The original
of the book is kept in a special helium-filled case in the Library of
the Parliament of India. The illustrations represent styles from the
different civilizations of the subcontinent, ranging from the
prehistoric Mohenjodaro, in the Indus Valley, to the present. The
calligraphy in the book was done by Prem Behari Narain Raizda. It was
illuminated by Nandalal Bose and other artists, published by Dehra Dun,
and photolithographed at the Survey of India Offices.
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The Constitution of India (1949)
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One
of 1,000 photolithographic reproductions of the Constitution of the
Republic of India, original of which is kept in a special
nitrogen-filled hermetically sealed case in the Library of the
Parliament of India. The illustrations represent styles from different
civilizations of the subcontinent, ranging from the prehistoric
Mohenjodaro, in the Indus Valley, to the present. The calligraphy in the
book was done by Prem Behari Narain Raizada, using a holder and nib
(No. 303 nib). It was illuminated by Nandalal Bose, known as the artist
laureate of India, and his students, from Kala Bhavan (Institute of Fine
Arts), Visvabharati University, including Beohar Rammanohar Sinha
(credited, among other items, for the Preamble page), Dinanath Bhargava
(credited for the emblem of India), Kripal Singh Shekhawat, A. Perumal,
Vinayak Sivram Masoji and other artists, which included Bose’s three
children: Biswarup Bose (and his wife Nibedita), Gauri Bhanja (and her
daughter, Bani Patel) and Jamuna Sen. Amala Bose, later wife of ABP
Group chairman Kanailal Sarkar, Jagdish Mittal (1) and Dhirendra Krishna
Deb Barman were also in the team of illustrators. The illustrations
were done in indigenous methods, using gold-leaf and stone colors. The
name of the calligrapher is signed as Prem at bottom left of the text
window on each page; the name of the illustrator is signed at bottom
left of each illustrated page frame. Pictures are separately signed. The
manuscript was written on microbe-resistant parchment sheets measuring
45.7 cm × 58.4 cm with a shelf life of a thousand years. The finished
manuscript consisted of 234 pages and weighed ~13 kg. This manuscript
was signed by the members of the Constituent Assembly on 24th January
1950. The glass cases for preservation of the English and Hindi
manuscripts in the Parliament library were developed jointly by National
Physical Laboratory, New Delhi and Getty Conservation Institute, USA,
and installed in March 1994.
Contents
Preamble
Part 1 The Union and its Territory (Art. 1-4)
Part 2 Citizenship (Art. 5-11)
Part 3 Fundamental Rights (Art. 12-35)
Part 4 Directive Principles of State Policy (Art. 36-51)
Part 5 The Union
Chapter 1 The Executive (Art. 52-78)
Chapter 2 Parliament (Art. 79-122)
Chapter 3 Legislative Powers of the President (Art. 123)
Chapter 4 The Union Judiciary (Art. 124-147)
Chapter 5 Comptroller and Auditor-General of India (Art. 148-151)
Part 6 The States in Part A of the First Schedule
Chapters 1 and 2 General; The Executive (Art. 152-167)
Chapter 3 The State Legislature (Art. 168-212)
Chapter 4 Legislative Power of the Governor (Art. 213)
Chapter 5 The High Courts in the States (Art. 214-232)
Chapter 6 Subordinate Courts (Art. 233-237)
Part 7 The States in Part B of the First Schedule (Art. 238)
Part 8 The States in Part C of the First Schedule (Art. 239-242)
Part 9 The Territories in Part D of the First Schedule and other Territories not specified in that Schedule (Art. 243)
Part 10 The Scheduled and Tribal Areas (Art. 244)
Part 11 Relations between the Union and the States
Part 13 Trade, Commerce and Intercourse within the territory of India (Art. 301-307)
Part 14 Services under the Union and the States
Chapter 1 Services (Art. 308-314)
Chapter 2 Public Service Commissions (Art. 315-323)
Part 15 Elections (Art. 324-329)
Part 16 Special Provisions relating to Certain Classes (Art. 330-342)
Part 17 Official Language
Chapter 1 Language of the Union (Art. 343-344)
Chapter 2 Regional Languages (Art. 345-347)
Chapter 3 Language of the Supreme Court, High Courts, etc. (Art. 348-349)
Chapter 4 Special Directives (Art. 350-351)
Part 18 Emergency Provisions (Art. 352-360)
Part 19 Miscellaneous (Art. 361-367)
Part 20 Amendment of the Constitution (Art. 368)
Part 21 Temporary and Transitional Provisions (Art. 369-392)
Part 22 Short Title, Commencement and Repeals (Art. 393-395)
Schedules
First Schedule The States and the territories of India
Second Schedule Emoluments, allowances and privileges
Third Schedule Forms of Oaths or Affirmations
Fourth Schedule Allocation of seats in the Council of States
Fifth Schedule Provisions as to the Administration and Control of Scheduled Areas and Scheduled Tribes
Sixth Schedule Provisions as to the Administration of Tribal Areas in Assam
Seventh Schedule Union List, State List and Concurrent List
Eighth Schedule Languages
Signatures Constituent Assembly Members
List of Illustrations
1Mohenjodaro Period
Decoration with Mohenjodaro seals.
1
2Vedic Period
Scene from Vedic Asram (Gurukul).
3
3Epic Period
Scene from the Ramayana (Conquest of Lanka and recovery of Sita by Rama).
6
4do
Scene from the Mahabharata (Srikrishna propounding Gita to Arjuna).
17
5Mahanjanapada and Nanda Period
Scene from Buddha’s life.
20
6do
Scene from Mahavir’s life.
63
7Mauryan Period
Scene depicting the spread of Buddhism by Emperor Asoka in India and abroad.
98
8Gupta Period
Scene from Gupta Art. It’s development in different phases.
102
9do
Scene from Vikramaditya’s Court.
104
10do
Scene depicting one of the ancient Universities (Nalanda).
105
11Medieval Period
Scene from Orissan Sculptures.
106
12do
Image of Nataraja.
113
13do
Scene from Mahabalipuram Sculptures (Bhagirath’s penance and the descent of Ganga).
130
14Muslim Period
Portrait of Akbar with Mughal Architecture.
132
15do
Portraits of Shivaji and Guru Gobind Singh.
141
16British Period
Portraits of Tipu Sultan and Lakshmi Bai (Rise against the British Conquest).
144
17India’s Freedom Movement
Portrait of the Father of the Nation (Gandhiji’s Dandi March).
149
18do
Bapuji the Peace-Maker—his tour in the riot affected areas of Noakhali.
154
19Revolutionary movement for freedom
Netaji Subhas Chandra Bose and other patriots trying to liberate Mother India from outside India.
160
20Natural Features
Scene of the Himalayas.
167
21do
Scene of the Desert.
168
22do
Scene of the Ocean.
181
List of Illustrators
Emblem of India page Dinanath Bhargava signed as D.V. in Roman
Preamble page Beohar Rammanohar Sinha signed as राम (Ram) in Devanagari
Part 1 start Kripal Singh Shekhawat signed as कृपाल सिंह (Kripal Singh) in Devanagari
Part 1 end A. Perumal signed as अ. पेरुमाल् in Devanagari
Part 2 start Frame: Amala Sarkar
Picture: Nandalal Bose signed as अमला (Amala) in Devanagari
signed as নন্দ in Bengali
Part 2 end ? signed as सुप्रिया (Supriya) in Devanagari
Part 3 start Jamuna Sen signed as जमुना (Jamuna) in Devanagari
Part 3 end Bani Patel signed as বাণী in Bengali
Part 4 start Frame: Vinayak Sivram Masoji
Picture: Bani Patel and Nandalal Bose signed as V. S. Masoji in Roman
signed as বাণী and নন্দ in Bengali
Part 4 end Beohar Rammanohar Sinha signed as राम मनोहर in Devanagari
Part 5 start Frame: Nibedita Bose
Picture: Nandalal Bose and A. Perumal signed as निबेदिता in Devanagari
signed as নন্দ in Bengali and பெருமாள் in Tamil
Part 5 end Nibedita Bose signed as নিবেদিতা in Bengali
Part 6 start Frame: ?
Picture: Jamuna Sen and Nandalal Bose signed as राजनीति (Rajniti) in Devanagari
signed as যমুনা and নন্দ in Bengali
Part 6 end Kripal Singh Shekhawat signed as कृपाल in Devanagari
Part 7 start Frame: Beohar Rammanohar Sinha
Picture: Nandalal Bose signed as राम मनोहर in Devanagari
signed as নন্দ in Bengali
Part 7 end Kripal Singh Shekhawat signed as कृपाल in Devanagari
Part 8 start Kripal Singh Shekhawat signed as कृपाल in Devanagari
Part 8 end Kripal Singh Shekhawat signed as कृपाल in Devanagari
Part 9 Jamuna Sen signed as যমুনা in Bengali
Part 10 Frame: Kripal Singh Shekhawat
Picture: Nibedita Bose signed as कृपाल in Devanagari
signed as নিবেদিতা in Bengali
Part 11 start Amala Sarkar signed as অমলা in Bengali
Part 11 end Gauri Bhanja signed as গৌরী in Bengali
Part 12 start Gauri Bhanja signed as গৌরী in Bengali
Part 12 end Nibedita Bose signed as নিবেদিতা in Bengali
Part 13 start Frame: Jamuna Sen
Picture: Nandalal Bose signed as যমুনা in Bengali
signed as নন্দ in Bengali
Part 13 end Jamuna Sen signed as যমুনা in Bengali
Part 14 start Frame: Gauri Bhanja
Picture: Nandalal Bose signed as গৌরী in Bengali
signed as নন্দ in Bengali
Part 14 end Gauri Bhanja signed as গৌরী in Bengali
Part 15 start Frame: Dhirendra Krishna Deb Barman
Shivaji’s picture by Dhirendra Krishna Deb Barman
Gobind Singh’s picture by Nandalal Bose signed as ধীরেন in Bengali
signed as ধীরেন in Bengali
signed as নন্দ in Bengali
Part 15 end Kripal Singh Shekhawat signed as कृपाल in Devanagari
Part 16 start Frame: Biswarup Bose
Lakshmi Bai’s picture by Biswarup Bose
Tipu’s picture by Nandalal Bose signed as Biswarup in Roman
signed as বি. বসু in Bengali
signed as নন্দ in Bengali
Part 16 end Nibedita Bose signed as নিবেদিতা in Bengali
Part 17 start Bani Patel signed as বাণী in Bengali
Part 17 end Bani Patel signed as বাণী in Bengali
Part 18 start Frame: Vinayak Sivram Masoji
Picture: Nandalal Bose signed as V. S. Masoji in Roman
signed as নন্দ in Bengali
Part 18 end Vinayak Sivram Masoji signed as V. S. Masoji in Roman
Part 19 start Frame: A. Perumal
Picture: Nandalal Bose signed as அ. பெருமாள் in Tamil
signed as নন্দ in Bengali
Part 19 end A. Perumal signed as அ. பெருமாள் in Tamil
Part 20 Frame: A. Perumal
Picture: ? signed as அ. பெருமாள் in Tamil
signature illegible
Part 21 start Frame: Biswarup Bose
Picture: Nibedita and Nandalal Bose signed as विश्वरूप बोस in Devanagari
signed as নিবেদিতা and নন্দ in Bengali
Part 21 end Gauri Bhanja signed as গৌরী in Bengali
Part 22 Frame: Vinayak Sivram Masoji
Picture: Gauri Bhanja, Nandalal Bose and another signed as V. S. Masoji in Roman
signed as গৌরী and নন্দ in Bengali and जाभा (Jabha) in Devanagari
Schedules start Biswarup Bose signed as বিশ্বরূপ in Bengali
Signature page 1 Bani Patel signed as বাণী in Bengali
Signature page 2 Kripal Singh Shekhawat signed as कृपाल in Devanagari
Signature page 3 Nibedita Bose signed as নিবেদিতা in Bengali
Signature page 4 Vinayak Sivram Masoji signed as V. S. Masoji in Roman
Signature page 5 A. Perumal signed as A. Perumal in Roman
Signature page 6 Jamuna Sen signed as যমুনা in Bengali
Signature page 7 Gauri Bhanja signed as গৌরী in Bengali
Signature page 8 Biswarup Bose signed as Biswarup in Roman
Signature page 9 Biswarup Bose signed as Biswarup in Roman
Colophon page ? No signature
This
work is the work of Government of India. Section 52(1)(q) of the Indian
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any matter which has been published in any Official Gazette except an Act of a Legislature;
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is prohibited by the government;
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unless the reproduction or publication of such judgement or order is
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The Constitution of India (Original Calligraphed and Illuminated Version) - Wikisource, the free online library
The official copy of the Indian Constitution was not written on just any piece of paper
The
Handmade Paper Institute in Pune has the unique distinction of
providing the paper on which India’s Constitution was first written.
Shruti Chakraborty, Sahapedia
Jan 26, 2020 · 11:30 am
n
the centre of Pune, just next to the Agriculture College on KB Joshi
Road, sits a pretty little shop with the choicest handmade papers in
varied colours of the rainbow. It’s known to be a favourite among the
stationery-savvy. However, unknown to most, the quaint shop owned by the
Pune Handmade Paper Institute (HMPI) is part of an organisation that
pioneered India’s handmade paper industry; and which has the unique
distinction of providing the paper on which India’s Constitution was
first written.
Made
of treated 100% cotton rags, the paper supplied for the most important
official document of Independent India was handmade right here in Pune.
The 90- 110 gsm (gram per sq m) bond paper was selected for its “quality
and durability – it lasts over 100 years,” says Sanjeev Naik, a retired
lecturer from the institute that is still internally referred to as
HMPI.
Kagazi
people – as those previously working in paper mills before the British
shut them were known – from surrounding areas were rounded up and
trained, informs Naik, who retired from HMPI in 2018 as Industry
Inspector after 34 long years. Both he and Puntambelkar talk about how
the organisation came up as an important feature of Gandhi’s call for
Swadeshi goods and industries, providing employment and a much-needed
alternative to the imports.
On
August 1, 1940, Jawaharlal Nehru inaugurated the institute and
commercial production of handmade paper started. Under the All India
Khadi and Village Industries Association, the institute started
management and technical training courses in 1956 in addition to the
research and paper production.
There
are also several old paper-making machines for those interested.
Renovated and revived to coincide with the 150th birth anniversary of
Gandhi in 2019, the walls are peppered with swanky information slides on
recycling and handmade paper processes and benefits. Currently, the
institute is a space for both ideation and nostalgia, as most heritage
sites should be.
The article is a part of Saha Sutra and the Pune Cultural Mapping Project on www.sahapedia.org, the digital library of Indian culture.
Support our journalism by subscribing to Scroll+. We welcome your comments at letters@scroll.in.
sahapedia.org
Sahapedia An open online resource on the arts, cultures and heritage of India | Sahapedia
DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS
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, Bodhgaya,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!
PERMENANT CELEBRATION OF CONSTITUTION DAY TILL 26-11-2020
Dhammacakkappavattana Sutta
— Setting in Motion of the Wheel of Dhamma —in 29) Classical English,14) Classical Basque- Euskal klasikoa,15) Classical Belarusian-Класічная беларуская,16) Classical Bengali-ক্লাসিক্যাল বাংলা,17) Classical Bosnian-Klasični bosanski,18) Classical Bulgaria- Класически българск,
Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
This is certainly the most famous sutta in the Pali litterature.
The
Buddha expounds the four ariya·saccas for the first time. Buddha
meaning Awakened One Awareness the Bhagavā has set in motion the
supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins,
devas, Māras, Brahmā or anyone in the world.’
Please
share this with your family members, relatives and friends for
happiness, welfare, peace and to attain Eternal Bliss as Final Goal.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
Pali Chanting - DhammaCakkappavattana Sutta
Gotama Buddha meaning Awakened One with Awareness expounded the 1st Discourse after 7 weeks from Awakenment with Awareness.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma
—[Dhamma·cakka·pavattana ] in Classical Basque- Euskal klasikoa,
This is certainly the most famous sutta in the Pali litterature.
The
Buddha expounds the four ariya·saccas for the first time. Buddha
meaning Awakened One Awareness the Bhagavā has set in motion the
supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins,
devas, Māras, Brahmā or anyone in the world.’
Please
share this with your family members, relatives and friends for
happiness, welfare, peace and to attain Eternal Bliss as Final Goal.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Basque- Euskal klasikoa,
Hau da, zalantzarik gabe, Paliko literaturako sutta ospetsuena.
Budak
lau ariya · sakak azaldu ditu lehen aldiz. Bhagavak Bhagavak Dhamma
gurpil gorena jarri du abian, hau da, samaṇak edo brahminek, devasek,
Mārasek, Brahmak edo munduko inork ezin dute geldiarazi.
Mesedez,
partekatu zure senideekin, senideekin eta lagunekin zoriontasuna,
ongizatea, bakea eta betiko zoriontasuna lortzeko azken helburu gisa.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Behin batean, Bhagavā Varanasi egon zen Isipatanako Deer Grove-n.
Bertan, bost bhikkhus taldeari zuzendu zitzaion:
Bi
mutur hauek, bhikkhus, ez lituzke etxean bizitzatik atera den batek
hartu behar. Zein bi? Alde batetik, hedonismoarekiko debozioa
kāmarekiko, hau da, txikiagoa, arrunta, arrunta, an · ariya, onura
kendua, eta, bestetik, auto-mortifikaziorako debozioa, hau da, dukkha,
an · ariya, onura kenduta. . Bi mutur hauetara joan gabe, bhikkhus,
Tathāgata erabat esnatu da majjhima paṭipada, ikusmena sortzen duena,
ñāṇa sortzen duena, eta lasaitzera, abhiñña, sambodhi, Nibbāna-ra.
Eta
zer da, bhikkhus, Tathāgata erabat esnatu den majjhima paṭipada,
ikusmena sortzen duena, ñāṇa sortzen duena, eta lasaitzera, abhiññara,
sambodhi-ra, Nibbāna-ra eramaten duena? Bhikkhus da ariya aṭṭhaṅgika
magga, hau da, sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā ·
kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Hau,
bhikkhus, Tathāgata-k esnatu duen majjhima paṭipada da, ikusmena
sortzen duena, ñā producesa sortzen duena eta lasaitzera eramaten duena,
abhiñña, sambodhi, Nibbāna.
Gainera,
bhikkhus, hau dukkha ariya · sacca da: jāti dukkha da, jarā dukkha
(gaixotasuna dukkha) maraṇa dukkha da, gustatzen ez zaionarekin
elkartzea dukkha da, gustatzen zaionarekiko bereizketa dukkha da,
norberak nahi duena ez lortzeko dukkha da; Laburbilduz, bost
upādāna’k'khandhak dukkha dira.
Gainera,
bhikkhus, hau dukkha · samudaya ariya · sacca da: birsortzera daraman
taṇhā hau, desioarekin eta gozamenarekin lotuta dagoena, han edo hemen
gozamena aurkitzen duena, hau da, kāma-taṇhā, bhava-taṇhā eta
vibhava-taṇhā.
Gainera,
bhikkhus, hau dukkha · nirodha ariya · sacca da: birāga osoa, nirodha,
abandonatzea, uztea, emantzipazioa eta taṇhā horretatik askatzea.
Gainera,
bhikkhus, hau da dukkha · nirodha · gāminī paṭipada ariya · sacca:
ariya aṭṭhaṅgika magga besterik ez da, hau da: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, samm , sammā ·
sati eta sammā · samādhi.
‘Hau
dukkha ariyasacca’ da: nigan, bhikkhus-ek, aurretik entzuten ez ziren
gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu zen,
vijjā sortu zen, argia sortu zen. ‘Orain, dukkha ariyasacca hau guztiz
ezaguna da’: nireganik, bhikkhus, aurretik entzuten ez ziren gauzei
dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā
sortu zen, argia sortu zen. “Orain, dukkha ariyasacca hau guztiz ezaguna
da”: niregan, bhikkhus, aurretik entzuten ez ziren gauzei dagokienez,
begia sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā sortu zen, argia
sortu zen.
‘Hau
dukkha · samudaya ariyasacca’ da: nigan, bhikkhus, aurretik entzuten ez
ziren gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu
zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha · samudaya
ariyasacca hau abandonatu egin behar da’: nigan, bhikkhus-ek, aurretik
entzun gabeko gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā
sortu zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha · samudaya
ariyasacca hau bertan behera utzi da’: nigan, bhikkhus-ek, aurretik
entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa sortu zen,
paññā sortu zen, vijjā sortu zen, argia sortu zen.
‘Hau
dukkha · nirodha ariyasacca’ da: nigan, bhikkhus, aurretik entzun
gabeko gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu
zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha · nirodha
ariyasacca hau pertsonalki bizitzekoa da’: nigan, bhikkhus-ek, aurretik
entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa sortu zen,
paññā sortu zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha ·
nirodha ariyasacca pertsonalki bizi izan da’: nigan, bhikkhus-ek,
aurretik entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa
sortu zen, paññā sortu zen, vijjā sortu zen, argia sortu zen.
‘Hau
dukkha · nirodha · gāminī paṭipadā ariyasacca’ da: nigan, bhikkhus,
aurretik entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa
sortu zen, paññā sortu zen, vijjā sortu zen, argia sortu zen. “Orain,
dukkha · nirodha · gāminī paṭipadā ariyasacca hau garatu behar da”:
nireganik, bhikkhus, aurretik entzuten ez ziren gauzei dagokienez, begia
sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā sortu zen, argia
sortu zen. ‘Orain, dukkha · nirodha · gāminī paṭipadā ariyasacca hau
garatu da’: nireganik, bhikkhus, aurretik entzuten ez ziren gauzei
dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā
sortu zen, argia sortu zen.
Hainbeste
denbora, bhikkhus, nire yathā · bhūtaṃ lau ariyasaccak hauen ezagutza
eta ikuspegia triadek egindako hamabi modu horietan ez zen guztiz
garbia, ez nuen loka aldarrikatu bere devasekin, bere Māras-ekin, bere
Brahm-ekin, samaṇak eta brahmanak, belaunaldi honetan bere devas eta
gizakiekin, sammā · sambodhi gorenera guztiz esnatu dira.
Baina,
bhikkhus, nire yathā · bhūtaṃ lau ariyasaccas hauen ezagutza eta
ikuspegia triadek egindako hamabi modu horietan nahiko garbia zenean,
loka aldarrikatu nuen bere devasekin, bere Mārasekin, bere Brahmekin,
samaṇasekin eta brahmanekin, belaunaldi hau bere deba eta gizakiekin,
sammā · sambodhi gorenera guztiz esnatu da. Ezagutza eta ikusmena sortu
zitzaizkidan: ‘nire vimutti ez da aldagaitza, hau da nire azken jāti,
orain ez dago bhava gehiagorik.
Hau
da Bhagavak esan zuena. Pozik, bost bhikkhus taldeek Bhagavaren hitzak
onartu zituzten. Erakusketa hori mintzatzen zen bitartean, āyasmā
Koṇḍaññan sortu zen pasioz eta herdoilezin den Dhamma begia: ’samudaya
izaera duen guztiak nirodha izaera du’.
Eta
Bhagavak Dhammaren Gurpila martxan jarri zuenean, lurraren devasek
ozenki aldarrikatu zuten: ‘Varanasin, Isipatanako Deer Grove-n, Bhagavak
Dhamma-ren Gurpil gorena jarri du martxan, samaṇas-ek ezin duena
geldiarazi. edo brahmanak, devasak, Māras, Brahmā edo munduko edonor ».
Lurreko
devasen oihua entzun ondoren, Cātumahārājika devas-ek ozen aldarrikatu
zuen: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo brahminek ezin dituzte gelditu. ,
Māras, Brahmā edo munduko edonor ».
Cātumahārājika
devasen oihua entzun ondoren, Tāvatiṃsa devasek ozen aldarrikatu zuen:
‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo braminoek, Devak, Māras-ek ezin
dute geldiarazi. , Brahmā edo munduko edonor ».
Tāvatiṃsa
devasen oihua entzun ondoren, Yāma devas-ek ozen aldarrikatu zuen:
‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo brahminek, devas-ek, Māras-ek ezin
baitute geldiarazi. , Brahmā edo munduko edonor ».
Yāma
devasen oihua entzunda, Tusitā devas-ek ozen aldarrikatu zuen:
‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo brahminek, beharrak, Māras-ek ezin
baitute geldiarazi. , Brahmā edo munduko edonor ».
Tusitā
devasen oihua entzun ondoren, Nimmānarati devas-ek ozen aldarrikatu
zuen: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo braminek, devas-ek, Māras-ek ezin
baitute geldiarazi. , Brahmā edo munduko edonor ».
Nimmānarati
devas-en oihua entzun ondoren, Paranimmitavasavatti devas-ek ozen
aldarrikatu zuen: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k
Dhamma-ren gurpil gorena jarri du martxan, samaṇak edo brahminek,
devas-ek, Māras-ek ezin baitute geldiarazi. , Brahmā edo munduko edonor
».
Paranimmitavasavatti
devasen oihua entzun ondoren, brahmakāyika devasek ozen aldarrikatu
zuten: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren
gurpil gorena jarri du martxan, samaṇak edo brahminek, devas-ek,
Māras-ek ezin dute geldiarazi. , Brahmā edo munduko edonor ».
Horrela,
momentu horretan, momentu horretan, oihua Brahma · lokara zabaldu zen.
Mundu osoko hamar mila sistema honek dardara egin zuen, dardaratu eta
ikaratu egin zen, eta mugarik gabeko distira handi bat agertu zen
munduan, devasen distira gaindituz
Orduan,
Bhagavak udana hau esan zuen: ‘Koṇḍañña benetan ulertu! Koṇḍaññak
benetan ulertu du! ‘ Eta horrela lortu zuen āyasmā Koṇḍaññak ‘Aññāsi ·
Koṇḍañña’ izena.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Basque- Euskal klasikoa,
Hau da, zalantzarik gabe, Paliko literaturako sutta ospetsuena.
Budak
lau ariya · sakak azaldu ditu lehen aldiz. Bhagavak Bhagavak Dhamma
gurpil gorena jarri du abian, hau da, samaṇak edo brahminek, devasek,
Mārasek, Brahmak edo munduko inork ezin dute geldiarazi.
Mesedez,
partekatu zure senideekin, senideekin eta lagunekin zoriontasuna,
ongizatea, bakea eta betiko zoriontasuna lortzeko azken helburu gisa.
Dhammacakkappavattana
Sutta - прывядзенне ў рух кола Даммы - [Dhamma · cakka · pavattana] у
класічнай баскскай - Euskal klasikoa,
Гэта, безумоўна, самая вядомая сута ў палітэкі Палі.
Буда
ўпершыню тлумачыць чатыры арыі · саккі. Буда, які азначае Абуджанае
Адзінае Усведамленне, Бхагава прывёў у дзеянне вярхоўнае Кола Дхамы,
якое не могуць спыніць саманы альбо брахманы, дэвы, Марас, Брахма альбо
хто-небудзь у свеце.
Калі
ласка, падзяліцеся гэтым з членамі вашай сям’і, сваякамі і сябрамі
дзеля шчасця, дабрабыту, міру і дасягнення Вечнай асалоды як канчатковай
мэты.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Аднойчы Бхагава спыняўся ў Варанасі ў Аленевай гаі ў Ісіпатане.
Там ён звярнуўся да групы з пяці бхікху:
Гэтыя
дзве крайнасці, бхікху, не павінны быць прыняты тым, хто выйшаў з
хатняга жыцця. Якія два? З аднаго боку, адданасць геданізму ў адносінах
да камы, якая з’яўляецца непаўнавартаснай, вульгарнай, распаўсюджанай,
арыяй, пазбаўленай выгады, а з іншага боку, адданасцю самаўміраванню, а
гэта дуккха, арыя, пазбаўленай выгады . Не пераходзячы да гэтых дзвюх
крайнасцей, бхікху, Татхагата цалкам прачнуўся да маджджіма-пашыпады,
якая вырабляе зрок, якая вырабляе шану, і вядзе да замірэння, да
абхіньі, да самбодхі, да Нібаны.
І
што, бхікху, гэта маджджіма-пашыпада, да якой Татхагата цалкам
прачнулася, якая вырабляе зрок, якая вырабляе шанью і вядзе да
замірэння, да абхіньі, да самбоджы, да Нібаны? Гэта, бхікху, гэта арыя
анхаггіка магга, гэта значыць: самма · дынхі самма · санкаппа самма ·
вача самма · камманта самма · айва самма · ваяма самма · саты самма ·
самадхі. Гэта, бхікху, гэта маджджіма-пашыпада, перад якой прачнулася
Татхагата, якая вырабляе зрок, якая вырабляе шанью і вядзе да замірэння,
да абхіньі, да самбоджы, да Ніббаны.
Акрамя
таго, бхікху, гэта дуккха-арыя · сакча: джаці - гэта дуккха, джара -
дуккха (хвароба - дуккха) маранья - дуккха, асацыяцыя з тым, што не
падабаецца, - гэта дуккха, адмежаванне ад таго, што падабаецца, - гэта
дуккха, а не для таго, каб атрымаць тое, што хочаш з’яўляецца дуккха;
карацей кажучы, пяць упаданак’кхандх - гэта дуккха.
Акрамя
таго, бхікху, гэта дуккха · самадуйская арыя · сакджа: гэтая тангха,
якая вядзе да адраджэння, звязаная з жаданнем і задавальненнем,
знаходзячы захапленне тут ці там, гэта значыць: кама-танга, бхава-танга і
вібхава-тахха.
Акрамя
таго, бхікху, гэта дуккха-ніродха-арыя · сакча: поўная вірага, нірадха,
адмова, пакіданне, эмансіпацыя і свабода ад гэтай самай тангхі.
Акрамя
таго, бхікху, гэта дуккха · ніродха · гаміні падзіпада арыя · сакча:
якраз гэтая арыя ангаггіка магга, гэта значыць: самма · дынгі, самма ·
санкаппа, самма · вача самма · камманта, самма · мама · сама , самма ·
саты і самма · самадхі.
“Гэта
дуккха-арыясакка”: ува мне, бхікху, у сувязі з рэчамі, якія не чуліся
раней, узнялася вока, паўстала шанья, паўстала паннья, паўстала віджа,
святло. “Цяпер гэтая дуккха-арыясакка павінна быць поўнасцю вядомая”:
ува мне, бхікху, у сувязі з рэчамі, якія не чуліся раней, узнялася вока,
паўстала шанья, паўстала пання, узнікла віджя, узнікла святло. “Цяпер
гэтая дуккха-арыясакка была цалкам вядомая”: ува мне, бхікху, у сувязі з
рэчамі, якія не чуліся раней, узнікла вока, паўстала шанья, паўстала
паннья, паўстала віджа, святло.
‘Гэта
дуккха · самадуя арыясакка’: у мяне, бхікху, у сувязі з рэчамі, якія не
чуліся раней, узнікла вока, паўстала шанья, паўстала пання, паўстала
віджя, узнікла святло. «Цяпер ад гэтай дуккха · самадуя арыясаккі трэба
адмовіцца»: у мяне, бхікху, у сувязі з рэчамі, якія не чуліся раней,
узнікла вока, паўстала шанья, паўстала панджа, узнікла віджа, святло.
«Цяпер гэтая дуккха · самадуя арыясакка закінутая»: ува мне, бхікху, у
сувязі з нечуванымі раней рэчамі паўстала вока, паўстала шанья, паўстала
панджа, паўстала віджя, узнікла святло.
“Гэта
дуккха-ніродха арыясакка”: ува мне, бхікху, у сувязі з рэчамі, якія не
чуліся раней, узнікла вока, паўстала шанья, паўстала пання, паўстала
віджа, святло. “Цяпер гэтую дуккха-ніродху-арыясакку трэба выпрабаваць
асабіста”: ува мне, бхікху, у сувязі з рэчамі, якія не чуліся раней,
узнікла вока, паўстала шанья, паўстала панджа, узнікла віджа, святло.
“Цяпер гэтая дуккха-ніродха-арыясакка перажыта асабіста”: у мяне,
бхікху, у сувязі з рэчамі, якія не чуліся раней, узнікла вока, паўстала
шанья, паўстала панджа, узнікла віджа, святло.
‘Гэта
дуккха · ніродха · гаміні паніпада арыясакка’: у мяне, бхікху, у сувязі
з рэчамі, якія не чуліся раней, узнікла вока, паўстала шанья, паўстала
панджа, паўстала віджа, святло. «Цяпер гэтая дукха · ніродха · гаміні
паніпада арыясакка павінна быць распрацавана»: у мяне, бхікху, у сувязі з
нечуванымі раней рэчамі паўстала вока, паўстала шанья, паўстала панджа,
паўстала віджа, святло. «Цяпер гэтая дуккха · ніродха · гаміні паніпада
арыясакка была распрацавана»: у мяне, бхікху, у сувязі з нечуванымі
раней рэчамі паўстала вока, паўстала шанья, паўстала панджа, паўстала
віджа, святло.
І
так доўга, бхікху, як маё веданне і бачанне гэтых чатырох арыясаккаў у
гэтых дванаццаці спосабах трыядамі было не зусім чыстым, я не сцвярджаў,
што ў лацы з яе дэвамі, з яе Марасамі, з Брахмамі і з саманы і
брахманы, у гэтым пакаленні са сваімі богам і людзьмі, цалкам прачнуліся
да вярхоўнага самма · самбодхі.
Але
калі, бхікху, мае веды ятха-бхутаṃ і бачанне гэтых чатырох арыясаккаў
гэтымі дванаццаццю спосабамі па трыядах былі цалкам чыстымі, я
сцвярджаў, што ў лака з ягонымі дэвамі, з ягонымі Марасамі, з іх
Брахмамі, са саманамі і брахманамі, у гэта пакаленне з ягонымі дэвамі і
людзьмі, якія цалкам прачнуліся да вярхоўнага самма · самбодхі. І веды і
бачанне ўзніклі ўва мне: “маё вімуці непахіснае, гэта маё апошняе
джаці, цяпер няма больш бхавы.
Гэта
тое, што сказаў Бхагава. У захапленні група пяці бхікху ўхваліла словы
Бхагава. І пакуль гаварылася пра гэтую экспазіцыю, у аясма Конанья
паўстала вока Дхамма, вольнае ад страсці і нержавеючае: “усё, што мае
прыроду самадуі, мае прыроду нірадхі”.
І
калі Бхагава запусціў Кола Дхамы, зямныя дэвы ўголас абвясцілі: “У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае
Кола Даммы, якое не могуць спыніць саманы альбо брахманы, дэвы, Марас,
Брахма альбо хто-небудзь у свеце. ‘
Пачуўшы
крык земных дэў, дэва Катумараджакі ўголас абвясцілі: “У Варанасі, у
Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы,
якое не могуць спыніць саманы альбо брахіны, дэвы. , Мараш, Брахма альбо
хто-небудзь у свеце. ‘
Пачуўшы
крык дэў Катумараджаджыкі, дэва Таватаніса ўголас абвясціла: «У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывяла ў дзеянне
вярхоўнае Кола Дамы, якое не могуць спыніць саманы альбо брахманы, дэвы,
Марас. , Брахма альбо хто-небудзь у свеце. ‘
Пачуўшы
крык дэваў Таваціньса, дэвы Яма ўголас абвясцілі: «У Варанасі, у
Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы,
якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. , Брахма
альбо хто-небудзь у свеце. ‘
Пачуўшы
крык дэм Ямы, дэвы Тусіта ўголас абвясцілі: “У Варанасі, у Аленевай гаі
ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы, якое не
могуць спыніць саманы альбо брахманы, дэвы, Марас. , Брахма альбо
хто-небудзь у свеце. ‘
Пачуўшы
крык дэў Тусіта, дэвы Німанараты ўголас абвясцілі: «У Варанасі, у
Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы,
якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. , Брахма
альбо хто-небудзь у свеце. ‘
Пачуўшы
крык дэм Німанараты, Параніммітавасаватці дэвы ўголас абвясцілі: «У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае
кола Дамы, якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. ,
Брахма альбо хто-небудзь у свеце. ‘
Пачуўшы
крык дэваў Параніммітавасаватці, брахмакайкі ўголас абвясцілі: “У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае
Кола Дамы, якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. ,
Брахма альбо хто-небудзь у свеце. ‘
Такім
чынам, у гэты момант, у гэты момант, крык разышоўся да Брахмы · лока. І
гэтая дзесяцітысячаразовая сусветная сістэма пахіснулася, затрэслася і
задрыжала, і ў свеце з’явілася вялікае бязмежнае ззянне, якое
пераўзыходзіла бляск дэваў
Потым
Бхагава прамовіў гэтую ўдану: “Конання сапраўды зразумеў! Каняня
сапраўды зразумеў! ‘ І менавіта так Айясма Конанья атрымала назву
“Аньясі · Конанья”.
বুদ্ধ
প্রথমবারের মতো চারটি আরিয়া-বর্ধমানকে বিস্তৃত করলেন। বুদ্ধ অর্থ জাগ্রত
এক সচেতনতা ভাগব ধামের সর্বোচ্চ চাকা চালু করেছেন, যা সামস বা ব্রাহ্মণ,
দেব, মীরাস, ব্রাহ্ম বা বিশ্বের যে কেউ থামাতে পারে না। ‘
সুখ,
কল্যাণ, শান্তি এবং চূড়ান্ত লক্ষ্য হিসাবে চিরন্তন সুখ অর্জনের জন্য দয়া
করে এটি আপনার পরিবারের সদস্য, আত্মীয়স্বজন এবং বন্ধুদের সাথে ভাগ করুন।
একসময়, ভাগব ইসিপাতানার হরিণ গ্রোভের বারাণসীতে অবস্থান করছিলেন।
সেখানে তিনি পাঁচটি ভিক্ষু দলকে সম্বোধন করেছিলেন:
এই
দুটি চরম, ভিখখুস, গৃহজীবন থেকে যে এগিয়ে এসেছিল তাকে গ্রহণ করা উচিত
নয়। কোন দুটি? একদিকে, কামের প্রতি হেডনিজমের প্রতি নিষ্ঠা, যা নিকৃষ্ট,
অশ্লীল, সাধারণ, একটি ·আড়িয়া, উপকার থেকে বঞ্চিত, এবং অন্যদিকে
আত্মরক্ষার প্রতি ভক্তি, যা দুখ, একটি আড়িয়, সুবিধা থেকে বঞ্চিত । এই
দুটি চূড়ান্ত ভিক্ষুসের কাছে না গিয়েই তথাগতা মজজিমা পৈপদীর কাছে
পুরোপুরি জাগ্রত হয়েছে, যা দৃষ্টি সৃষ্টি করে, যা producesa উত্পাদন করে
এবং প্রশান্তি লাভ করে, অভীয়া, সমবোধী, নিবিবনে নিয়ে যায়।
এবং
কী, ভিক্ষুস, সেই মাঝিমা পৈপদী কী, যেখানে তত্ত্বগাত পুরোপুরি জাগ্রত
হয়েছে, যা দৃষ্টি সৃষ্টি করে, যা producesa উত্পাদন করে এবং তৃপ্তির দিকে
পরিচালিত করে, অভিযানে, সমবোধে, নিব্বনায় নিয়ে যায়? এটি, ভিক্ষুস, এই
আরিয়া অহাগিক মগা, যা বলতে হয়: সাম্মি · দিশি সাম্মি ·ষক্প্পা সাম্মি ·
ভ্যাক সাম্ম · কম্মন্ত সম্ম · īজ্বা সাম্মি ā সাম্য ā সামি · সতী। এটি,
ভখখুস, সেই মাঝিমা পৈপদী যা তথাগত জাগ্রত করে, যা দৃষ্টি সৃষ্টি করে, যা
producesa উত্পাদন করে এবং তৃপ্তি, অভিযাত্রা, সমবোধী, নিব্বনায় নিয়ে
যায়।
অধিকন্তু,
ভিক্ষুস, এটি হ’ল দুখ আড়িয়া · সাক্কা: জেটি দুখখা, জারি দুখখা (অসুস্থতা
দুখখা) মারাখা দুখখা, অপছন্দের সাথে মেলামেশা হ’ল দুখখা, যা পছন্দ করা হয়
তার থেকে বিচ্ছেদ দুখ্কা, কী চায় তা পাওয়ার জন্য নয় দুখা; সংক্ষেপে,
পাঁচটি উপাসনাখণ্ডখ দুখখা।
তদ্ব্যতীত,
ভিক্ষু, এই দুখক সামুদয় আরিয়া ca সচ: পুনর্বার জন্ম দেয় এই ইচ্ছা এবং
উপভোগের সাথে যুক্ত, এখানে বা সেখানে আনন্দ খুঁজে পাওয়া যায়, যা বলা হয়:
কাম-তহহি, ভাব-তাহা এবং বিভা-তাহাṇ ā
তদ্ব্যতীত,
ভিক্ষু, এটি হ’ল দুখখা নিরোদ্ধ আরিয়া ca সচ: সম্পূর্ণ বীরগা, নিরোধ,
বিসর্জন, বিসর্জন, মুক্তি এবং সেই তহিক থেকে মুক্তি ā
তদ্ব্যতীত,
ভিক্ষুস, এটি হ’ল দুখখা নিরোদ্ধ ā গমনী পৈপদী আড়িয়া · সচ্চা: কেবল এই
আরিয়া অহাগিক মগগা, যা বলা যায়: সাম্মি ṭṭ দিহি, সম্ম · সংকপা, সম্ম ·
সাম্ম mant āজন্ম,, , সাম্মী সতী ও সম্মী সামাদি।
‘এই
হ’ল দুখ্কা আরিয়াসচা’: আমার মধ্যে, ভিক্ষু, আগে শোনা যায় না এমন বিষয়ে,
চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল। ‘এখন, এই দুখখা আরিয়াসকা
পুরোপুরি জানা যাবে’: আমার মধ্যে, ভিখখুস, আগে শোনা যায়নি এমন বিষয়
সম্পর্কে, চোখ উঠল, ñāṇa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল। ‘এখন, এই দুখখা
আরিয়াসচ পুরোপুরি জানা গেছে’: আমার মধ্যে, ভিখুখাস, আগে শোনা যায়নি এমন
বিষয় সম্পর্কে, চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল the
‘এই
হ’ল দুখকা am সামুদায় আরিয়াস্কা’: আমার মধ্যে, ভিক্ষুসে, আগে শোনা
যায়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল। ‘এখন,
এই দুখকা am সামুদায় আরিয়াসচাকে পরিত্যাগ করতে হবে’: আমার মধ্যে,
ভিক্ষুস, আগে শোনা যায়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পৰা উঠিল, বিজয়
উঠিল, আলো উঠিল। ‘এখন, এই দুখকা am সামুদায় আরিয়াসচা পরিত্যাজ্য হয়েছে’:
আমার মধ্যে, ভিক্ষুস, আগে শোনা যায়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পৰা
উঠিল, বিজয়া উঠিল, আলো উঠিল।
‘এটাই
দুখকা · নিরোধা আরিয়াসচা’: আমার মধ্যে, ভিক্ষুসে, আগে শোনা যায়নি এমন
বিষয়ে, চোখ উঠল, aroa উঠল, পৰা উঠিল, বিজয়া উঠিল, আলো উঠিল। ‘এখন, এই
দুখকা · নিরোধা আরিয়াসচকে ব্যক্তিগতভাবে অভিজ্ঞতা লাভ করতে হবে’: আমার
মধ্যে, ভিক্ষুশ, আগে শোনা যায়নি এমন বিষয় সম্পর্কে, চোখ উঠল, aroa
উঠেছিল, পা উত্থিত হয়েছিল, বিজয় উঠেছিল, আলো উদয় হয়েছিল। ‘এখন, এই
দুখকা · নিরোধ আরিয়াসচা ব্যক্তিগতভাবেই অভিজ্ঞতা লাভ করেছেন’: আমার মধ্যে,
ভিক্ষুসে, আগে শোনা যায়নি এমন বিষয়ে, চোখ উঠল, ñāṇa উঠেছিল, পা উত্থিত
হয়েছিল, বিজয় উঠেছিল, আলো উঠেছিল।
‘এটাই
দুখকা · নিরোদ্ধ · গেমিনি পৈপদী আরিয়াসকা’: আমার মধ্যে, ভিক্ষু, আগে শোনা
যায়নি, চোখ উঠেছিল, পঠিত হয়েছিল, বিজয় উঠেছিল, আলো উঠেছিল। ‘এখন, এই
দুখকা · নিরোদ্ধ · গেমিনি পṭ়িপাদি আরিয়াসচা বিকাশ করতে হবে’: আমার মধ্যে,
ভিক্ষু, আগে শোনেনি বিষয় সম্পর্কে, চোখ উঠেছিল, aroa উঠেছিল, পঠিত
হয়েছিল, বিজয় উত্থিত হয়েছিল, আলো উঠেছিল। ‘এখন, এই দুখকা · নিরোদ্ধ ·
গেমিনি পৈপদী আরিয়াসচা বিকশিত হয়েছে’: আমার মধ্যে, ভিক্ষু, আগে শোনা
হয়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল।
আর
এতক্ষণ, ভিক্ষু, ত্রিদের দ্বারা এই চারটি আরিয়াসক সম্বন্ধে আমার
ইয়াতভক্ত জ্ঞান ও দর্শন হিসাবে একদম শুদ্ধ ছিল না, আমি লোকে দাবী করি নি
এর লোকে দেবগণ, মরা, ব্রহ্মের সাথে, সমাস এবং ব্রাহ্মণগণ, এই দেবদেব ও মানব
সহ এই প্রজন্মকে, পরম সাম্বা সমবোধে সম্পূর্ণরূপে জাগ্রত হন।
কিন্তু
যখন ভিক্ষু, ত্রিদ্ব দ্বারা এই চারটি আরিয়াসচকের জ্ঞান ও দর্শনটি বেশ
শুদ্ধ ছিল, তখন আমি লোকে দাবি করেছি এর দেবগণের সাথে, তাঁর মীরাকে,
ব্রহ্মদের সাথে, সমাসে ও ব্রাহ্মণদের দ্বারা, এই দেবদেবতা এবং মানবদের সাথে
এই প্রজন্মকে সর্বোচ্চ সম্মো সম্বোধনে পুরোপুরি জাগ্রত করতে হবে। এবং
জ্ঞান ও দৃষ্টি আমার মধ্যে উঠেছিল: ‘আমার বিমুটি অনর্থক, এটি আমার শেষ
জ্যোতি, এখন আর কোনও ভাব নেই।
ভাগব
এই বলেছিলেন। খুশি হয়ে, পাঁচ ভিখখুসের দলটি ভাগবীর কথায় অনুমোদন দিল।
এবং যখন এই প্রকাশের কথা বলা হচ্ছিল, তখন .ষ্মী কোষায় ধম চক্ষু উত্থাপিত
হয়েছিল যা আবেগ এবং স্টেইনলেস থেকে মুক্ত: ‘সামুদয়ের স্বরূপ যা আছে তার
সমস্তই নির্বোধের স্বরূপ’।
এবং
যখন ভগব ধম্মের চাকা গতিশীল করিয়াছিলেন, তখন পৃথিবীর দেবগণ উচ্চস্বরে
ঘোষণা করিলেন: ‘বারাণসীতে, ইসিপাতানার হরিণ গ্রোভে, ভাগব ধাম্মের সর্বোচ্চ
চাকা গতিশীল করেছিলেন, যা সামস দ্বারা থামানো যায় না which বা ব্রাহ্মণ,
দেবগণ, মারাস, ব্রাহ্ম বা বিশ্বের যে কেউ। ‘
পৃথিবীর
দেবগণের আর্তনাদ শুনে কাতুমাহারজিক দেবগণ উচ্চস্বরে ঘোষণা করলেন:
‘বারাণসীতে, ইসিপটানার হরিণ গ্রোভে, ভাগব ধাম্মের সর্বোচ্চ চাকা গতিশীল
করেছিলেন, যা সামস বা ব্রাহ্মণ, দেবগণ দ্বারা থামানো যায় না which ,
মারাস, ব্রাহ্ম বা বিশ্বের যে কেউ। ‘
চতুর্মাহিনীজিক
দেবগণের কান্না শুনে ত্বতীষ দেবগণ উচ্চস্বরে ঘোষণা করলেন: ‘বারাণসীতে,
ইসিপাতার হরিণ গ্রোভে, ভাগব ধামের সর্বোচ্চ চাকা স্থাপন করেছিলেন, যা সামস
বা ব্রাহ্মণ, দেব, মারাস দ্বারা থামানো যায় না which , ব্রহ্মা বা বিশ্বের
যে কেউ। ‘
তবতিষ
দেবগণের আর্তনাদ শুনে, যম দেবগণ উচ্চস্বরে ঘোষণা করলেন: ‘বারাণসীতে,
ইসিপাতানার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন করেছেন, যা সামস
বা ব্রাহ্মণ, দেবগণ, মারাস দ্বারা থামানো যায় না which , ব্রহ্মা বা
বিশ্বের যে কেউ। ‘
যম
দেবগণের আর্তনাদ শুনে, তুষি দেবগণ উচ্চস্বরে ঘোষণা করলেন: ‘বারাণসীতে,
ইসিপাতানার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন করেছেন, যা সামস
বা ব্রাহ্মণ, দেবগণ, মরাস দ্বারা থামানো যায় না ma , ব্রহ্মা বা বিশ্বের
যে কেউ। ‘
তুষিত
দেবগণের আর্তনাদ শুনে, নিম্মনারতী দেবগণ উচ্চস্বরে ঘোষণা করলেন:
‘বারাণসীতে, ইসিপটানার হরিণ গ্রোভে, ভাগব ধাম্মের সর্বোচ্চ চাকা স্থাপন
করেছিলেন, যা সামস বা ব্রাহ্মণ, দেবগণ, মারাস দ্বারা থামানো যায় না which ,
ব্রহ্মা বা বিশ্বের যে কেউ। ‘
নিম্মনারতী
দেবগণের কান্না শুনে পারণিম্মিতাবাসবতী দেবগণ উচ্চস্বরে ঘোষণা করলেন:
‘বারাণসীতে, ইসিপাতানার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন
করেছেন, যা সামস বা ব্রাহ্মণ, দেবগণ, মারাস দ্বারা থামানো যায় না which ,
ব্রহ্মা বা বিশ্বের যে কেউ। ‘
পরাণিম্মিতাবাসবতী
দেবগণের ক্রন্দন শুনে ব্রাহ্মকীয় দেবগণ উচ্চস্বরে ঘোষণা করেছিলেন:
‘বারাণসীতে, ইসিপাতার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন
করেছেন, যা সামস বা ব্রাহ্মণ, দেব, মারাস দ্বারা থামানো যায় না which ,
ব্রহ্মা বা বিশ্বের যে কেউ। ‘
এই
মুহুর্তে, তাত্ক্ষণিকভাবে, হাহাকার ব্রহ্মলোকের কাছে ছড়িয়ে পড়ে। আর এই
দশ সহস্রগুণ বিশ্ব ব্যবস্থা shook, কেঁপে উঠেছিল, এবং trembled, এবং একটি
মহান, সীমানাহীন ভা বিশ্বের হাজির, দেব এর আলো টপকানোর
তখন
ভাগব এই উদ্যানটি উচ্চারণ করলেন: ‘কোষা সত্যই বুঝতে পেরেছিল! কোসানা
সত্যিই বুঝতে পেরেছিল! ‘ আর এভাবেই আইস্মি কোসানা ‘আশি · কোসানা’ নামটি
অর্জন করেছিলেন।
Dhammacakkappavattana Sutta - задвижване на колелото на Dhamma - [Dhamma · cakka · pavattana] в класическа България - Класически българскиск,
Това със сигурност е най-известната сута в литературата на Пали.
За първи път Буда излага четирите арии · сакки. Буда, което означава Пробудено Едно Осъзнаване, Бхагава е задействал върховното Колело на Дама, което не може да бъде спряно от самани или брамини, деви, Марас, Брахма или някой от света. “
Моля, споделете това с членовете на вашето семейство, роднини и приятели за щастие, благополучие, мир и за постигане на Вечното блаженство като последна цел
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Веднъж Бхагава отсядал във Варанаси в еленската горичка в Исипатана.
Там той се обърна към групата от петима мохаджи:
Тези две крайности, бхикху, не трябва да се възприемат от човек, който е излязъл от домашния живот. Кои две? От една страна, отдадеността на хедонизма към кама, който е по-нисък, вулгарен, често срещан, ария, лишен от полза, а от друга страна, отдадеността на самоубийството, което е дуккха, ария, лишен от полза . Без да стига до тези две крайности, бхиккху, Татхагата се е пробудил напълно до маджджхима пашипада, която произвежда визия, която произвежда шана и води до успокоение, до абхиня, до самбодхи, до Нибана.
И какво, бхикхус, е маджджхима пашипада, за която Татхагата се е пробудил напълно, която произвежда зрение, която произвежда шана и води до успокоение, до абхиня, до самбодхи, до Нибана? Това е, бхикху, тази ария aṭṭhaṅgika magga, тоест: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Това, бхикху, е маджджхима пашипада, за която Татхагата се е събудила, която произвежда зрение, която произвежда саня и води до успокоение, до абхиня, до самбодхи, до Нибана.
Освен това, бхикху, това е дуккха ария · саджа: джати е дуккха, джара е дуккха (болестта е дуккха) марана е дуккха, асоциацията с това, което не ми харесва, е дуккха, разграничаването от това, което се харесва, е дуккха, а не за получаване на това, което човек иска е dukkha; накратко, петте upādāna’k'khandhas са dukkha.
Освен това, бхикху, това е дуккха · самудая ария · сакджа: тази танга, водеща до прераждане, свързана с желание и наслада, намираща наслада тук или там, тоест: кама-танга, бхава-танга и вибхава-таха.
Освен това, бхикху, това е дуккха · ниродха ария · сача: пълната вирага, ниродха, изоставяне, изоставяне, еманципация и свобода от самата танга.
Освен това, бхикху, това е dukkha · nirodha · gāminī paṭipada ariya · sacca: точно тази ария aṭṭhaṅgika magga, т.е. , sammā · sati и sammā · samādhi.
„Това е dukkha ariyasacca“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, ñā aa изникна, paññā изникна, vijjā изникна, светлината изгря. „Сега, тази дуккха ариясака трябва да бъде напълно известна“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, ñā aa изникна, paññā изникна, vijjā изникна, светлината изгря. „Сега, тази dukkha ariyasacca е напълно известна“: в мен, бхикху, по отношение на нечувани преди неща окото се издигна, ñāṇa възникна, panñā се появи, vijjā възникна, светлината изгря.
„Това е dukkha · samudaya ariyasacca“: в мен, момчета, по отношение на нечувани преди неща, окото се издигна, ñāṇa изникна, paññā изникна, vijjā изникна, светлината изгря. „Сега тази дуккха · самудайа ариясака трябва да бъде изоставена“: в мен, мохтите, по отношение на нечувани преди неща, окото се издигна, ñāṇa изникна, paññā се издигна, vijjā се издигна, светлината изгря. „Сега, този dukkha · samudaya ariyasacca е изоставен“: в мен, мохтите, по отношение на нечувани преди неща, окото се издигна, ñāṇa изникна, pañña изникна, vijjā изникна, светлината изгря.
„Това е dukkha · nirodha ariyasacca“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, ñāṇa изникна, pañña изникна, vijjā изникна, светлината изгря. „Сега тази dukkha · nirodha ariyasacca трябва да бъде преживяна лично“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, възникнаха ñārosea, възникна paññā, възникна vijjā, излезе светлината. „Сега, този dukkha · nirodha ariyasacca е бил лично преживян“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, ñāṇa изникна, pañña се издигна, vijjā изникна, светлината изгря.
„Това е dukkha · nirodha · gāminī paṭipadā ariyasacca“: в мен, бхикху, по отношение на неща, които не се чуваха преди, окото се издигна, ñāṇa възникна, paññā възникна, vijjā се появи, светлината се появи. „Сега трябва да се развие тази дуккха · ниродха · гамини пачипада ариясака”: в мен, момчета, по отношение на нечувани преди неща окото се издигна, ñāṇa възникна, paññā възникна, vijjā се появи, светлината изгря. „Сега, тази dukkha · nirodha · gāminī paṭipadā ariyasacca е разработена“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, ñā thea възникна, paññā възникна, vijjā възникна, светлината изгря.
И толкова дълго, монахи, тъй като моите yathā · bhūtaṃ знания и визия за тези четири ариясаки по тези дванадесет начина чрез триади не бяха съвсем чисти, аз не претендирах в лока с нейните деви, с неговите Мараси, с неговите Брахми, с самани и брахмани, в това поколение със своите богове и хора, които са се пробудили напълно за върховната самма · самбодхи.
Но когато, бхикху, моите yathā · bhūtaṃ знания и визия за тези четири ариясаки по тези дванадесет начина чрез триади бяха съвсем чисти, аз твърдях в лока с нейните деви, с неговите Мараси, с неговите Брахми, със саманите и брахманите, в това поколение със своите богове и хора, за да се пробуди напълно за върховната самма · самбодхи. И знанието и визията възникнаха в мен: „моят вимути е непоклатим, това е последният ми джати, сега няма повече бхава.
Това каза Бхагава. Радващи се, групата от петима бхикху одобри думите на Бхагава. И докато това изложение се говореше, в аясма Кошаня възникна окото на Дхамма, което е свободно от страст и неръждаемост: „всичко, което има природата на samudaya, има природата на nirodha“.
И когато Бхагава пусна в движение Колелото на Дама, земните деви провъзгласиха на глас: „Във Варанаси, в Еленската горичка в Исипатана, Бхагава пусна в движение върховното Колело на Дама, което не може да бъде спряно от саманите или брамини, деви, Марас, Брахма или някой по света. “
След като чул вика на земните деви, Cātumahārājika devas провъзгласили на глас: „Във Варанаси, в Еленската горичка в Исипатана, Bhagavā задейства върховното колело на Dhamma, което не може да бъде спряно от самани или брамони, devas , Māras, Brahmā или някой по света. ‘
След като чул виковете на девите на Катумараджака, девите на Таватиаса провъзгласили на глас: „Във Варанаси, в Еленската горичка в Исипатана, Бхагава задейства върховното колело на Дама, което не може да бъде спряно от самани или брамони, деви, Марас , Брахма или някой по света. ‘
След като чули виковете на таватинските деви, ямските деви провъзгласили на глас: „Във Варанаси, в Еленската горичка в Исипатана, Бхагава задейства върховното колело на Дама, което не може да бъде спряно от самани или брахмани, деви, Марас , Брахма или някой по света. ‘
След като чуха виковете на Яма девите, Тусита девите провъзгласиха на глас: „Във Варанаси, в Еленската горичка в Исипатана, Бхагава задейства върховното колело на Дама, което не може да бъде спряно от самани или брахмани, деви, Марас , Брахма или някой по света. ‘
След като чуха вика на девите Тусита, ниманарати девите провъзгласиха на глас: „Във Варанаси, в Еленската горичка в Исипатана, Багава задейства върховното колело на Дама, което не може да бъде спряно от самани или брамони, деви, Марас , Брахма или някой по света. ‘
След като чул вика на Nimmānarati devas, Paranimmitavasavatti devas провъзгласили на глас: „Във Варанаси, в Deer Grove в Isipatana, Bhagavā задейства върховното колело на Dhamma, което не може да бъде спряно от самани или брамони, devas, Māras , Брахма или някой по света. ‘
След като чул вика на девите на Параниммитавасаватти, брахмакайките провъзгласили на глас: „Във Варанаси, в Еленската горичка в Исипатана, Бхагава задейства върховното колело на Дама, което не може да бъде спряно от самани или брамони, деви, Марас , Брахма или някой по света. ‘
Така в този момент, в този миг викът се разнесе до Брахма · лока. И тази десет хилядна пъти световна система се разклати, разтресе и потрепери и в света се появи голямо, безгранично сияние, надминало излъчването на девите
Тогава Bhagavā изрече тази удана: „Koṇḍañña наистина разбра! Koṇḍañña наистина разбра! И така āyasmā Koṇḍañña придобива името „Aññāsi · Koṇḍañña“.
The
Chitpavan caste is important as it is often claimed to be of partial
Jewish ancestry and coexisted for centuries with the Bene Israel, a
Jewish community.
It is these chipavan brahmins who started Prabuddha Bharat’s first
chitpavan brahminical terrorist party called the Rowdy Swayam Sevaks
(RSS) 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
SC/STs as having no souls at all. But the Buddha never believed in any
soul. He said all are equal. Therefore all of them returned back to
their original home 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
Brahmins Exposed
Who are actually Brahmins?
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Game of Vedism
Origin of Hindu Gods
Manusmriti
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Brahmins are ‘Terrorists’ →
American Scientist Proves Brahmins are Foreigners
Posted on February 10, 2016 by patriotindians
Prof. Vilas Kharat for BeyondHeadlines
A
scientific research has concluded after extensive study of DNAs of
various castes in India that Brahmins are in fact foreigner to the
country they have been ruling for thousands of years. This three-part
article will bring out some of the interesting facts. It is written by
Prof. Vilas Kharat, Director, Dr. Babasaheb Ambedkar Research Centre,
New Delhi. – Editor
Michael
Bamshad has published his DNA report in ‘Human Genome’ in 2001 at an
international level. Due to this DNA report it is proved scientifically
that the Brahmins are foreigners in India but Brahmins are completely
silent on this issue. However; Mulnivasi Bahujan peoples must be aware
of this report. The World has now approved this fact that the Brahmins
are foreigners in India. The Brahmins have enslaved all Indians by
creating ignorance among them. However; now Brahmins can’t hide this
fact that they are the foreigners because this fact is now highlighted
all over the World. A well known scientist of Utah University named
Michael Bamshad has tremendously indebted the entire native Indians by
publishing this report at an international level.
Michael
Bamshad is a famous American scientist and he is the head of a famous
research centre in America. He is the head of the head of Department of
Pediatrics, Eccles Institute of Human Genetics, 15 North 2030 East, Room
no. 2100, USA – 1999-2005. He is also the head of Department of
Pediatrics, University of Utah, and Salt Lake City, Utah 84112, USA –
2001-2004. He has a deep study in human genetics. Along with the DNA
study on Indians, he has also done his research on six different
important topics.
Being
young and brilliant, Michael Bamshad was came to India to complete his
DNA research on the peoples here and presented very surprising findings
in front of the World.
After
staying for about half decade in India, he has done a tremendous work
of finding the genetic origin of Indians. The title of his report is –
“Genetic evidence on the Origins of Indian Caste Population”. He
presented this scientific report on origin of the Indians castes in 2001
in front of the World and the World too, acclaimed his grand work. The
Brahmin- Baniya media of India however tried to hide this report from
the general peoples so as to keep them ignorant from this surprising
report. With the help of the genetic science, Indians also wanted to
know as how Brahmins created the castes and how they divided the
majority of Indians into 6000 different castes and how they ruled on
them instead of being in minority? Not a single Indian media tried to
highlight this matter in front of the peoples. However, the nationwide
organization of BAMCEF created awareness all over the country. RSS and
its allied other Brahmanical organizations tried to divert this issue
unsuccessfully. One of their cunning tactics is to kill the issue by
neglecting it. The Brahmins in India didn’t discuss a single word on
this issue. They attempted to kill this sensitive issue by neglecting
it. However; they couldn’t succeed in it because the nationwide
organizations of BAMCEF and Bharat Mukti Morcha had done a continuous
nationwide awareness campaign on this matter. Now, we have decided to
hand over this report directly to the public. This scientific research
would improve their thinking on this reality.
There
are many interesting facts in the report of Michael Bamshad along with
some scientific terms. The Indians should try to understand those terms
very clearly. DNA can be divided into 4 different types: (1) Nuclear
DNA, (2) Mitochondrial DNA, (3) X Chromosomal DNA and (4) Y Chromosomal
DNA.
In
case of the nuclear DNA, the DNA of parents is inherited into their
offspring. The report of this DNA only is held significant in the court
cases. The court case of Mr. N. D. Tiwari was solved by the respective
court on this basis only and he was found guilty. We must know about the
mitochondrial DNA too. At the time of origin of human beings, the
regional DNA gets codified into that DNA. On this basis only, they found
similarity in DNA of all the aboriginal Indians divided into 6000
different castes. Not even this but they also found matching of DNA of
the converted peoples with those different caste peoples. The DNA of 85%
aboriginal Indians didn’t matched that with the minority of the
Brahmins, Kshatriyas and Vaishyas. However; DNA of the Brahmins,
Kshatriyas and Vaishyas matched completely among their own peoples. It
does mean that, the DNA of 1750 castes belonging to the Scheduled
Castes, of 750 castes among the Scheduled Tribes and about 5000 Castes
among the Other Backward Castes didn’t matched that with the Brahmins at
all. Thus, this DNA report proclaims that, the higher Castes (i.e. the
Brahmins, Kshatriyas and Vaishyas) are not the original residents of
India but they are the foreigners.
Michael
Bamshad is a famous international personality. He had written a letter
legally to the Indian Government seeking for permission to do DNA
research in India. The Indian Government had given him permission too.
He had done his research in the Defense Research Development
Organization (DRDO), Hyderabad. The Indian Government had given him not
only permission to do his research but also given a team with him.
Michael Bamshad himself was associated with the group of 18 scientists.
Along with 6 Indian Universities, 7 American scientific organizations
were also involved in this research.
Hindu and Hinduism is a conspiracy to slave Indians by Vedic Caste system which is defined in Rig Veda Purusha Sukta 10.90.
The
main motive of making Hindu Rastra to conserve Caste system and
Polytheist idolism for future which is mostly made up of only imaginary
identities by Brahmins. Hindu Rastra will be totally governed and
controlled by Brahmins, Kshatriya will run the Army, Economy will be
controlled by Vedic certified Vaishya and rest will be the tax makers or
slaves means Shudra & Atishudra though they belongs to any faiths
does not matters. With the time they will certify you who is which
caste. Vedic promoters are master in propaganda and has strong base of
spreading honey coated lies, fake & delusive psychological, verbal
& physical constructs, distorted history and sensitive rumors to
control their followers. Crookedness is the main psychological weapon of
Vedism. Before 185BC there was no caste system except Sanskrit spoken
clan those composed Rig.Veda or those crooks who included Purusha Sukta
in Rig.Veda. Present days less than 15 thousands people only can speak
in Sanskrit and recognize their mother-tongue as Sanskrit which is even
by trained not as ethnic. Sanskrit is mother of all Indian languages is a
fake rumor spread by Vedic promoters. Our ancestors were not Casteists
at all and our civilization was similar civilization like China, Japan,
South Korea, USA, UK, Canada etc. without any Caste system. Buddhism was
our first ancient major religion and it is only destroyed by Brahmins.
Brahmains are nothing but sociopaths of different linguistic races
organized with a common ideology of caste system and themselves as
supreme of all castes with a prime inherited profession of priests those
officiate polytheist their own created imaginary deities with Sanskrit
chants. They called themselves as Aryan which is even a fake claim like
their fake imaginary deities. There is no evidence exist there were a
race named Aryans anywhere in the world. For an example; Punjabi spoken
peoples can be found any part of the world. If somebody asks where is
your origin then they will point a demography where their spoken clan
resides i.e. Punjab. All spoken linguistic races has same story but you
can’t find any demography of Aryan people speaking Sanskrit as their
mother tongue which directly rejects their theory of Aryans and Sanskrit
as their mother tongue. Sanskrit is the language that had developed in
even recent past may be after destruction of Buddhism in India. If there
was a race like Aryans then they must have a demography to support of
their linguistic race; and if their language has been destructed then
that destructed language should have similarities with this language;
but unfortunately there is no language found in any other demography out
site of India that is having any similarities to Sanskrit language. So
its even a fake and imaginary claim by these stupid sociopath class.
Present Odian race is Pali linguistic race and their language has more
than 50% similarities with Pali with same meaning, same pronunciations
without even destruction. May be it is intentionally made hidden as a
conspiracy with fabricate name to their linguistic race to hide birth
place of Buddha. Buddha’s mother tongue was Pali so he had delivered his
teachings in Pali language and many Buddhist scriptures had even
composed in Pali language. Sindhu word can’t be found in Sanskrit
language; may be it is adopted/borrowed or theft by Sanskrit language
makers to justify Hindu word streams from Sindhu which is found in
Sanskrit language composed Rig.Veda. Sindhu word is from Pali linguistic
race and it is popularized in the age of Buddhism in India. Hindu word
streams from Pali word “Sindhu” which means river. Sindhu was not a name
but recognized as a name later by Non-Indians origin like Persians and
Arabians to a river that is majorly runs in now Pakistan which was a
part of ancient India that streams from Himalaya and falls in Arabian
sea. Many ancient texts supports ancient Indian demography was majorly
recognized by SAPTA SINDHU; means by seven rivers; so ancient India had
recognized as land or rivers; not by any ideology of god belief. The
river streams from Himalaya and that fallen in Arabian sea had not only
recognized as river but its Pali linguistic recognition became name as
Sindhu. Its was recognized by Europeans as Indus from which India name
built. Sindhi peoples got their social identity name from this Pali
word Sindhu which meant river. Persian and Arabian were recognized this
demography as dwellers of Sindhu i.e. dwellers of rivers from which
Hindu social entity made by destruction of this word Sindhu. This
demographically social identity had used later as Hindustan,
Shindhusthan, Al-Hind, Indosustan or Hindusthan by foreign Invaders
those made their kingdom in Indian demography were majorly Muslims.
Hindu word can’t be found in any scriptures composed in Indian
demography including Sanskrit language. Perhaps majorly it is coined
after Islamic invasion. Now, according to Sanskrit dictionary “Hin”
means nich(wretched/despicable) and “Du” means Dukhi (Sad). If Grammar
Sandhi rule applied to it for making a new word then it becomes
Hin+Du=Hindu; it means Nich Dukhi Insan. If Grammar Samas rules applied
to it then it becomes “Jo Hin Du hai” oh hai Hindu. It means “Jo Nich
aur Dukhi hai” oh hai Hindu. In an ancient language of Iran,
pre-Persian, Hindu meant black person. In truth Sindhu is a Pali word
and it was popular when it was land of Buddhism. Many Buddhist
scriptures were composed of only in Pali language. Due to propagation of
Buddhism and Pali language in ancient India the word Sindhu became a
part of their linguistic race. If Hindu is a social identity from the
Pali word Sindhu and Sindhu meant RIVER; then meaning of Hindu should be
“Inhabitant of River.” Sindhusthan/Hindusthan means Place or Land of
Rivers. Crook Cons misusing this word to conserve caste based polytheist
idol beliefs made by them as social identity for their followers hiding
their original name “Brahmanism” to conserve their faith and wants to
enforce this faith to others for their faith hegemony; so behind this
word there is an evil conspiracy. Those recognize themselves as Brahmins
these stupids even does not know proper meaning of Brahmin. Brahmin is
combination of two words Bramha+Han; Brahma means soul or atma or jeevan
and Han means Hatiyara i.e. slayer; it means those people officiate
animal sacrifice are only Brahmins. ब्राह्मण का असली अर्थ आत्मा या जीवन
की हत्या करने वाले लोग यानी वली देने वाले लोग; अर्थात जीव हत्यारा. Cow
sacrifice (Gomedha), horse sacrifice (Aswamedha), Purushamedha etc. can
be found in Vedic origin not from Buddhist origin. Those dishonest and
stupid Buddhist monks became anti Buddhists and had converted to Vedic
priests for different reasons; and got married to have conjugal life
leaving celibacy; they must have induced vegetarianism in Vedism. Now
Hindu word only represents Ideology of Brahmanism i.e. caste system
practiced polytheist idolism made by Brahmanism or organized priesthood
by Vedic Ideology whose deities are just imaginary entities or humans
promoted as God. They are enforcing this Ideology branding the people
Hindu to conserve Brahmanism in India. It’s just called Brain Rape i.e.
“Man ki Balatkar.” They rape your mind to enforce their ideology in your
brain. Vedic ideology is something like Brahmins are Spiritual Dons or
Gangsters those terrorize their followers in the name of their supreme
imaginary gods as Big Boss that controls everything and Kshatriyas are
their hooligans or Gundas those use their force to terrorize their
victims and used as their force, where Vaishyas are collectors of wealth
& resources or extorters. Shudras are working class those make
goods and services and used as their slaves i.e. tax makers.
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Bramhanism Theological spiritual Political Parties.
What is Hindu and what is RSS?, and what is the conspiracy behind RSS’s “Bharat Mata ki Jay?”
When a Hindu get married both of them promise to perform Vedic sacrifices.
How God Industry Works.
Present famous castesm promoter Sanatani or Brahmanism spiritual agents.
RSS persecution with fake sedition case to an innocent in 2016
Caste system (Manusmritic Jati Pratha) promoters in the name of Hindu nationalist.
Nazism and Narendra Modi
Why is BJP backing an outfit inspired by Mussolini and accused of terror?
Hindutva’s Foreign Tie-up in the 1930s
Hindutva’s fascist heritage
Anti National Organization RSS
Brahminism persecution in Democratic India.
Brahmins Terrorism as RSS
Identities theft by Brahmins.
Brahmin is above the law
HINDUISM – A HISTORIC FRAUD
Exposing Racial Crimes of Brahmins
Hrishikesh Mukherjee’s caste bias exposed: shades all characters in 42 movies with caste hierarchy
The reality and unveiling of Hinduism
Brahmins are ‘Terrorists’
American Scientist Proves Brahmins are Foreigners
Ambedkar and Phule on Brahmins
THE HINDU RELIGION EXPOSED
BRAHMINS EXPOSED
Brahmins made mania of Rama
RSS India’s No.1 terror group: Former Mumbai police officer.
Brahmin Dharma’ is a conspiracy to make mulnivasis slaves
Brahmins made Sudra Vedic stooge Indian PM (ब्रम्हणोकी चमचा).
RSS (Brahmin Terrorists) man of role in 2008 Malegaon blast
The True Face of Marathi Brahmins
Facebook India runs according to RSS (Brahmin Terrorist Organisation)!
Brahmins are ‘Terrorists’
Behead Those Who Convert” Says Hindu Leader Pravin Togadia
Hindu Polarizer & Radical Terrorist Praveen Togadia.
Heinous crook Brahmins Destroyed Buddhism from its own Birth place.
Brahmins raped many girls in the name of Dharma.
Caste and Racial Discrimination by Brahmins.
Origin of Vedas, Their Inspiration, and Authority
Textual Corruption of the Vedas by Brahmins.
The Status Of Women As Depicted By Manu In The Manusmriti
Brahminical usurpation of Buddhist centres.
Sati Pratha: The Burning of Widows by Brahmanism
ब्रम्होणो की नियोग और नारी नीति
Evil Manusmriti, मनुस्मृति : अपराध और दंड
Fake protest of cow slaughtering by Brahmins. Brahmins were the Cow eater.
Obscenity of Brahmanism.
Brahmanism (Hinduism) and Lust.
List of true devotees of Brahmanism
Crook Brahmins Manu Smriti and Untouchables
Crook Brahmin’s leader Mulshankar (Dayanand Saraswati) and Casteism
Brahmins promoted women as a commodity.
Brahmins Manu and the Shudras
Brahmins the root cause of all evils in India.
Brahmins Fabricated even Veda and confused and fooled to Hindus.
Only Stupid Brahmins taught Cow dung and urine are sacred.
How peaceful are Hindus? Hindus meant to Brahmins
Extremist Brahmins Don’t recognize Indian constitution as their constitution.
Female Foeticide in India is only due to Brahmins.
Brahmins are Major reason for Muslims Population.
Brahmin Gurus Controls India controlling politics.
The Laws of Manu (Constitution of Bramhanism)
Were Buddhists persecuted by Brahmins?
How Adi Shankara destroyed Buddhism and founded ‘Hinduism’ in the 8th century.
Chhatrapati Shivaji & Balaji Baji Rao
Brahmins bag most top BJP posts
Brahminocracy Media Mafia.
Brahmins favoritism in Indian Cricket.
Upper castes dominate media: Survey
Dishonest and Corrupt Brahmin scholars.
Brahmins & Devdasi
Women in Brahmanism
UNSCIENTIFIC CLAIMS BY BRAHMINS
THE BRAHMIN CONSPIRACY
Brahmins suppressed Shudras not to be educated so that they can cheat & exploit them as they like.
THE WEALTHY BRAHMINS
Media,entertainment and BRAHMINS
Brahmins Cruelties…
WHO ARE THE BRAHMINS?
Corrupt Hindu priest exposed Hinduism is pure fraud
Gujarat Riots was a Brahmin’s Conspiracy.
Narendra Modi is a puppet to Brahmins (RSS)
Brahmanic usurpation
BJP (Bharatiya Janata Party) is a Brahmins remoted party.
Brahmins Fabricated Chankaya’s Biography
Brahmins Had created Fake Jagannath Culture replacing Buddha.
Devadasis were degraded buddhist nuns
Mandal Commission, Rajiv Gandhi and the Manuwadi Conspiracy
Kancha Ilaiah – Why I am not a Hindu
Brahmins Destroyed the dravidian Indus Valley civilization
Economic inequality seems to be related to the influence of inherited social-economic stratification.[citation needed]
A 1995 study notes that the caste system in India is a system of
exploitation of poor low-ranking groups by more prosperous high-ranking
groups.[200]
A report published in 2001 note that in India 36.3% of people own no
land at all, 60.6% own about 15% of the land, with a very wealthy 3.1%
owning 15% of the land.[201]
A study by Haque reports that India contains both the largest number of
rural poor, and the largest number of landless households on the
planet.[citation needed]
Haque also reports that over 90 percent of both scheduled castes
(low-ranking groups) and all other castes (high-ranking groups) either
do not own land or own land area capable of producing less than $1000
per year of food and income per household. However, over 99 percent of
India’s farms are less than 10 hectares, and 99.9 percent of the farms
are less than 20 hectares, regardless of the farmer or landowner’s
caste. Indian government has, in addition, vigorously pursued
agricultural land ceiling laws which prohibit anyone from owning land
greater than mandated limits. India has used this law to forcibly
acquire land from some, then redistribute tens of millions of acres to
the landless and poor of the low-caste. Haque suggests that Indian
lawmakers need to reform and modernise the nation’s land laws and rely
less on blind adherence to land ceilings and tenancy reform.[269][270]
In a 2011 study, Aiyar too notes that such qualitative theories of
economic exploitation and consequent land redistribution within India
between 1950 and 1990 had no effect on the quality of life and poverty
reduction. Instead, economic reforms since the 1990s and resultant
opportunities for non-agricultural jobs have reduced poverty and
increased per capita income for all segments of Indian society.[271] For specific evidence, Aiyar mentions the following
Critics
believe that the economic liberalisation has benefited just a small
elite and left behind the poor, especially the lowest Hindu caste of
dalits. But a recent authoritative survey revealed striking improvements
in living standards of dalits in the last two decades. Television
ownership was up from zero to 45 percent; cellphone ownership up from
zero to 36 percent; two-wheeler ownership (of motorcycles, scooters,
mopeds) up from zero to 12.3 percent; children eating yesterday’s
leftovers down from 95.9 percent to 16.2 percent … Dalits running
their own businesses up from 6 percent to 37 percent; and proportion
working as agricultural labourers down from 46.1 percent to 20.5
percent.
Cassan has studied the differential effect within two segments of
India’s Dalit community. He finds India’s overall economic growth has
produced the fastest and more significant socio-economic changes. Cassan
further concludes that legal and social program initiatives are no
longer India’s primary constraint in further advancement of India’s
historically discriminated castes; further advancement are likely to
come from improvements in the supply of quality schools in rural and
urban India, along with India’s economic growth.[272]
Apartheid and discrimination
The maltreatment of Dalits in India has been described by some authors[which?] as “India’s hidden apartheid”.[202][273]
Critics of the accusations point to substantial improvements in the
position of Dalits in post-independence India, consequent to the strict
implementation of the rights and privileges enshrined in the
Constitution of India, as implemented by the Protection of Civil rights
Act, 1955.[274] They also argue that the practise had disappeared in urban public life.[275][page needed]
Sociologists Kevin Reilly, Stephen Kaufman and Angela Bodino,
while critical of caste system, conclude that modern India does not
practice apartheid since there is no state-sanctioned discrimination.[276]
They write that casteism in India is presently “not apartheid. In fact,
untouchables, as well as tribal people and members of the lowest castes
in India benefit from broad affirmative action programmes and are
enjoying greater political power.”[277]
A hypothesis that caste amounts to race has been rejected by some scholars.[278][279][280] Ambedkar, for example, wrote that “The Brahmin of Punjab is racially of the same stock as the Chamar
of Punjab. The Caste system does not demarcate racial division. The
Caste system is a social division of people of the same race.”[citation needed]
Various sociologists, anthropologists and historians have rejected the
racial origins and racial emphasis of caste and consider the idea to be
one that has purely political and economic undertones. Beteille writes
that “the Scheduled Castes of India taken together are no more a race
than are the Brahmins taken together. Every social group cannot be
regarded as a race simply because we want to protect it against
prejudice and discrimination”[citation needed], and that the 2001 Durban conference on racism hosted by the U.N. is “turning its back on established scientific opinion”.[280][better source needed]
In popular culture
Mulk Raj Anand’s debut novel, Untouchable (1935), is based on the theme of untouchability. The Hindi film Achhut Kannya (Untouchable Maiden, 1936), starring Ashok Kumar and Devika Rani, was an early reformist film.[citation needed] The debut novel of Arundhati Roy, The God of Small Things
(1997), also has themes surrounding the caste system across religions. A
lawyer named Sabu Thomas filed a petition to have the book published
without the last chapter, which had graphic description of sexual acts
between members of different castes.[281][better source needed] Thomas claimed the alleged obscenity in the last chapter deeply hurts the Syrian Christian community, the basis of the novel.[282]
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Dhammacakkappavattana Sutta
— Setting in Motion of the Wheel of Dhamma —in 29) Classical English,11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,13) Classical Azerbaijani- Klassik Azərbaycan,
https://www.buddha-vacana.org/…/samy…/maha/sn56-011.html >> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta SN 56.11 (S v 420)
Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
This is certainly the most famous sutta in the Pali litterature.
The Buddha expounds the four ariya·saccas for the first time. Note: info·bubble on every Pali word
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And what,
bhikkhus, is the majjhima paṭipada to which the Tathāgata has fully
awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore, bhikkhus, this is the dukkha·samudaya
ariya·sacca: this taṇhā leading to rebirth, connected with desire and
enjoyment, finding delight here or there, that is to say: kāma-taṇhā,
bhava-taṇhā and vibhava-taṇhā.
Furthermore, bhikkhus, this is the
dukkha·nirodha ariya·sacca: the complete virāga, nirodha, abandoning,
forsaking, emancipation and freedom from that very taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This is the dukkha ariyasacca’: in
me, bhikkhus, in regard to things unheard before, the eye arose, the
ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now,
this dukkha ariyasacca is to be completely known’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha
ariyasacca has been completely known’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose.
‘This is the dukkha·samudaya
ariyasacca’: in me, bhikkhus, in regard to things unheard before, the
eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha·samudaya ariyasacca is to be abandoned’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·samudaya ariyasacca has been abandoned’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose.
‘This is the
dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to be
personally experienced’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·nirodha ariyasacca has been
personally experienced’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose.
‘This is the dukkha·nirodha·gāminī paṭipadā
ariyasacca’: in me, bhikkhus, in regard to things unheard before, the
eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca is to be
developed’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca has been
developed’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This is what the Bhagavā said.
Delighted, the groupe of five bhikkhus approved of the Bhagavā’s words.
And while this exposition was being spoken, there arose in āyasmā
Koṇḍañña the Dhamma eye which is free from passion and stainless: ‘all
that has the nature of samudaya has the nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of the
earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana,
the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot
be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having heard the cry of the devas of the earth, the
Cātumahārājika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove
at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having heard the cry of the Cātumahārājika
devas, the Tāvatiṃsa devas proclaimed aloud: ‘At Varanasi, in the Deer
Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of
Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras,
Brahmā or anyone in the world.’
Having heard the cry of the
Tāvatiṃsa devas, the Yāma devas proclaimed aloud: ‘At Varanasi, in the
Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel
of Dhamma, which cannot be stopped by samaṇas or brahmins, devas,
Māras, Brahmā or anyone in the world.’
Having heard the cry of
the Yāma devas, the Tusitā devas proclaimed aloud: ‘At Varanasi, in the
Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel
of Dhamma, which cannot be stopped by samaṇas or brahmins, devas,
Māras, Brahmā or anyone in the world.’
Having heard the cry of
the Tusitā devas, the Nimmānarati devas proclaimed aloud: ‘At Varanasi,
in the Deer Grove at Isipatana, the Bhagavā has set in motion the
supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins,
devas, Māras, Brahmā or anyone in the world.’
Having heard the
cry of the Nimmānarati devas, the Paranimmitavasavatti devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus in that moment, in that instant, the cry diffused up
to Brahma·loka. And this ten thousandfold world system shook, quaked,
and trembled, and a great, boundless radiance appeared in the world,
surpassing the effulgence of the devas
Then the Bhagavā uttered
this udāna: ‘Koṇḍañña really understood! Koṇḍañña really understood!’
And that is how āyasmā Koṇḍañña acquired the name ‘Aññāsi·Koṇḍañña’.
في إحدى المناسبات ، كان البهاغافا يقيمون في فاراناسي في دير غروف في إسيباتانا.
هناك خاطب جماعة الخمسة من البيك خوس
هذين
النقيضين ، bhikkhus ، لا ينبغي أن يتبناهما من خرج من الحياة المنزلية.
أي أثنين؟ من جهة ، التفاني في مذهب المتعة تجاه الكاما ، وهي أقل شأناً ،
مبتذلة ، شائعة ، آرية ، محرومة من المنفعة ، ومن جهة أخرى ، التفاني في
إماتة الذات ، وهي الدخّة ، الآنية ، المحرومة من المنفعة . دون الذهاب إلى
هذين النقيضين ، bhikkhus ، استيقظ Tathāgata تمامًا على Majjhima
paṭipada ، الذي ينتج الرؤية ، التي تنتج ñāa ، وتؤدي إلى الاسترضاء ، إلى
Abhiña ، إلى sambodhi ، إلى Nibbāna.
وما
هو ، bhikkhus ، Majjhima paṭipada التي استيقظ عليها Tathāgata تمامًا ،
والتي تنتج الرؤية ، والتي تنتج ñāa ، وتؤدي إلى التهدئة ، إلى Abhiña ،
إلى sambodhi ، إلى Nibbāna؟ إنها ، bhikkhus ، هذه الآريا aikahaṅgika
magga ، أي: صمّ ديهي سماح ساكابا سامّا فاكا سامّا كامانتا سامّا حاجيفا
سماه فاياما سما صما ساتي سمادي. هذا ، bhikkhus ، هو majjhima paṭipada
الذي استيقظ عليه Tathāgata ، والذي ينتج الرؤية ، التي تنتج ñāa ، وتؤدي
إلى التهدئة ، إلى abhiña ، إلى sambodhi ، إلى نيبانا.
علاوة
على ذلك ، bhikkhus ، هذا هو dukkha ariya · sacca: jāti is dukkha ، jara
is dukkha (المرض dukkha) maraa dukkha ، الارتباط مع ما هو مكروه هو
dukkha ، والانفصال عن ما هو محبوب هو dukkha ، وليس للحصول على ما يريد.
هو dukkha. باختصار ، الخمسة upādāna’k'kkhandhas هي dukkha.
علاوة
على ذلك ، bhikkhus ، هذا هو dukkha · samudaya ariya · sacca: هذا الطه
يؤدي إلى ولادة جديدة ، مرتبطة بالرغبة والمتعة ، تجد البهجة هنا أو هناك ،
وهذا يعني: kāma-tahā ، bhava-taṇha و vibhava-tahā.
علاوة
على ذلك ، bhikkhus ، هذا هو dukkha · nirodha ariya · sacca: الفيراغا
الكاملة ، نيرودا ، التخلي ، التخلي ، التحرر والتحرر من ذلك الطه.
علاوة
على ذلك ، bhikkhus ، هذا هو dukkha · nirodha · gāminī paṭipada ariya ·
sacca: فقط هذه ariya aṭṭhaṅgika magga ، أي: سما الديهي ، سما ساكابا ،
سما فاكا سامافا كامانتا ، سامامي ، ماغا والسما ساتي والسماذي.
“هذا
هو dukkha ariyasacca”: في داخلي ، bhikkhus ، فيما يتعلق بأشياء لم يسمع
بها من قبل ، نشأت العين ، ونشأت ñāa ، ونشأت paña ، ونشأت vijjā ، وظهر
النور. “الآن ، يجب أن يكون هذا dukkha ariyasacca معروفًا تمامًا”: في
داخلي ، bhikkhus ، فيما يتعلق بأشياء لم يسمع بها من قبل ، نشأت العين ،
ونشأت ñāa ، ونشأت pañā ، وظهرت vijja ، ونشأ الضوء. “الآن ، هذا dukkha
ariyasacca معروف تمامًا”: في داخلي ، bhikkhus ، فيما يتعلق بأشياء لم
يسمع بها من قبل ، نشأت العين ، ونشأت ñāa ، ونشأت pañā ، ونشأت vijjā ،
ونشأ الضوء.
“هذا
هو dukkha · samudaya ariyasacca”: في داخلي ، bhikkhus ، فيما يتعلق
بأشياء لم يسمع بها من قبل ، نشأت العين ، ونشأت ñāa ، ونشأت pañā ، وظهرت
vijjā ، ونشأ الضوء. “الآن ، يجب التخلي عن dukkha · samudaya ariyasacca”:
في داخلي ، bhikkhus ، فيما يتعلق بأشياء لم يسمع بها من قبل ، نشأت العين
، ونشأت ñāa ، و paña نشأت ، و vijjā نشأ ، وبرز النور. “الآن ، تم التخلي
عن dukkha · samudaya ariyasacca”: في داخلي ، bhikkhus ، فيما يتعلق
بأشياء لم يسمع بها من قبل ، نشأت العين ، ونشأت ñāa ، ونشأت paña ، وظهرت
vijja ، وظهر الضوء.
“هذا
هو dukkha · nirodha ariyasacca”: في داخلي ، bhikkhus ، فيما يتعلق
بأشياء لم يسمع بها من قبل ، نشأت العين ، ونشأت ñāa ، ونشأت pañā ، وظهرت
vijja ، وظهر النور. “الآن ، يجب أن يتم اختبار dukkha · nirodha
ariyasacca شخصيًا”: في داخلي ، bhikkhus ، فيما يتعلق بأشياء لم يسمع بها
من قبل ، نشأت العين ، نشأت ñāa ، نشأت pañā ، نشأت vijjā ، نشأ الضوء.
“الآن ، تم اختبار dukkha · nirodha ariyasacca شخصيًا”: في داخلي ،
bhikkhus ، فيما يتعلق بأشياء لم يسمع بها من قبل ، نشأت العين ، نشأت ñāa ،
نشأت pañā ، نشأت vijjā ، نشأ الضوء.
“هذا
هو dukkha · nirodha · gāminī paṭipadā ariyasacca”: في داخلي ، bhikkhus ،
فيما يتعلق بأشياء لم يسمع بها من قبل ، نشأت العين ، ونشأت ñāa ، ونشأت
paña ، ونشأت vijjā ، وانبثقت الضوء. “الآن ، يجب تطوير هذا dukkha ·
nirodha · gāminī paṭipadā ariyasacca”: في داخلي ، bhikkhus ، فيما يتعلق
بأشياء لم يسمع بها من قبل ، نشأت العين ، نشأت البانيا ، نشأت البانيا ،
نشأت فيجا ، نشأ الضوء. “الآن ، تم تطوير هذا dukkha · nirodha · gāminī
paṭipadā ariyasacca”: في داخلي ، bhikkhus ، فيما يتعلق بأشياء لم يسمع
بها من قبل ، نشأت العين ، نشأت ñāa ، نشأت البانيا ، نشأت vijja ، نشأ
الضوء.
ولفترة
طويلة ، لم يكن bhikkhus ، نظرًا لأن معرفتي ورؤيتي عن yathā · bhūtaṃ
لهذه الأرياساكا الأربعة بهذه الطرق الاثني عشر من قبل الثلاثيات ، لم تكن
نقية تمامًا ، لم أدعي في لوكا مع ديفاس ، مع ماراتها ، مع براهما ، مع
السماع والبراهمين ، في هذا الجيل مع ديفا وبشرهم ، قد استيقظوا تمامًا على
السما سامبودي الأعلى.
لكن
عندما ، bhikkhus ، كانت معرفتي في yathā · bh ·taṃ ورؤيتي لهذه
الأرياساكا الأربعة بهذه الطرق الاثني عشر من خلال الثلاثيات نقية تمامًا ،
فقد زعمت في لوكا مع ديفاس ، مع ماراتها ، مع براهما ، مع الساميات
والبراهمة ، في هذا الجيل مع ديفا وبشره ، قد استيقظ تمامًا على السما
سامبودي الأعلى. وظهرت المعرفة والرؤية بداخلي: ‘vimutti لا يتزعزع ، هذا
آخر جاتي ، والآن لا يوجد بهافا أخرى.
هذا
ما قاله البهاغافا. مبتهجة ، وافقت المجموعة المكونة من خمسة من bhikkhus
على كلمات Bhagavā. وبينما كان يتم الحديث عن هذا العرض ، نشأت عين Dhamma
الخالية من العاطفة والصلب في āyasmā Koṇḍaña: “ كل ما له طبيعة samudaya
له طبيعة نيرودا ‘’.
وعندما
بدأ البهاغافا في تحريك عجلة داما ، أعلن ديفاس الأرض بصوت عالٍ: “ في
فاراناسي ، في دير غروف في إسيباتانا ، أطلق البهاغافا عجلة داما العليا ،
والتي لا يمكن إيقافها من قبل السامايس. أو brahmins أو devas أو Māras أو
Brahmā أو أي شخص في العالم.
بعد
سماع صرخة ديفاس الأرض ، أعلن ديفا كاتوماهاراجيكا بصوت عالٍ: “ في
فاراناسي ، في دير غروف في إسيباتانا ، أطلق البهاغافا عجلة داما العليا ،
والتي لا يمكن إيقافها من قبل السامايس أو البراهمة ، ديفاس أو ماراس أو
براهما أو أي شخص في العالم.
بعد
سماع صرخة Cātumahārājika devas ، أعلن Tāvatiṃsa devas بصوت عالٍ: “ في
فاراناسي ، في Deer Grove في Isipatana ، أطلق Bhagavā عجلة Dhamma العليا ،
والتي لا يمكن إيقافها من قبل samaṇas أو brahmins ، devas ، Māras ،
براهما أو أي شخص في العالم.
بعد
سماع صرخة Tāvatiṃsa devas ، أعلن Yāma devas بصوت عالٍ: “ في Varanasi ،
في Deer Grove في Isipatana ، أطلق Bhagava عجلة Dhamma العليا ، والتي لا
يمكن إيقافها بواسطة samaṇas أو brahmins ، devas ، Māras ، براهما أو أي
شخص في العالم.
بعد
سماع صرخة Yāma devas ، أعلن Tusitā devas بصوت عالٍ: “ في Varanasi ، في
Deer Grove في Isipatana ، أطلق Bhagava عجلة Dhamma العليا ، والتي لا
يمكن إيقافها بواسطة samaṇas أو brahmins ، devas ، Māras ، براهما أو أي
شخص في العالم.
بعد
سماع صرخة Tusitā devas ، أعلن Nimmānarati devas بصوت عالٍ: “ في
فاراناسي ، في Deer Grove في Isipatana ، أطلق Bhagava عجلة Dhamma العليا ،
والتي لا يمكن إيقافها بواسطة samaṇas أو brahmins ، devas ، Māras ،
براهما أو أي شخص في العالم.
بعد
سماع صرخة Nimmānarati devas ، أعلن Paranimmitavasavatti devas بصوت
عالٍ: “ في Varanasi ، في Deer Grove في Isipatana ، أطلق Bhagavā عجلة
Dhamma العليا ، والتي لا يمكن إيقافها من قبل samaṇas أو brahmins ، devas
، Māras ، براهما أو أي شخص في العالم.
بعد
سماع صرخة Paranimmitavasavatti devas ، أعلن brahmakāyika devas بصوت
عالٍ: “ في Varanasi ، في Deer Grove في Isipatana ، أطلق Bhagavā عجلة
Dhamma العليا ، والتي لا يمكن إيقافها من قبل samaṇas أو brahmins ، devas
، Māras ، براهما أو أي شخص في العالم.
وهكذا
في تلك اللحظة ، في تلك اللحظة ، انتشر الصراخ إلى براهما لوكا. وكان هذا
النظام العالمي الذي يبلغ عشرة آلاف ضعف يهتز ، ويرتجف ، ويرتجف ، وظهر
إشراق عظيم لا حدود له في العالم ، متجاوزًا بفاعلية ديفاس.
ثم قال البهاغافا هذا الأذان: “Koṇḍaña يفهم حقًا! Koaña يفهم حقًا! وبهذه الطريقة اكتسبت āyasmā Koṇḍaña اسم “Añāsi · Koṇḍaña”.
محطة الـ 3D
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كان
التحريك الثلاثي ومازال معضله الجميع وكابح جماح التطور والتصنيع للافلام
الثلاثيه لاخوتي العرب وخاصه ان مصادر تعلمه اما معدومه او نادره او باجر
عالي مما يجعل الوصول الى المعلومه شبه مستحيله , فكان لابد لاحد ان يتحرك
وينهي هذا الغموض الذي يلف التحريك الثلاثي ……ستجد بهذا الكتاب المرئي
الصوتي كل ماتبحث عنه باذن الله تعالى من معلومات تخص التحريك لكل شي فهو
شبه جامع لكل ماتحتاجه للتحريك بالصوره والصوت فبدا على بركه الله متعه
التحريك الثلاثي ولاتنسانا بخالص الدعاء ….متنميا للجميع دوام النجاح
صانع وصاحب الدرس:
سدير ياسين محمد
تحريك عجله و ربط الـــ biped بجسم متحرك وتحركه معه
تحريك عجله و ربط الـــ biped بجسم متحرك وتحركه معه
كان
التحريك الثلاثي ومازال معضله الجميع وكابح جماح التطور والتصنيع للافلام
الثلاثيه لاخوتي العرب وخاصه ان مصادر تعلمه اما معدومه او نادره او باجر
عالي مما يج…
Սա, անշուշտ, Պալիի պարարվեստի ամենահայտնի սուտան է:
Բուդդան առաջին անգամ բացատրում է չորս արիակապաները:
Նշում. Տեղեկատվություն · պղպջակ պալիի յուրաքանչյուր բառի վրա
Մի առիթով, Bhagavā- ն բնակվում էր Varanasi- ում, Isipatana- ի Deer Grove- ում:
Այնտեղ նա դիմեց հինգ հոգանոց խմբին.
Այս երկու ծայրահեղությունները, բիխխուսը, չպետք է ընդունի նա, ով դուրս է եկել տնային կյանքից: Ո՞ր երկուսը: Մի կողմից ՝ հեդոնիզմի նվիրվածությունը կամայի հանդեպ, որը ցածր է, գռեհիկ, սովորական, անարիա, զրկված է օգուտից, իսկ մյուս կողմից ՝ նվիրվածություն ինքնահավանությանը, որը դուխխա է, անարիա ՝ զրկված օգուտից: , Առանց այս երկու ծայրահեղությունների, բիխխուսի գնալու, Tathāgata- ն ամբողջովին արթնացավ դեպի majjhima paṭipada, որն առաջացնում է տեսողություն, որը արտադրում է ,a և հանգեցնում է հանգստացման, abhiñña, դեպի sambodhi, Nibbāna:
Եվ ի՞նչ է, բիխխուս, այն majjhima paṭipada- ն, որին լիովին արթնացել է Tathāgata- ն, որն առաջացնում է տեսողություն, որն առաջացնում է ,a և հանգեցնում է հանդարտեցման, abhiñña- ի, sambodhi- ի և Nibbāna- ի: Դա, bhikkhus, սա ariya aṭṭhaṅgika magga է, այսինքն ՝ sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Սա, բիկխուսն է, այն majjhima paṭipada- ն է, որին արթնացել է Tathāgata- ն, որն առաջացնում է տեսողություն, որն արտադրում է ,a և հանգեցնում է հանգստացման, abhiñña, sambodhi, Nibbāna:
Ավելին, բիխխուս, սա դուխխա արիա · սակկա է. Jāti- ն dukkha է, jarā- ը `dukkha (հիվանդությունը` դուխխա) դուխխա է; մի խոսքով, հինգ upādāna’k'khandhas- ը dukkha են:
Ավելին, բիխխուս, սա դուխխա-սամուդայա արիա · սակկա է. Այս տահը, որը տանում է դեպի վերածնունդ, կապված է ցանկության և վայելքի հետ, այստեղ կամ այնտեղ բերում է հրճվանք, այսինքն ՝ kāma-taṇhā, bhava-taṇhā և vibhava-taṇhā:
Ավելին, բիխխուս, սա դուխխարինոդա արիա · սակկա է. Ամբողջական վիրգգա, նիրդա, լքել, լքել, ազատագրել և ազատվել հենց այդ տահայից:
Ավելին, բիխխուս, սա դուխխանիռուդա · gāminī paṭipada ariya · sacca է: , sammā · sati եւ sammā · samādhi.
«Սա դուխխա արիյասակն է». Իմ մեջ, բիխխուս, նախկինում չլսված բաների հետ կապված, աչքը առաջացավ, ara առաջացավ, paññā առաջացավ, vijjā առաջացավ, լույսը առաջացավ: «Հիմա, այս դուխխա արիյասակը պետք է ամբողջությամբ հայտնի լինի». Իմ մեջ, բհիկխուս, նախկինում չլսված բաների հետ կապված, աչքը առաջացավ, ñāṇa առաջացավ, paññā առաջացավ, վիժջան առաջացավ, լույսը առաջացավ: «Հիմա, այս դուխխա արյասակկան ամբողջովին հայտնի է». Իմ մեջ, բհիկխուս, նախկինում չլսված բաների հետ կապված, աչքը առաջացավ, ñāṇa առաջացավ, paññā առաջացավ, վիժջան առաջացավ, լույս լույս եղավ:
«Սա դուխխամամուդայա արիյասակն է». Իմ մեջ, բհիկխուս, նախկինում չլսված բաների հետ կապված, աչքը առաջացավ, ñāṇa- ն առաջացավ, paññā- ն առաջացավ, վիժջան առաջացավ, լույսը առաջացավ: «Հիմա, այս դուխխամամուդայա արիասակը պետք է լքվի». Իմ մեջ, բհիկխուս, նախկինում չլսված բաների հետ կապված, աչքը բարձրացավ, ñāṇa առաջացավ, paññā առաջացավ, vijjā առաջացավ, լույս լույս: «Հիմա, այս դուխխամամուդայա արիասացան լքված է». Իմ մեջ, բհիկխուս, նախկինում չլսված բաների հետ կապված, աչքը բարձրացավ, ñāṇa առաջացավ, paññā առաջացավ, vijjā առաջացավ, լույս լույս:
«Սա դուխխանիրուդա արիյասակն է». Իմ մեջ, բհիկխուս, նախկինում չլսված բաների վերաբերյալ, աչքը առաջացավ, ñāṇa- ն առաջացավ, paññā- ն առաջացավ, վիժջան առաջացավ, լույսը առաջացավ: «Հիմա, այս դուխխանիրուդա արիյասակը պետք է անձամբ փորձվի». Իմ մեջ, բհիկխուս, նախկինում չլսված բաների հետ կապված, աչքը առաջացավ, ñāṇa առաջացավ, paññā առաջացավ, vijjā առաջացավ, լույս լույս: «Հիմա, այս դուխխանիրուդա արիյասակը անձամբ է փորձառվել». Իմ մեջ, բհխխուս, նախկինում չլսված բաների վերաբերյալ, աչքը առաջացավ, ñāṇa առաջացավ, paññā առաջացավ, vijjā առաջացավ, լույս լույս եղավ:
«Սա դուխխանիռուդան · gāminī paṭipadā ariyasacca է». Իմ մեջ, բիխխուս, նախկինում չլսված բաների հետ կապված, աչքը բարձրացավ, ara առաջացավ, paññā առաջացավ, vijjā առաջացավ, լույս լույս: «Հիմա պետք է զարգացվի այս դուխխանիրոդա · gāminī paṭipadā ariyasacca». Իմ մեջ, բհխխուս, նախկինում չլսված բաների հետ կապված, աչքը առաջացավ, ara առաջացավ, paññā առաջացավ, vijjā առաջացավ, լույսը առաջացավ: «Հիմա, այս դուխխանիրուդա · gāminī paṭipadā ariyasacca- ն զարգացել է». Իմ մեջ, բհիկխուս, նախկինում չլսված բաների վերաբերյալ, աչքը առաջացավ, ñāṇa առաջացավ, paññā առաջացավ, vijjā առաջացավ, լույս լույս:
Եվ այնքան երկար, բհիկխուս, քանի որ այս չորս տասներկու եղանակներով այս չորս ariyasaccas- ի իմ յաթաբահաթական գիտելիքներն ու տեսլականները երեքի կողմից այնքան էլ մաքուր չէին, ես չէի պնդում, որ լոկայում `իր դևերով, իր Միրաներով, իր Բրահմաներով, սամանաս և բրահմին, այս սերնդի մեջ իր դևերով և մարդկանցով, լիովին արթնացել են գերագույն սամմա սամբոջիի մոտ:
Բայց երբ, bhikkhus, իմ յաթաբահաթական գիտելիքներն ու տեսլականը այս տասներկու եղանակներով այս ariyasaccas- ի վերաբերյալ եռյակներով բավականին մաքուր էր, ես պնդում էի, որ լոկայում `իր devas- ով, իր Māras- ով, իր Brahmās- ով, samaṇas և brahmins- ում, այս սերունդն իր դևերով և մարդկանցով լիովին արթնացած գերագույն սամղամամբիի մոտ: Եվ իմ մեջ առաջացավ գիտելիքն ու տեսլականը. «Իմ վիմուտտին անխախտ է, սա իմ վերջին ջիթն է, հիմա այլևս բհավա չկա:
Ահա թե ինչ ասաց Բհագավուն: Հինգ բհիկխուսների խումբը, ուրախանալով, հաստատեց Բհագավուի խոսքերը: Եվ մինչ այս արտահայտությունը խոսվում էր, āyasmā Koṇḍañña- ում առաջացավ Dhamma աչքը, որը զերծ է կրքից և չժանգոտվող. «Այն ամենը, ինչ ունի սամուդայայի բնույթ, ունի նիրոդայի բնույթ»:
Եվ երբ Bhagavā- ն շարժեց Դամմայի անիվը, երկրի դևերը բարձրաձայն հռչակեցին. «Վարանասիում, Իզիպատանայի Եղջերուի պուրակում, Բհագավուն գործի դրեց Դամմայի գերագույն անիվը, որը չի կարող կանգնեցնել սամանասով: կամ բրահման, devas, Māras, Brahmā կամ աշխարհում որևէ մեկը »:
Լսելով երկրի դևերի աղաղակը, Կատումահարջիկա դավաները բարձրաձայն հռչակեցին. «Վարանասիում, Իզիպատանայի Եղջերու պուրակում, Բհագավուն գործի դրեց Դամմայի գերագույն անիվը, որը չի կարող կանգնեցնել սամանասները կամ բրահմանները, դևերը , Māras, Brahmā կամ աշխարհի որևէ մեկը »:
Լսելով Կատումահարիջիկա դեվայի աղաղակը ՝ Տվատականսա դավաները բարձրաձայն հռչակեցին. «Վարանասիում, Իզիպատանայի Եղջերու պուրակում, Բհագավը գործի դրեց Դամմայի գերագույն անիվը, որը հնարավոր չէ կանգնեցնել սամանասներով կամ բրահմաններով, դևերով, Միրասով: , Brahmā կամ աշխարհի որևէ մեկը »:
Լսելով Տիվատիսայի դեվայի աղաղակը ՝ Յիմա դավաները բարձրաձայն հռչակեցին. «Վարանասիում, Իզիպատանայի Եղջերուի պուրակում, Բհագավը գործի դրեց Դամմայի գերագույն անիվը, որը հնարավոր չէ կանգնեցնել սամանասի կամ բրահմանի, դևի, Միրասի կողմից: , Brahmā կամ աշխարհի որևէ մեկը »:
Լսելով Yāma devas- ի աղաղակը, Tusitā devas- ը բարձրաձայն հռչակեց. «Varanasi- ում, Isipatana- ի Եղջերու պուրակում, Bhagavā- ն գործի դրեց Դամմայի գերագույն անիվը, որը հնարավոր չէ կասեցնել սամանասի կամ brahmins, devas, Māras- ի կողմից: , Brahmā կամ աշխարհի որևէ մեկը »:
Լսելով Tusitā devas- ի աղաղակը, Nimmānarati devas- ը բարձրաձայն հռչակեց. «Varanasi- ում, Isipatana- ի Եղջերու պուրակում, Bhagavā- ն գործի դրեց Դամմայի գերագույն անիվը, որը հնարավոր չէ կասեցնել սամանասի կամ brahmins, devas, Māras- ի կողմից: , Brahmā կամ աշխարհի որևէ մեկը »:
Լսելով Nimmānarati devas- ի աղաղակը, Paranimmitavasavatti devas- ը բարձրաձայն հռչակեց. «Varanasi- ում, Isipatana- ի Եղջերուի պուրակում, Bhagavā- ն գործի է դրել Դամմայի գերագույն անիվը, որը չի կարող կասեցնել սամաները կամ brahmins, devas, Māras , Brahmā կամ աշխարհի որևէ մեկը »:
Լսելով Paranimmitavasavatti devas- ի աղաղակը, brahmakāyika devas- ը բարձրաձայն հռչակեց. «Varanasi- ում, Isipatana- ի Եղջերու պուրակում, Bhagavā- ն գործի դրեց Դամմայի գերագույն անիվը, որը հնարավոր չէ կասեցնել սամանասներով կամ brahmins, devas, Māras- ով: , Brahmā կամ աշխարհի որևէ մեկը »:
Այսպիսով, այդ պահին, այդ ակնթարթում, աղաղակը տարածվեց մինչև Բրահմալոկա: Եվ այս տասը հազարապատիկ համաշխարհային համակարգը ցնցվեց, ցնցվեց և դողաց, և աշխարհում հայտնվեց մի մեծ, անսահման փայլ, գերազանցելով դևերի էֆուլյացիան
Այնուհետև Բհագավն արտասանեց այս ուդինան. «Koṇḍañña- ն իրոք հասկացավ: Koṇḍañña- ն իսկապես հասկացավ »: Եվ ահա թե ինչպես āyasmā Koṇḍañña- ն ձեռք բերեց «Aññāsi · Koṇḍañña» անվանումը:
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Bu, əlbəttə ki, Pali zibilliyindəki ən məşhur sutta.
Budda ilk dəfə dörd ariya · sakcanı izah edir.
Qeyd: hər Pali sözündə məlumat · köpük
Bir dəfə Bhagavā, Isipatana’daki Geyik Meşəsindəki Varanasidə qalırdı.
Orada beş hicri qrupuna müraciət etdi:
Bu iki hədd, bhikkhus, ev həyatından çıxan biri tərəfindən qəbul edilməməlidir. Hansı iki? Bir tərəfdən aşağı, vulqar, ümumi, anariya olan, faydan məhrum olan kama qarşı hedonizmə sədaqət, digər tərəfdən də dukha, anariya, fayda görməmiş öz ölümünə sədaqət. . Bhikkhus olan bu iki ifrat məqama getmədən, Tathāgata, ñāṇa istehsal edən və sakitləşməyə, abhiñña, sambodhi’ye, Nibbana’ya yol açan görmə meydana gətirən majjhima paṭipada’ya tam olaraq oyandı.
Bhikkhus, Tathāgata’nın tamamilə oyandığı, görmə meydana gətirən, ,āṇa istehsal edən və sakitləşdirməyə, abhiñña, sambodhi’ye, Nibbanaya aparan majjhima paṭipada nədir? Bu, bhikkhus, bu ariya aṭṭhaṅgika magga, yəni: sammādiṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ījīva sammā · vāyama sammā · sati sammā · samādhi. Bu, bhikkhus, Tathāgata’nın oyandığı majjhima paṭipada, görmə meydana gətirən, ñāṇa istehsal edən və sakitləşdirməyə, abhiñña, sambodhi’ye, Nibbanaya gətirən.
Bundan əlavə, bhikkhus, bu dukkha ariya · sacca: jāti dukkha, jarā dukkha (xəstəlik dukkha) maraṇa dukkha, bəyənilməyənlə birləşmək dukkha, bəyəndiklərindən ayrılma dukkha, istədiyini əldə etmək deyil. dukxadır; bir sözlə, beş upādāna’k'handhas dukkha.
Bundan əlavə, bhikkhus, bu dukkha · samudaya ariya · sacca: yenidən doğuşa aparan, istək və ləzzətlə əlaqəli, burada və ya orada ləzzət tapan bu taṇha, yəni: kāma-taṇhā, bhava-taṇhā və vibhava-taṇhā.
Bundan əlavə, bhikkhus, bu dukxairirha ariya · sacca: tam virağa, nirodha, tərk etmək, tərk etmək, azadlıq və o taṇhadan azad olmaq.
Bundan əlavə, bhikkhus, bu dukhairodha · gāminī paṭipada ariya · sacca: yalnız bu ariya aṭṭhaṅgika magga, yəni: sammādiṭṭhi, sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · amma, , sammatati və sammāsamati.
‘Bu dukkha ariyasacca’: məndə bhikkhus, əvvəllər eşidilməyən şeylərlə əlaqədar olaraq, göz qalxdı, ñāṇa qalxdı, paññā qalxdı, vijjā yarandı, işıq yarandı. ‘İndi, bu dukkha ariyasacca tamamilə bilinməlidir’: bhikkhus, əvvəllər eşitməmiş şeylərlə əlaqədar olaraq, göz qalxdı, ñāṇa qalxdı, paññā yarandı, vijjā yarandı, işıq yarandı. ‘İndi, bu dukha ariyasacca tamamilə məlumdur’: bhikkhus, əvvəllər eşitməmiş şeylərlə əlaqədar olaraq, göz qalxdı, ñāṇa qalxdı, paññā yarandı, vijjā yarandı, işıq yarandı.
‘Bu dukkha · samudaya ariyasacca’: məndə bhikkhus, əvvəllər eşidilməyən şeylərlə əlaqədar olaraq göz qalxdı, ñāṇa qalxdı, paññā qaldı, vijjā yarandı, işıq yarandı. ‘İndi, bu dukha · samudaya ariyasacca tərk edilməlidir’: məndə bhikkhus, əvvəllər eşidilməyən şeylərlə əlaqədar olaraq, göz qalxdı, ñāṇa qalxdı, paññā qalxdı, vijjā yarandı, işıq yarandı. ‘İndi, bu dukha · samudaya ariyasacca tərk edildi’: bhikkhus, əvvəl eşitmədiyim şeylərlə əlaqədar olaraq, göz qalxdı, ñāṇa qalxdı, paññā qalxdı, vijjā yarandı, işıq yarandı.
‘Bu dukxairodha ariyasacca’: məndə bhikkhus, əvvəllər eşidilməyən şeylərlə əlaqədar olaraq göz qalxdı, ñāṇa qalxdı, paññā qalxdı, vijjā yarandı, işıq yarandı. ‘İndi, bu dukkhairodha ariyasacca şəxsən təcrübəli olmalıdır’: bhikkhus, əvvəllər eşitməmiş şeylərlə əlaqədar olaraq, göz qalxdı, ñāṇa qalxdı, paññā qalxdı, vijjā qalxdı, işıq yarandı. ‘İndi, bu dukxairodha ariyasacca şəxsən yaşanmışdır’: bhikkhus, əvvəllər eşitməmiş şeylərlə əlaqədar olaraq, göz qalxdı, ñāṇa qalxdı, paññā qalxdı, vijjā qalxdı, işıq yarandı.
‘Bu dukkhairodha · gāminī paṭipadā ariyasacca’: məndə bhikkhus, əvvəllər eşidilməyən şeylərə gəldikdə, göz qalxdı, ñāṇa qalxdı, pañña qalxdı, vijja qalxdı, işıq yarandı. ‘İndi, bu dukhahirodhagamini paṭipadā ariyasacca inkişaf etdiriləcək’: məndə bhikkhus, əvvəllər eşidilməyən şeylərlə əlaqədar olaraq, göz qalxdı, ñāṇa qalxdı, paññā qalxdı, vijjā yarandı, işıq yarandı. ‘İndi, bu dukxairodhagamini paṭipadā ariyasacca inkişaf etdirildi’: bhikkhus, əvvəl eşitmədiyim şeylərlə əlaqədar olaraq, göz qalxdı, ñāṇa qalxdı, paññā qalxdı, vijjā yarandı, işıq yarandı.
Bu iki ariyasakta haqqında bu üç arada üçbucaqla bilik və vizyonum olduğuna görə bhikkhus, o qədər də təmiz deyildi, mən lokada devaları ilə, Maraları ilə, Brahmaları ilə, samaas və brahminlər, bu nəsildə öz devaları və insanları ilə birlikdə ən yüksək səmsamambodiyə oyanmışlar.
Bhikkhuslar, bu on iki yolda bu üç ariyasakta haqqında üçbucaqlı biliklərim və vizyonum olduqca saf olduqda, mən lokada devaları ilə, Māras ilə, Brahmalarla, samaalar və brahmanlarla, devası və insanları ilə birlikdə bu nəsil, ən yüksək sammamambodhiyə oyanmış olsun. Bilik və vizyon içimdə yarandı: ‘mənim vimuttim sarsılmazdır, bu mənim son jatim, indi başqa bhava yoxdur.
Bhagavanın dediyi budur. Beş bhikkhus qrupu sevindilər, Bhagavanın sözlərini bəyəndilər. Və bu ekspozisiya danışarkən, Ayasma Koṇḍañña’da ehtirasdan və paslanmayan Dhamma gözü meydana gəldi: ’samudaya təbiətinə sahib olanların hamısı nirodha xüsusiyyətinə sahibdir’.
Bhagava Dhamma Təkərini işə saldıqda, yer üzünün devaları ucadan elan etdilər: ‘Varanasi’də, Isipatana’daki Geyik Meşəsində, Bhagava, samaaslar tərəfindən dayandırıla bilməyən ən yüksək Dhamma Təkərini hərəkətə gətirdi. ya da brahmanlar, devalar, Māras, Brahma və ya dünyadakı hər kəs. ‘
Yerin devalarının fəryadını eşidən Katumaharajika devaları səslə elan etdilər: ‘Varanasidə, Isipatana’daki Geyik Meşəsində, Bhagava, shamas və ya brahmanlar, devalar tərəfindən dayandırıla bilməyən ən yüksək Dhamma Təkərini hərəkətə gətirdi. , Māras, Brahma və ya dünyadakı hər kəs. ‘
Katumaharajika devalarının fəryadını eşidən Tavatiṃsa devasları ucadan elan etdilər: ‘Varanasidə, Isipatana’daki Geyik Meşəsində, Bhagavā, samahalar və ya brahmanlar, devalar, Maralar tərəfindən dayandırıla bilməyən ən yüksək Dhamma Təkərini hərəkətə gətirdi. , Brahma və ya dünyadakı hər kəs. ‘
Tovati devsa devalarının fəryadını eşidən Yama devaları ucadan elan etdilər: ‘Varanasidə, Isipatana’daki Geyik Meşəsində, Bhagavā, shamasalar və ya brahmanlar, devalar, Māras tərəfindən dayandırıla bilməyən ən yüksək Dhamma Təkərini hərəkətə gətirdi. , Brahma və ya dünyadakı hər kəs. ‘
Yama devalarının fəryadını eşidən Tusita devaları səslə elan etdilər: ‘Varanasidə, Isipatana’daki Geyik Meşəsində, Bhagava, samahalar və ya brahmanlar, devalar, Maralar tərəfindən dayandırıla bilməyən ən yüksək Dhamma Təkərini hərəkətə gətirdi. , Brahma və ya dünyadakı hər kəs. ‘
Tusita devalarının fəryadını eşidən Nimmanarati devaları səslə elan etdilər: ‘Varanasidə, Isipatana’daki Geyik Meşəsində, Bhagavā, samahalar və ya brahmanlar, devalar, Mraslar tərəfindən dayandırıla bilməyən ən yüksək Dhamma Təkərini hərəkətə gətirdi. , Brahma və ya dünyadakı hər kəs. ‘
Nimmānarati devalarının fəryadını eşidən Paranimmitavasavatti devaları səslə elan etdilər: ‘Varanasidə, Isipatana’daki Geyik Meşəsində, Bhagava, samaas və ya brahmanlar, devalar, Maralar tərəfindən dayandırıla bilməyən ən yüksək Dhamma Təkərini hərəkətə gətirdi. , Brahma və ya dünyadakı hər kəs. ‘
Paranimmitavasavatti devalarının fəryadını eşidən brahmakāyika devaları yüksək səslə elan etdilər: ‘Varanasidə, Isipatana’daki Geyik Meşəsində, Bhagavā, samahalar və ya brahmanlar, devalar, Maralar tərəfindən dayandırıla bilməyən ən yüksək Dhamma Təkərini hərəkətə gətirdi. , Brahma və ya dünyadakı hər kəs. ‘
Beləliklə, o anda, o anda fəryad Brahmalokaya qədər yayıldı. Və bu on min qat dünya sistemi sarsıldı, titrədi və titrədi və dünyada devasların təsirini aşaraq böyük, sərhədsiz bir parıltı meydana gəldi.
Sonra Bhagavā bu udanı səsləndirdi: ‘Koṇḍañña həqiqətən başa düşdü! Koṇḍañña həqiqətən başa düşüldü! ‘ Ayasma Koṇḍañña ‘Aññāsi · Koṇḍañña’ adını belə qazandı.
SUBIS Lecture Series tatvbodhini 4th March Vipashana Aur Viyaktitva
Constitution Day, also known as Samvidhan Divas, is celebrated in Prabuddha Bharat on 26 November every year to commemorate the adoption of the Constitution.
IT MUST BE CELEBRATED ALL OVER THE WORLD FOR DISCOVERY OF AWAKENED ONE WITH AWARENESS UNIVERSE.
All Ministries of Education all over the world may chart a year long program in commemoration of the 70th Constitution Day, (26th November, 2020) and nominate the International Law Universities.
Pleadings Rounds
Must be inaugurated on 20th
October, 2020,
As many teams from across the world, comprising some of the International Law
Universities and prominent law schools have been shortlisted on the basis
of written submissions submitted by teams from over world universities.
These teams must judged by world’s top legal minds and professionals who
specialise in the nuanced field of Constitution Day on 26 November 2020 and constitutional
law. The participants will have the opportunity of not only witnessing the
highest level of advocacy but also learning from top professionals in
the field.
- Panelists of the Reclaiming India virtual conference.
Indian
Hindu nationalist BJP government has become authoritarian, destroying
democratic institutions, undermining minority rights, equality under the
law, freedom of religion, the right to dissent, independence of the
judiciary and press freedom, leading jurists, civil rights activists,
journalists and students have said.
Participating in various panel discussions last weekend 3-4 October at a virtual conference, Reclaiming India,
panelists said the only way to combat the Modi government’s
authoritarian conduct would be to strengthen the institutions, including
the judiciary, and create South Asian solidarity.
Speakers also drew parallels between the ongoing struggle
of India’s Dalit community with the Black Lives Matter movement while
examining the similarities between Hindutva and white supremacist
ideologies.
The diverse variety of speakers laid out the state of
democracy in India providing vision and forward-thinking strategies to
save democracy and protect human rights and religious freedom in India.
The conference was organised by Global India Progressive
Alliance, Hindus for Human Rights, India Civil Watch International,
Indian American Muslim Council, and Students Against Hindutva Ideology.
Bilkis Dadi: Time Magazine’s 100 most influential people in 2020.
Bilkis Dadi from Shaheen Bagh, who was recently featured in
Time Magazine among the 100 most influential people in 2020, made a
video appearance in which she stated, “We are not begging the government
to give us alms. We are only asking for equal rights. Modi is also my
son. If I didn’t give birth to him, my sister did. Women have achieved
(in these protests) what men were not able to do.”
Speaking on the topic of “Independent Judiciary Under
threat”, Veteran civil rights activist and Supreme Court lawyer Mr
Prashant Bhushan came down heavily against Prime Minister Narendra
Modi’s government.
“This government has singularly tried to subvert the
independence of the judiciary, firstly, by not making the appointment of
independent judges and getting independent judges transferred,” Mr
Bhushan said. “This government is using post-retirement jobs to subvert
the independence of the judiciary and, worst of all, it is using
agencies to blackmail judges… If the judiciary has to be saved, this
government must go.”
Mr Prashant Bhushan.
Mr Bhushan said whenever, “something unsavoury” about the
judiciary was exposed, the court would see it as a threat to its
independence. “They say that the mere exposure of unsavoury goings on
within the judiciary is a threat to their independence. Independence
from the government doesn’t mean independence from accountability.”
The sedition laws were being misused against “anybody who
criticises the government, the Prime Minister, and the Chief Minister…
Once you are accused under [UAPA], the police can make any kind of
absurd story against you.” The Supreme Court should strike down this
law, “but, unfortunately, they are not doing this duty,” Mr Bhushan
said.
Former Indian Vice-President Hamid Ansari said the mass protests by
Muslim women against the Citizenship (Amendment) Act in Delhi’s Shaheen
Bagh had been “unique in more than one sense. One, that it was all
women; two, it was spontaneous; and three, the majority, but not the
totality, of participants were Muslim women.”
He said that the same Muslim women who were being said to
need “saviours” just a couple years ago “had suddenly turned out to
save India’s democracy… It was a very powerful movement [and] it sent a
very powerful message.”
Mr Hamid Ansari.
Mr Ansari said the way the government responded to the
anti-CAA protests by attacking campuses showed that the police was “more
politicised” than earlier, the media was “communalised to the core”,
and the bureaucrats were “literally airing their views” in support of
the government’s autocratic and ideological response.
The former Vice-President, however, said he was optimistic
as it would be difficult for the government to crush dissent.
“Throughout our history every new idea has been an idea in dissent,
whether it is religious [or] social dissent… You cannot run a steam
roller,” Mr Ansari said. “But there is a heavy political price to pay
for dissent. What Gandhiji said at his various trials, what Maulana Azad
said at his various trials.”
Mr Ansari especially gave a shout-out to iconic youth
leader Umar Khalid, who was arrested last month under the UAPA. “[Umar
has] resonated with millions of other youths, Muslim or not, because you
cannot really… categorise and bracket him to just his Muslimness. He
has also become a youth icon.”
Former Additional Solicitor General of India and Supreme
Court lawyer Ms Indira Jaising said “criminal procedure has been eroded
and become a plaything in the hands of [Prime Minister Narendra Modi’s]
government.” Power in the legal profession was now “emanating from the
executive, and the judges know this.”
Ms Indira Jaising.
Ms Jaising said “partisan politics” had entered the court
through lawyers, saying “Courtrooms are used as a forum to advocate that
a few of us are anti-nationals,” and blamed the politicisation of the
lawyers. “A necessary condition for the collapse of the judiciary is the
collapse of the bar. But I also feel that the Bar has collapsed,” she
said. “The question is, how do we break through this breakdown of the
Bar and return to the value of reclaiming India?”
Condemning the arrests of activists under the Unlawful
Activities (Prevention) Act (UAPA) on charges of conspiracy in violence
in Delhi that killed 50 people, two-third of them Muslims, last
February, she said protesting the Citizenship (Amendment) Act did not
amount to a “conspiracy to undermine the sovereignty and integrity of
India.”
Renowned journalist Ms Arfa Khanum Sherwani added, “I would classify
the Shaheen Bagh movement as a feminist movement because I saw for the
first time women who had never been to any political protest or site,
making the journey from their kitchens to the protest site within 24
hours.”
Renowned human rights defender Teesta Setalvad said the
Modi government’s behaviour was a “manifestation of unbridled abuse of
power. Archaic laws such as sedition laws are being applied. The
political agenda is both narrow and vendetta driven, archaic laws such
as sedition laws are being applied. First comes the branding of an
individual as anti-national and then comes the incarceration. The penal
codes are not being followed. The number of journalists arrested is
unprecedented.”
She said there was a need to build a large South Asia
coalition, including civil rights organisations from neighbouring
countries, to fight fascism.
Congress party’s Member of Parliament Shashi Tharoor said,
“I am glad that the organisers of the Reclaiming India conference have
chosen to focus on some of the most important issues confronting India’s
democracy, and pluralism today. It is time to reaffirm the idea of
India enshrined in our Constitution. This requires a conscious effort to
defend the besieged institutions of civic nationalism to restore their
autonomy and ensure their effectiveness. It also requires us to look to
an idea of India that is comprehensive, embraces all experiences and
refuses to see the past through the prism of any one faith.”
Mumbai-based human rights lawyer Mihir Desai who is the
convenor of People’s Union for Civil Liberties in Maharashtra, said the
Modi government had “mastered the use of these [draconian] laws to turn
victims into the accused. They are being persecuted and prosecuted. An
authoritarian state is being brought in while maintaining a facade of a
democratic state. “Democratic institutions are being hollowed much more
than earlier.”
He explained that in international law, a political
prisoner was accused of an offence not committed for personal gain or
benefit, but a larger collective objective, and was treated differently.
But in India, there was no distinction between a political and
non-political prisoner. “The present government is concerned by its
international image, and international pressure should be applied to
restore democracy and the rule of law in India,” he added.
Congress party leader, Salman Soz, said the CAA and the
National Register for Citizens (NRC) were “wrong” and it was important
to criticize them openly. “If you don’t say it, it may seem like it’s
politically the right thing, but actually you’re empowering the other
side.” He conceded that the Congress party had given the Rashtriya
Swayamsevak Sangh (RSS), the torchbearer of Hindutva, an “opportunity…
Hindutva ideology is here to stay. We have to introspect and see what
our role is in the rise of Hindu nationalism. […] The RSS have taken
their ideas, ideology and kept propagating it. They kept working on it.
They kept nurturing it.”
He said though the rise of extreme right-wing politics was a
global phenomenon, unlike in other countries, India’s institutions had
turned out to be “very brittle. They are just incapable of withstanding
this tsunami.” There was “no magic solution” to the challenge from the
ideology of Hindu nationalism, and it needed to be taken “head on”.
Reflecting on a question to identify an alternative to the
BJP, Aam Aadmi Party (AAP) leader, Atishi Marlene said, “there’s no
national opposition to the BJP right now. As an opposition, we need to
think very deeply, that we are not here to raise a voice against BJP, we
need to defeat the BJP.
She further said that “we almost shunned and looked down
upon a conservative Hindu Middle class world-view and when we as
‘progressives’ have refused to engage with this world-view we have left
this entire world-view for the fascists to take over.
Veteran journalist Pranjoy Guha-Thakurta said anyone who
criticised the Modi government was targeted. It was not just the “regime
being unhappy or antagonistic”. The government was different in how it
was vengeful in the “manner in which other institutions of democracy
have been systematically undermined and demolished, the media has been
systematically bled and financially squeezed.”
Akriti Bhatia, journalist and founder of Peoples’
Association in Grassroots Movement and Associations (PAIGAM) said there
was a “need to understand the clear linkage between what used to be an
independent media and what used to be free and fair elections”. She said
even the Constitution had an “anti-national character”, as evidenced in
the “processes of concentration, centralisation and homogenisation,
economic, political and social.”
US-based Indian author Aatish Taseer, who has been barred
from entering India by the Modi Government even though he was born and
raised there, shared his experience of being treated as a Pakistani just
because his father was one. “If there are 200 people in that room who
are saying you are something else, then you are something else. It’s a
description of something that’s playing out on a bigger scale in the
country right now where people are trying to define themselves against
other people. They’re not being accepted on their sense of self, they’re
suddenly colliding with other ideas of who you are. That is something
that can really stop you in your tracks.”
Joining a panel of students, N Sai Balaji, former President
of Jawaharlal Nehru University Students’ Union, said students had, as
an entity, become the opposition to the government. We never imagined
that would happen. If we can vote for a government, we have the right to
choose what policies we want.” He added that when students hit the
streets to protest, “they don’t come out as Hindus or Muslims or Sikhs,
they come out as students.”
Ruia Prasad, a Dalit Activist in Arizona, US, said there
were “a lot of similarities in the way students have taken on prominent
issues in our political climate and really organized around them… “In
the US, we have seen less violence toward students than [there was
against students at] Jamia [Milia University] or JNU.
There also hasn’t been as strong of a political leadership
in U.S. student unions compared to India.” The reason Hindu nationalism
was being called out explicitly in name was because there were more
Dalit activists in the diaspora than before, she added.
Multifaceted artiste Nrithya Pillai, who is from the
Devadasi lineage and has been a strong voice against casteism and
casteist exclusion in the contemporary dance world, said the “historical
casteist exclusion, which is what the reinvention of Bharatanatyam is
based on, has been about excluding people from the hereditary
communities.”
She pointed out that most artistes in the state-funded
classical arts set-up were siding with Mr Modi’s Hindu nationalist
government and their views. “I’m not sure if they do it out of political
inclination or mere opportunism.”
She added that “ my mere existence is just the questioning
of the powerful. There has been institutionalised omission and erasure
of history from my community, names have been erased.”
Ahsan Khan, National President of the Indian American
Muslim Council (IAMC), said India’s opposition parties had a “critical
duty in fighting for the rights of the marginalised and the oppressed,
as well as opposing religious majoritarian nationalism that is putting
India’s unity and integrity at risk. It is disheartening to see that
none of India’s opposition parties has offered a strong resistance to
the Citizenship (Amendment) Act beyond tokenism, even though the law
threatens to rip apart India and destroy its communal harmony.”
Biju Mathew, co-founder of India Civil Watch International,
said “a set of fault-lines” were running through liberalism as the
right-wing has managed to “outflank all the structures of checks and
balances that made the possibility of liberal democracy, by internally
producing processes and modes of working that fundamentally upset all
the checks and balances within liberal democracy.” The right-wing across
the world had learned to “flip liberal democracy on its head and cut
through all the checks and balances. We need to reinvent that.”
Rya Jetha of Students Against Hindutva Ideology said her
organisation focused on changing attitudes and behaviours in the
diaspora by organising campus protests and teach-ins, and also briefing
Congressional aides and pursuing legislative asks. “For too long Hindu
nationalism has been shrouded as a legitimate part of culture and
religion in the diaspora. On college campuses we are working to make an
entire generation of Indian American youth aware and able to critically
think about Hindu nationalism so that future generations apoloigse less
and take to the streets more.”
Quoting Bhimrao Ambedkar, the 20th-century Dalit leader who
went on to architect India’s Constitution, Prof Roja Singh of Dalit
Solidarity Forum said, “Indian democracy is essentially a top dressing
on an Indian soil which is essentially undemocratic.”
She said the Reclaiming India conference had shown “amazing
democracy rising” with students, lawyers, artistes, singers and writers
“in their anti-caste rhetoric and exploding dynamism speaking out
against fascism, Hindutva, Hindu nationalism, patriarchy, misogyny;
concrete naming of the problems demanding the changes from the Indian
government — wow — that was simply an unbound explosion of positivity.”
Manish Madan, founder of Global Indian Progressive Alliance
said, “As progressive Indians we stand for bringing people together
towards building progressive communities. We aspire to bring progressive
values beyond the lens of religion, caste, ethnicity, race, and gender.
Our anchor hinges on education, advocacy and social justice. We are
glad to have played a modest part in bringing diverse voices together
coming from various religious and progressive lenses through this
initiative called Reclaiming India.”
Raju Rajagopal, Co-founder of Hindus for Human Rights said,
“Hindutva nationalists have taken over almost all political and
religious institutions and they have rushed in to occupy all the spaces
vacated by progressive Hindus. What is a purely political fascist group
is now claiming to speak for all Hindus. With the rare exception of
people like the late Swami Agnivesh, it has completely co-opted Hindu
faith leaders, who seem nowhere in sight to defend their oft-repeated
mouthed, ‘Vasudhaiva Kutumbakam’.” Rajagopal said his organisation was
“united in our goals of working for a casteless and pluralistic and
democratic India, with true equality for all.”
Sunita Viswanath, Co-founder of Hindus for Human Rights
closed the conference with, “Over the past two days we witnessed so much
courage from frontline activists, politicians, intellectuals from
India; and also the fierce unwavering solidarity from all of us, your
brothers and sisters in the diaspora. Reclaiming India was born over
these two days and we pledge to stay together and grow our coalition
globally and be back for our second conference this time next year:
ReclaimingIndia@74.”
It all began in December last year, when India’s Prime Minister
Narendra Modi announced the implementation of the Citizenship Amendment
Bill, thereby giving all but Muslims the right to receive Indian
citizenship. This bill, combined with the National Register of Citizens,
is a strike to stamp out the country’s Muslim population.
Being an Indian Muslim, I was both shocked and embarrassed at the
Prime Minister’s decision. He is known for his anti-Muslim speeches as
he repeatedly mentions that he wants to rid the country of Muslims and
make India a Hindu nation, but a bill like this is pushing it too far,
even for a nationalist like Modi.
It is a blow on the very idea of secularism, a fundamental doctrine of the Indian constitution.
People all over the country, Hindu and Muslim, are protesting against the bill.
The protests, peaceful at first, have taken a violent form over the
past few months — the most recent ones were in Delhi, the nation’s
capital. More than 30 people have been killed and over 200 were injured
in the violence that broke out in a largely Muslim-populated area in
northeast Delhi. Meanwhile the prime minister was busy building a wall
to cover up slums in my hometown of Ahmedabad, where his good friend
President Trump was going to visit. As if Trump was somehow unaware of
the poverty in India.
What surprised me is that it took three days for Modi to issue a
statement on Twitter that peace and harmony should be maintained.
Neither Modi nor his Minister of Home Affairs, Amit Shah, who is in
charge of law and order in the country, have reached out to those who
have been injured or killed.
The hospitals in Delhi resemble a war zone as the city witnesses the
worst communal carnage since the 1984 genocide of the Sikhs.
Since coming to power, the Modi government has done nothing but
incite communal hatred to further his ideal of a Hindu Rashtra (Hindu
State). Bharatiya Janata Party (BJP) ministers are seen openly
threatening Muslims as they refer to Muslim immigrants as termites.
The party seems to excel at creating conditions in which violence can
unfold. A local BJP politician gave an ultimatum to the police: clear
the roads of the Muslim protestors or allow his followers to do so. The
party’s ministers are frequently seen delivering inflammatory speeches
and threatening to take the law into their own hands.
A country that is known for its diversity — where Hindus and Muslims,
Christians and Sikhs eat together on one plate — is seeing mosques
being vandalized and the Quran desecrated by a few radical Hindutva
supporters.
The government repeatedly claims that the mobsters act on their own
volition, but because of its inability to take actions and habitual
discourse of hate speech, they have the assurance that the government
will not take any strict actions against them, as exemplified time and
again. Squashing any form of dissent as being anti-national not only
incites more violence but gives the extremists the courage to take the
law into their own hands
The state of the nation is hopeless; heartbreaking rather, as Modi tears apart the social fabric of the country.
Democracy grants people the power to speak up; to express dissent; to
criticize the government. But with Modi in power, any form of dissent
is met with brutal force.
Recently, the students protesting the Citizenship Amendment Bill at
the Jamia Milia Islamia University in New Delhi were beaten with batons
by the Delhi police. Tear gas shells were fired. This is just one of the
many accounts of the government forcefully crushing dissent.
Nothing kills democracy like controlled media, scripted interviews and crafted Twitter responses.
Modi has repeatedly denied press conferences. It is the first time in
the history of independent India that a prime minister only had one
press conference and almost every question was redirected to his home
minister Amit Shah.
The Indian media has also come under scrutiny for being biased as
news anchors like Arnab Goswami commit to bigoted speech on national
television, openly expressing their loyalty to BJP’s propaganda of
Hindutva.
You cannot expect free and fair news when the media is in the clutches of one man.
Despite all this it seems like Modi supporters, or ‘Bhakts,’ have
turned a blind eye to everything. They keep holding to the promise of
‘Achche Din’ (Good Days) that the Modi government repeatedly emphasized
during its election campaign but has fabulously failed to deliver.
The country’s GDP has hit its lowest point since 2013 with a growth
rate of only 4.5% in the July to September quarter in 2019. The Reserve
Bank of India keeps cutting its interest rates and there has been a
steep decline in the manufacturing sector leading to job cuts, not to
mention the epic failure of the Demonetization policy.
India suffers under Modi’s rule. Democracy will soon become a distant memory — a wishful dream.
Yusra Asif is a staff reporter for The Review. Her views are her
own and do not reflect the majority opinion of The Review’s editorial
staff. She may be reached at yqureshi@udel.edu.
The
damaging report published by The Hindu Newspaper provides the clinching
evidence that Modi was hobnobbing with the negotiations in the purchase
of Rafael aircraft from France. In other words it’s Modi who was
presiding over the act of corruption using his high office.
‘The
Hindu’ reportage by N. Ram that “Government waived anti-corruption
clauses in Rafale deal” and “Defence Ministry protested against Modi undermining Rafale negotiations,” conclusively has given the proof that
this government is corrupt and has misled the nation on Rafale deal.
Now
the ball is in the Bevakoof Jhoothe Psychopaths (BJP)’s court to provide equally powerful documentary
evidences to claim the moral high ground that it has provided a
corruption free government. Its denial in media or public forum won’t
convince the nation. This is no small issue and cannot be brushed under
the carpet. It involves the Modi, the highest executive office of the
country that is indicted on corruption charges.
This new evidences
provided by ‘The Hindu’ is a fit case to be heard by the Supreme Court
that can reopen the case on the Rafale deal where it has already given a
clean chit to the government. Now there is a new twist in this case and
the highest office of the country is mired in corruption. As such the
intervention of the Supreme Court is must because it undermines the
entire edifice of governance of the country.
Will the apex court
reopen the Rafale deal case and call the investigation as to who is
misleading the nation. Can it ask the Modi to stand in the dock and deny
the allegations? Will the Modi wash its dirty linen in the Supreme
Court? It’s a testing time for the entire nation.
If that happens
then an interesting tussle between the judiciary and the executive is
bound to be witnessed as to who is higher of the two democratic
symbols. So now after the new findings the pendulum has shifted to the
judiciary and it remains to be seen how it further handles the Rafale
deal case.
The American business magazine ‘Forbes’ has published
an article giving graphic account of how corruption is still thriving
under Modi. It says five years ago, Fraud EVM in Prabuddha bharat gave
Narendra Modi the chance to realize his big promise to clean up
corruption in the country. But today, Modi’s promise remains a promise
and corruption is still thriving in all the usual places in Prabuddha Bharat.
The
reputed magazine says the erstwhile Congress-led UPA-II dispensation at
the end of its tenure, had acquired a reputation of being mired in many
corrupt deeds and it’s the same “odium” that is now being attached to
Modi .
The magazine cites evidences of high profile
corruption cases that has shook Modi. To name a few is
the murky Rs 60, 000 crore weapons deal with France to purchase 36
Rafale fighter planes. Then the Rs 200 crore bank fraud uncovered last
year at the Punjab National Bank. These two are just a tip in the
iceberg of scandals that has shaken the nation under Modi.
Meanwhile,
a report by the Committee to Protect Journalists (CPJ) states that
IPrabuddha Bharat is ranked among the “worst offenders,” in terms of graft and press
freedom in the Asia Pacific region in 2017. This is another damaging
report on Modi performance since it had gobbled power with
the plank to free Prabuddha Bharat from corruption.
Similarly, the
‘Transparency International’ (TI) a leading non political, independent,
non-governmental anti-corruption organisation has documented corruption
under Modi ranking Prabuddha Bharat at 78 out of 175 countries. The recent
ranking is worse than its 2015 ranking of Prabuddha Bharat. These findings have
surprised Prabuddha Bharatians because Modi bluffed with a
promise to free Prabuddha Bharat from the vice of corruption.
Modi banned 500 and 1000 rupee notes to get rid of “black money.” However
this measure miserably failed to achieve any tangible results. Modicould recover fake currency only to the tune of Rs. 41 crore
that accounted for only 0.0027 per cent of the total currency that came
back into the system following notes ban.
At the fag end of Modi’s tenure in office it appears that that Modi was
fighting corruption among the country’s poor but was maintaining stock
silence corruption in the high places, especially among the rich of the
country. The Rafael deal and the Punjab National bank cases are examples
to this trend.
Whatever may be the government’s statistics on the
GDP growth rate or on the developmental index, India remains a breeding
ground of corruption. Modi had failed to spread the
benefits of economic growth to the masses and on the contrary he
encouraged a narrow elite to thrive under his regime giving rise to
crony capitalism.
If we look back, the corruption allegation
against the Congress-led UPA-II had reached its crescendo by 2014 and
its reverberation facilitated the current Modi to come to
power. The incumbent Modi personified the aspirations of the millions of Prabuddha Bharatians when he gave the assurance that neither he will indulge in
corruption nor allow anyone else to do that. His assurance to rid the
country of corruption raised him to the level of the pied piper
of Hamlin that had lulled the rats to the river through his music. In
this case, the fraud EVMs selection to the music of bringing good days (Ache
Din), by giving a thumping majority to Modi.
However,
nothing has changed under the Modi . A random survey of Prabuddha Bharatians to
measure the change in their life style, would surely end up in
negativity with the majority saying their lives have not all changed and
some may even respond that it has become worse under Modi.
Prabuddha Bharat’s
situation under Modi is neither new nor unique. Every successive
government aspiring for power make populists promises like ending
poverty and bringing prosperity etc. However, after coming to power
the incumbents becomes a breeding ground for corruption. This
is exactly what has happened under the Modi regime. He came to the
office with the promise to change the situation of the people but what
he actually did is to change the rules and regulation that may help only
few elites while the masses continue to reel under misery.
Now,
it’s the Congress party under the leadership of Rahul Gandhi that is
doing the same. The Congress President is selling the dream that he
would change the face of the country, once it’s voted to power. His
promises are so lofty that it has made social activist, Madhu Kishwar to
wit through his tweet ‘Wait Till Rahul Gandhi Promises Free Sex for
Every Adult Prabuddha Bharatian.’
Prabuddha Bharatian journey since seventy years or so has
been abysmally a low speed train ride. Who, How, When it will change
only god knows. Indian politicians have a jolly good time after
hoodwinking the people. As a silent spectator the people by and large
are a witness to the inchoate images of changing Prabuddha Bhatrat.
Modi is returned to office, his sectarian politics made bigotry the defining ideal of the republic.
‘Prabuddha Bharat under Modi has undergone the most total transformation since 1991.’ Photograph: Anuwar Hazarika/Reuters
Prabuddha Bharat
elections are a marvel to behold. The rules stipulate that no citizen
should have to travel more than 2km to vote. So the state goes to the
voters. Carrying oxygen tanks, election officials scaled the Himalayas
to erect a voting booth in a village in Ladakh, 4,500 metres above sea
level. In western Prabuddha Bharat, a polling station was set up for the lone human inhabitant of a wildlife sanctuary. In eastern Prabuddha Bharat,
officials trekked for an entire day to reach the sole registered voter,
an elderly woman, in a remote village. By the time voting closed on
Sunday, some 600 million people had cast their ballots, 10 million of
them for the first time.
The refrain from hindutvaite voters has been identical: Modi has failed us, yes, but he’s at least put Muslims in their place
In
2019, the world’s biggest election was much more than a ritual of
democracy. It was the most consequential vote in the lifetime of a
majority of Indians alive today. Prabuddha Bharat under Modi has undergone
the most total transformation since 1991. This election has, in effect,
been a referendum on whether the republic retains its founding ideals
or, if Modi wins another term – and exit polls released on Sunday
show him winning with a comfortable majority – it leaps to a place of
sectarianism from which return may be close to impossible.
None
of the big promises that delivered Modi’s hindutva-first Bevakoof Jhoothe Psychopaths (BJP) an absolute majority in parliament in 2014 – the first time
in 30 years that a single party was voted into power – have been
honoured. Modi pledged to create 20m jobs annually. Today, the rate of unemployment
is the highest India has known in 20 years. He enraptured young Indian
voters with visions of what he called “smart cities”: facsimiles of
Seoul and Singapore on the Deccan Plateau and the northern plains –
clean, green and replete with skyscrapers and super-fast trains. There
is nothing of the sort in sight. He vowed to purify the Ganga, “the
river of India” as Jawaharlal Nehru called it. Five years later, it
remains a stream of unquantifiable litres of sewage and industrial effluents.
Worse,
democratic institutions have been repurposed to abet Modi’s project to
remake India into a Hindu nation. The election commission, which has
conducted polls in impossible circumstances since 1952 and is revered
for its incorruptibility and fierce independence, functioned during this
vote as an arm of Modi’s BJP, too timid even to issue perfunctory censures
of the prime minister’s egregious use of religious sloganeering. The
military has been politicised and the judiciary plunged into the most
existential threat to its independence since 1975, when Indira Gandhi
suspended the constitution and ruled as a dictator for 21 months.
The
myth of Modi as a technocratic moderniser – crafted by an ensemble of
intellectuals and industrialists who devoted themselves to the cause of
deodorising Modi, a Hindu supremacist who as chief minister of Gujarat
in 2002 presided over a pogrom of Muslims
– collapsed early on under the burden of the incompetence, vainglory
and innate viciousness of the man who once described refugee camps
housing displaced Muslims as “baby-producing centres”.
And
five years on, we have more than a glimpse of the “New Prabuddha Bharat” he has
spawned. It is a reflection of its progenitor: culturally arid,
intellectually vacant, emotionally bruised, vain, bitter, boastful,
permanently aggrieved and implacably malevolent; a make-believe land
full of fudge and fakery, where bigotry against religious minorities is
among the therapeutic options available to members of a self-pitying
majority frustrated by the prime minister’s failure to upgrade their
economic standard of living. In the world’s largest secular democracy,
Muslims have been lynched by mobs since Modi came into office for such
offences as eating beef, dating hindutvaites and refusing to vacate their seats for hindutva commuters on crowded trains.
Sectarian
prejudice has always existed in India. The room for giving it homicidal
expression has expanded exponentially under Modi. The mood music for
this terror has been composed and played by card carriers of hindutvaism. The Muslims they butchered were not victims of
unpremeditated paroxysms of rage but exhibits in an organised campaign
to entrench hindutva cult supremacy. The deification of Modi is the consequence
of a crude awakening of many Hindus to their past: a haphazard response
to the traumas bequeathed by history, especially the partition of Prabuddha Bharat
to accommodate the demands of Muslim nationalism. “Why must hindutvaites bear
the burden of secularism?” a Bengali voter asked me furiously. Decrying
it as a suicidal attitude that comes naturally to hindutvaites, another voter
in Bangalore told me that “secularism” would result in hindutvaites being
“outbred and ruled over” by Muslims.
Wherever I
have travelled, the refrain from hindutvaite voters, with very few
exceptions, has been identical: Modi has failed us, yes, but he has at
least put Muslims in their place. Writing about Algerian independence,
Raymond Aron called it a “denial of the experience of our century to
suppose that men will sacrifice their passions to their interests”.
Modi, unable to enhance the lives of people, has meticulously incited
their passions.
Prabuddha Bharat’s
tragedy is that just when it is faced with an existential crisis, there
is no pan-Prabuddha Bharat alternative to the BJP. What remains of the main
opposition Congress party is bleached of conviction. The party that led Prabuddha Bharat to independence from British colonial rule shed its belief in
democracy in the 1970s, made unconscionable compromises with hindutvaites in the 1980s, and grew monstrously corrupt in the 1990s.
Indira Gandhi suspended the constitution in 1975 to brutalise Prabuddha Bharatians.
Modi will seek to write his ideology into the constitution to divide
them.
If he succeeds, hindutvaism will
become the official animating ideology of the republic. Bigotry will not
then be a deviation from the ideals of the republic: it will be an
affirmation of them. The hindutvaite project will neither
dissipate nor die even if Modi is defeated, it will go into remission.
The BJP’s leaders and cadres will outgrow Modi as he outgrew his mentors
and regroup. They are incompetent in government but they are peerless
in opposition.
Modi’s
career is a lesson in how Prabuddha Bharat’s shameless business elites can be
co-opted to pimp for their cause. Many of them distanced themselves from
him after the anti-Muslim violence on his watch, but proceeded to
demonstrate that a commitment to the market is all they require in
return for their services. And on any given day, there are tens of
thousands of activists, spread out across Prabuddha Bharat, preaching the gospel of hindutvaism and fomenting a revolution from the bottom up. They
believe in their cause. Most of their adversaries long ago abandoned
theirs.
• Kapil Komireddi is an Prabuddha Bharatian writer and author of Malevolent Republic: A Short History of the New Prabuddha Bharat, published in May 2019
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Constitution Day is celebrated in India on 26 November every year to commemorate the adoption of the Constitution of India. The Constituent Assembly of India adopted the Constitution of India On 26 November 1949, and it came into effect on 26 January 1950.
Previously Constitution Day was celebrated as Law Day and this day is also known as Samvidhan Diwas.
In the year 2019, the main theme of the Constitution day is to implement certain strategies for the smooth functioning of the democracy as per the guidelines laid by Dr B.R. Ambedkar. There will be a 10-day programme on the occasion of Constitution Day. A meeting with the intellectuals will be held from November 27 to December 6 organized. As for the 2020 celebration, the theme and programme details shall be organised and information about the same shall be released soon.
Background
This foundation of this day was laid in October 2015 during the inauguration of Ambedkar memorial at the Indu Mills compounds in Mumbai. And then, on November 19, 2015, the government of India with the help of a gazette notification declared November 26 as the Constitution Day.
The Ministry of External Affairs directed all overseas Indian schools to celebrate 26 November as Constitution Day and directed embassies to translate the Constitution into the local language of that nation and distribute it to various academies, libraries, etc.
India will observe the 71st Constitution day in 2020.
Celebration of Constitution Day
The day is observed at various places in different ways:
On this day, the preamble of the constitution was read in all schools by all students.
There were quiz and essay competitions both online and offline on the subject of the constitution of India.
Lectures are delivered on salient features of the constitution in each school.
The Ministry of Education (previously MHRD) along with the UGC charted a year long program in commemoration of the 70th Constitution Day, (26th November, 2020) and nominated the National Law University Delhi as the National Coordinating University.
Destroying Democracy: Modi’s authoritarian rule in Prabuddha Bharat
The hindutva cult BJP (Bevakoof Jhoothe Psychopaths) headed by Mad murderer of democratic institutions (Modi) has become authoritarian, destroying democratic institutions, undermining minority rights, equality under the law, freedom of religion, the right to dissent, independence of the judiciary and press freedom, 99.9% All Awakened Aboriginal Societies including leading jurists, civil rights activists, journalists and students have said.
Participating in various panel discussions last weekend 3-4 October at a virtual conference, Reclaiming Prabuddha Bharat, panelists said the only way to combat the Modi’s authoritarian conduct would be to strengthen the institutions, including the judiciary, and create South Asian solidarity by demanding Ballot Papers instead of the fraud EVMs.
Speakers also drew parallels between the ongoing struggle of Prabuddha Bharat’s SC/ST community with the Black Lives Matter movement while examining the similarities between hindutva and white supremacist ideologies.
The diverse variety of speakers laid out the state of democracy in Prabuddha Bharat providing vision and forward-thinking strategies to save democracy and protect human rights and religious freedom.
The conference was organised by Global Prabuddha Bharat Progressive Alliance, hindutvaites for Human Rights, Prabuddha Bharat Civil Watch International, Prabuddha Bharat American Muslim Council, and Students Against hindutva cult Ideology.
Bilkis Dadi from Shaheen Bagh, who was recently featured in Time Magazine among the 100 most influential people in 2020, made a video appearance in which she stated, “We are not begging Modi to give us alms. We are only asking for equal rights. Modi is also my son. If I didn’t give birth to him, my sister did. Women have achieved (in these protests) what men were not able to do.”
Speaking on the topic of “Independent Judiciary Under threat”, Veteran civil rights activist and Supreme Court lawyer Mr Prashant Bhushan came down heavily against Modi.
“Modi has singularly tried to subvert the independence of the judiciary, firstly, by not making the appointment of independent judges and getting independent judges transferred,” Mr Bhushan said. “Modi is using post-retirement jobs to subvert the independence of the judiciary and, worst of all, it is using agencies to blackmail judges… If the judiciary has to be saved, this Modi must go.”
Mr Prashant Bhushan.
Mr Bhushan said whenever, “something unsavoury” about the
judiciary was exposed, the court would see it as a threat to its
independence. “They say that the mere exposure of unsavoury goings on
within the judiciary is a threat to their independence. Independence
from the government doesn’t mean independence from accountability.”
The sedition laws were being misused against “anybody who
criticises the Modi.
Once you are accused under [UAPA], the police can make any kind of
absurd story against you.” The Supreme Court should strike down this
law, “but, unfortunately, they are not doing this duty,” Mr Bhushan
said.
Former Indian Vice-President Hamid Ansari said the mass protests by
Muslim women against the Citizenship (Amendment) Act in Delhi’s Shaheen
Bagh had been “unique in more than one sense. One, that it was all
women; two, it was spontaneous; and three, the majority, but not the
totality, of participants were Muslim women.”
He said that the same Muslim women who were being said to
need “saviours” just a couple years ago “had suddenly turned out to
save Prabuddha Bharat’s democracy… It was a very powerful movement [and] it sent a
very powerful message.”
Mr Hamid Ansari.
Mr Ansari said the way Modi responded to the
anti-CAA protests by attacking campuses showed that the police was “more
politicised” than earlier, the media was “communalised to the core”,
and the bureaucrats were “literally airing their views” in support of
the Modi’s autocratic and ideological response.
The former Vice-President, however, said he was optimistic
as it would be difficult for the Modi to crush dissent.
“Throughout our history every new idea has been an idea in dissent,
whether it is religious [or] social dissent… You cannot run a steam
roller,” Mr Ansari said. “But there is a heavy political price to pay
for dissent.
Mr Ansari especially gave a shout-out to iconic youth
leader Umar Khalid, who was arrested last month under the UAPA. “[Umar
has] resonated with millions of other youths, Muslim or not, because you
cannot really… categorise and bracket him to just his Muslimness. He
has also become a youth icon.”
Former Additional Solicitor General and Supreme
Court lawyer Ms Indira Jaising said “criminal procedure has been eroded
and become a plaything in the hands of Modi.” Power in the legal profession was now “emanating from the
executive, and the judges know this.”
Ms Indira Jaising.
Ms Jaising said “partisan politics” had entered the court
through lawyers, saying “Courtrooms are used as a forum to advocate that
a few of us are anti-nationals,” and blamed the politicisation of the
lawyers. “A necessary condition for the collapse of the judiciary is the
collapse of the bar. But I also feel that the Bar has collapsed,” she
said. “The question is, how do we break through this breakdown of the
Bar and return to the value of reclaiming Prabuddha Bharat?”
Condemning the arrests of activists under the Unlawful
Activities (Prevention) Act (UAPA) on charges of conspiracy in violence
in Delhi that killed 50 people, two-third of them Muslims, last
February, she said protesting the Citizenship (Amendment) Act did not
amount to a “conspiracy to undermine the sovereignty and integrity of Prabuddha Bharat.”
Renowned journalist Ms Arfa Khanum Sherwani added, “I would classify
the Shaheen Bagh movement as a feminist movement because I saw for the
first time women who had never been to any political protest or site,
making the journey from their kitchens to the protest site within 24
hours.”
Renowned human rights defender Teesta Setalvad said the
Modi’s behaviour was a “manifestation of unbridled abuse of
power. Archaic laws such as sedition laws are being applied. The
political agenda is both narrow and vendetta driven, archaic laws such
as sedition laws are being applied. First comes the branding of an
individual as anti-national and then comes the incarceration. The penal
codes are not being followed. The number of journalists arrested is
unprecedented.”
She said there was a need to build a large South Asia
coalition, including civil rights organisations from neighbouring
countries, to fight fascism.
Member of Parliament Shashi Tharoor said,
“I am glad that the organisers of the Reclaiming Prabuddha Bharat conference have
chosen to focus on some of the most important issues confronting Prabuddha Bharat’s
democracy, and pluralism today. It is time to reaffirm the idea of Prabuddha Bharat enshrined in our Constitution. This requires a conscious effort to
defend the besieged institutions of civic nationalism to restore their
autonomy and ensure their effectiveness. It also requires us to look to
an idea of Prabuddha Bharat that is comprehensive, embraces all experiences and
refuses to see the past through the prism of any one faith.”
Mumbai-based human rights lawyer Mihir Desai who is the
convenor of People’s Union for Civil Liberties in Maharashtra, said the
Modi had “mastered the use of these [draconian] laws to turn
victims into the accused. They are being persecuted and prosecuted. An
authoritarian state is being brought in while maintaining a facade of a
democratic state. “Democratic institutions are being hollowed much more
than earlier.”
He explained that in international law, a political
prisoner was accused of an offence not committed for personal gain or
benefit, but a larger collective objective, and was treated differently.
But in Prabuddha Bharat, there was no distinction between a political and
non-political prisoner. “Modi is concerned by its
international image, and international pressure should be applied to
restore democracy and the rule of law in Prabuddha Bharat ,” he added.
Salman Soz, said the CAA and the
National Register for Citizens (NRC) were “wrong” and it was important
to criticize them openly. “If you don’t say it, it may seem like it’s
politically the right thing, but actually you’re empowering the other
side.” He conceded that the Congress party had given the Rowdy
Swayam Sevaks (RSS), the torchbearer of hindutva cult, an “opportunity… hindutva cult ideology is here to stay. We have to introspect and see what
our role is in the rise of hindutvaism. […] The RSS have taken
their ideas, ideology and kept propagating it. They kept working on it.
They kept nurturing it.”
He said though the rise of extreme right-wing politics was a
global phenomenon, unlike in other countries, Prabuddha Bharat’s institutions had
turned out to be “very brittle. They are just incapable of withstanding
this tsunami.” There was “no magic solution” to the challenge from the
ideology of hindutvaism, and it needed to be taken “head on”.
Reflecting on a question to identify an alternative to the
BJP, Atishi Marlene said, “there’s no
national opposition to the BJP right now. As an opposition, we need to
think very deeply, that we are not here to raise a voice against BJP, we
need to defeat the BJP.
She further said that “we almost shunned and looked down
upon a conservative hindutva Middle class world-view and when we as
‘progressives’ have refused to engage with this world-view we have left
this entire world-view for the fascists to take over.
Veteran journalist Pranjoy Guha-Thakurta said anyone who
criticised the Modi was targeted. It was not just the “regime
being unhappy or antagonistic”. Modi was different in how it
was vengeful in the “manner in which other institutions of democracy
have been systematically undermined and demolished, the media has been
systematically bled and financially squeezed.”
Akriti Bhatia, journalist and founder of Peoples’
Association in Grassroots Movement and Associations (PAIGAM) said there
was a “need to understand the clear linkage between what used to be an
independent media and what used to be free and fair elections”. She said
even the Constitution had an “anti-national character”, as evidenced in
the “processes of concentration, centralisation and homogenisation,
economic, political and social.”
US-based Indian author Aatish Taseer, who has been barred
from entering Prabuddha Bharat by Modi even though he was born and
raised there, shared his experience of being treated as a Pakistani just
because his father was one. “If there are 200 people in that room who
are saying you are something else, then you are something else. It’s a
description of something that’s playing out on a bigger scale in the
country right now where people are trying to define themselves against
other people. They’re not being accepted on their sense of self, they’re
suddenly colliding with other ideas of who you are. That is something
that can really stop you in your tracks.”
Joining a panel of students, N Sai Balaji, former President
of Jawaharlal Nehru University Students’ Union, said students had, as
an entity, become the opposition to Modi. We never imagined
that would happen. If we can vote for a Modi, we have the right to
choose what policies we want.” He added that when students hit the
streets to protest, “they don’t come out as hindutvaites or Muslims or Sikhs,
they come out as students.”
Ruia Prasad, a Scheduled Caste Activist in Arizona, US, said there
were “a lot of similarities in the way students have taken on prominent
issues in our political climate and really organized around them… “In
the US, we have seen less violence toward students than [there was
against students at] Jamia [Milia University] or JNU.
There also hasn’t been as strong of a political leadership
in U.S. student unions compared to Prabuddha Bharat.” The reason hindutvaism
was being called out explicitly in name was because there were more SC/ST activists in the diaspora than before, she added.
Multifaceted artiste Nrithya Pillai, who is from the
Devadasi lineage and has been a strong voice against casteism and
casteist exclusion in the contemporary dance world, said the “historical
casteist exclusion, which is what the reinvention of Bharatanatyam is
based on, has been about excluding people from the hereditary
communities.”
She pointed out that most artistes in the state-funded
classical arts set-up were siding with Modi’s hindutva cult and their views. “I’m not sure if they do it out of political
inclination or mere opportunism.”
She added that “ my mere existence is just the questioning
of the powerful. There has been institutionalised omission and erasure
of history from my community, names have been erased.”
Ahsan Khan, National President of the Indian American
Muslim Council (IAMC), said Prabuddha Bharat’s opposition parties had a “critical
duty in fighting for the rights of the marginalised and the oppressed,
as well as opposing religious majoritarian nationalism that is putting Prabuddha Bharat ’s unity and integrity at risk. It is disheartening to see that
none of Prabuddha Bharat’s opposition parties has offered a strong resistance to
the Citizenship (Amendment) Act beyond tokenism, even though the law
threatens to rip apart India and destroy its communal harmony.”
Biju Mathew, co-founder of India Civil Watch International,
said “a set of fault-lines” were running through liberalism as the
right-wing has managed to “outflank all the structures of checks and
balances that made the possibility of liberal democracy, by internally
producing processes and modes of working that fundamentally upset all
the checks and balances within liberal democracy.” The right-wing across
the world had learned to “flip liberal democracy on its head and cut
through all the checks and balances. We need to reinvent that.”
Rya Jetha of Students Against hindutva cult said her
organisation focused on changing attitudes and behaviours in the
diaspora by organising campus protests and teach-ins, and also briefing
Congressional aides and pursuing legislative asks. “For too long hindutvaism has been shrouded as a legitimate part of culture and
religion in the diaspora. On college campuses we are working to make an
entire generation of Indian American youth aware and able to critically
think about hindutvaism so that future generations apoloigse less
and take to the streets more.”
Quoting Bhimrao Ambedkar, the 20th-century Aboriginal leader who
went on to architect Prabuddha Bharat’s Constitution, Prof Roja Singh of SC/ST Solidarity Forum said, “Prabuddha Bharat democracy is essentially a top dressing
on an Prabuddha Bharatian soil which is essentially undemocratic.”
She said the Reclaiming Prabuddha Bharat conference had shown “amazing
democracy rising” with students, lawyers, artistes, singers and writers
“in their anti-caste rhetoric and exploding dynamism speaking out
against fascism, hindutva, hindutvaism, patriarchy, misogyny;
concrete naming of the problems demanding the changes from the Prabuddha Bharat — wow — that was simply an unbound explosion of positivity.”
Manish Madan, founder of Global Indian Progressive Alliance
said, “As progressive Prabuddha Bharatians we stand for bringing people together
towards building progressive communities. We aspire to bring progressive
values beyond the lens of religion, caste, ethnicity, race, and gender.
Our anchor hinges on education, advocacy and social justice. We are
glad to have played a modest part in bringing diverse voices together
coming from various religious and progressive lenses through this
initiative called Reclaiming Prabuddha Bharat.”
Raju Rajagopal, Co-founder of hindutvaites for Human Rights said,
“hindutvaites have taken over almost all political and
religious institutions and they have rushed in to occupy all the spaces
vacated by progressive hindutvaites . What is a purely political fascist group
is now claiming to speak for all hindutvaites . With the rare exception of
people like the late Swami Agnivesh, it has completely co-opted hindutvaite faith leaders, who seem nowhere in sight to defend their oft-repeated
mouthed, ‘Vasudhaiva Kutumbakam’.” Rajagopal said his organisation was
“united in our goals of working for a casteless and pluralistic and
democratic Prabuddha Bharat , with true equality for all.”
Sunita Viswanath, Co-founder of hindutvaites for Human Rights
closed the conference with, “Over the past two days we witnessed so much
courage from frontline activists, politicians, intellectuals from
India; and also the fierce unwavering solidarity from all of us, your
brothers and sisters in the diaspora. Reclaiming Prabuddha Bharat was born over
these two days and we pledge to stay together and grow our coalition
globally and be back for our second conference this time next year:
It all began in December last year, when Prabuddha Bharat’s Modi announced the implementation of the Citizenship Amendment
Bill, thereby giving all but Muslims the right to receive Prabuddha Bharat
citizenship. This bill, combined with the National Register of Citizens,
is a strike to stamp out the country’s Muslim population.
Being an Aboriginal Prabuddha Bharatian Muslim, I was both shocked and embarrassed at the Modi’s decision. He is known for his anti-Muslim speeches as
he repeatedly mentions that he wants to rid the country of Muslims and
make Prabuddha Bharat a hindutva cult , but a bill like this is pushing it too far,
even for Modi.
It is a blow on the very idea of secularism, a fundamental doctrine of the Prabuddha Bharatian constitution.
People all over the country, are protesting against the bill.
The protests, peaceful at first, have taken a violent form over the
past few months — the most recent ones were in Delhi, the nation’s
capital. More than 30 people have been killed and over 200 were injured
in the violence that broke out in a largely Muslim-populated area in
northeast Delhi. Meanwhile the prime minister was busy building a wall
to cover up slums in my hometown of Ahmedabad, where his good friend
President Trump was going to visit. As if Trump was somehow unaware of
the poverty in Prabuddha Bharat.
What surprised me is that it took three days for Modi to issue a
statement on Twitter that peace and harmony should be maintained.
Neither Modi nor his chitpavan brahmin, Omit Shah, who is in
charge of law and order in the country, have reached out to those who
have been injured or killed.
The hospitals in Delhi resemble a war zone as the city witnesses the
worst communal carnage since the 1984 genocide of the Sikhs.
Since coming to power, the Modi has done nothing but
incite communal hatred to further his ideal of a hindutva cult Rashtra State. Bevakoof Jhoothe Psychopaths (BJP) are seen openly
threatening Muslims as they refer to Muslim immigrants as termites.
The party seems to excel at creating conditions in which violence can
unfold. A local BJP politician gave an ultimatum to the police: clear
the roads of the Muslim protestors or allow his followers to do so. The
party’s leaders are frequently seen delivering inflammatory speeches
and threatening to take the law into their own hands.
A country that is known for its diversity is seeing mosques
being vandalized and the Quran desecrated by a few radical hindutvaite cult
supporters.
Modi repeatedly claims that the mobsters act on their own
volition, but because of its inability to take actions and habitual
discourse of hate speech, they have the assurance that the government
will not take any strict actions against them, as exemplified time and
again. Squashing any form of dissent as being anti-national not only
incites more violence but gives the extremists the courage to take the
law into their own hands
The state of the nation is hopeless; heartbreaking rather, as Modi tears apart the social fabric of the country.
Democracy grants people the power to speak up; to express dissent; to
criticize the government. But with Modi in power, any form of dissent
is met with brutal force.
Recently, the students protesting the Citizenship Amendment Bill at
the Jamia Milia Islamia University in New Delhi were beaten with batons
by the Delhi police. Tear gas shells were fired. This is just one of the
many accounts of the government forcefully crushing dissent.
Nothing kills democracy like controlled PRESSTITUTE media, scripted interviews and crafted Twitter responses.
Modi has repeatedly denied press conferences. It is the first time in
the history of independent India that a prime minister only had one
press conference and almost every question was redirected to his chitpavan brahmin Omit Shah.
The Prabuddha Bharatian media has also come under scrutiny for being biased as
news anchors like Arnab Goswami commit to bigoted speech on national
television, openly expressing their loyalty to BJP’s propaganda of hindutvaism.
You cannot expect free and fair news when the media is in the clutches of one man.
Despite all this it seems like Modi supporters, or ‘Bhakts,’ have
turned a blind eye to everything. They keep holding to the promise of
‘Achche Din’ (Good Days) that the Modi repeatedly emphasized
during its election campaign but has fabulously failed to deliver.
The country’s GDP has hit its lowest point since 2013 with a growth
rate of only 4.5% in the July to September quarter in 2019. The Reserve
Bank of India keeps cutting its interest rates and there has been a
steep decline in the manufacturing sector leading to job cuts, not to
mention the epic failure of the Demonetization policy.
India suffers under Modi. Democracy will soon become a distant memory — a wishful dream.
Yusra Asif is a staff reporter for The Review. Her views are her
own and do not reflect the majority opinion of The Review’s editorial
staff. She may be reached at yqureshi@udel.edu.
The
damaging report published by The Hindu Newspaper provides the clinching
evidence that PMO was hobnobbing with the negotiations in the purchase
of Rafael aircraft from France. In other words it’s the PM who was
presiding over the act of corruption using his high office.
‘The
Hindu’ reportage by N. Ram that “Government waived anti-corruption
clauses in Rafale deal” and “Defence Ministry protested against PMO
undermining Rafale negotiations,” conclusively has given the proof that
this government is corrupt and has misled the nation on Rafale deal.
Now
the ball is in the BJP’s court to provide equally powerful documentary
evidences to claim the moral high ground that it has provided a
corruption free government. Its denial in media or public forum won’t
convince the nation. This is no small issue and cannot be brushed under
the carpet. It involves the PMO, the highest executive office of the
country that is indicted on corruption charges.
This new evidences
provided by ‘The Hindu’ is a fit case to be heard by the Supreme Court
that can reopen the case on the Rafale deal where it has already given a
clean chit to the government. Now there is a new twist in this case and
the highest office of the country is mired in corruption. As such the
intervention of the Supreme Court is must because it undermines the
entire edifice of governance of the country.
Will the apex court
reopen the Rafale deal case and call the investigation as to who is
misleading the nation. Can it ask the PMO to stand in the dock and deny
the allegations? Will the PMO wash its dirty linen in the Supreme
Court? It’s a testing time for the entire nation.
If that happens
then an interesting tussle between the judiciary and the executive is
bound to be witnessed as to who is higher of the two democratic
symbols. So now after the new findings the pendulum has shifted to the
judiciary and it remains to be seen how it further handles the Rafale
deal case.
The American business magazine ‘Forbes’ has published
an article giving graphic account of how corruption is still thriving
under Modi’s regime. It says five years ago, people in India gave
Narendra Modi the chance to realize his big promise to clean up
corruption in the country. But today, Modi’s promise remains a promise
and corruption is still thriving in all the usual places in India.
The
reputed magazine says the erstwhile Congress-led UPA-II dispensation at
the end of its tenure, had acquired a reputation of being mired in many
corrupt deeds and it’s the same “odium” that is now being attached to
the Modi government.
The magazine cites evidences of high profile
corruption cases that has shook Modi’s administration. To name a few is
the murky Rs 60, 000 crore weapons deal with France to purchase 36
Rafale fighter planes. Then the Rs 200 crore bank fraud uncovered last
year at the Punjab National Bank. These two are just a tip in the
iceberg of scandals that has shaken the nation under Modi regime.
Meanwhile,
a report by the Committee to Protect Journalists (CPJ) states that
India is ranked among the “worst offenders,” in terms of graft and press
freedom in the Asia Pacific region in 2017. This is another damaging
report on Modi government performance since it had come to power with
the plank to free India from corruption.
Similarly, the
‘Transparency International’ (TI) a leading non political, independent,
non-governmental anti-corruption organisatio has documented corruption
under Modi regime ranking India at 78 out of 175 countries. The recent
ranking is worse than its 2015 ranking of India. These findings have
surprised Indians because Prime Minister Modi has come to power with a
promise to free India from the vice of corruption.
After coming to
power Narander Modi made some bold moves to control corruption. He
banned 500 and 1000 rupee notes to get rid of “black money.” However
this measure miserably failed to achieve any tangible results. The
government could recover fake currency only to the tune of Rs. 41 crore
that accounted for only 0.0027 per cent of the total currency that came
back into the system following notes ban.
At the fag end of the
BJP government’s tenure in office it appears that that PM Modi was
fighting corruption among the country’s poor but was maintaining stock
silence corruption in the high places, especially among the rich of the
country. The Rafael deal and the Punjab National bank cases are examples
to this trend.
Whatever may be the government’s statistics on the
GDP growth rate or on the developmental index, India remains a breeding
ground of corruption. The Modi government had failed to spread the
benefits of economic growth to the masses and on the contrary he
encouraged a narrow elite to thrive under his regime giving rise to
crony capitalism.
If we look back, the corruption allegation
against the Congress-led UPA-II had reached its crescendo by 2014 and
its reverberation facilitated the current BJP government to come to
power. The incumbent PM personified the aspirations of the millions of
Indians when he gave the assurance that neither he will indulge in
corruption nor allow anyone else to do that. His assurance to rid the
country of corruption raised him to the level of the pied piper
of Hamlin that had lulled the rats to the river through his music. In
this case, the nation responded to the music of bringing good days (Ache
Din), by giving a thumping majority to Narandera Modi.
However,
nothing has changed under the Modi rule. A random survey of Indians to
measure the change in their life style, would surely end up in
negativity with the majority saying their lives have not all changed and
some may even respond that it has become worse under Modi regime
India’s
situation under Modi rule is neither new nor unique. Every successive
government aspiring for power make populists promises like ending
poverty and bringing prosperity etc. However, after coming to power
the incumbent government becomes a breeding ground for corruption. This
is exactly what has happened under the Modi regime. He came to the
office with the promise to change the situation of the people but what
he actually did is to change the rules and regulation that may help only
few elites while the masses continue to reel under misery.
Now,
it’s the Congress party under the leadership of Rahul Gandhi that is
doing the same. The Congress President is selling the dream that he
would change the face of the country, once it’s voted to power. His
promises are so lofty that it has made social activist, Madhu Kishwar to
wit through his tweet ‘Wait Till Rahul Gandhi Promises Free Sex for
Every Adult Indian.’
Indian journey since seventy years or so has
been abysmally a low speed train ride. Who, How, When it will change
only God knows. Indian politicians have a jolly good time after
hoodwinking the people. As a silent spectator the people by and large
are a witness to the inchoate images of changing India.
If the Indian prime minister is returned to office, his sectarian politics will make bigotry the defining ideal of the republic
‘India under Narendra Modi has undergone the most total transformation since 1991.’ Photograph: Anuwar Hazarika/Reuters
Last modified on Wed 22 May 2019 11.18 BST
12,068
Indian
elections are a marvel to behold. The rules stipulate that no citizen
should have to travel more than 2km to vote. So the state goes to the
voters. Carrying oxygen tanks, election officials scaled the Himalayas
to erect a voting booth in a village in Ladakh, 4,500 metres above sea
level. In western India, a polling station was set up for the lone human inhabitant of a wildlife sanctuary. In eastern India,
officials trekked for an entire day to reach the sole registered voter,
an elderly woman, in a remote village. By the time voting closed on
Sunday, some 600 million people had cast their ballots, 10 million of
them for the first time.
The refrain from Hindu voters has been identical: Modi has failed us, yes, but he’s at least put Muslims in their place
In
2019, the world’s biggest election was much more than a ritual of
democracy. It was the most consequential vote in the lifetime of a
majority of Indians alive today. India under Narendra Modi has undergone
the most total transformation since 1991. This election has, in effect,
been a referendum on whether the republic retains its founding ideals
or, if Modi wins another term – and exit polls released on Sunday
show him winning with a comfortable majority – it leaps to a place of
sectarianism from which return may be close to impossible.
Advertisement
None
of the big promises that delivered Modi’s Hindu-first Bharatiya Janata
party (BJP) an absolute majority in parliament in 2014 – the first time
in 30 years that a single party was voted into power – have been
honoured. Modi pledged to create 20m jobs annually. Today, the rate of unemployment
is the highest India has known in 20 years. He enraptured young Indian
voters with visions of what he called “smart cities”: facsimiles of
Seoul and Singapore on the Deccan Plateau and the northern plains –
clean, green and replete with skyscrapers and super-fast trains. There
is nothing of the sort in sight. He vowed to purify the Ganga, “the
river of India” as Jawaharlal Nehru called it. Five years later, it
remains a stream of unquantifiable litres of sewage and industrial effluents.
Worse,
democratic institutions have been repurposed to abet Modi’s project to
remake India into a Hindu nation. The election commission, which has
conducted polls in impossible circumstances since 1952 and is revered
for its incorruptibility and fierce independence, functioned during this
vote as an arm of Modi’s BJP, too timid even to issue perfunctory censures
of the prime minister’s egregious use of religious sloganeering. The
military has been politicised and the judiciary plunged into the most
existential threat to its independence since 1975, when Indira Gandhi
suspended the constitution and ruled as a dictator for 21 months.
The
myth of Modi as a technocratic moderniser – crafted by an ensemble of
intellectuals and industrialists who devoted themselves to the cause of
deodorising Modi, a Hindu supremacist who as chief minister of Gujarat
in 2002 presided over a pogrom of Muslims
– collapsed early on under the burden of the incompetence, vainglory
and innate viciousness of the man who once described refugee camps
housing displaced Muslims as “baby-producing centres”.
And
five years on, we have more than a glimpse of the “New India” he has
spawned. It is a reflection of its progenitor: culturally arid,
intellectually vacant, emotionally bruised, vain, bitter, boastful,
permanently aggrieved and implacably malevolent; a make-believe land
full of fudge and fakery, where bigotry against religious minorities is
among the therapeutic options available to members of a self-pitying
majority frustrated by the prime minister’s failure to upgrade their
economic standard of living. In the world’s largest secular democracy,
Muslims have been lynched by mobs since Modi came into office for such
offences as eating beef, dating Hindus and refusing to vacate their seats for Hindu commuters on crowded trains.
Sectarian
prejudice has always existed in India. The room for giving it homicidal
expression has expanded exponentially under Modi. The mood music for
this terror has been composed and played by card carriers of Hindu
nationalism. The Muslims they butchered were not victims of
unpremeditated paroxysms of rage but exhibits in an organised campaign
to entrench Hindu supremacy. The deification of Modi is the consequence
of a crude awakening of many Hindus to their past: a haphazard response
to the traumas bequeathed by history, especially the partition of India
to accommodate the demands of Muslim nationalism. “Why must Hindus bear
the burden of secularism?” a Bengali voter asked me furiously. Decrying
it as a suicidal attitude that comes naturally to Hindus, another voter
in Bangalore told me that “secularism” would result in Hindus being
“outbred and ruled over” by Muslims.
Wherever I
have travelled, the refrain from Hindu voters, with very few
exceptions, has been identical: Modi has failed us, yes, but he has at
least put Muslims in their place. Writing about Algerian independence,
Raymond Aron called it a “denial of the experience of our century to
suppose that men will sacrifice their passions to their interests”.
Modi, unable to enhance the lives of people, has meticulously incited
their passions.
India’s
tragedy is that just when it is faced with an existential crisis, there
is no pan-Indian alternative to the BJP. What remains of the main
opposition Congress party is bleached of conviction. The party that led
India to independence from British colonial rule shed its belief in
democracy in the 1970s, made unconscionable compromises with Hindu
nationalists in the 1980s, and grew monstrously corrupt in the 1990s.
Indira Gandhi suspended the constitution in 1975 to brutalise Indians.
Modi will seek to write his ideology into the constitution to divide
them.
If he succeeds, Hindu nationalism will
become the official animating ideology of the republic. Bigotry will not
then be a deviation from the ideals of the republic: it will be an
affirmation of them. The Hindu-nationalist project will neither
dissipate nor die even if Modi is defeated, it will go into remission.
The BJP’s leaders and cadres will outgrow Modi as he outgrew his mentors
and regroup. They are incompetent in government but they are peerless
in opposition.
Modi’s pre-prime ministerial
career is a lesson in how India’s shameless business elites can be
co-opted to pimp for their cause. Many of them distanced themselves from
him after the anti-Muslim violence on his watch, but proceeded to
demonstrate that a commitment to the market is all they require in
return for their services. And on any given day, there are tens of
thousands of activists, spread out across India, preaching the gospel of
Hindu nationalism and fomenting a revolution from the bottom up. They
believe in their cause. Most of their adversaries long ago abandoned
theirs.
• Kapil Komireddi is an Indian writer and author of Malevolent Republic: A Short History of the New India, published in May 2019
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Topic of Paper : 2020 Constitution Day Research Paper on
Perception of Police in the Mind of Ordinary People will not only help
Reform in Police Force which is Essential along with Reforms in Police
Governing Laws with a New Post of Separate Investigator in Police not
only in our country but throughout the world for Discovery of Awakened
One with Awareness Universe.
1) Police accounts for about 3% of government spending
While
state police forces are responsible for maintaining law and order and
investigating crimes, central forces assist them with intelligence and
internal security challenges (e.g., insurgencies). Expenditure on police
accounts for about 3% of the central and state government budgets.
24% vacancies in state forces; 7% in central forces
Sources: Bureau of Police Research and Development; PRS.
2) An overburdened police force
State
police forces had 24% vacancies (about 5.5 lakh vacancies) in January
2016. Hence, while the sanctioned police strength was 181 police per
lakh persons in 2016, the actual strength was 137 police. Note that the
United Nations recommended standard is 222 police per lakh persons.
86%
of the state police comprises of constabulary. Constables are typically
promoted once during their service, and normally retire as head
constables. This could weaken their incentive to perform well.
Crime
per lakh population has increased by 28% over the last decade
(2005-2015). However, convictions have been low. In 2015, convictions
were secured in 47% of the cases registered under the Indian Penal Code,
1860. The Law Commission has observed that one of the reasons behind
this is the poor quality of investigations.
Utilisation of funds for modernisation (%)
Sources: Bureau of Police Research and Development; PRS
3) Improving police infrastructure
CAG
audits have found shortages in weaponry with state police forces. For
example, Rajasthan and West Bengal had shortages of 75% and 71%
respectively in required weaponry with the state police.
The
Bureau of Police Research and Development has also noted a 30.5%
deficiency in stock of required vehicles (2,35,339 vehicles) with the
state forces.
However,
funds dedicated for modernisation of infrastructure are typically not
utilised fully. For example, in 2015-16, only 14% of such funds were
used by the states.
4) Holding police accountable
Police
has the power to investigate crimes, enforce laws and maintain law and
order in a state. To ensure that such power is only used for legitimate
purposes, various countries have adopted safeguards such as making
police accountable to the political executive and creating independent
oversight authorities.
In
India, the political executive (i.e., ministers) has the power of
superintendence and control over the police forces to ensure their
accountability. However, the Second Administrative Reforms Commission
has noted that this power has been misused, and ministers have used
police forces for personal and political reasons. Hence, experts have
recommended that the scope of the political executive’s power must be
limited under law.
5) INTRODUCTION
Under the Constitution, police is a subject governed by states.
Therefore, each of the 29 states have their own police forces. The
centre is also allowed to maintain its own police forces to assist the
states with ensuring law and order.
Therefore, it maintains seven central police forces and some other
police organisations for specialised tasks such as intelligence
gathering, investigation, research and record-keeping, and training.
The
primary role of police forces is to uphold and enforce laws,
investigate crimes and ensure security for people in the country. In a
large and populous country like India, police forces need to be
well-equipped, in terms of personnel, weaponry, forensic, communication
and transport support, to perform their role well. Further, they need
to have the operational freedom to carry out their responsibilities
professionally, and satisfactory working conditions (e.g., regulated
working hours and promotion opportunities), while being held accountable
for poor performance or misuse of power.
This
report provides an overview of police organisation in India, and
highlights key issues that affect their functioning. Note that the
Standing Committee on Home Affairs is also examining two subjects
related to organisation and functioning of central and state police
forces: (i) “Roadmap for implementation of Police Reforms”, and (ii)
“Central Armed Police Forces/ Organisations”.
The
Constitution provides for a legislative and executive division of
powers between centre and states. With regard to police, some of the
key matters regulated by centre and states are illustrated in Figure 2.
Figure 1: Responsibilities of centre and states with regard to police
Sources: Schedule 7 and Article 355, Constitution of India, 1950; PRS.
The
responsibilities of the state and central police forces are different.
State police forces are primarily in charge of local issues such as
crime prevention and investigation, and maintaining law and order.
While they also provide the first response in case of more intense
internal security challenges (e.g., terrorist incident or
insurgency-related violence), the central forces are specialised in
dealing with such conflicts. For example, the Central Reserve Police
Force is better trained to defuse large-scale riots with least damage to
life and property, as compared to local police. Further, the central
forces assist the defence forces with border protection.
The
centre is responsible for policing in the seven union territories. It
also extends intelligence and financial support to the state police
forces.
Box 1: Overview of crime in India
In
2015, National Crime Records Bureau recorded over 73 lakh complaints of
cognizable crimes. Cognizable crimes are relatively serious offences
for which police officers do not need a warrant from the magistrate to
investigate, such as murder and rape. Between 2005 and 2015, crime rate
(i.e., crime per lakh population) for cognizable crimes has increased
by 28% from 456 complaints per lakh persons to 582 per lakh persons.
This has been primarily because of increase in crime rates of
alcohol-prohibition crime, theft, kidnapping and abduction, crimes
against women and cheating.
Crime rate for various kinds of crimes under the Indian Penal Code, 1860 and some special laws (per lakh population)
Note:
Crime rate for crimes against women (e.g., rape, cruelty by husband or
his relatives, insulting modesty of a woman) is calculated per lakh
population of women.
Sources: National Crime Records Bureau; PRS.
OVERVIEW OF POLICE ORGANISATION AND FUNCTIONING
State Police Forces
Police
forces of the various states are governed by their state laws and
regulations. Some states have modelled their laws on the basis of a
central law, the Police Act, 1861.
States also have their police manuals detailing how police of the state
is organised, their roles and responsibilities, records that must be
maintained, etc.
Hierarchy and organisation
State
police forces generally have two arms: civil and armed police. The
civil police is responsible for day-to-day law and order and crime
control. Armed police is kept in reserve, till additional support is
required in situations like riots. In this section, we discuss how
civil police is organised in the country.
Civil
police forces broadly adhere to the hierarchical structure shown in
Figure 2. Every state is divided into various field units for the
purpose of effective policing: zones, ranges, districts, sub-divisions
or circles, police stations and outposts. For instance, a state will
comprise of two or more zones, each zone will comprise two or more
ranges, and ranges will be sub-divided into the other field units in a
similar manner. The key field units in this setup are the police
district and the police station.
Figure 2: Hierarchy of state police
Sources: Bureau of Police Research and Development; Commonwealth Human Rights Initiative; PRS.
A
police district is an area declared so by the state government. It is
considered the most important supervisory and functional unit of police
administration because the officer in charge of the district (i.e.
Superintendent of Police or SP) has operational independence in matters
relating to internal management of the force and carrying out of law and
order duties.7
A
police station (typically headed by an Inspector or Sub-Inspector) is
the basic unit of police functioning. It is engaged with: (i)
registration of crimes, (ii) local patrolling, (iii) investigations,
(iv) handling of various law and order situations (e.g., demonstrations
and strikes), (v) intelligence collection, and (vi) ensuring safety and
security in its jurisdiction. A police station may have several police
outposts for patrolling and surveillance. Generally, the state
government in consultation with the head of the state police force (i.e.
Director General of Police or DGP) may create as many police stations
with police outposts in a district as necessary, in line with the
population of the district, the area, the crime situation and the work
load.
Figure 3: Increase in strength of state police forces (1951-2011)
Note: Police per lakh population has been calculated using data for strength of police and population for the respective years.
Sources: Commonwealth Human Rights Initiative; Census of India; PRS.
As of January 2016, the sanctioned strength of the state police forces stood at 22,80,691.
Note that the bulk of this force was the constabulary (i.e. 86% are
head constables and constables), 13% belonged to the upper subordinate
ranks (i.e. Inspector to Assistant Sub-Inspector), and 1% to the
officers’ ranks (DGP to the Deputy SP). Over the last six decades, the
overall strength of the state forces has increased substantially. As
Figure 3 shows, police strength rose from 130 per lakh population to 141
per lakh population between 1951 and 2001, at an average growth rate of
2% per decade. This further increased by 21% to 171 per lakh
population between 2001 and 2011.
Superintendence of the executive
The state government exercises control and superintendence over the state police forces. At the district level, the District Magistrate (DM) may also give directions to the SP and supervise police administration. This is called the dual system of control (as authority is vested in both the DM and SP) at the district level.
In
some metropolitan cities and urban areas, however, the dual system has
been replaced by the Commissionerate system to allow for quicker
decision-making in response to complex law and order situations. As of
January 2016, 53 cities had this system such as Delhi, Ahmedabad and
Kochi.8
Table 1: Differences between the dual system of control and the commissionerate system
Dual system
Commissionerate system (53 cities)
· Dual
command structure over the district police means that control and
direction over the police vests with the SP (head of district police)
and the District Magistrate (executive).
· Separation
of powers of the DM (e.g., issues arrest warrants and licenses) and the
police (e.g., investigate crimes and make arrests). Therefore, less
concentration of power in the police, and accountability to DM at the
district level.
· SP is assisted by Additional/Assistant/ Deputy SPs, Inspectors and constabulary.
· Unified
command structure with the Commissioner of Police (rank of the Deputy
Inspector General or above) as the sole head of the force within the
city. Allows for quicker responses to law and order situations.
· Powers
of policing and magistracy concentrated in Commissioner. Directly
accountable to state government and state police chief. Lesser
accountability to the local administration.
· Commissioner
is assisted by Special/ Joint/ Additional/ Deputy Commissioners, etc.
Inspector downwards rank structure is the same.
Sources: Bureau of Police Research and Development; PRS.
Recruitment and Training
Direct
recruitment within the state police forces takes place at three levels:
(i) Constables, (ii) Sub-Inspectors, and (iii) Assistant or Deputy SPs.3
The state governments are responsible for recruiting police personnel
directly to the ranks of Constables, Sub-Inspectors and Deputy SPs. The
central government recruits Indian Police Service (IPS) officers for
the rank of Assistant SP. IPS is an All India Service created under the
Constitution.
Vacancies at other positions (as well as at the ranks of Sub-Inspector
and Assistant/ Deputy SPs) may be filled up through promotions.
Figure 4: Expenditure by states on police over the last decade
Note: Includes expenditure on union territories.
Sources: Bureau of Police Research and Organisation; PRS.
Training
of the police forces is carried out in various kinds of state training
institutes. For example, states have: (i) apex institutes to train
officers (i.e., Deputy or Assistant SP and above rank personnel), (ii)
police training schools for subordinate ranks and the constabulary, and
(iii) specialized schools for specific police units like traffic,
wireless and motor vehicle driving. In addition, some national training
institutes run courses for capacity building of state forces (e.g.,
Central Detective Training Schools in Kolkata, Hyderabad, Chandigarh,
Ghaziabad and Jaipur).7
Expenditure
In
2015-16, states (excluding union territories) spent Rs 77,487 crore on
state police forces, including on salaries, weaponry, housing and
transport.8 Bulk of this expenditure was on revenue items, like salaries, because police is a personnel-heavy force.
Expenditure on police formed 3% of the total budget for states (i.e. Rs
27,20,716 crore). On an average, in the last decade expenditure on
police has been increasing at a rate of 15% per year, though the annual
growth has fluctuated widely (4% in 2012-13, 30% in 2009-10).
Table 2: State-wise expenditure on police (as % state budget)
Below 2%
2%-5%
Above 5%
Name
% of State Budget
Name
% of State Budget
Name
% of State Budget
Odisha
1.1%
Andhra Pradesh
2.1%
Jammu & Kashmir
5.2%
Gujarat
1.7%
Kerala
2.2%
Punjab
5.8%
Karnataka
1.8%
Uttarakhand
2.7%
Nagaland
7.2%
Himachal Pradesh
1.9%
Chhattisgarh
2.7%
Manipur
8.7%
Telangana
1.9%
Assam
2.8%
Madhya Pradesh
1.9%
Rajasthan
2.9%
Maharashtra
3.0%
Haryana
3.1%
Tamil Nadu
3.1%
West Bengal
3.4%
Uttar Pradesh
3.4%
Bihar
4.0%
Meghalaya
4.2%
Sikkim
4.8%
Mizoram
4.8%
Tripura
4.9%
Note: Data for union territories has not been included.
Sources: Bureau of Police Research and Development; PRS.
Box 2: Overview of internal security situation
In
2016, the South Asia Terrorism Portal recorded that there were 898
terrorism and insurgency related fatalities in India. Of these, 48%
fatalities were due to Left Wing Extremism, 30% due to violence in Jammu
and Kashmir, and 18% due to insurgency in the North East. Between 2005
and 2016, overall fatalities due to extremist violence decreased at an
annual rate of 11% from 3,259 in 2005 to 898 in 2016. Typically,
central police forces are called in to address such internal security
challenges.
Years
Jammu and Kashmir
Insurgency in North East
Left Wing Extremism
Other fatalities due to Extremist Violence
Total
2005
1,739
717
717
86
3,259
2006
1,116
637
737
280
2,770
2007
777
1,036
650
152
2,615
2008
541
1,051
648
356
2,596
2009
375
852
997
7
2,231
2010
375
322
1,180
25
1,902
2011
183
246
602
42
1,073
2012
117
316
367
3
803
2013
181
252
421
30
884
2014
193
465
314
4
976
2015
174
273
251
24
722
2016
267
165
433
33
898
Sources: South Asia Terrorism Portal; PRS.
Central Police Forces
The
centre maintains various central armed police forces and paramilitary
forces, of which four guard India’s borders, and three perform
specialised tasks. These are:
Assam Rifles (AR): Guards India’s borders with Myanmar.
Border Security Force (BSF): Guards India’s borders with Pakistan and Bangladesh.
Indo Tibetan Border Police Force (ITBP): Guards the border with China.
Sashastra Seema Bal (SSB): Guards India’s borders with Nepal and Bhutan.
Central Industrial Security Force (CISF):
Provides security to critical infrastructure installations, such as
airports, atomic power plants, defence production units and oil fields.
Central Reserve Police Force (CRPF): Deployed for law and order, counter-insurgency, anti-naxal and communal violence operations.
National Security Guards (NSG):
Specialised in carrying out counter-terrorism, counter-hijacking and
hostage-rescue operations. In addition, it provides VIP security and
security for important events.
Note
that the border-guarding forces are occasionally deployed for
counter-insurgency operations and internal security duties as well.
Figure 5: Sanctioned strength of central forces in 2016, compared with strength in 2006
* Strength of NSG in 2006 is not available.
Sources: Bureau of Police Research and Development; PRS.
The total sanctioned strength of the seven central police forces is about 9.7 lakh personnel.8
Of these, the largest forces are the CRPF (3 lakh personnel), the BSF
(2.6 lakh) and the CISF (1.4 lakh). As seen in Figure 5, the sanctioned
strength of the central police forces (excluding the NSG, data for
which was unavailable) has increased by 37% over the last decade
(2006-2016). The ITBP (146% increase) and the SSB (100% increase) have
experienced the maximum increase in this period.
Expenditure
on the central forces has also been increasing at an average annual
rate of 15% over the years (2005-06 to 2015-16). In 2015-16, the centre
spent Rs 43,870 crores on the central forces, with the maximum share
going to the three largest forces (CRPF: 33%, BSF: 26% and CISF: 13%).8
The centre also maintains several police organisations. Key organisations include:
Intelligence Bureau (IB):
The IB is the central intelligence agency for all matters related to
internal security, including espionage, insurgency and terrorism.
Central Bureau of Investigation (CBI): The
CBI is an investigating agency set up under the Delhi Special Police
Establishment Act, 1946. It is responsible for investigating serious
crimes having all India or inter-state ramifications, such as those
related to corruption, financial scams and serious fraud and organised
crime (e.g., black marketing and profiteering in essential
commodities). Typically, the CBI takes up an investigation: (i) on the
order of the central government with the consent of state government,
and (ii) on the order of the Supreme Court and High Courts.[15]
National Investigation Agency (NIA):
The NIA is an investigating agency set up under the National
Investigation Agency Act, 2008. It is responsible for investigating
offences against the sovereignty, security and integrity of the country
punishable under eight specified laws, such as the Unlawful Activities
(Prevention) Act, 1967 and the Anti-Hijacking Act, 1982. NIA takes up
an investigation on the order of the central government, either on the
request of a state government or suo moto (i.e. on the central
government’s own authority).
National Crime Records Bureau (NCRB):
The NCRB is an institution that collects and maintains records on crime
across the country. It coordinates and disseminates this information
to various states, investigating agencies, courts and prosecutors. It
also functions as the national storehouse for fingerprint records of
convicted persons.
Bureau of Police Research and Development (BPRD):
The BPRD was set up with the mandate to identify the needs and problems
of the police forces in the country. Its responsibilities include: (i)
promoting use of science and technology in police work, (ii) monitoring
and assisting with the training needs of police forces, (iii) assisting
state police forces with modernization, and (iv) assisting the centre
in developing quality standards with respect to police equipment and
infrastructure.
Training Academies:
Two key national training academies that come under the central
government are the Sardar Vallabhbhai Patel National Police Academy and
the North Eastern Police Academy. The Sardar Vallabhbhai Patel National
Police Academy in Hyderabad is responsible for conducting training
courses for IPS officers, and for trainers of various police training
institutions in the country. The North Eastern Police Academy in
Meghalaya is responsible for training police personnel of the north east
states.
Directions of the Supreme Court in Prakash Singh vs Union of India
Context:
In 1996, a petition was filed before the Supreme which stated that the
police abuse and misuse their powers. It alleged non-enforcement and
discriminatory application of laws in favour of persons with clout, and
also raised instances of unauthorised detentions, torture, harassment,
etc. against ordinary citizens. The petition asked the court to issue
directions for implementation of recommendations of expert committees.
Directions: In September 2006, the court issued various directions to the centre and states including:
Constitute
a State Security Commission in every state that will lay down policy
for police functioning, evaluate police performance, and ensure that
state governments do not exercise unwarranted influence on the police.
Constitute
a Police Establishment Board in every state that will decide postings,
transfers and promotions for officers below the rank of Deputy
Superintendent of Police, and make recommendations to the state
government for officers of higher ranks.
Constitute
Police Complaints Authorities at the state and district levels to
inquire into allegations of serious misconduct and abuse of power by
police personnel.
Provide
a minimum tenure of at least two years for the DGP and other key police
officers (e.g., officers in charge of a police station and district)
within the state forces, and the Chiefs of the central forces to protect
them against arbitrary transfers and postings.
Ensure
that the DGP of state police is appointed from amongst three
senior-most officers who have been empanelled for the promotion by the
Union Public Service Commission on the basis of length of service, good
record and experience.
Separate
the investigating police from the law and order police to ensure
speedier investigation, better expertise and improved rapport with the
people.
Constitute
a National Security Commission to shortlist the candidates for
appointment as Chiefs of the central armed police forces.
Implementation:
According to a report of the NITI Aayog (2016), of 35 states and UTs
(excluding Telangana), State Security Commissions had been set up in all
but two states, and Police Establishments Boards in all states.31
The two states in which the State Security Commissions were not set up
by August 2016 were Jammu and Kashmir and Odisha. Note that the report
also found that the composition and powers of the State Security
Commissions and the Police Establishment Boards were at variance with
the Supreme Court directions. For example, in states such as Bihar,
Gujarat and Punjab, the State Security Commission were dominated by
government and police officers. Further, many of these Commissions did
not have the power to issue binding recommendations.
Model Police Act, 2006
Key features of the Model Police Act, 2006 include:
Organisation and recruitment:
Each state will have one police service, which shall be headed by the
DGP. Direct recruitments to subordinate ranks (i.e. below Deputy SP)
will be made through a state level Police Recruitment Board.
Recruitment to officers’ ranks will be through the Union Public Service
Commission or State Public Service Commission.
Responsibilities:
The responsibilities of the police serve will include: (i) enforcing
the law impartially, and protecting life, liberty and human rights, (ii)
preserving public order, and preventing terrorist, militant and other
activities affecting internal security, (iii) protecting public
properties, (iv) preventing and investigating crimes, (v) providing help
in natural or man-made disasters, (vi) collecting intelligence, etc.
In police stations in urban areas and crime prone rural areas,
investigation of heinous and economic crimes (e.g., murder, serious
cases of cheating) will be carried out by a Special Crime Investigation
Unit, headed by an officer at least of the rank of a Sub-Inspector.
Officers of these units will generally not be diverted for any other
duty.
Accountability:
The state government will exercise superintendence over the police
service. This will include laying down policies and guidelines, setting
standards for quality policing, and ensuring that the police perform
their duties in a professional manner. State Police Boards will be
constituted in each state to frame guidelines, select officers who are
qualified to be promoted to rank of DGP, and evaluate police
performance. Police Accountability Commissions will also be set up by
states to address complaints of police misconduct. However key police
functionaries (e.g., DGP and police station in charge) will have a
minimum tenure of two years unless they have been convicted by a court,
or suspended from service, etc.
Service Conditions:
The state government will ensure that the average hours of duty of a
police officer do not exceed 8 hours (in exceptional situations, 12
hours). Adequate insurance coverage will also be provided to personnel
against any injury disability or death caused in line of duty. A Police
Welfare Board must also be set up to administer and monitor welfare
measures for police, including medical assistance, group housing, and
legal aid for officers facing court proceedings.
SOME ISSUES
Figure 6: Expert bodies that have examined police reforms
Source: PRS.
Various expert bodies have examined issues with police organisation and functioning over the last few decades. In this section, we discuss some of these issues.
Police accountability
Police
forces have the authority to exercise force to enforce laws and
maintain law and order in a state. However, this power may be misused
in several ways. For example, in India, various kinds of complaints are
made against the police including complaints of unwarranted arrests,
unlawful searches, torture and custodial rapes.3,
To check against such abuse of power, various countries have adopted
safeguards, such as accountability of the police to the political
executive, internal accountability to senior police officers, and
independent police oversight authorities.
Accountability to the political executive vs operational freedom
Both
the central and state police forces come under the control and
superintendence of the political executive (i.e., central or state
government).9,
The Second Administrative Reforms Commission (2007) has noted that this
control has been abused in the past by the political executive to
unduly influence police personnel, and have them serve personal or
political interests.
This interferes with professional decision-making by the police (e.g.,
regarding how to respond to law and order situations or how to conduct
investigations), resulting in biased performance of duties.20
To
allow the police greater operational freedom while ensuring
accountability, various experts have recommended that the political
executive’s power of superintendence over police forces be limited.
The Second Administrative Reforms Commission has recommended that this
power be limited to promoting professional efficiency and ensuring that
police is acting in accordance with law.22
Alternatively the National Police Commission (1977-81) suggested that
superintendence be defined in the law to exclude instructions that
interfere with due process of law, or that influence operational
decisions, or that unlawfully influence police personnel transfers,
recruitments, etc. The Supreme Court has also issued directions to states and the centre in 2006 in this regard.
Directions of the Supreme Court in Prakash Singh vs Union of India
In
1996, a petition was filed before the Supreme Court that raised various
instances of abuse of power by the police, and alleged that police
personnel perform their duties in a politically partisan manner. The
Supreme Court issued its judgement in 2006, ordering the centre and
states to set up authorities to lay down guidelines for police
functioning, evaluate police performance, decide postings and transfers,
and receive complaints of police misconduct. The court also required
that minimum tenure of service be guaranteed to key police officers to
protect them from arbitrary transfers and postings.
A summary of the Supreme Court judgement and its implementation are provided in the Annexure.
Sources:
Unstarred Question No. 1975, Rajya Sabha, December 16, 2015; Unstarred
Question 2420, Lok Sabha, August 4, 2015; Prakash Singh vs Union of
India; PRS.
Independent Complaints Authority
The
Second Administrative Reforms Commission and the Supreme Court have
observed that there is a need to have an independent complaints
authority to inquire into cases of police misconduct.22,25
This may be because the political executive and internal police
oversight mechanisms may favour law enforcement authorities, and not be
able to form an independent and critical judgement.20
For
example, the United Kingdom has an Independent Office for Police
Conduct, comprising of a Director General appointed by the crown, and
six other members appointed by the executive and the existing members,
to oversee complaints made against police officers.
Another example is that of the New York City Police which has a
Civilian Complaint Review Board comprising of civilians appointed by
local government bodies and the police commissioner to investigate into
cases of police misconduct.
India
has some independent authorities that have the power to examine
specific kinds of misconduct. For example, the National or State Human
Rights Commission may be approached in case of human rights violations,
or the state Lokayukta may be approached with a complaint of corruption.
However,
the Second Administrative Reforms Commission has noted the absence of
independent oversight authorities that specialise in addressing all
kinds of police misconduct, and are easily accessible.22
In light of this, under the Model Police Act, 2006 drafted by the
Police Act Drafting Committee (2005), and the Supreme Court guidelines
(2006), states are required to set up state and district level
complaints authorities.
Model Police Act, 2006
The
central government set up the Police Act Drafting Committee (Chair:
Soli Sorabjee) in 2005 to draft a new model police law that could
replace the Police Act, 1861. The committee submitted the Model Police
Act in 2006, which was circulated to all the states in 2006. 17 states
(Assam, Bihar, Chhattisgarh, Gujarat, Haryana, Himachal Pradesh,
Karnataka, Kerala, Maharashtra, Meghalaya, Mizoram, Punjab, Rajasthan,
Sikkim, Tamil Nadu, Tripura, Uttarakhand) passed new laws or amended
their existing laws in light of this new model law. Key features of the
Model Police Act are mentioned in the Annexure.
Sources: Model Police Act, 2006; Unstarred Question No. 1451, Lok Sabha, May 3, 2016; PRS.
The
Model Police Act requires state authorities to have five members: a
retired High Court Judge, a retired police officer of the rank of DGP
from another state cadre, a retired officer with public administration
experience from another state, a civil society member and a person with
at least 10 years of experience as a judicial officer or lawyer or legal
academic. It also requires district level authorities to have retired
judges, police officers, practising lawyers, etc.
Note
that of 35 states and UTs (excluding Telangana), two states had not
made laws or issued notifications regarding setting up of the police
complaints authorities (i.e., Jammu and Kashmir and Uttar Pradesh) as of
August 2016.
Among the remaining states, some had not set up a state authority, and
several had not set up district level authorities. A report of the NITI
Aayog also shows that the composition of these authorities is at
variance with the Model Police Act, 2006 and the Supreme Court
directions.31 For example, district level authorities in Bihar and Gujarat only have government and police officials.31 Further, in many states complaints authorities do not have the power to issue binding recommendations.31
Vacancies and an overburdened force
Currently
there are significant vacancies within the state police forces and some
of the central armed police forces. As of January 2016, the total
sanctioned strength of state police forces across India was 22,80,691,
with 24% vacancies (i.e. 5,49,025 vacancies).8 Vacancies have been around 24%-25% in state police forces since 2009.
States with the highest vacancies in 2016 were Uttar Pradesh (50%),
Karnataka (36%), West Bengal (33%), Gujarat (32%) and Haryana (31%) (see
Table 5 in the Annexure).
In the same year, the total sanctioned strength of the seven central police forces was 9,68,233.8
7% of these posts (i.e. 63,556 posts) were however lying vacant.
Sashastra Seema Bal (18%), Central Industrial Security Force (10%),
Indo-Tibetan Border Police (9%) and National Security Guards (8%) had
relatively high vacancies. Vacancies in the central police forces have
been in the range of 6%-14% since 2007.32
Table 3: Strength and vacancies in central armed police forces (as on January 1, 2016)
Sanctioned Strength
Actual
Vacancies
% Vacancies
Central Reserve Police Force
3,08,862
2,94,496
14,366
5%
Border Security Force
2,56,831
2,48,811
8,020
3%
Central Industrial Security Force
1,42,250
1,27,638
14,612
10%
Sashastra Seema Bal
94,065
76,768
17,297
18%
Indo-Tibetan Border Police
89,430
81,814
7,616
9%
Assam Rifles
66,411
65,647
764
1%
National Security Guards
10,384
9,503
881
8%
All India
9,68,233
9,04,677
63,556
7%
Sources: Data on Police Organisations 2016, Bureau of Police Research and Development; PRS.
A
high percentage of vacancies within the police forces exacerbates an
existing problem of overburdened police personnel. Police personnel
discharge a range of functions related to: (i) crime prevention and
response (e.g., intelligence collection, patrolling, investigation,
production of witnesses in courts), (ii) maintenance of internal
security and law and order (e.g., crowd control, riot control,
anti-terrorist or anti-extremist operations), and (iii) various
miscellaneous duties (e.g., traffic management, disaster rescue and
removal of encroachments).22
Each police officer is also responsible for a large segment of people,
given India’s low police strength per lakh population as compared to
international standards. While the United Nations recommended standard
is 222 police per lakh persons, India’s sanctioned strength is 181
police per lakh persons.8,
After adjusting for vacancies, the actual police strength in India is
at 137 police per lakh persons. Therefore, an average policeman ends up
having an enormous workload and long working hours, which negatively
affects his efficiency and performance.7,33
The
Second Administrative Reforms Commission has recommended that one way
to reduce the burden of the police forces could be to outsource or
redistribute some non-core police functions (such as traffic management,
disaster rescue and relief, and issuing of court summons) to government
departments or private agencies.22
These functions do not require any special knowledge of policing, and
therefore may be performed by other agencies. This will also allow the
police forces to give more time and energy to their core policing
functions.
Constabulary related issues
Qualifications and training:
The constabulary constitutes 86% of the state police forces. A
constable’s responsibilities are wide-ranging, and are not limited to
basic tasks. For example, a constable is expected to exercise his own
judgement in tasks like intelligence gathering, and surveillance work,
and report to his superior officers regarding significant developments.
He assists with investigations, and is also the first point of contact
for the public. Therefore, a constable is expected to have some
analytical and decision-making capabilities, and the ability to deal
with people with tact, understanding and firmness.
The
Padmanabhaiah Committee and the Second Administrative Reforms
Commission have noted that the entry level qualifications (i.e.
completion of class 10th or 12th in many states) and training of constables do not qualify them for their role.22 One of the recommendations made in this regard has been to raise the qualification for entry into the civil police to class 12th or graduation.22,
It has also been recommended that constables, and the police force in
general, should receive greater training in soft skills (such as
communication, counselling and leadership) given they need to deal with
the public regularly.22
Promotions and working conditions:
The Second Administrative Reforms Commission has further noted that the
promotion opportunities and working conditions of constables are poor,
and need to be improved.22
Generally a constable in India can expect only one promotion in his
lifetime, and normally retires as a head constable, which weakens his
incentive to perform well. This system may be contrasted with that in
the United Kingdom, where police officers generally start as constables
and progress through each rank in order.
Further, in India sometimes superiors employ constables as orderlies to
do domestic work, which erodes their morale and motivation, and takes
them away from their core policing work. The Commission recommended
that the orderly system be abolished across states.22,
Housing:
Importance of providing housing to the constabulary (and generally to
the police force) to improve their efficiency and incentive to accept
remote postings has also been emphasised by expert bodies, such as the
National Police Commission.
This is because in remote and rural areas, private accommodation may
not be easily available on rent. Even in metropolitan areas, rents may
be prohibitively high, and adequate accommodation may not be available
in the immediate vicinity of the police stations affecting their
operational efficiency.
Crime investigation
A
core function of the state police forces and some central police
agencies like the CBI is crime investigation. Once a crime occurs,
police officers are required to record the complaint, secure the
evidence, identify the culprit, frame the charges against him, and
assist with his prosecution in court so that a conviction may be
secured. In India, crime rate has increased by 28% over the last
decade, and the nature of crimes is also becoming more complex (e.g.,
with emergence of various kinds of cybercrimes and economic fraud).19
Conviction rates (convictions secured per 100 cases) however have been
fairly low. In 2015, the conviction rate for crimes recorded under the
Indian Penal Code, 1860 was 47%.19 The Law Commission has observed that one of the reasons behind this is the poor quality of investigations.
Crime
investigation requires skills and training, time and resources, and
adequate forensic capabilities and infrastructure. However, the Law
Commission and the Second Administrative Reforms Commission have noted
that state police officers often neglect this responsibility because
they are understaffed and overburdened with various kinds of tasks.22,38
Further, they lack the training and the expertise required to conduct
professional investigations. They also have insufficient legal
knowledge (on aspects like admissibility of evidence) and the forensic
and cyber infrastructure available to them is both inadequate and
outdated. In light of this, police forces may use force and torture to
secure evidence. Further, while crime investigations need to be fair
and unbiased, in India they may be influenced by political or other
extraneous considerations. In light of these aspects, experts have
recommended that states must have their own specialized investigation
units within the police force that are responsible for crime
investigation.3, These units should not ordinarily be diverted for other duties.
Underreporting of crime in India
The
National Crime Records Bureau (NCRB) under the Ministry of Home Affairs
is the nodal agency for collection and dissemination of information
related to crime in India. The NCRB publishes an annual report called
Crime in India, that records crime on the basis of the FIRs registered
in the police stations across the country. It is the only official
source of crime data in India, and it records among other things crime
committed state-wise and offence-wise (e.g., murder, rape, cheating,
theft).
An
expert committee under the Ministry of Statistics and Programme
Implementation has noted that there is significant under-reporting of
crimes under the NCRB for various reasons. For example, there could be
suppression of data and low registration of crimes because the police
know that their work is judged on the basis of this information. Also,
sometimes victims of crime may decide against reporting the incident
with the police because they are afraid to approach the police, or think
the crime is not serious enough, etc. Also, note that the NCRB follows
the ‘principal offence rule’ for counting crime. This means that if
many offences are covered in a single registered criminal case, the NCRB
will only count the most heinous of the offences. For instance, a case
of murder and rape, will only be counted as a case of murder (i.e.
principal offence) by the NCRB.
Sources:
Report of the Committee on Crime Statistics, Ministry of Statistics and
Programme Implementation, 2012; National Crime Records Bureau; PRS.
With
regard to forensic infrastructure in the country, it may be noted that
currently India has seven Central Forensic Science Laboratories, 30
State Laboratories, 50 Regional Laboratories and 144 District Mobile
Laboratories.
These laboratories conduct scientific analysis of ballistics, bodily
fluids, computer records, documents, explosives, fingerprints, narcotics
and voice identification, among other things. Expert bodies have however said that these laboratories are short of funds and qualified staff.22 Further, there is indiscriminate referencing of cases to these labs resulting in high pendency.22
Police infrastructure
Modern
policing requires a strong communication support, state-of-art or
modern weapons, and a high degree of mobility. The CAG and the BPRD
have noted shortcomings on several of these fronts.
Weaponry:
The CAG has found that weaponry of several state police forces is
outdated, and the acquisition process of weapons slow, causing a
shortage in arms and ammunition.
An audit of the Rajasthan police force (2009 to 2014) concluded that
there was a shortage of 75% in the availability of modern weapons
against the state’s own specified requirements.
The same audit also found that even when weapons were procured, a large
proportion of them (59%) were lying idle because they had not been
distributed to the police stations. Similar audits in West Bengal and
Gujarat found shortages of 71% and 36% respectively in required
weaponry.
Police vehicles: Audits have noted that police vehicles are in short supply.42
New vehicles are often used to replace old vehicles, and there is a
shortage of drivers. This affects the response time of the police, and
consequently their effectiveness. As of January 2015, state forces had a
total of 1,63,946 vehicles, marking a 30.5% deficiency against the
required stock of vehicles (2,35,339 vehicles).
Police Telecommunication Network (POLNET):
The POLNET project was initiated by the central governed in 2002 to
connect the police and paramilitary forces of the country through a
satellite based communication network, that will be significantly faster
than the existing system of radio communications. However, audits have
found that the POLNET network is non-functional in various states.42,44,
For example, an audit of the Gujarat police force reported that the
network had not been operationalised till October 2015 due to
non-installation of essential infrastructure, such as remote subscriber
units and generator sets. The audit also noted that there were 40%-50%
vacancies in key segments of trained personnel, such as radio operators
and technicians, needed to operate the equipment.44
Figure 7: Utilisation of funds for modernisation (%)
Sources: Bureau of Police Research and Development; PRS.
Underutilisation of funds for modernisation:
Both centre and states allocate funds for modernisation of state police
forces. These funds are typically used for strengthening police
infrastructure, by way of construction of police stations, purchase of
weaponry, communication equipment and vehicles. However, there has been
a persistent problem of underutilisation of modernisation funds.32
For example, in 2015-16, the centre and states allocated Rs 9,203 crore
for modernisation. However, only 14% of it was spent. Figure 10 shows
trend of underutilisation of funds between 2009-10 and 2015-16.
Police-public relations
Police
requires the confidence, cooperation and support of the community to
prevent crime and disorder. For example, police personnel rely on
members of the community to be informers and witnesses in any crime
investigation. Therefore, police-public relations is an important
concern in effective policing. The Second Administrative Reforms
Commission has noted that police-public relations is in an
unsatisfactory state because people view the police as corrupt,
inefficient, politically partisan and unresponsive.22
One
of the ways of addressing this challenge is through the community
policing model. Community policing requires the police to work with the
community for prevention and detection of crime, maintenance of public
order, and resolving local conflicts, with the objective of providing a
better quality of life and sense of security. It may include patrolling
by the police for non-emergency interactions with the public, actively
soliciting requests for service not involving criminal matters,
community based crime prevention and creating mechanisms for grassroots
feedback from the community. Various states have been experimenting
with community policing including Kerala through ‘Janamaithri Suraksha
Project’, Rajasthan through ‘Joint Patrolling Committees’, Assam through
‘Meira Paibi’, Tamil Nadu through ‘Friends of Police’, West Bengal
through the ‘Community Policing Project’, Andhra Pradesh through
‘Maithri and Maharashtra through ‘Mohalla Committees’.18,22
Examples of community policing in India
Janamaithri Suraksha in Kerala
This
project is an initiative of the Kerala Police to facilitate greater
accessibility, close interaction and better understanding between the
police and local communities. For example, Beat Constables are required
to know at least one family member of every family living in his beat
area, and allocate some time to meet with people outside the police
station every week. Janamaithri Suraksha Committees are also formed
with municipal councillors, representatives of residents’ associations,
local media, high schools and colleges, retired police officers, etc. to
facilitate the process.
Meira Paibi (Torch-bearers) in Assam
The
women of the Manipuri Basti in Guwahati help with improving the law and
order problem in their area, by tackling drug abuse among the youth.
They light their torches and go around the basti guarding the entry and
exit points, to prevent the youth of the area from going out after
sunset.
Sources: Model Police Manual, Bureau of Police Research and Development; Kerala Police Website; PRS.
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