Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
From Kushinara Nibbana Bhumi Pagoda in
 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat White Home 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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LESSON 3512 Sat 21 Nov 2020 https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html 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 Dhammacakkappavattana Sutta — 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, 25) Classical Croatian-Klasična hrvatska,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 6:48 pm
LESSON 3512 Sat 21 Nov  2020

https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html

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


Dhammacakkappavattana Sutta
— 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-C
orsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,


>> 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’.


21) Classical Chichewa-Chikale cha Chichewa,


Friends


Dhammacakkappavattana
Sutta— Kukhazikika kwa Wheel of Dhamma - [Dhamma · cakka · pavattana]
mu Classical Chichewa-Chikale cha Chichewa
Iyi ndiye sutta yotchuka kwambiri mu litterature ya Pali.
art tandem bike GIF by Scorpion Dagger
Friends

Dhammacakkappavattana
Sutta— Kukhazikika kwa Wheel of Dhamma - [Dhamma · cakka · pavattana]
mu Classical Chichewa-Chikale cha Chichewa
Iyi ndiye sutta yotchuka kwambiri mu litterature ya Pali.
Buddha
amafotokoza za ariya · saccas koyamba. Buddha kutanthauza Kudziwitsa
Yemwe Wadzuka Bhagavā wayambitsa Gudumu yayikulu ya Dhamma, yomwe
singayimitsidwe ndi samaṇas kapena mabrahmins, ma devas, Māras, Brahmā
kapena aliyense padziko lapansi. ‘
Chonde
mugawane izi ndi abale anu, abale ndi abwenzi kuti mukhale achimwemwe,
abwinobwino, amtendere komanso kuti mukhale ndi Chisangalalo Chamuyaya
ngati Cholinga Chomaliza.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Nthawi ina, a Bhagavā anali kukhala ku Varanasi ku Deer Grove ku Isipatana.
Pamenepo, adauza gulu la bhikkhus asanu kuti:
Izi
zowopsya, bhikkhus, siziyenera kutengedwa ndi amene wachoka panyumba.
Awiri ati? Kumbali imodzi, kudzipereka ku hedonism kulinga ku kāma,
yomwe ndi yotsika, yonyansa, yodziwika, an · ariya, yopanda phindu,
komano kudzipereka kudzipweteka, komwe ndi dukkha, an · ariya, yopanda
phindu . Popanda kupita kumalo awiriwa, bhikkhus, Tathāgata yadzuka
kwathunthu ku majjhima paṭipada, yomwe imapanga masomphenya, yomwe
imatulutsa ñāṇa, ndipo imabweretsa chisangalalo, abhiñña, sambodhi, ku
Nibbāna.
Ndipo,
bhikkhus, ndi majjhima paṭipada yomwe Tathāgata yadzukitsiratu, yomwe
imapanga masomphenya, yomwe imatulutsa ñāṇa, ndikupangitsa
kukondweretsedwa, abhiñña, sambodhi, ku Nibbāna? Ndi, bhikkhus, uyu
ariya aṭṭhaṅgika magga, ndiye kuti: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Izi, bhikkhus, ndi majjhima paṭipada komwe Tathāgata
idadzutsako, yomwe imapanga masomphenya, yomwe imatulutsa āāṇa, ndipo
imabweretsa chisangalalo, ku abhiñña, ku sambodhi, ku Nibbāna.
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.
Kuphatikiza
apo, bhikkhus, uyu ndiye dukkha · nirodha ariya · sacca: virāga
wathunthu, nirodha, kusiya, kusiya, kumasulidwa ndi kumasuka ku taṇhā
ija.
Kuphatikiza
apo, bhikkhus, uyu ndi dukkha · nirodha · gāminī paṭipada ariya ·
sacca: uyu aliya aṭṭhaṅgika magga, kutanthauza: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · , sammā ·
sati ndi sammā · samādhi.
‘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
Kenako
Bhagavā adayankhula udāna iyi: ‘Koṇḍañña wamvetsetsa! Koṇḍañña
anamvetsetsa! ‘ Umu ndi m’mene āyasmā Koṇḍañña adadziwira dzina ‘Aññāsi ·
Koṇḍañña’.
Prof Chikobi - Kwechili (Nwa Ezeudo Special)
Prof Chikobi Uzochukwu
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Prof Chikobi - Kwechili (Nwa Ezeudo Special)

22) Classical Chinese (Simplified)-古典中文(简体),

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Dhammacakkappavattana Sutta —设置法轮的运动– [Dhamma·cakka·pavattana]繁体中文(简体)-古典中文(简体)
这无疑是巴利语文学界最著名的佛塔。
motion design GIF by Philip De Canaga


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Dhammacakkappavattana Sutta —设置法轮的运动– [Dhamma·cakka·pavattana]繁体中文(简体)-古典中文(简体)
这无疑是巴利语文学界最著名的佛塔。
佛陀首次阐述了四个阿里亚·萨卡斯。佛陀的意思是“觉醒的一种意识”,博伽梵已经启动了最高法轮,无法被萨摩亚或婆罗门,天神,玛拉斯,婆罗门或世界上任何人所阻止。
请与您的家人,亲戚和朋友分享这一点,以获取幸福,福利,和平并实现永恒的幸福作为最终目标。
>> SuttaPiṭaka>>SaṃyuttaNikāya>>萨卡Saṃyutta
SN 56.11(S v 420)
有一次,巴哈瓦(Bhagavā)住在伊西帕塔纳(Isipatana)鹿林(Deer Grove)的瓦拉纳西(Varanasi)。
在那儿,他向五个比丘克人致词:
比丘(Bhikkhus)这两个极端,不应被那些脱离家庭生活的人所接受。哪两个?一方面,对享乐主义的热爱是对下等,庸俗,普通,安·阿里亚的剥夺了受益,另一方面对对自我毁坏的奉献,对dukkha,对·阿里亚的剥夺了奉献。

。在没有走到比丘斯这两个极端的情况下,塔萨加塔寺完全唤醒了玛吉希玛·帕皮帕达(majjhimapaṭipada),后者产生了异象,产生了nāṇa,并导致了安抚,阿比尼亚,桑博迪和尼巴那。

比丘(Bhikkhus),是达沙塔塔(Tathāgata)完全唤醒的,能产生异象并产生ñāṇa并导致app靖,阿比尼亚,三宝,乃至涅ā的大圣会吗?这就是比丘夫,这就是ariyaaṭṭhaargika

magga,也就是说:sammā·diṭṭhisammā·saṅkappasammā·vācāsammā·kammantasammā·ājīvasammā·vāyāmasammā·satisammā·samādhi。这就是比丘(Bhikkhus),是达萨加塔(Tathāgata)醒来的majjhimapaṭipada,它产生异象,产生ñāṇa,并导致安抚,阿比尼亚,三宝和尼巴那。

此外,比丘(bhikkhus),这是dukkha

ariya·sacca:贾蒂(jāti)是dukkha,jarā是dukkha(疾病是dukkha)maraṇa是dukkha,与不喜欢的事物的联系是dukkha,与所喜欢的事物的分离是dukkha,而不是得到自己想要的东西是dukkha;简而言之,五个upādāna’k'khandhas是dukkha。

此外,比丘(bhikkhus),这就是dukkha·samudaya ariya·sacca:这是导致重生的taṇhā,与欲望和享受联系在一起,在这里或那里找到喜悦,也就是说:kāma-taṇhā,bhava-taṇhā和vibhava-taṇhā。
此外,比丘(bhikkhus),这就是dukkha·nirodha ariya·sacca:完整的virāga,nirodha,抛弃,抛弃,解放和解放,脱离了那个taṇhā。
此外,比丘(bhikkhus),这是dukkha·nirodha·gāminīpaṭipadaariya·sacca:就是这个ariyaaṭṭhaṅgikamagga,也就是说:sammā·diṭṭhi,sammā·saṅkappa,sammā·vācāsammā·kammanta,sammā·ājīva,
,sammā·sati和sammā·samādhi。
“这就是dukkha

ariyasacca”:比克胡斯(Bhikkhus)在我眼中,对于之前从未听说过的事物,出现了眼睛,出现了ñāṇa,出现了paññā出现,出现了vijjā,出现了灯光。
“现在,这把dukkha
ariyasacca将会被完全知道”:比克胡斯,在我之前,关于闻所未闻的事物,出现了眼睛,ñāa玫瑰,paññā玫瑰,vijjā玫瑰,光明。
“现在,这种dukkha
ariyasacca已经被人们完全了解了”:比克胡斯(Bhikkhus),在我之前,对于闻所未闻的事物,眼睛出现了,ñāṇa出现了,paññā出现了,vijjā出现了,光线出现了。

“这就是dukkha·samudaya

ariyasacca”:比克胡斯(Bhikkhus)在我眼中,对于之前未曾听说过的事物,出现了眼睛,出现了ñāṇa玫瑰,出现了paññā玫瑰,出现了vijjā玫瑰,出现了浅色。
“现在,这个dukkha·samudaya
ariyasacca将被遗弃”:比克胡斯,在我之前,对于之前从未听说过的事情,眼睛出现了,ñāa出现了,paññā出现了,vijjā出现了,光出现了。
“现在,这个dukkha·samudaya
ariyasacca已经被遗弃了”:比克胡斯,就我之前从未听说过的事情而言,在我眼中,出现了ñāṇa玫瑰,paññā玫瑰,vijjā玫瑰,浅色玫瑰。

“这就是dukkha·nirodha
ariyasacca”:比丘斯人,在我之前,关于闻所未闻的事物,出现了眼睛,ñāṇa玫瑰,paññā玫瑰,vijjā玫瑰,光明。
“现在,这个dukkha·nirodha
ariyasacca应该是亲身体验的”:比克胡斯,在我之前,对于闻所未闻的事物,眼睛出现了,ñāṇa出现了,paññā出现了,vijjā出现了,光出现了。
“现在,这个dukkha·nirodha
ariyasacca已经是亲身经历了”:在我,比丘斯,就以前闻所未闻的事物而言,眼睛出现了,ñāṇa出现了,paññā出现了,vijjā出现了,光出现了。
“这是dukkha·nirodha·gāminīpaṭipadāariyasacca”:在我,比丘斯,就以前闻所未闻的事物而言,出现了眼睛,出现了ñā,a,出现了paññā出现,出现了vijjā,出现了光照。

“现在,将要发展这种dukkha·nirodha·gāminīpaṭipadāariyasacca”:就我而言,比丘斯,就以前闻所未闻的事物而言,出现了眼睛,出现了ñāṇa,出现了paññā出现,出现了vijjā出现,出现了光照。

“现在,这种dukkha·nirodha·gāminīpaṭipadāariyasacca已得到发展”:在我,比丘斯,关于以前未曾听说过的事物,出现了眼睛,ñāṇa出现,paññā出现,vijjā出现,轻盈出现。

这么久以来,比丘(Bhikkhus)就像我的雅达·布哈塔(yathā·bhūtaṃ)对三合会在这十二种方式中对这四个ariyasaccas的了解和想象还不是很纯净,我并没有在loka中声称拥有其天界,其Māras,其Brahmās,以及萨摩亚人和婆罗门人,在这一世代中充满了灵性和人类,已经完全唤醒了至高无上的三摩三宝。
但是,当比克胡斯,我的僧侣,布哈塔人通过三合会用这十二种方式对这四个ariyasaccas的知识和视野非常纯净时,我在loka中宣称拥有其天界,其马拉,其梵天,samaṇas和婆罗门。这一代人与他们的天才和人类完全唤醒了至高无上的三宝三宝。我的知识和远见兴高采烈:’我的生命不可动摇,这是我的最后一世,现在再也没有b依。
博伽梵就是这样说的。五个比丘的一群人很高兴地认可了巴嘎瓦的话。在讲这个博览会的时候,在āyasmāKoṇḍañña出现了一种法眼,没有激情和无拘无束:“拥有samudaya的一切都具有nirodha的本质”。
当巴哈瓦(Bhagavā)推动法轮(Dhamma
Wheel)运转时,大地的大声宣扬:’在瓦拉纳西(Ispatana)迪尔格罗夫(Deer
Grove)的瓦拉纳西(Varanasi),巴哈瓦(Bhagavā)推动了法轮(Sham
Wheelas)不能阻止的最高法轮。或婆罗门,天后,马拉,婆罗门或世界上任何人。”
卡图玛哈拉吉卡(Cātumahārājika)杰瓦斯听到大地之声的呐喊:“在瓦西纳西(Isipatana)迪尔格罗夫(Deer
Grove)的巴哈瓦(Bhagavā)推动了最高法轮(Dhamma
Wheel)的运转,这是无法由萨摩亚(Samainsas)或婆罗门(Brahmins)阻止的。 ,Māras,Brahma或世界上任何人。”
塔瓦提萨神甫听到卡塔玛哈拉吉卡(Kātumahārājika)提瓦的呼声后大声说道:“在瓦拉纳西,伊西帕塔纳(Isipatana)的迪尔格罗夫(Deer
Grove),巴哈瓦(Bhagavā)启动了最高法轮(Dhamma Wheel)。 ,梵天或世界上任何人。”
听到塔瓦提萨(Tāvatiṃsa)神灵的呐喊后,雅马神灵大声喊道:“在瓦拉纳西,伊西帕塔纳(Isipatana)的迪尔格罗夫(Deer
Grove),巴哈瓦(Bhagavā)启动了最高法轮(Dhamma
Wheel),这是无法由萨摩亚(samaṇas)或婆罗门,婆罗门(devas),马拉斯(Māras)阻止的。 ,梵天或世界上任何人。”
听到亚玛德瓦的呐喊之后,图西塔德瓦大声说:“在瓦拉纳西,伊西帕塔纳的迪尔格罗夫,巴哈瓦发起了最高法轮,无法被萨摩亚或婆罗门,德瓦,马拉斯阻止。 ,梵天或世界上任何人。”
尼玛娜拉提(Nimmānarati)听到杜西塔瓦(Tusitā)的呼喊声后大声喊道:’在瓦拉纳西(Isipatana)的鹿林(Deer
Grove),巴哈瓦(Bhagavā)发起了最高法轮(Dhamma
Wheel),这是萨玛亚人或婆罗门,德瓦斯(Devas),马拉斯(Māras)所无法阻挡的,梵天或世界上任何人。”
听到尼玛那拉提(Nimmānarati)神灵的呐喊后,帕拉尼玛塔瓦萨瓦蒂神灵大声喊道:“在瓦拉纳西,伊西帕塔纳(Isipatana)的迪尔格罗夫(Deer
Grove),巴哈瓦(Bhagavā)推动了最高法轮(Dhamma
Wheel)的运转,这是无法由萨摩亚(Samaṇas)或婆罗门(Brahmins),德瓦(Deva),马拉斯(Māras)阻止的,梵天或世界上任何人。”
婆罗门佛教徒听到了Paranimmitavasavatti的呐喊声后大声喊道:“在瓦拉纳西,伊西帕塔纳的迪尔格罗夫,巴哈瓦(Bhagavā)启动了最高法轮,无法被萨摩亚或婆罗门,德瓦斯,马拉斯阻止,梵天或世界上任何人。”
因此,在那一瞬间,在那一瞬间,哭声扩散到了梵天·洛卡。这个万千世界体系震撼,震动和颤抖,世界上出现了无边无际的光辉,超越了天灾人的光辉。
然后,巴哈瓦(Bhagavā)说出这首udāna:’Koṇḍañña真正理解了! Koṇḍañña真的很明白!这就是āyasmāKoṇḍañña取名“Aññāsi·Koñañña”的原因。
8種不用跑步節食也能消除腹部脂肪的運動
亮生活 / Bright Side
1.24M subscribers
大家都知道,腹部脂肪是最難消除的一種脂肪 - 「頑固脂肪」可不是假的!住在繁忙的大城市裡,你可能無法在外面的慢跑、可能太忙而無法常去健身房。值得慶幸的是,有很多高效的居家運動可以快速消滅腹部脂肪!
時戳:
運動#1:伏地挺身0:30
運動#2:波比跳1:26
運動#3:登山式2:54
運動#4:仰臥起坐3:59
運動#5:相撲深蹲5:01
運動#6:跑者式仰臥起坐6:01
運動#7:自行車仰臥起坐7:15
運動#8:棒式8:52
如果想要更快達到效果… 10:30
摘要:
- 你可能會以為伏地挺身只能鍛鍊到手臂和胸部,但其實它們也能針對並消除腹部脂肪,而這正是我們所要的!
- 很多人害怕波比跳,但如果你想消滅那些頑固的腹部脂肪,波比跳就是「必須」的動作之一!
- 登山是一項非常有效的全身運動。 只有一個小問題:你不可能每天都去爬山! 慶幸的是,模仿這個動作也有用,可以幫助燃燒你的腹部脂肪!
- 說到鍛鍊怎麼能少了仰臥起坐呢? 這項運動非常有效,能去除多餘的腹部脂肪,讓你擁有接近完美的結實腹肌。
- 相撲深蹲並不像聽起來那麼難! 更重要的是,它對身體有很多好處,當然也包括燃燒腹部脂肪!
- 就像登山式一樣,如果你不想跑步,也可以利用相同的動作來達到效果! 跑者式仰臥起坐能帶來與實際跑步相同的功效,而不用像跑步一樣累。
- 自行車仰臥起坐不僅可以擺脫上下腹部脂肪,還可以鍛鍊腹斜肌。 你知道這代表什麼嗎:沒有游泳圈!
- 棒式是任何鍛鍊的最佳收尾動作。 此運動針對整個核心肌群並提高你的耐力。 基本上是一種全身鍛鍊的動作!
- 基本的游泳計劃應該要包括阻力訓練、踏水訓練、水中仰臥起坐和一些自行車蜷腹,幾乎就像是自行車仰臥起坐的游泳版。
- 跳繩可以增加你的耐力和敏捷性,非常適合消滅任何身體部位上的脂肪,也包括腹部! 但要獲得你想要的效果,就必須按照適當的技巧進行訓練。
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8種不用跑步節食也能消除腹部脂肪的運動
大家都知道,腹部脂肪是最難消除的一種脂肪 - 「頑固脂肪」可不是假的!住在繁忙的大城市裡,你可能無法在外面的慢跑、可能太忙而無法常去健身房。值得慶幸的是,有很多高效的居家運動可以快速消滅腹部脂肪! 時戳: ….

23) Classical Chinese (Traditional)-古典中文(繁體),

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Dhammacakkappavattana Sutta-設置法輪的運動-[Dhamma·cakka·pavattana]繁體中文(繁體)-古典中文(繁體)
這無疑是巴利語文學界最著名的佛塔。
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Dhammacakkappavattana Sutta-設置法輪的運動-[Dhamma·cakka·pavattana]繁體中文(繁體)-古典中文(繁體)
這無疑是巴利語文學界最著名的佛塔。
佛陀首次闡述了四個阿里亞·薩卡斯。佛陀的意思是“覺醒的一種意識”,博伽梵已經啟動了最高法輪,無法被薩摩亞或婆羅門,天神,瑪拉斯,婆羅門或世界上任何人所阻止。
請與您的家人,親戚和朋友分享這一點,以獲取幸福,福祉,和平並實現永恆的幸福作為最終目標。
>> SuttaPiṭaka>>SaṃyuttaNikāya>>薩卡Saṃyutta
SN 56.11(S v 420)
有一次,巴哈瓦(Bhagavā)住在伊西帕塔納(Isipatana)鹿林(Deer Grove)的瓦拉納西(Varanasi)。
在那兒,他向五個比丘克人致詞:
比丘(Bhikkhus)這兩個極端,不應被那些脫離家庭生活的人所接受。哪兩個?一方面,對享樂主義的熱愛是對下等,庸俗,普通,安·阿里亞的剝奪了受益,另一方面對對自我毀壞的奉獻,對dukkha,對·阿里亞的剝奪了奉獻。

。在沒有走到比丘斯這兩個極端的情況下,塔薩加塔寺完全喚醒了瑪吉希瑪·帕皮帕達(majjhimapaṭipada),後者產生了異象,產生了nāṇa,並導致了安撫,阿比尼亞,桑博迪和尼巴那。

比丘(Bhikkhus),是達沙塔塔(Tathāgata)完全喚醒的,能產生異象並產生ñāṇa並導致app靖,阿比尼亞,三寶,乃至涅bb的大聖會嗎?這就是比丘夫,這就是ariyaaṭṭhaṅgikamagga,也就是說:sammā·diṭṭhisammā·saṅkappasammā·vācāsammā·kammantasammā·ājīvasammā·vāyāmasammā·satisammā·samādhi。這就是比丘(Bhikkhus),是達薩加塔(Tathāgata)醒來的majjhimapaṭipada,它產生異象,產生ñāṇa,並導致安撫,阿比尼亞,三寶和尼巴那。
此外,比丘(bhikkhus),這是dukkha

ariya·sacca:賈蒂(jāti)是dukkha,jarā是dukkha(疾病是dukkha)maraṇa是dukkha,與不喜歡的事物的聯繫是dukkha,與所喜歡的事物的分離是dukkha,而不是得到自己想要的東西是dukkha;簡而言之,五個upādāna’k'khandhas是dukkha。

此外,比丘(bhikkhus),這就是dukkha·samudaya ariya·sacca:這是導致重生的taṇhā,與慾望和享受聯繫在一起,在這里或那裡找到喜悅,也就是說:kāma-taṇhā,bhava-taṇhā和vibhava-taṇhā。
此外,比丘(bhikkhus),這就是dukkha·nirodha ariya·sacca:完整的virāga,nirodha,拋棄,拋棄,解放和解放,脫離了那個taṇhā。
此外,比丘(bhikkhus),這是dukkha·nirodha·gāminīpaṭipadaariya·sacca:就是這個ariyaaṭṭhaṅgikamagga,也就是說:sammā·diṭṭhi,sammā·saṅkappa,sammā·vācāsammā·kammanta,sammā·ājāva,
,sammā·sati和sammā·samādhi。
“這就是dukkha

ariyasacca”:比克胡斯(Bhikkhus)在我眼中,對於之前從未聽說過的事物,出現了眼睛,出現了ñāṇa,出現了paññā出現,出現了vijjā,出現了燈光。
“現在,這把dukkha
ariyasacca將會被完全知道”:比克胡斯,在我之前,關於聞所未聞的事物,出現了眼睛,ñāa玫瑰,paññā玫瑰,vijjā玫瑰,光明。
“現在,這種dukkha
ariyasacca已經被人們完全了解了”:比克胡斯(Bhikkhus),在我之前,對於聞所未聞的事物,眼睛出現了,ñāṇa出現了,paññā出現了,vijjā出現了,光出現了。

“這就是dukkha·samudaya

ariyasacca”:比克胡斯(Bhikkhus)在我眼中,對於之前未曾聽說過的事物,出現了眼睛,出現了ñāṇa玫瑰,出現了paññā玫瑰,出現了vijjā玫瑰,出現了淺色。
“現在,這個dukkha·samudaya
ariyasacca將被遺棄”:比克胡斯,在我之前,對於之前從未聽說過的事情,眼睛出現了,ñāa出現了,paññā出現了,vijjā出現了,光出現了。
“現在,這個dukkha·samudaya
ariyasacca已經被遺棄了”:比克胡斯,就我之前從未聽說過的事情而言,在我眼中,出現了ñāṇa玫瑰,paññā玫瑰,vijjā玫瑰,淺色玫瑰。

“這就是dukkha·nirodha
ariyasacca”:比丘斯人,在我之前,關於聞所未聞的事物,出現了眼睛,ñāṇa玫瑰,paññā玫瑰,vijjā玫瑰,光明。
“現在,這個dukkha·nirodha
ariyasacca應該是親身體驗的”:比克胡斯,在我之前,對於聞所未聞的事物,眼睛出現了,ñāṇa出現了,paññā出現了,vijjā出現了,光出現了。
“現在,這個dukkha·nirodha
ariyasacca已經是親身經歷了”:比克胡斯(Bhikkhus),在我之前,對於聞所未聞的事物,眼睛出現了,ñāṇa出現了,paññā出現了,vijjā出現了,光出現了。
“這是dukkha·nirodha·gāminīpaṭipadāariyasacca”:在我,比丘斯,就以前聞所未聞的事物而言,出現了眼睛,出現了ñā,a,出現了paññā出現,出現了vijjā,出現了光照。

“現在,將要發展這種dukkha·nirodha·gāminīpaṭipadāariyasacca”:就我而言,比丘斯,就以前聞所未聞的事物而言,出現了眼睛,出現了ñāṇa,出現了paññā出現,出現了vijjā出現,出現了光照。

“現在,這種dukkha·nirodha·gāminīpaṭipadāariyasacca已得到發展”:在我,比丘斯,關於以前未曾聽說過的事物,出現了眼睛,ñāṇa出現,paññā出現,vijjā出現,輕盈出現。

這麼久以來,比丘(Bhikkhus)就像我的雅達·布哈塔(yathā·bhūtata)對三合會人用這十二種方式對這四個ariyasaccas的認識和遠見都不是很純淨,我並沒有在loka中宣稱自己具有化身,其Māras,其Brahmās,以及薩馬什人和婆羅門人,在這一世代中充滿了人類和靈性,他們已經完全喚醒了至高無上的三寶三寶。
但是,當比克胡斯,我的僧侶,布哈塔人通過三合會以這十二種方式對這四個ariyasaccas的知識和視野非常純淨時,我在loka中宣稱擁有其天界,其馬拉,勃拉姆,薩摩亞和婆羅門。這一代人與他們的天才和人類完全喚醒了至高無上的三寶三寶。我的知識和遠見興高采烈:’我的生命不可動搖,這是我的最後一世,現在再也沒有b依。
博伽梵就是這樣說的。五個比丘的一群人很高興地認可了巴嘎瓦的話。在講這個博覽會的時候,在āyasmāKoṇḍañña中出現了一種法眼,沒有激情和無拘無束:“擁有samudaya的一切都具有nirodha的本質”。
當巴哈瓦(Bhagavā)推動法輪(Dhamma
Wheel)運轉時,大地的大聲宣揚:’在瓦拉納西(Ispatana)迪爾格羅夫(Deer
Grove)的瓦拉納西(Varanasi),巴哈瓦(Bhagavā)推動了法輪(Sham
Wheelas)不能阻止的最高法輪。或婆羅門,天后,馬拉,婆羅門或世界上任何人。”
卡圖瑪哈拉吉卡(Cātumahārājika)傑瓦斯聽到大地之聲的吶喊:“在瓦西納西(Isipatana)迪爾格羅夫(Deer
Grove)的巴哈瓦(Bhagavā)推動了最高法輪(Dhamma
Wheel)的運轉,這是無法由薩摩亞(Samainsas)或婆羅門(Brahmins)阻止的。 ,Māras,Brahma或世界上任何人。”
塔瓦提薩神魔聽到卡塔瑪哈拉吉卡(Cātumahārājika)亡靈的哭聲後大聲說道:“在瓦拉納西,伊西帕塔納(Isipatana)的迪爾格羅夫(Deer
Grove),巴哈瓦(Bhagavā)啟動了最高法輪(Dhamma
Wheel),這是無法由薩摩亞(Samaṇas)或婆羅門(brahmins),德瓦(Devas),馬拉(Māras)阻止的,梵天或世界上任何人。”
聽到塔瓦提薩(Tāvatiṃsa)神靈的吶喊後,雅馬神靈大聲喊道:“在瓦拉納西,伊西帕塔納(Isipatana)的迪爾格羅夫(Deer
Grove),巴哈瓦(Bhagavā)啟動了最高法輪(Dhamma
Wheel),這是無法由薩摩亞(samaṇas)或婆羅門,婆羅門(devas),馬拉斯(Māras)阻止的。 ,梵天或世界上任何人。”
聽到亞瑪德瓦的吶喊後,圖西塔德瓦大聲說:“在瓦拉納西,伊西帕塔納的鹿林中,巴哈瓦發起了最高法輪,無法被薩瑪亞人或婆羅門,德瓦斯,馬拉斯阻止,梵天或世界上任何人。”
尼瑪娜拉提(Nimmānarati)聽到杜西塔瓦(Tusitā)的呼喊聲後大聲喊道:’在瓦拉納西(Isipatana)的鹿林(Deer
Grove),巴哈瓦(Bhagavā)發起了最高法輪(Dhamma
Wheel),這是薩瑪亞人或婆羅門,德瓦斯(Devas),馬拉斯(Māras)所無法阻擋的,梵天或世界上任何人。”
聽到尼瑪那拉提(Nimmānarati)神靈的吶喊後,帕拉尼瑪塔瓦薩瓦蒂神靈大聲喊道:“在瓦拉納西,伊西帕塔納(Isipatana)的迪爾格羅夫(Deer
Grove),巴哈瓦(Bhagavā)發起了最高法輪(Dhamma
Wheel)的運動,這是無法被薩瑪亞(Samaṇas)或婆羅門,婆羅門(Brahmins),德瓦(Deva),馬拉斯(Māras)阻止的。
,梵天或世界上任何人。”
婆羅門佛教徒聽到了Paranimmitavasavatti的吶喊聲後大聲喊道:“在瓦拉納西,伊西帕塔納的迪爾格羅夫,巴哈瓦(Bhagavā)啟動了最高法輪,無法被薩摩亞或婆羅門,德瓦斯,馬拉斯阻止,梵天或世界上任何人。”
因此,在那一瞬間,在那一瞬間,哭聲擴散到了梵天·洛卡。這個萬千世界體系震撼,震動和顫抖,世界上出現了無邊無際的光輝,超越了天災人的光輝。
然後,巴哈瓦(Bhagavā)說出了這首udāna:’Koṇḍañña真正理解了! Koṇḍañña真的很明白!這就是āyasmāKoṇḍañña取名“Aññāsi·Koñañña”的原因。
法輪大法 功法介紹 | 2020 4K/HD1080P 国语中字
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「法輪修煉大法」又稱「法輪功」,是由李洪志先生於一九九二年五月傳出的佛家上乘修煉大法,
以宇宙最高特性「真、善、忍」為根本指導, 「按照宇宙演化原理而修煉。」[1]
法輪大法直指人心,
指出真正修煉, 就得按照「真、善、忍」的標準修煉自己這顆心,
叫「修心性」。「心性是甚麼?心性包括德(德是一種物質);包括忍;包括悟;包括捨,捨去常人中的各種慾望、各種執著心;還得能吃苦等等,包括許多方面的東西。人的心性方方面面都要得到提高,」
這樣自己才能真正提高上來「這是提高功力的關鍵原因之一。」[2]
法輪大法還有修命的部分,
這就要通過功法動作去煉了。
法輪功的五套功法包括四套動功和一套靜功,動作簡單易學。「一上來就把修煉者身上能量淤塞的地方打通,在極短的時間內排除體內的廢棄物質,淨化身體。」[3]
完整的一套性命雙修的修煉方法, 那就既要修, 又要煉, 「修在先, 煉在後」[4]「不修心性,
只煉動作是不能長功的」[5]「動作是圓滿的輔助手段。」[6]
法輪大法「圓容明慧, 動作簡練, 大道至簡至易。」[7] 在理論上, 完全不同於其他傳統的修煉方法, 不同於各家、各門派的煉丹學說。
如今,
法輪大法已洪傳一百多個國家和地區, 李洪志先生的著作也已經有四十多種語言的外文版。經億萬人的修煉實踐證明,
法輪大法是大法大道,在把真正修煉的人帶到高層次上的同時, 對穩定社會、 提高人們的身體素質和道德水準,也起到了不可估量的正面作用。同時,
也受到了世界各地越來越多人的喜愛和歡迎。
* 所有法輪大法的煉功、教功活動都是免費的
本影片為法輪大法功法展示及介紹,更多詳情請見:
法輪大法網站 https://www.falundafa.org
[1] 李洪志師父著作:《大圓滿法》
[2] 李洪志師父著作:《轉法輪》
[3] 李洪志師父著作:《大圓滿法》
[4] 李洪志師父著作:《大圓滿法》
[5]李洪志師父著作:《大圓滿法》
[6]李洪志師父著作:《歐洲法會講法》
[7]李洪志師父著作:《大圓滿法》
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24) Classical Corsican-Corsa Corsicana,
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.

Inoltre,
bhikkhus, questu hè u dukkha · nirodha · gāminī paṭipada ariya · sacca:
ghjustu questu ariya aṭṭhaṅgika magga, vale à dì: sammā · diṭṭhi, sammā
· saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, samm , sammā ·
sati è sammā · samādhi.

‘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.


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’.

25) Classical  Croatian-Klasična hrvatska,

Friends

Dhammacakkappavattana Sutta - pokretanje kotača Dhamme - [Dhamma · cakka · pavattana] u Hrvatsko-klasičnoj hrvatskoj,
Ovo je zasigurno najpoznatija sutta u literaturi Pali.
Cakra Mahkota GIF - Cakra Mahkota GIFs

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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
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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.
Slavko Nedić - Slike iz Hrvatske part 13 Zadar 1
“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…
rock n roll dancing GIF by Salon Linegirl band GIF




Friends

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
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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 (Original Calligraphed and Illuminated Version)
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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
Chapter 1 Legislative Relations (Art. 245-255)
Chapter 2 Administrative Relations (Art. 256-263)
Part 12 Finance, Property, Contracts and Suits
Chapter 1 Finance (Art. 264-291)
Chapter 2 Borrowing (Art. 292-293)
Chapter 3 Property, Contracts, Rights, Liabilities, Obligations and Suits (Art. 294-300)
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
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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.
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