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Constitution of India
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Constitution of India



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Constitution of India


The Constitution of India is the supreme law of India.
It lays down the framework defining fundamental political principles,
establishes the structure, procedures, powers and duties of government
institutions and sets out fundamental rights, directive principles and the duties of citizens. It is the longest[1] written constitution of any sovereign country in the world, containing 448[Note 1][2] articles in 25[Note 2] parts, 12[Note 3] schedules, 5 appendices and 98[Note 4] amendments (out of 120[3] Constitution Amendment Bills). Besides the English version, there is an official Hindi translation. Dr. Bhimrao Ramji Ambedkar is widely regarded as the architect of the Indian Constitution.


The Constitution follows parliamentary system of government and the executive is directly accountable to the legislature. Article 74 provides that there shall be a Prime Minister of India as the head of government. It also states that there shall be a President of India and a Vice-President of India under Articles 52 and 63. Unlike the Prime Minister, the President largely performs ceremonial roles.


The Constitution of India is federal in nature. Each state and each Union territory of India has its own government. Analogues to President and Prime Minister, each has a Governor (in case of states) or Lieutenant Governor (in the case of Union territories) and a Chief Minister. The 73rd and 74th Amendment Act also introduced the system of Panchayati Raj in rural areas and Municipality in urban areas. Also, Article 370 of the Constitution gives special status to the State of Jammu and Kashmir.


The Constitution was adopted by the India Constituent Assembly on 26 November 1949, and came into effect on 26 January 1950.[4] The date of 26 January was chosen to commemorate the Purna Swaraj declaration of independence of 1930. With its adoption, the Union of India officially became the modern and contemporary Republic of India and it replaced the Government of India Act 1935 as the country’s fundamental governing document. To ensure constitutional autochthony,
the framers of constitution inserted Article 395 in the constitution
and by this Article the Indian Independence Act, 1947 was repealed.[5] The Constitution declares India to be a sovereign, socialist, secular, democratic republic, assuring its citizens of justice, equality, and liberty, and endeavors to promote fraternity among them.[6] The words “socialist” and “secular” were added to the definition in 1976 by constitutional amendment (mini constitution).[7] India celebrates the adoption of the constitution on 26 January each year as Republic Day.[8]


Contents

  • Background 1
  • Previous Legislations as Source 2

    • Government of India Act 1858 2.1
    • Indian Councils Act 1861 2.2
    • Indian Councils Act 1892 2.3
    • Indian Councils Act 1909 2.4
    • Government of India Act 1919 2.5
    • Government of India Act 1935 2.6
    • Indian Independence Act 1947 2.7
  • Constituent Assembly 3

    • Drafting 3.1
  • Structure 4

    • Parts 4.1
    • Schedules 4.2
    • Appendices 4.3
  • Amendment 5

    • Limitations 5.1
  • Adoptions from other constitutions 6

    • Judicial review 6.1
  • See also 7
  • Notes 8
  • References 9
  • Bibliography 10
  • External links 11

Background


The major portion of the Indian subcontinent was under British rule
from 1857 to 1947. The impact of economic, political and social
development during this period helped the gradual rise of the Indian
independence movement to gain independence from foreign rule. After the Indian Rebellion of 1857, the direct rule of the British crown
was established. When the Constitution of India came into force on 26
January 1950, it repealed the Indian Independence Act. India ceased to
be a dominion of the British Crown
and became a sovereign democratic republic. 26 November 1949 is also
known as National Law Day. The Indian constitution is the world’s
longest constitution. At the time of commencement, the constitution had
395 articles in 22 parts and 8 schedules. It consists of almost 80,000
words and took 2 years 11 months and 18 days to build.


In the United Kingdom the office of the Secretary of State for India was the authority through whom Parliament exercised its rule (along with the Council of India), and established the office of Viceroy of India (along with an Executive Council in India, consisting of high officials of the British Government). The Indian Councils Act 1861 provided for a Legislative Council consisting of the members of the Executive council and non-official members. The Indian Councils Act 1892
established provincial legislatures and increased the powers of the
Legislative Council. Although these Acts increased the representation of
Indians in the government, their power still remained limited. The Indian Councils Act 1909 and the Government of India Act 1919 further expanded participation of Indians in the government.

Previous Legislations as Source


The Constitution of India is drawn from many sources. Keeping in
mind the needs and conditions of India the framers of the Constitution
of India borrowed different features freely from previous legislation.

Government of India Act 1858


After the Indian Rebellion of 1857, the British Government took direct control of territories formerly ruled by the English East India Company. To calm down the after effects of 1857 revolt, the Act of 1858 was introduced. This act abolished East India Company and transferred powers towards the British crown to establish direct rule. The Provisions of the bill are:[9]


  • Provision for the creation of an Indian Civil Service under the control of the Secretary of State.

  • The Crown was empowered to appoint a Governor-General and the Governors of the Presidencies.

  • The Company’s territories in India were to be vested in the Queen, the Company ceasing to exercise its power and control over these territories. India was to be governed in the Queen’s name.

  • All the property of the East India Company was transferred to the Crown. The Crown also assumed the responsibilities of the Company as they related to treaties, contracts, and so forth.[10]

  • The Queen’s Principal Secretary of State
    received the powers and duties of the Company’s Court of Directors. A
    council of fifteen members was appointed to assist the Secretary of
    State for India. The council became an advisory body in India affairs.
    For all the communications between Britain and India, the Secretary of
    State became the real channel.

  • Abolition of double government.

Indian Councils Act 1861


Indian Councils Act 1861 enacted by Parliament of the United Kingdom that transformed the Viceroy of India’s executive council into a cabinet run on the portfolio system.[11] This cabinet had six “ordinary members” who each took charge of a separate department in Calcutta’s government: home, revenue, military, law, finance, and (after 1874) public works.


Indian Councils Act 1861 is an essential landmark in the
constitutional and political good reputation for India. The 1861 Act
restored the legislative power taken away by the Charter Act of 1833. The legislative council at Calcutta was given extensive authority to pass laws for British India
as a whole, while the legislative councils at Bombay and Madras were
given the power to make laws for the “Peace and good Government” of
their respective presidencies.The Governor General was given the power to create new provinces for legislative purposes. He also could appoint Lt. Governors for the same.[12] Its features are:[9]


  • Indians were involved with law-making process. For this purpose,
    viceroy nominated the Raja of Benaras, the Maharaja of Patiala and Sir
    Dinkar Rao.

  • Decentralization of legislative powers.

  • Establishment of recent legislative councils in Bengal, NWFP and Punjab in 1862, 1866 and 1897 respectively.

  • Introduction of portfolio system.

  • It empowered the Viceroy to issue ordinances with no concurrence
    of the legislative council throughout an emergency. The life of such an
    ordinance was 6 months.

Indian Councils Act 1892


Enacted due to the demand of the Indian National Congress
to expand legislative council, the number of non-official members was
increased both in central and provincial legislative councils the non
official members of Indian legislative councils were henceforth to be
nominated by Bengal chamber of commerce and provincial legislative
council. In 1892, the council consisted of 24 members, only five being
where Indians.[13] Its features are:[9]


  • Power discussing budget to legislative councils.

  • It deliver to the nomination of some non official people in the
    central legislative council through the viceroy on the recommendation of
    the provincial legislative councils which of the provincial legislative
    councils through the governors on the recommendations of the district
    boards, municipalities, universities, trade associations, zamindars and
    chambers.

Indian Councils Act 1909

Indian Councils Act 1909 commonly known as the Morley-Minto Reforms, was an Act of the Parliament of the United Kingdom
that brought about a limited increase in the involvement of Indians in
the governance of British India. The Act of 1909 was important for the
following reasons:


  • It effectively allowed the election of Indians to the various
    legislative councils in India for the first time. Previously some
    Indians had been appointed to legislative councils.

  • The introduction of the electoral principle laid the groundwork
    for a parliamentary system even though this was contrary to the intent
    of Morley.

  • Muslims had expressed serious concern that a first past the post
    electoral system, like that of Britain, would leave them permanently
    subject to Hindu majority rule. The Act of 1909 stipulated, as demanded
    by the Muslim leadership.


The Act amended the Indian Councils Acts of 1861 and 1892.[14] Its features are:[9]


  1. The maximum number of nominated and elected members of the
    Legislative Council at the Center was increased from 16 to 60. The
    number did not include ex-officio members.[15]

  2. The right of separate electorate was given to the Muslims.

  3. Official members were to form the majority but in provinces non-official members would be in majority.

  4. The members of the Legislative Councils were permitted to
    discuss the budgets, suggest the amendments and even to vote on them;
    excluding those items that were included as non-vote items. They were
    also entitled to ask supplementary questions during the legislative
    proceedings.

  5. The Secretary of State for India was empowered to increase the number of the Executive Councils of Madras and Bombay from two to four.

  6. Two Indians were nominated to the Council of the Secretary of State for Indian Affairs.

Government of India Act 1919


After World War I, the British Government opened the door for Indians to public office and employment. The Provisions of the bill are:[9]


  • Relaxation of central treatments for the provinces by demarcating and separating the central and provincial subjects.

  • It further divided the provincial subjects into two parts –
    transferred (That have been administered by governor by the help of
    ministers who are responsible to legislative council) and reserved (that
    have been to be administered by the governor and the executive council
    without being responsible towards the legislative council).

  • Introduction of diarchy, Bicameralism, direct elections and establishment of central public service commission in 1926.

  • Franchise was granted to some limited people on foundation of property, tax and education.

  • Separation of central budget from provisional budget.

  • Appointment of statutory commission.

Government of India Act 1935


The provisions of the Government of India Act 1935, though never
implemented fully, had a great impact on the Constitution of India. Many
key features of the constitution are directly taken from this Act. It
is really a lengthy and detailed document having 321 sections and 10
schedules. The majority of the today’s constitution has drawn from this.
Its features are:[9]


  • It delivers to the establishment of an All India Federation. The
    previous names transferred and reserved subjects are changed as federal
    and provincial lists and concurrent list is definitely an addendum.

  • Abolition of Diarchy and introduced provincial autonomy.

  • Abolition of Council Asia.

  • Establishment of RBI, federal court, Provincial PSUs and Joint PSUs.

  • Extension of bicameralism, communal representation and franchise.


The federal structure of government, provincial autonomy, a bicameral central legislature consisting of a federal assembly and a Council of States
and the separation of legislative powers between the centre and states
are some of the provisions of the Act which are present in the
Constitution of India.

Indian Independence Act 1947


The legislation was formulated by the government of Prime Minister Clement Attlee and the Governor General of India Lord Mountbatten, after representatives of the Indian National Congress,[16] the Muslim League,[17] and the Sikh community[18] came to an agreement with the Viceroy of India, Lord Mountbatten of Burma, on what has come to be known as the 3 June Plan or Mountbatten Plan. The Prime Minister of the United Kingdom announced on 20 February 1947 that:


  1. British Government would grant full self-government to British India by June 1948 at the latest,

  2. Partition of India and Pakistan.

  3. The future of Princely States would be decided after the date of final transfer is decided.[19]

  4. Empowering of Constitution for the nations.


On 18 July 1947, British India divided into two new independent
states, India and Pakistan, which were to be dominions under the Commonwealth of Nations
until they had each finished drafting and enacted a new constitution.
The Constituent Assembly was divided into two for the separate states,
with each new Assembly having sovereign powers transferred to it for the
respective dominion. The Act also terminated British suzerainty over the princely states,
each of which was left to decide whether to accede to one or other of
the new dominions or to continue as independent states in their own
right.

Constituent Assembly


The Constitution was drafted by the Constituent Assembly, which was elected by the elected members of the provincial assemblies.[20] Dr B.R. Ambedkar, Sanjay Phakey, Jawaharlal Nehru, C. Rajagopalachari, Rajendra Prasad, Sardar Vallabhbhai Patel, Kanaiyalal Munshi, Purushottam Mavalankar, Sandipkumar Patel, Maulana Abul Kalam Azad, Shyama Prasad Mukherjee, Nalini Ranjan Ghosh, and Balwantrai Mehta were some important figures in the Assembly. There were more than 30 members of the scheduled classes. Frank Anthony represented the Anglo-Indian community, and the Parsis were represented by H. P. Modi. The Chairman of the Minorities Committee was Harendra Coomar Mookerjee,
a distinguished Christian who represented all Christians other than
Anglo-Indians. Ari Bahadur Gururng represented the Gorkha Community.
Prominent jurists like Alladi Krishnaswamy Iyer, Benegal Narsing Rau and K. M. Munshi, Ganesh Mavlankar were also members of the Assembly. Sarojini Naidu, Hansa Mehta, Durgabai Deshmukh, Rajkumari Amrit Kaur and Vijayalakshmi Pandit were important women members.


The first temporary 2-day president of the Constituent Assembly was Dr Sachidanand Sinha. Later, Rajendra Prasad was elected president of the Constituent Assembly.[20] The members of the Constituent Assembly met for the first time on 9 December 1946.[20]

Drafting


On the 14 August 1947 meeting of the Assembly, a proposal for forming various committees was presented.[20]
Such committees included a Committee on Fundamental Rights, the Union
Powers Committee and Union Constitution Committee. On 29 August 1947,
the Drafting Committee was appointed, with Dr B. R. Ambedkar
as the Chairman along with six other members assisted by a
constitutional advisor. These members were Pandit Govind Ballabh Pant, Kanaiyalal Maneklal Munshi (K M Munshi, Ex- Home Minister, Bombay), Alladi Krishnaswamy Iyer
(Ex- Advocate General, Madras State), N Gopalaswami Ayengar (Ex-Prime
Minister, J&K and later member of Nehru Cabinet), B L Mitter
(Ex-Advocate General, India), Md. Saadullah (Ex- Chief Minister of
Assam, Muslim League member) and D P Khaitan (Scion of Khaitan Business
family and a renowned lawyer). The constitutional advisor was Sir Benegal Narsing Rau
(who became First Indian Judge in International Court of Justice,
1950–54). Later B L Mitter resigned and was replaced by Madhav Rao
(Legal Advisor of Maharaja of Vadodara). Owing to death of D P Khaitan, T T Krishnamachari
was chosen to be included in the drafting committee. A Draft
Constitution was prepared by the committee and submitted to the Assembly
on 4 November 1947. Draft constitution was debated and over 2000
amendments were moved over a period of two years. Finally on 26 Nov.
1949, the process was completed and Constituent assembly adopted the
constitution. 284 members signed the document and the process of
constitution making was complete.[21]


The Assembly met in sessions open to the public, for 166 days,
spread over a period of 2 years, 11 months and 18 days before adopting
the Constitution, the 308 members of the Assembly signed two copies of
the document (one each in Hindi and English) on 24 January 1950. The
original Constitution of India is hand-written with beautiful
calligraphy, each page beautified and decorated by artists from Shantiniketan including Beohar Rammanohar Sinha and Nandalal Bose. Two days later, on 26 January 1950, the Constitution of India became the law of all the States and territories of India. Rs.1,00,00,000 was official estimate of expenditure on constituent assembly. The Constitution has undergone many amendments since its enactment.[22]

Structure


The Constitution, in its current form (September 2012), consists of a preamble, 25[Note 2] parts containing 448 [Note 1] articles, 12[Note 3] schedules, 5 appendices[23] and 98 amendments to date.[22]

Parts


The individual Articles of the Constitution are grouped together into the following Parts:

  • Part XII – Finance, Property, Contracts and Suits
  • Part XIII – Trade and Commerce within the territory of India
  • Part XIV – Services Under the Union, the States.

  • Part XIVA – Tribunals.
  • Part XV – Elections
  • Part XVI – Special Provisions Relating to certain Classes.
  • Part XVII – Languages
  • Part XVIII – Emergency Provisions
  • Part XIX – Miscellaneous
  • Part XX – Amendment of the Constitution
  • Part XXI – Temporary, Transitional and Special Provisions
  • Part XXII – Short title, date of commencement, Authoritative text in Hindi and Repeals

Schedules


Schedules are lists in the Constitution that categorize and tabulate bureaucratic activity and policy of the Government.


  • First Schedule (Articles 1 and 4) - This lists the states
    and territories of India, lists any changes to their borders and the
    laws used to make that change.

  • Second Schedule (Articles 59(3), 65(3), 75(6), 97, 125,
    148(3), 158(3), 164(5), 186 and 221)- – This lists the salaries of
    officials holding public office, judges, and Comptroller and Auditor General of India.

  • Third Schedule (Articles 75(4), 99, 124(6), 148(2),
    164(3), 188 and 219)—Forms of Oaths – This lists the oaths of offices
    for elected officials and judges.

  • Fourth Schedule (Articles 4(1) and 80(2)) – This details the allocation of seats in the Rajya Sabha (the upper house of Parliament) per State or Union Territory.

  • Fifth Schedule (Article 244(1)) – This provides for the administration and control of Scheduled Areas[Note 5] and Scheduled Tribes[Note 6] (areas and tribes needing special protection due to disadvantageous conditions).

  • Sixth Schedule (Articles 244(2) and 275(1))— Provisions for the
    administration of tribal areas in Assam, Meghalaya, Tripura, and
    Mizoram.

  • Seventh Schedule (Article 246) —The union (central government), state, and concurrent lists of responsibilities.

  • Eighth Schedule (Articles 344(1) and 351)—The official languages.

  • Ninth Schedule (Article 31-B) – Validation of certain Acts and Regulations.[34]

  • Tenth Schedule (Articles 102(2) and 191(2))—”Anti-defection”
    provisions for Members of Parliament and Members of the State
    Legislatures.

  • Eleventh Schedule (Article 243-D) —Panchayat Raj (rural local government).

  • Twelfth Schedule (Article 243-W) —Municipalities (urban local government).

Appendices


  • Appendix I—The Constitution (Application to Jammu and Kashmir) Order, 1954.

  • Appendix II— Re-statement, with reference to the present
    text of the Constitution, of the exceptions and modifications subject to
    which the Constitution applies to the State of Jammu and Kashmir.

  • Appendix III—Extracts from the Constitution (Forty-fourth Amendment) Act, 1978.

  • Appendix IV—The Constitution (Eighty-sixth Amendment) Act, 2002.

  • Appendix V— The Constitution (Eighty-eighth Amendment) Act, 2003.

Amendment


The process of rewriting any part of the constitution is called
amendment. Amendments to the Constitution are made by the Parliament,
the procedure for which is laid out in Article 368. An amendment bill
must be passed by both the Houses of the Parliament by a two-thirds
majority and voting. In addition to this, certain amendments which
pertain to the federal nature of the Constitution must be ratified by a
majority of state legislatures. Unlike the ordinary bills (with
exception to money bills), there is no provision for joint sitting of
the two houses of the parliament to pass a constitutional amendment
bill.


As of September 2013 there have been 120[3] amendment bills presented in the Parliament, out of which 98 have been passed to become Amendment Acts.[35]
Most of these amendments address issues dealt with by statute in other
democracies. However, the Constitution is so specific in spelling out
government powers that many of these issues must be addressed by
constitutional amendment. As a result, the document is amended roughly
twice a year.


In 2000 the National Commission to Review the Working of the
Constitution (NCRWC) was set up to look into updating the constitution.[36]

Limitations


The Supreme Court has ruled in Kesavananda Bharati v. State of Kerala case that not every constitutional amendment is permissible, the amendment must respect the “basic structure
of the constitution, which is immutable. This “Doctrine of Basic
Features” of the Constitution lays down that certain basic features of
the Constitution cannot be abridged or deleted or repealed; what are the
“basic features” has not been defined exhaustively anywhere and whether
a particular provision of the Constitution of India is a “basic
feature” will be decided as and when an issue is raised before the court
in an individual case.[37]

Adoptions from other constitutions


The architects of Indian constitution were most heavily influenced by the British model of parliamentary democracy. In addition, a number of principles were adopted from the Constitution of the United States of America, including the separation of powers among the major branches of government and the establishment of a supreme court. The principles adopted from Canada
were federal government with strong centre and also distribution of
powers between central government and state governments along with
placing residuary powers with central government.[38][39] From Ireland, directive principle of state policy was adopted. From Germany, the principle of suspension of fundamental rights during emergency was adopted. From Australia,
the idea of having a Concurrent list of shared powers was used as well
and some of the terminology was utilized for the preamble.[40]

Judicial review

Judicial review is adopted in the Constitution of India from judicial review in the United States (see[41]).
In the Indian constitution, Judicial review is dealt with under Article
13. Judicial Review refers that the Constitution is the supreme power
of the nation and all laws are under its supremacy. Article 13 states
that:


  1. All pre-constitutional laws, if in part or completely in
    conflict with the Constitution, shall have all conflicting provisions
    deemed ineffective until an amendment to the Constitution ends the
    conflict. In such situation the provision of that law will again come
    into force, if it is compatible with the constitution as amended. This
    is called the Doctrine of Eclipse.[42]

  2. In a similar manner, laws made after adoption of the
    Constitution by the Constituent Assembly must be compatible with the
    constitution, otherwise the laws and amendments will be deemed to be
    void ab initio.

  3. In such situations, the Supreme Court or High Court interprets
    the laws to decide if they are in conformity with the Constitution. If
    such an interpretation is not possible because of inconsistency, and
    where a separation is possible, the provision that is inconsistent with
    constitution is considered to be void. In addition to article 13,
    articles 32, 226 and 227 provide a constitutional basis to judicial
    review in India.[43]

See also

Notes

Bibliography





  • Baruah, Aparajita (2007). Preamble of the Constitution of India : An Insight & Comparison. Eastern Book Co.
  • Basu, Durga Das (1965). Commentary
    on the constitution of India : (being a comparative treatise on the
    universal principles of justice and constitutional government with
    special reference to the organic instrument of India)
    1–2. S. C. Sarkar & Sons (Private) Ltd.
  • Basu, Durga Das (1984). Introduction to the Constitution of India (10th ed.). South Asia Books.
  • Basu, Durga Das (1981). Shorter Constitution of India. Prentice-Hall of India.
  • Das, Hari Hara (2002). Political System of India. Anmol Publications.
  • Dash, Shreeram Chandra (1968). The Constitution of India; a Comparative Study. Chaitanya Pub. House.
  • Dhamija, Dr. Ashok (2007). Need to Amend a Constitution and Doctrine of Basic Features. Wadhwa and Company.
  • Ghosh, Pratap Kumar (1966). The Constitution of India: How it Has Been Framed. World Press.
  • Jayapalan, N. (1998). Constitutional History of India. Atlantic Publishers & Distributors.


  • Rahulrai, Durga Das (1984). Introduction to the Constitution of India (10th ed.). South Asia Books.
  • Pylee, M.V. (1997). India’s Constitution. S. Chand & Co.
  • Pylee, M.V. (2004). Constitutional Government in India. S. Chand & Co.
  • Sen, Sarbani (2007). The Constitution of India: Popular Sovereignty and Democratic Transformations. Oxford University Press.
  • Sharma, Dinesh; Singh, Jaya; Maganathan, R.; et al. (2002). Indian Constitution at Work. Political Science, Class XI.
  • “The Constituent Assembly Debates (Proceedings):(9th December,1946 to 24 January 1950)”. The Parliament of India Archive. Retrieved 2008-02-22.

External links


  • Original Unamended version of the Constitution of India

  • Ministry of Law and Justice of India – The Constitution of India Page

  • Constitution of India as of 29 July 2008

  • Constitutional predilections

  • Commonwealth Legal Information Institute – Online Copy

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That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language
/

Magadhi Prakrit,

Classical Hela Basa (Hela Language),


Classical Pāḷi


which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by
https://translate.google.com

in


WINNING INDUSTRIES:

1. DIGITAL PRODUCTS,
2. GIG ECONOMY,
3. STOCK MARKET INVESTING,
4. HOME GARDENING,
5. ONLINE COACHI

NG/TEACHING,
6. MENTAL HEALTH,
7. ALTERNATE ENERGY,
8. INSURANCE,
9. ALTERNATE MEDICINES,
10. GAMING,
11. HEALTHCARE,
12. AFFILIATE MARKET,
13. NETWORK MARKETING,
14. DATA SCIENCES,
15. SPIRITUAL SCIENCES.


https://en.wikipedia.org/wiki/Circle-Vision_360%C2%B0
https://yesterland.com/circarama.html

https://www.ethnologue.com/guides/how-many-languages

How many languages are there in the world?


7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
Magadhi Prakrit,

Classical Hela Basa (Hela Language),


Classical Pāḷi


which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by
https://translate.google.com

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,


04) Classical Hela Basa (Hela Language),

05) Classical Pāḷi
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文(简体),
23) Classical Chinese (Traditional)-古典中文(繁體),
24) Classical Corsican-C
orsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,
26) Classical  Czech-Klasická čeština


27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman,
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,
47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,
49) Classical Indonesian-Bahasa Indonesia Klasik,
50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,
56) Classical Khmer- ខ្មែរបុរាណ,

57) Classical Kinyarwanda
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,

74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Odia (Oriya)
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,
85) Classical Samoan-Samoan Samoa,
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
88) Classical Serbian-Класични српски,
89) Classical Sesotho-Seserbia ea boholo-holo,
90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,
94) Classical Slovenian-Klasična slovenska,

95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,
99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
102) Classical Tatar
103) Classical Telugu- క్లాసికల్ తెలుగు,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
106) Classical Turkmen
107) Classical Ukrainian-Класичний український,
108) Classical Urdu- کلاسیکی اردو

109) Classical Uyghur,

110) Classical Uzbek-Klassik o’z,

111) Classical Vietnamese-Tiếng Việ,

112) Classical Welsh-Cymraeg Clasurol,

113) Classical Xhosa-IsiXhosa zesiXhosa,


114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu


Even
manusmriti will be rewritten for Discovery of Aboriginal Awakened One
Societies Universe for the welfare, happiness, peace for all societies
and for them to attain Eternal Bliss as their Final Goal as enshrined in
the marvelous, modern Constitution with full freedom, equality,
liberty, and fraternity exposing the foreigners kicked out from Bene
Israel, Tibet, Africa Etc., chitpavan brahmins of Rowdy Swayam Sevaks
(RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.99.9% All Aboriginal
Awakened Societies are aware of the fact that Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners kicked out from Bene Israel,
Tibet, Africa etc., chitpavan brahmins of Rowdy Swayam Sevaks (RSS) only
will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will
get only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.
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UPASAKA JAGATHEESAN CHANDRASEKHARAN

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LESSON 3513 Sun 22 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,27) Classical Danish-Klassisk dansk,Klassisk dansk, 28) Classical Dutch- Klassiek Nederlands, 29) Classical English,Roman, 30) Classical Esperanto-Klasika Esperanto, 31) Classical Estonian- klassikaline eesti keel, 32) Classical Filipino klassikaline filipiinlane, 33) Classical Finnish- Klassinen suomalainen, 34) Classical French- Français classique, 35) Classical Frisian- Klassike Frysk,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 4:50 am

LESSON 3513 Sun 22 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
 
THE
BUDDHA


 
AND
HIS DHAMMA

                
by Dr. B. R. Ambedkar

Constitution of India - in English-Hindi



Dhammacakkappavattana Sutta
— Setting in Motion of the Wheel of Dhamma —in 29) Classical English,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,


>> 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’.


27) Classical  Danish-Klassisk dansk,Klassisk dansk,


Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Danish-Klassisk dansk, Klassisk dansk
Dette er bestemt den mest berømte sutta i Pali-litteraturen.
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Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Danish-Klassisk dansk, Klassisk dansk
Dette er bestemt den mest berømte sutta i Pali-litteraturen.
Buddha
uddyber de fire ariya · saccas for første gang. Buddha, der betyder
Awakened One Awareness, Bhagavā har sat i gang det øverste Dhamma-hjul,
som ikke kan stoppes af samaṇas eller brahminer, devaer, Māras, Brahmā
eller nogen i verden. ‘
Del
dette med dine familiemedlemmer, slægtninge og venner for lykke,
velfærd, fred og for at opnå evig lykke som det endelige mål.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Ved en lejlighed boede Bhagava på Varanasi i Deer Grove i Isipatana.
Der henvendte han sig til gruppen af ​​fem bhikkhus:
Disse
to ekstremer, bhikkhus, bør ikke adopteres af en, der er gået ud af
hjemmelivet. Hvilke to? På den ene side hengivenhed til hedonisme over
for kāma, som er ringere, vulgær, almindelig, an · ariya, berøvet
fordel, og på den anden side hengivenhed til selvdødsfald, som er
dukkha, an · ariya, frataget fordel . Uden at gå til disse to ekstremer,
bhikkhus, er Tathāgata fuldt ud vågnet til majjhima paṭipada, der
producerer vision, der producerer ñāṇa, og fører til ro, til abhiñña,
til sambodhi, til Nibbāna.
Og
hvad, bhikkhus, er majjhima paṭipada, som Tathāgata er helt vågnet til,
som frembringer syn, som producerer ñāṇa og fører til ro, til abhiñña,
til sambodhi, til Nibbāna? Det er, bhikkhus, denne ariya aṭṭhaṅgika
magga, det vil sige: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā ·
kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi.
Dette, bhikkhus, er majjhima paṭipada, som Tathāgata er vågnet til,
hvilket producerer vision, som producerer ñāṇa, og fører til ro, til
abhiñña, til sambodhi, til Nibbāna.
Desuden,
bhikkhus, dette er dukkha ariya · sacca: jāti er dukkha, jarā er dukkha
(sygdom er dukkha) maraṇa er dukkha, tilknytning til det, der ikke kan
lide, er dukkha, dissociation fra det, der kan lide, er dukkha, ikke for
at få det, man ønsker er dukkha; kort sagt, de fem upādāna’k'khandhas
er dukkha.
Desuden
bhikkhus, dette er dukkha · samudaya ariya · sacca: denne taṇhā fører
til genfødsel, forbundet med lyst og nydelse, finder glæde her eller
der, det vil sige: kāma-taṇhā, bhava-taṇhā og vibhava-taṇhā.
Yderligere,
bhikkhus, dette er dukkha · nirodha ariya · sacca: den komplette
viraga, nirodha, opgivelse, forsømmelse, frigørelse og frihed fra selve
taṇhā.
Desuden,
bhikkhus, dette er dukkha · nirodha · gāminī paṭipada ariya · sacca:
bare denne ariya aṭṭhaṅgika magga, det vil sige: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāy ,
sammā · sati og sammā · samādhi.
‘Dette
er dukkha ariyasacca’: i mig, bhikkhus, med hensyn til ting, der hidtil
ikke var hørt, opstod øjet, ñāṇa rejste sig, paññā rejste sig, vijjā
rejste sig, lyset opstod. ‘Nu skal denne dukkha ariyasacca være
fuldstændig kendt’: i mig, bhikkhus, med hensyn til ting, der ikke var
hørt før, rejste øjet sig, ñāṇa opstod, paññā opstod, vijjā opstod,
lyset opstod. ‘Nu har denne dukkha ariyasacca været fuldstændig kendt’: i
mig, bhikkhus, med hensyn til ting, der ikke var hørt før, rejste øjet
sig, ñāṇa opstod, paññā opstod, vijjā opstod, lyset opstod.
‘Dette
er dukkha · samudaya ariyasacca’: i mig, bhikkhus, med hensyn til ting,
der tidligere var uhørt, opstod øjet, ñāṇa opstod, paññā opstod, vijjā
opstod, lyset opstod. ‘Nu skal denne dukkha · samudaya ariyasacca
opgives’: i mig, bhikkhus, med hensyn til ting, der ikke var hørt før,
rejste øjet sig, ñāṇa rejste sig, paññā rejste sig, vijjā opstod, lyset
opstod. ‘Nu er denne dukkha · samudaya ariyasacca blevet forladt’: i
mig, bhikkhus, med hensyn til ting, der hidtil ikke var hørt, opstod
øjet, ñāṇa rejste sig, paññā rejste sig, vijjā rejste sig, lyset opstod.
‘Dette
er dukkha · nirodha ariyasacca’: i mig, bhikkhus, med hensyn til ting,
der tidligere var uhørt, rejste øjet sig, ñāṇa rejste sig, paññā opstod,
vijjā opstod, lyset opstod. ‘Nu skal denne dukkha · nirodha ariyasacca
opleves personligt’: i mig, bhikkhus, med hensyn til ting, der ikke var
hørt før, rejste øjet sig, ñāṇa opstod, paññā opstod, vijjā opstod,
lyset opstod. ‘Nu er denne dukkha · nirodha ariyasacca blevet oplevet
personligt’: i mig, bhikkhus, med hensyn til ting, der aldrig var hørt
før, rejste øjet sig, ñāṇa rejste sig, paññā opstod, vijjā opstod, lyset
opstod.
‘Dette er
dukkha · nirodha · gāminī paṭipadā ariyasacca’: i mig, bhikkhus, med
hensyn til ting, der aldrig før var hørt, opstod øjet, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod. ‘Nu skal denne dukkha ·
nirodha · gāminī paṭipadā ariyasacca udvikles’: i mig, bhikkhus, med
hensyn til ting, der ikke var hørt før, rejste øjet sig, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod. ‘Nu er denne dukkha · nirodha ·
gāminī paṭipadā ariyasacca blevet udviklet’: i mig, bhikkhus, med
hensyn til ting, der ikke var hørt før, rejste øjet sig, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod.
Og
så længe, ​​bhikkhus, da min yathā · bhūtaṃ-viden og vision om disse
fire ariyasaccas på disse tolv måder af triader ikke var helt ren,
hævdede jeg ikke i loka med dets devaer, med sine Māras, med sine
Brahmās, med samaṇas og brahminer, i denne generation med sine devaer og
mennesker, har fuldt ud vækket til den øverste sammā · sambodhi.
Men
da, bhikkhus, min yathā · bhūtaṃ-viden og vision om disse fire
ariyasaccas på disse tolv måder af triader var ret ren, hævdede jeg i
loka med dens devaer, med sine Māras, med sine Brahmās, med samaṇas og
brahminer, i denne generation med sine devaer og mennesker, der fuldt ud
er vågnet til den højeste sammā · sambodhi. Og kundskabet og synet
opstod i mig: ‘min vimutti er urokkelig, dette er min sidste jāti, nu er
der ingen yderligere bhava.
Dette
er hvad Bhagavā sagde. Glad, gruppen af ​​fem bhikkhus godkendte
Bhagavas ord. Og mens denne redegørelse blev talt, opstod der i āyasmā
Koṇḍañña Dhamma-øjet, der er fri for lidenskab og rustfri: ‘alt, hvad
der har samudaya’s natur, har nirodha’s natur’.
Og
da Bhagavā havde sat Dhamma-hjulet i gang, proklamerede jordens devaer
højt: ‘Ved Varanasi, i hjortelunden ved Isipatana, har Bhagava sat i
gang det øverste Dhamma-hjul, som ikke kan stoppes af samaṇas eller
brahminer, devaer, Maras, Brahmāer eller nogen i verden. ‘
Efter
at have hørt råbet fra jordens devaer proklamerede
Cātumahārājika-devaerne højt: ‘Ved Varanasi, i Deer Grove i Isipatana,
har Bhagava sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer , Māras, Brahmā eller nogen i verden. ‘
Efter
at have hørt råbene fra Cātumahārājika-devaerne, proklamerede
Tāvatiṃsa-devaerne højt: ‘Ved Varanasi, i Deer Grove i Isipatana, har
Bhagavā sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Tavatiṃsa-devaernes råb, proklamerede Yama-devaerne højt:
‘Ved Varanasi, i Deer Grove ved Isipatana, har Bhagavā sat i gang det
øverste Dhamma-hjul, som ikke kan stoppes af samaṇas eller brahminer,
devas, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt råbene fra Yama-devaerne, proklamerede Tusita-devaerne
højt: ‘Ved Varanasi, i Deer Grove ved Isipatana, har Bhagava sat i gang
det højeste Dhamma-hjul, som ikke kan stoppes af samaṇas eller
brahminer, devas, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Tusita-devaerne råbte Nimmānarati-devaerne højt: ‘Ved
Varanasi, i Deer Grove ved Isipatana, har Bhagava sat i gang det øverste
Dhamma-hjul, som ikke kan stoppes af samaṇas eller brahminer, devaer,
Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Nimmānarati-devaerne råbte, erklærede
Paranimmitavasavatti-devaerne højt: ‘Ved Varanasi, i Deer Grove i
Isipatana, har Bhagava sat i gang det højeste Dhamma-hjul, som ikke kan
stoppes af samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i
verden. ‘
Efter
at have hørt råb fra Paranimmitavasavatti-devaerne proklamerede
brahmakāyika-devaerne højt: ‘I Varanasi, i Deer Grove i Isipatana, har
Bhagavā sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i verden. ‘
Således
sprang råben i det øjeblik, i det øjeblik, op til Brahma · loka. Og
dette ti tusindfoldige verdenssystem rystede, skælvede og skælvede, og
en stor, grænseløs udstråling dukkede op i verden, der overgik devaernes
udstråling

sagde Bhagavā denne udana: ‘Ko’añña forstod virkelig! Koṇḍañña forstod
virkelig! ‘ Og sådan erhvervede āyasmā Koṇḍañña navnet ‘Aññāsi ·
Koṇḍañña’.
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28) Classical  Dutch- Klassiek Nederlands,



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Dhammacakkappavattana
Sutta— In beweging zetten van het wiel van Dhamma - [Dhamma · cakka ·
pavattana] in Klassiek Nederlands - Klassiek Nederlands
Dit is zeker de bekendste sutta in de Pali-literatuur.
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Dhammacakkappavattana
Sutta— In beweging zetten van het wiel van Dhamma - [Dhamma · cakka ·
pavattana] in Klassiek Nederlands - Klassiek Nederlands
Dit is zeker de bekendste sutta in de Pali-literatuur.
De
Boeddha geeft voor het eerst een uiteenzetting van de vier ariya ·
sacca’s. Boeddha betekent Awakened One Awareness, de Bhagavā heeft het
allerhoogste wiel van Dhamma in beweging gezet, dat niet kan worden
tegengehouden door samaṇa’s of brahmanen, deva’s, Māras, Brahmā of wie
dan ook ter wereld. ‘
Deel
dit alstublieft met uw familieleden, familieleden en vrienden voor
geluk, welzijn, vrede en het bereiken van eeuwige gelukzaligheid als
einddoel.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Op een keer verbleef de Bhagavā in Varanasi in het Deer Grove in Isipatana.
Daar sprak hij de groep van vijf monniken toe:
Deze
twee uitersten, monniken, mogen niet worden overgenomen door iemand die
het gezinsleven heeft verlaten. Welke twee? Aan de ene kant de
toewijding aan hedonisme jegens kāma, dat inferieur, vulgair, algemeen
is, an · ariya, beroofd van voordeel, en aan de andere kant de
toewijding aan zelfvernietiging, wat dukkha, an · ariya is, verstoken
van voordeel . Zonder tot deze twee uitersten te gaan, monniken, is de
Tathāgata volledig ontwaakt voor de majjhima paṭipada, die visie
voortbrengt, die ñāṇa voortbrengt en tot verzoening leidt, naar abhiñña,
naar sambodhi, naar Nibbāna.
En
wat, monniken, is de majjhima paṭipada waartoe de Tathāgata volledig
ontwaakt is, die visie voortbrengt, die ñāṇa voortbrengt en tot
verzoening leidt, tot abhiñña, tot sambodhi, tot Nibbāna? Het is,
monniken, deze ariya aṭṭhaṅgika magga, dat wil zeggen: sammā · diṭṭhi
sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā ·
vāyāma sammā · sati sammā · samādhi. Dit, monniken, is de majjhima
paṭipada waartoe de Tathāgata ontwaakt is, die visie voortbrengt, die
ñāṇa voortbrengt en tot verzoening leidt, naar abhiñña, naar sambodhi,
naar Nibbāna.
Bovendien,
monniken, dit is de dukkha ariya · sacca: jāti is dukkha, jarā is
dukkha (ziekte is dukkha) maraṇa is dukkha, associatie met wat men niet
leuk vindt is dukkha, dissociatie van wat men leuk vindt is dukkha, niet
om te krijgen wat men wil is dukkha; kortom, de vijf
upādāna’k'khandha’s zijn dukkha.
Bovendien,
monniken, dit is de dukkha · samudaya ariya · sacca: deze taṇhā die
leidt tot wedergeboorte, verbonden met verlangen en genot, hier en daar
genot vinden, dat wil zeggen: kāma-taṇhā, bhava-taṇhā en vibhava-taṇhā.
Bovendien,
monniken, is dit de dukkha · nirodha ariya · sacca: de volledige
virāga, nirodha, verlaten, verzaken, bevrijden en vrij zijn van
diezelfde taṇhā.
Bovendien,
monniken, dit is de dukkha · nirodha · gāminī paṭipada ariya · sacca:
alleen deze ariya aṭṭhaṅgika magga, dat wil zeggen: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, · sammā ājīva, sammā
ājīva, sammā , sammā · sati en sammā · samādhi.
‘Dit
is de dukkha ariyasacca’: in mij, monniken, met betrekking tot dingen
die voorheen niet waren gehoord, rees het oog, de ñāṇa stond op, de
paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze dukkha
ariyasacca moet volledig bekend worden’: in mij, monniken, met
betrekking tot dingen die voorheen niet waren gehoord, ging het oog op,
de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht ging
op. ‘Nu, deze dukkha ariyasacca is volledig gekend’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, rees het oog,
de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht ging
op.
‘Dit
is de dukkha · samudaya ariyasacca’: in mij, monniken, met betrekking
tot dingen die voorheen niet waren gehoord, rees het oog, de ñāṇa stond
op, de paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze
dukkha · samudaya ariyasacca moet worden verlaten’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op. ‘Nu, deze dukkha · samudaya ariyasacca is verlaten’: in mij,
monniken, met betrekking tot dingen die voorheen niet waren gehoord,
rees het oog, de ñāṇa stond op, de paññā stond op, de vijjā stond op,
het licht ging op.
‘Dit
is de dukkha · nirodha ariyasacca’: in mij, monniken, met betrekking
tot dingen die voorheen niet waren gehoord, rees het oog, de ñāṇa stond
op, de paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze
dukkha · nirodha ariyasacca moet persoonlijk worden ervaren’: in mij,
monniken, met betrekking tot dingen die voorheen niet waren gehoord,
rees het oog, de ñāṇa stond op, de paññā stond op, de vijjā stond op,
het licht ging op. ‘Nu, deze dukkha · nirodha ariyasacca is persoonlijk
ervaren’: in mij, monniken, met betrekking tot dingen die voorheen niet
waren gehoord, rees het oog, de ñāṇa stond op, de paññā stond op, de
vijjā stond op, het licht ging op.
‘Dit
is de dukkha · nirodha · gāminī paṭipadā ariyasacca’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op. ‘Nu, deze dukkha · nirodha · gāminī paṭipadā ariyasacca moet
worden ontwikkeld’: in mij, monniken, met betrekking tot dingen die
voorheen niet waren gehoord, ging het oog op, de ñāṇa stond op, de paññā
stond op, de vijjā stond op, het licht ging op. ‘Nu, deze dukkha ·
nirodha · gāminī paṭipadā ariyasacca is ontwikkeld’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op.
En
zolang, monniken, aangezien mijn yathā · bhūtaṃ-kennis en visie van
deze vier ariyasacca’s op deze twaalf manieren door triaden niet
helemaal zuiver was, beweerde ik niet in de loka met zijn deva’s, met
zijn Māra’s, met zijn Brahmā’s, met de samaṇa’s en brahmanen, in deze
generatie met zijn deva’s en mensen, volledig ontwaakt voor de
allerhoogste sammā · sambodhi.
Maar
toen, monniken, mijn yathā · bhūtaṃ-kennis en visie van deze vier
ariyasacca’s op deze twaalf manieren door triaden vrij zuiver was,
beweerde ik in de loka met zijn deva’s, met zijn māra’s, met zijn
brahmā’s, met de samaṇa’s en brahmanen, in deze generatie met zijn
deva’s en mensen, volledig ontwaakt voor de allerhoogste sammā ·
sambodhi. En de kennis en visie ontstond in mij: ‘mijn vimutti is
onwankelbaar, dit is mijn laatste jāti, nu is er geen bhava meer.
Dit
is wat de Bhagavā zei. Verrukt keurde de groep van vijf monniken de
woorden van de Bhagavā goed. En terwijl deze uiteenzetting werd
uitgesproken, rees in āyasmā Koṇḍañña het Dhamma-oog op dat vrij is van
hartstocht en roestvrij: ‘alles wat de aard van samudaya heeft, heeft de
aard van nirodha’.
En
toen de Bhagavā het wiel van Dhamma in beweging had gezet, riepen de
deva’s van de aarde hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet door samaṇa’s kan worden tegengehouden. of brahmanen,
deva’s, Māra’s, Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de deva’s van de aarde te hebben gehoord, riepen de
Cātumahārājika-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s. , Māras, Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Cātumahārājika-deva’s te hebben gehoord, riepen de
Tāvatiṃsa-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s, Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Tāvatiṃsa-deva’s te hebben gehoord, riepen de
Yāma-deva’s hardop uit: ‘In Varanasi, in het hertenbos van Isipatana,
heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging gezet, dat
niet kan worden tegengehouden door samaṇa’s of brahmanen, deva’s,
Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Yāma-deva’s te hebben gehoord, riepen de Tusitā-deva’s
hardop uit: ‘In Varanasi, in het hertenbos van Isipatana, heeft de
Bhagavā het allerhoogste wiel van Dhamma in beweging gezet, dat niet kan
worden tegengehouden door samaṇa’s of brahmanen, deva’s, Māras. ,
Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Tusitā-deva’s te hebben gehoord, riepen de
Nimmānarati-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden gestopt door samaṇa’s of brahmanen, deva’s,
Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Nimmānarati-deva’s te hebben gehoord, riepen de
Paranimmitavasavatti-deva’s hardop uit: ‘In Varanasi, in het hertenbos
van Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in
beweging gezet, dat niet kan worden tegengehouden door samaṇa’s of
brahmanen, deva’s, Māras , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Paranimmitavasavatti deva’s te hebben gehoord, riepen de
brahmakāyika-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s, Māras , Brahmā of wie dan ook ter wereld. ‘
Dus
op dat moment, op dat moment, verspreidde de kreet zich naar Brahma ·
loka. En dit tienduizendvoudig wereldsysteem schudde, beefde en beefde
en er verscheen een grote, grenzeloze uitstraling in de wereld, die de
gloed van de deva’s overtrof.
Toen
sprak de Bhagavā deze udāna uit: ‘Koṇḍañña begreep het echt! Koṇḍañña
begreep het echt! ‘ En zo kreeg āyasmā Koṇḍañña de naam ‘Aññāsi ·
Koṇḍañña’.
Bodhi Television -Buddhist Teaching Buddha Dhamma 1
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Ven.
Bikkhu Vinayarakkhita, a very learned monk speaks about the Buddha
Dhamma, a general introduction for the benefit of all !! May all be
happy !!
Bodhi Television -Buddhist Teaching Buddha Dhamma 1
Ven.
Bikkhu Vinayarakkhita, a very learned monk speaks about the Buddha
Dhamma, a general introduction for the benefit of all !! May all be
happy !!


30) Classical Esperanto-Klasika Esperanto,

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Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Esperanto-Klasika Esperanto
Ĉi tio certe estas la plej fama sutta en la palia literaturo.


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Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Esperanto-Klasika Esperanto
Ĉi tio certe estas la plej fama sutta en la palia literaturo.
La
Budho unuafoje elmontras la kvar ariya-sakojn. Budho kun la signifo
Vekita Unu Konscio la Bhagavā ekfunkciigis la superan Radon de Dhamma,
kiu ne povas esti haltigita de samaṇaj aŭ braminoj, devas, Māras, Brahmā
aŭ iu ajn en la mondo. ‘
Bonvolu
dividi ĉi tion kun viaj familianoj, parencoj kaj amikoj por feliĉo,
bonstato, paco kaj atingi Eternan Feliĉon kiel Fina Celo.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Iam la Bhagavā loĝis ĉe Varanasio en la Cervo-Arbareto ĉe Isipatana.
Tie, li alparolis la grupon de kvin bekhoj:
Ĉi
tiuj du ekstremoj, monetoj, ne devas esti adoptitaj de tiu, kiu eliris
el la hejma vivo. Kiuj du? Unuflanke la devoteco al hedonismo al kāma,
kiu estas malsupera, vulgara, ofta, an · ariya, senigita je utilo, kaj
aliflanke la devoteco al memhontigo, kiu estas dukkha, an · ariya,
senprofita . Sen iri al ĉi tiuj du ekstremaĵoj, bhikkhus, la Tathāgata
plene vekiĝis al la majjhima paṭipada, kiu produktas vizion, kiu
produktas ñāṇa, kaj kondukas al trankviligo, al abhiñña, al sambodhi, al
Nibbāna.
Kaj
kio, bhikkhus, estas la majjhima paṭipada, al kiu la Tathāgata plene
vekiĝis, kiu produktas vizion, kiu produktas ñāṇa, kaj kondukas al
trankviligo, al abhiñña, al sambodhi, al Nibbāna? Ĝi estas, bhikkhus, ĉi
tiu ariya aṭṭhaṅgika magga, tio estas: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Ĉi tio, bhikkhus, estas la majjhima paṭipada, al kiu
vekiĝis la Tathāgata, kiu produktas vizion, kiu produktas ñāṇa, kaj
kondukas al trankviligo, al abhiñña, al sambodhi, al Nibbāna.
Krome,
bhikkhus, ĉi tio estas la dukkha ariya · sacca: jāti estas dukkha, jarā
estas dukkha (malsano estas dukkha) maraṇa estas dukkha, asocio kun
tio, kio malŝatas, estas dukkha, disiĝo de tio, kio estas ŝatata, estas
dukkha, ne akiri tion, kion oni volas estas dukkha; mallonge, la kvin
upādāna’k'khandhaj estas dukkha.
Krome,
bhikkhus, ĉi tio estas la dukkha · samudaya ariya · sacca: ĉi tiu taṇhā
kondukanta al renaskiĝo, ligita kun deziro kaj ĝuo, trovanta ĝojon ĉi
tie aŭ tie, tio estas: kāma-taṇhā, bhava-taṇhā kaj vibhava-taṇhā.
Krome,
monkoj, ĉi tio estas la dukkha · nirodha ariya · sacca: la kompleta
virāga, nirodha, forlasado, forlasado, emancipiĝo kaj libereco de tiu
tre taṇhā.
Krome,
bhikkhus, ĉi tio estas la dukkha · nirodha · gāminī paṭipada ariya ·
sacca: ĝuste ĉi tiu ariya aṭṭhaṅgika magga, tio estas: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, samm ,
sammā · sati kaj sammā · samādhi.
‘Ĉi
tio estas la dukkha ariyasacca’: ĉe mi, bhikkhus, rilate aferojn
neaŭditajn antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis,
la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ariyasacca estas
tute konata’: en mi, bhikkhus, rilate al aferoj antaŭe ne aŭditaj, la
okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā ekestis, la
lumo ekestis. ‘Nun, ĉi tiu dukkha ariyasacca estis tute konata’: ĉe mi,
bhikkhus, rilate al aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa
ekestis, la paññā ekestis, la vijjā ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · samudaya ariyasacca’: ĉe mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
samudaya ariyasacca estas forlasota’: en mi, bhikkhus, rilate al aferoj
neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis,
la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha · samudaya
ariyasacca estis forlasita’: en mi, bhikkhus, rilate al aferoj neaŭditaj
antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā
ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · nirodha ariyasacca’: en mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
nirodha ariyasacca estas persone spertebla’: ĉe mi, moneroj, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
nirodha ariyasacca estis persone spertita’: ĉe mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · nirodha · gāminī paṭipadā ariyasacca’: ĉe mi,
bhikkhus, rilate al aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa
ekestis, la paññā ekestis, la vijjā ekestis, la lumo ekestis. “Nun ĉi
tiu dukkha · nirodha · gāminī paṭipadā ariyasacca estas disvolvota”: ĉe
mi, bhikkhus, rilate al aferoj neaŭditaj antaŭe, ekaperis la okulo,
ekestis la ñāṇa, ekestis la paññā, ekestis la vijjā, aperis la lumo.
“Nun, ĉi tiu dukkha · nirodha · gāminī paṭipadā ariyasacca estis
disvolvita”: ĉe mi, bhikkhus, rilate al aferoj neaŭditaj antaŭe, la
okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā ekestis, la
lumo ekestis.
Kaj
tiel longe, bhikkhus, kiel mia yathā · bhūtaṃ scio kaj vizio de ĉi tiuj
kvar ariyasakaj laŭ ĉi tiuj dek du manieroj per triadoj ne estis tute
puraj, mi ne pretendis en la loka kun ĝiaj devas, kun ĝiaj Māras, kun
ĝiaj Brahmās, kun la samaṇaj kaj braminoj, en ĉi tiu generacio kun ĝiaj
devas kaj homoj, plene vekiĝis al la supera sammā · sambodhi.
Sed
kiam, bhikkhus, mia yathā · bhūtaṃ scio kaj vizio de ĉi tiuj kvar
ariyasaccas laŭ ĉi tiuj dek du manieroj per triadoj estis tute puraj, mi
asertis en la loka kun ĝiaj devas, kun ĝiaj Māras, kun ĝiaj Brahmās,
kun la samaṇas kaj braminoj, en ĉi tiu generacio kun siaj devas kaj
homoj, plene vekiĝis al la supera sammā · sambodhi. Kaj la scio kaj
vizio ekestis en mi: ‘mia vimutti estas neŝancelebla, jen mia lasta
jāti, nun ne plu ekzistas bhava.
Jen
kion diris la Bhagavā. Ĝoja, la grupo de kvin bhikkhus aprobis la
vortojn de la Bhagavā. Kaj dum ĉi tiu ekspozicio estis parolata, en
āyasmā Koṇḍañña aperis la okulo Dhamma, kiu estas libera de pasio kaj
neoksidebla: “ĉio, kio havas la naturon de samudaya, havas la naturon de
nirodha”.
Kaj
kiam la Bhagavā ekfunkciigis la Radon de Dhamma, la devas de la tero
laŭte proklamis: “Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras, Brahmā aŭ iu ajn en la
mondo. ‘
Aŭdinte
la krion de la devas de la tero, la Cātumahārājika devas proklamis
laŭte: ‘Ĉe Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā
ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti haltigita de
samaṇaj aŭ braminoj, devas , Māras, Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Cātumahārājika devas, la Tāvatiṃsa devas proklamis
laŭte: ‘Ĉe Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā
ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti haltigita de
samaṇaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Tāvatiṃsa devas, la Yāma devas proklamis laŭte: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de samaṇaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Yāma devas, la Tusitā devas laŭte proklamis: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de samaṇaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Tusitā devas, la Nimmānarati devas proklamis laŭte: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de sama byaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Nimmānarati-devas, la Paranimmitavasavatti-devas
proklamis laŭte: ‘Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en
la mondo. ‘
Aŭdinte
la krion de la Paranimmitavasavatti devas, la brahmakāyika devas
proklamis laŭte: ‘Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en
la mondo. ‘
Tiel
en tiu momento, en tiu momento, la krio disvastiĝis ĝis Brahma · loka.
Kaj ĉi tiu dekmila mondsistemo skuis, tremis kaj tremis, kaj granda
senlima brilo aperis en la mondo, superante la brilon de la devas.
Tiam
la Bhagavā eldiris ĉi tiun udāna: ‘Koṇḍañña vere komprenis! Koṇḍañña
vere komprenis! ‘ Kaj tiel āyasmā Koṇḍañña akiris la nomon ‘Aññāsi ·
Koṇḍañña’.
SN 56.11 Dhammacakkappavattana Sutta — Setting the Wheel of Dhamma in Motion
MyanmarSutta
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This
is the Buddha’s first discourse, delivered shortly after his Awakening
to the group of five monks with whom he had practiced the austerities in
the forest for many years. The sutta contains the essential teachings
of the Four Noble Truths and the Noble Eightfold Path. Upon hearing this
discourse, the monk Kondañña attains the first stage of Awakening, thus
giving birth to the ariya sangha (Noble Sangha).
SN 56.11 Dhammacakkappavattana Sutta — Setting the Wheel of Dhamma in Motion


31) Classical Estonian- klassikaline eesti keel,

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Dhammacakkappavattana Sutta - Dhamma ratta liikumine - [Dhamma · cakka · pavattana] eesti keeles - klassikaline eesti keel
See on kindlasti kõige kuulsam sutta Pali kirjanduses.
Buddha
selgitab esimest korda nelja ariya · saccat. Buddha, mis tähendab
äratatud teadlikkust, on Bhagavā käivitanud Dhamma kõrgeima ratta, mida
ei saa peatada samaṇad ega brahmanid, devad, Māras, Brahmā ega keegi
teine ​​maailmas.
Palun
jagage seda oma pereliikmete, sugulaste ja sõpradega õnne, heaolu, rahu
ja igavese õndsuse saavutamiseks lõpliku eesmärgina.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Ühel korral viibis Bhagavā Isipatanas Hirvisalvas Varanasis.
Seal pöördus ta viie bhikkhuse rühma poole:
Neid
kahte äärmust, bhikkhust, ei tohiks omaks võtta kodune elu. Millised
kaks? Ühelt poolt pühendumine hedonismile kama poole, mis on alaväärne,
labane, tavaline, · ariya, millest puudub kasu, ja teiselt poolt
pühendumine enesevigastamisele, milleks on dukkha, · ariya, millest on
kasu ilma jäetud . Nendes kahes äärmuses, bhikkhus, minemata on
Tathāgata täielikult ärganud majjhima paṭipadale, mis loob visiooni, mis
tekitab ñāṇa ja viib rahustamiseni, abhiñña, sambodhi, Nibbāna juurde.
Mis
on, bhikkhus, see majjhima paṭipada, millele Tathāgata on täielikult
ärganud, mis loob visiooni, mis tekitab ñāṇa ja viib rahustamiseni,
abhiñña, sambodhi, Nibbāna juurde? See on, bhikkhus, see ariya
aṭṭhaṅgika magga, see tähendab: sammā · diṭṭhi sammā · saṅkappa sammā ·
vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. See, bhikkhus, on majjhima paṭipada, millele Tathāgata on
ärganud, mis loob visiooni, mis tekitab ñāṇa ja viib rahustamiseni,
abhiñña, sambodhi, Nibbāna juurde.
Veelgi
enam, bhikkhus, see on dukkha ariya · sacca: jāti on dukkha, jarā on
dukkha (haigus on dukkha) maraṇa on dukkha, seos mittemeeldivaga on
dukkha, eraldumine sellest, mis meeldib, on dukkha, mitte selleks, et
saada seda, mida keegi tahab on dukkha; ühesõnaga, viis
upādāna’k'khandhat on dukkha.
Veelgi
enam, bhikkhus, see on dukkha · samudaya ariya · sacca: see taāhā, mis
viib taassünni, on seotud soovi ja naudinguga, leides rõõmu siit või
sealt, see tähendab: kāma-taṇhā, bhava-taṇhā ja vibhava-taṇhā.
Lisaks,
bhikkhus, see on dukkha · nirodha ariya · sacca: täielik virāga,
nirodha, hülgamine, hülgamine, emantsipatsioon ja vabadus just sellest
ta veryhāst.
Veelgi
enam, bhikkhus, see on dukkha · nirodha · gāminī paṭipada ariya ·
sacca: just see ariya aṭṭhaṅgika magga, see tähendab: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā ·
vāyāma , sammā · sati ja sammā · samādhi.
‘See
on dukkha ariyasacca’: minus, bhikkhus, tõusis varem kuulmata asjade
puhul silma, tekkis ñāṇa, tõusis paññā, vijjā, valgus tekkis. “Nüüd peab
see dukkha ariyasacca olema täiesti teada”: minus, bhikkhus, tõusis
enne kuulmata asjade puhul silma, tekkis ñāṇa, paññā, vijjā tõusis,
valgus tõusis. “Nüüd on see dukkha ariyasacca olnud täiesti teada”:
minus, bhikkhus, tõusis varem kuulmata asjade puhul silma, tekkis ñāṇa,
tekkis paññā, vijjā tõusis, valgus tõusis.
‘See
on dukkha · samudaya ariyasacca’: minus, bhikkhus, tõusis varem
kuulmata asjade puhul silma, tekkis ñāṇa, tõusis paññā, vijjā tõusis,
valgus tõusis. “Nüüd tuleb see dukkha · samudaya ariyasacca hüljata”:
minus, bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, paññā
tekkis, vijjā tõusis, valgus tõusis. “Nüüd on see dukkha · samudaya
ariyasacca hüljatud”: minus, bhikkhus, enne kuulmata asju tõusis silm,
tärkas ñāṇa, paññā tõusis, vijjā tõusis, valgus tõusis.
‘See
on dukkha · nirodha ariyasacca’: minus, bhikkhus, tõusis varem kuulmata
asjade puhul silma, tekkis ñāṇa, paññā, vijjā tõusis, valgus tõusis.
“Nüüd tuleb seda dukkha · nirodha ariyasaccat isiklikult kogeda”: minus,
bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, tekkis paññā,
vijjā, valgus tekkis. ‘Nüüd on seda dukkha · nirodha ariyasaccat
isiklikult kogetud’: minus, bhikkhus, enne kuulmata asju tõusis silm,
tärkas ñāṇa, tekkis paññā, vijjā, valgus tekkis.
‘See
on dukkha · nirodha · gāminī paṭipadā ariyasacca’: minus, bhikkhus,
enne kuulmata asju tõusis silm, tärkas ñāṇa, tõusis paññā, vijjā tõusis,
valgus tekkis. ‘Nüüd tuleb see dukkha · nirodha · gāminī paipipadā
ariyasacca välja töötada’: minus, bhikkhus, enne kuulmata asju tekkis
silm, tärkas ñāṇa, paññā tekkis, vijjā tõusis, valgus tekkis. ‘Nüüd on
see dukkha · nirodha · gāminī paṭipadā ariyasacca välja töötatud’:
minus, bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, tekkis
paññā, vijjā tõusis, valgus tekkis.
Ja
nii kaua, bhikkhus, kuna minu yathā · bhūtaṃ teadmine ja nägemus
nendest neljast ariyasaccast neil kaheteistkümnel viisil kolmikute kaupa
ei olnud päris puhas, ei väitnud ma, et loka koos oma devadega, oma
Māras, oma Brahmās, koos samaṇad ja brahminid, selles põlvkonnas koos
oma devade ja inimestega, on täielikult ärganud kõrgeima sammā ·
sambodhi kätte.
Aga
kui, bhikkhus, olid minu yathā · bhūtaṃ teadmised ja nägemus nendest
neljast ariyasaccast neil kaheteistkümnel viisil kolmikute kaupa üsna
puhtad, väitsin loka koos oma devadega, oma Māras, oma Brahmās, samaṇad
ja brahminid, see põlvkond koos oma deevade ja inimestega on täielikult
ärganud kõrgeimale sammā · sambodhile. Ja minus tekkis teadmine ja
nägemus: „mu vimutti on kõigutamatu, see on minu viimane jāti, nüüd pole
enam bhavat.
Seda
ütles Bhagavā. Rõõmustatuna kiitis viiest bhikkhust koosnev rühm
Bhagavā sõnad heaks. Ja selle ekspositsiooni rääkimise ajal tekkis
āyasmā Koṇḍaññas Dhamma silm, mis pole kirg ja roostevaba: “kõigel, mis
on samudaya olemus, on ka nirodha olemus”.
Ja
kui Bhagavā oli Dhamma ratta liikuma pannud, kuulutasid maa deivad
valjusti: „Varanasi juures Isipatanas asuvas Hirvisalvas on Bhagavā
liikuma pannud Dhamma kõrgeima ratta, mida samaṇad ei saa peatada. või
brahmanid, devad, Māras, Brahmā või keegi teine ​​maailmas. ‘
Kuuldes
maa deevade hüüdu, kuulutasid Cātumahārājika devad valjusti:
„Varanasis, Isipatanas asuvas Hirvesalves on Bhagavā pannud liikuma
Dhamma kõrgeima Ratta, mida ei saa peatada samaṇad ega brahmanid, devad.
, Māras, Brahmā või keegi teine ​​maailmas. “
Kuulnud
Cātumahārājika devade hüüdu, kuulutasid Tāvatiṃsa devad valjusti:
„Varanasi, Isipatana Hirvisalvas, on Bhagavā pannud liikuma Dhamma
kõrgeima Ratta, mida ei saa peatada samaṇade ega brahmanide, devade,
Mārasega , Brahmā või keegi teine ​​maailmas. ‘
Kuulnud
Tāvati devsa devade hüüdu, kuulutasid Yāma-devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima Ratta,
mida ei saa peatada samaṇade ega brahmanide, deevade, Mārasega , Brahmā
või keegi teine ​​maailmas. ‘
Kuuldes
Yāma devade hüüdu, kuulutasid Tusitā devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima ratta,
mida ei saa peatada samaṇad ega brahmanid, devad, Māras , Brahmā või
keegi teine ​​maailmas. ‘
Kuulnud
Tusitā devade hüüdu, kuulutasid Nimmānarati devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima ratta,
mida ei saa peatada samaṇade ega brahmanide, devade, Mārasega. , Brahmā
või keegi teine ​​maailmas. ‘
Nimmānarati
devade hüüde järel kuulutasid Paranimmitavasavatti devad valjuhäälselt:
„Varanasis, Isipatana Hirvisalvas, on Bhagavā pannud liikuma Dhamma
kõrgeima Ratta, mida ei saa peatada samaṇade ega brahmanide, devade,
Mārasega. , Brahmā või keegi teine ​​maailmas. ‘
Paranimmitavasavatti
devade hüüdu kuulutanud brahmakāyika devad kuulutasid valjusti:
„Varanasis, Isipatana hirvesalus, on Bhagavā liikuma pannud Dhamma
kõrgeim ratas, mida samaṇad ega brahmanid, devad, Māras ei saa peatada. ,
Brahmā või keegi teine ​​maailmas. ‘
Niisiis
levis hüüd selles hetkes kuni Brahma · loka. Ja see kümnetuhandekordne
maailmasüsteem värises, värises ja värises ning maailmas ilmus suur
piiritu sära, mis ületas devade sära
Siis
lausus Bhagavā see udāna: „Koṇḍañña sai tõesti aru! Koṇḍañña sai tõesti
aru! ” Ja nii omandas āyasmā Koṇḍañña nime ‘Aññāsi · Koṇḍañña’.
Live: “Death & Beyond: Multiple Dimensions, Many Worlds” by Sis Sylvia Bay 20201101
Buddhist Fellowship
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INSPIRING SUNDAYS WITH SIS SYLVIA BAY
Sunday, 1 Nov | 10:30 am SG Time (GMT+8)
Have
you ever wondered what will happen when we die? What actually did the
Buddha teach about life beyond death? More intriguingly, what governs
our next destination? In this second of a no holds barred 3-part series,
Sis Sylvia will unveil what the Pali Canon says regarding death and
beyond. Come, walk this final journey with us.
LIVE Dhamma Talk on “Death & Beyond: Multiple Dimensions, Many Worlds” by Sis Sylvia Bay
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32) Classical Filipino klassikaline filipiinlane,

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Dhammacakkappavattana Sutta— Pagtatakda sa Paggalaw ng Gulong ng Dhamma -
[Dhamma · cakka · pavattana] sa Classical Filipino klassikaline
filipiinlane

Ito ay tiyak na ang pinakatanyag na sutta sa Pali litterature.

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Dhammacakkappavattana
Sutta— Pagtatakda sa Paggalaw ng Gulong ng Dhamma - [Dhamma · cakka ·
pavattana] sa Classical Filipino klassikaline filipiinlane
Ito ay tiyak na ang pinakatanyag na sutta sa Pali litterature.
Ipinaliwanag
ng Buddha ang apat na ariya · saccas sa kauna-unahang pagkakataon. Ang
ibig sabihin ng Buddha ay Awakened One Awciousness na itinakda ng
Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi mapipigilan ng
samaṇas o brahmins, devas, Māras, Brahmā o sinuman sa mundo. ‘
Mangyaring
ibahagi ito sa mga miyembro ng iyong pamilya, kamag-anak at kaibigan
para sa kaligayahan, kapakanan, kapayapaan at upang makamit ang Walang
Hanggan Bliss bilang Pangwakas na Layunin.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Sa isang okasyon, ang Bhagavā ay nanatili sa Varanasi sa Deer Grove at Isipatana.
Doon, hinarap niya ang pangkat ng limang mga bhikkhus:
Ang
dalawang sukdulang ito, ang mga bhikkhus, ay hindi dapat gamitin ng isa
na lumabas mula sa buhay sa bahay. Aling dalawa? Sa isang banda, ang
debosyon sa hedonism tungo sa sapatos, na kung saan ay mas mababa,
bulgar, karaniwan, an · ariya, pinagkaitan ng benepisyo, at sa kabilang
banda ang debosyon sa self-mortification, na kung saan ay dukkha, an ·
ariya, pinagkaitan ng benepisyo . Nang hindi pupunta sa dalawang
sukdulang ito, bhikkhus, ang Tathāgata ay ganap na nagising sa majjhima
paṭipada, na gumagawa ng paningin, na gumagawa ng ñāṇa, at humantong sa
pampalubag-loob, sa abhiñña, sa sambodhi, sa Nibbāna.
At
ano, bhikkhus, ang majjhima paṭipada kung saan ang Tathāgata ay ganap
na nagising, na gumagawa ng paningin, na gumagawa ng ñāṇa, at
humahantong sa kaligayahan, sa abhiñña, sa sambodhi, sa Nibbāna? Ito ay,
bhikkhus, ito ariya aṭṭhaṅgika magga, iyon ay upang sabihin: sammā ·
diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva
sammā · vāyāma sammā · sati sammā · samādhi. Ito, bhikkhus, ay ang
majjhima paṭipada kung saan nagising ang Tathāgata, na gumagawa ng
paningin, na gumagawa ng ñāṇa, at humahantong sa kalugod-lugod, sa
abhiñña, sa sambodhi, sa Nibbāna.
Bukod
dito, bhikkhus, ito ang dukkha ariya · sacca: jāti ay dukkha, jarā ay
dukkha (pagkakasakit ay dukkha) maraṇa ay dukkha, pagsasamahan sa kung
ano ang hindi ginusto ay dukkha, paghihiwalay mula sa kung ano ang
nagustuhan ay dukkha, hindi upang makuha ang nais ng isa ay dukkha; sa
madaling sabi, ang limang upādāna’k'khandhas ay dukkha.
Bukod
dito, bhikkhus, ito ang dukkha · samudaya ariya · sacca: ang taṇhā na
humahantong sa muling pagsilang, na konektado sa pagnanasa at kasiyahan,
nakakahanap ng kasiyahan dito o doon, iyon ay upang sabihin:
sapatos-taṇhā, bhava-taṇhā at vibhava-taṇhā.
Bukod
dito, bhikkhus, ito ang dukkha · nirodha ariya · sacca: ang kumpletong
virāga, nirodha, pag-abandona, pag-abandona, paglaya at kalayaan mula sa
mismong taṇhā na iyon.
Bukod
dito, bhikkhus, ito ang dukkha · nirodha · gāminī paṭipada ariya ·
sacca: ito lamang ariya aṭṭhaṅgika magga, iyon ay upang sabihin: sammā ·
diṭṭhi, sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva,
sammā · vāyāma , sammā · sati at sammā · samādhi.
‘Ito
ang dukkha ariyasacca’: sa akin, bhikkhus, tungkol sa mga bagay na
hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā
ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang
dukkha ariyasacca na ito ay lubos na makikilala’: sa akin, bhikkhus,
tungkol sa mga bagay na hindi narinig dati, ang mata ay lumitaw, ang
ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw
ay lumitaw. ‘Ngayon, ang dukkha ariyasacca na ito ay lubos na nakilala’:
sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig dati, ang mata
ay lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay
lumitaw, ang ilaw ay lumitaw.
‘Ito
ang dukkha · samudaya ariyasacca’: sa akin, bhikkhus, tungkol sa mga
bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon,
ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ngayon, ang dukkha · samudaya ariyasacca na ito ay dapat iwanan’: sa
akin, bhikkhus, tungkol sa mga bagay na hindi narinig dati, ang mata ay
lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay
lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · samudaya ariyasacca
na ito ay inabandunang’: sa akin, bhikkhus, tungkol sa mga bagay na
hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā
ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ito
ang dukkha · nirodha ariyasacca’: sa akin, bhikkhus, tungkol sa mga
bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon,
ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ngayon, ang dukkha · nirodha ariyasacca na ito ay personal na
maranasan’: sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig
dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw,
ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · nirodha
ariyasacca na ito ay personal na naranasan’: sa akin, bhikkhus, tungkol
sa mga bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay
bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay
lumitaw.
‘Ito ang dukkha
· nirodha · gāminī paṭipadā ariyasacca’: sa akin, bhikkhus, tungkol sa
mga bagay na hindi narinig dati, ang mata ay umusbong, ang ñāṇa ay
bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay
lumitaw. ‘Ngayon, ang dukkha · nirodha · gāminī paṭipadā ariyasacca na
ito ay bubuo’: sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig
dati, ang mata ay umusbong, ang ñāṇa ay bumangon, ang paññā ay lumitaw,
ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · nirodha
· gāminī paṭipadā ariyasacca na ito ay nabuo’: sa akin, bhikkhus,
tungkol sa mga bagay na hindi narinig dati, ang mata ay umusbong, ang
ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw
ay lumitaw.
At
napakahaba, bhikkhus, tulad ng aking yathā · bhūtaṃ na kaalaman at
pangitain sa apat na ariyasaccas na ito sa labindalawang paraan ng mga
triad ay hindi masyadong dalisay, hindi ako nag-angkin sa loka kasama
ang mga diyos nito, kasama ang mga Māras nito, kasama ang mga Brahmās,
kasama ang samaṇas at brahmins, sa henerasyong ito kasama ang mga diyos
at tao, upang ganap na magising sa kataas-taasang sammā · sambodhi.
Ngunit
nang, bhikkhus, ang aking yathā · bhūtaṃ na kaalaman at pangitain sa
apat na ariyasaccas na ito sa labindalawang paraan sa pamamagitan ng
triad ay lubos na dalisay, inangkin ko sa loka kasama ang mga devas
nito, kasama ang mga Māras nito, kasama ang mga Brahmās, kasama ang
samaṇas at brahmins, sa ang henerasyong ito kasama ang mga diyos at tao,
upang ganap na magising sa kataas-taasang sammā · sambodhi. At ang
kaalaman at pangitain ay lumitaw sa akin: ‘ang aking vimutti ay hindi
matalo, ito ang aking huling jāti, ngayon wala nang karagdagang bhava.
Ito
ang sinabi ng Bhagavā. Natuwa, ang pangkat ng limang bhikkhus ay
inaprubahan ang mga salita ng Bhagavā. At habang ang pagsasalita na ito
ay sinasalita, lumitaw sa āyasmā Koṇḍañña ang mata ng Dhamma na malaya
sa pag-iibigan at hindi kinakalawang: “lahat ng may likas na samudaya ay
may likas na nirodha ‘.
At
nang mailipat ng Bhagavā ang Gulong ng Dhamma, ang mga diyos ng daigdig
ay nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
inilipat ng Bhagavā ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras, Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga diyos ng daigdig, ang mga Cātumahārājika devas ay
nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas , Māras, Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Cātumahārājika devas, ang mga Divatiṃsa devas ay
nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga deva ng Tāvatiṃsa, ipinalita ng malakas ng mga diyos
ng Yāma: ‘Sa Varanasi, sa Deer Grove sa Isipatana, itinakda ng Bhagavā
ang kilusang kataas-taasang Wheel ng Dhamma, na hindi mapipigilan ng
samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa mundo. ‘
Narinig
ang sigaw ng mga Yāma devas, ipinahayag ng malakas ng mga diyos ng
Tusitā: ‘Sa Varanasi, sa Deer Grove sa Isipatana, itinakda ng Bhagavā
ang paggalaw ng kataas-taasang Wheel ng Dhamma, na hindi mapigilan ng
samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa mundo. ‘
Narinig
ang sigaw ng mga Tusitā devas, ang mga Nimmānarati devas ay nagproklama
ng malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana, itinakda ng
Bhagavā na ipakilos ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Nimmānarati devas, ang Paranimmitavasavatti devas ay
ipinahayag nang malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
inilipat ng Bhagavā ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Paranimmitavasavatti devas, ang mga brahmakāyika devas
ay nagproklama nang malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Sa
gayon sa sandaling iyon, sa instant na iyon, ang sigaw ay kumalat
hanggang sa Brahma · loka. At ang sampung libong sistemang ito ng mundo
ay yumanig, tumayog, at nanginginig, at isang dakila, walang hangganang
ningning ang lumitaw sa mundo, na daig ang lakas ng mga diyos
Pagkatapos
ay binigkas ng Bhagavā ang udāna na ito: ‘Koṇḍañña talagang
naintindihan! Naiintindihan talaga ni Koṇḍañña! ‘ At iyan kung paano
nakuha ng āyasmā Koṇḍañña ang pangalang ‘Aññāsi · Koṇḍañña’.
Secrets of the East & Filipino Mysticism
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33) Classical Finnish- Klassinen suomalainen,
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Dhammacakkappavattana
Sutta - Dhamman pyörän liikkeelle paneminen - [Dhamma · cakka ·
pavattana] in klassinen suomi - Klassinen suomalainen
Tämä on varmasti tunnetuin sutta Palin pentueessa.
Buddha
selittää neljä ariya · saccaa ensimmäistä kertaa. Buddha, joka
tarkoittaa herännyttä tietoisuutta, Bhagavā on käynnistänyt Dhamman
korkeimman pyörän, jota samaṇas tai brahmin, devas, Māras, Brahmā tai
kukaan muu maailma ei voi pysäyttää.
Jaa
tämä perheenjäsenillesi, sukulaisillesi ja ystävillesi onnen,
hyvinvoinnin, rauhan ja ikuisen autuuden saavuttamiseksi lopullisena
tavoitteena.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Erään kerran Bhagavā viipyi Varanasissa Peura-lehdossa Isipatanassa.
Siellä hän puhui viiden bhikkhus-ryhmän ryhmälle:
Näitä
kahta ääripäätä, bhikkhusta, ei pidä omaksua kotielämästä lähteneelle.
Mitkä kaksi? Toisaalta omistautuminen hedonismiin kohti kammaa, joka on
ala-arvoinen, mauton, yhteinen, · ariya, jolta ei ole hyötyä, ja
toisaalta omistautuminen itsensä nöyryyttämiseen, mikä on dukkha, ·
ariya, jolta ei ole hyötyä . Menemättä näihin kahteen ääripäähän,
bhikkhusiin, Tathāgata on täysin herännyt majjhima paṭipadaan, joka
tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa rauhoittumiseen,
abhiññaan, sambodhiin, Nibbānaan.
Ja
mikä, bhikkhus, on majjhima paṭipada, johon Tathāgata on täysin
herännyt, joka tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa
rauhoittumiseen, abhiññaan, sambodhiin, Nibbānaan? Se on, bhikkhus, tämä
ariya aṭṭhaṅgika magga, toisin sanoen: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Tämä, bhikkhus, on majjhima paṭipada, jolle Tathāgata
on herännyt, joka tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa
rauhoittumiseen, abhiññaan, sambodhiin, Nibbānaan.
Lisäksi,
bhikkhus, tämä on dukkha ariya · sacca: jāti on dukkha, jarā on dukkha
(sairaus on dukkha) maraṇa on dukkha, yhteys mihinkään pidettyyn on
dukkha, irtautuminen pidetystä on dukkha, ei saada mitä haluaa on
dukkha; Lyhyesti sanottuna viisi upādāna’k'khandhaa ovat dukkha.
Lisäksi,
bhikkhus, tämä on dukkha · samudaya ariya · sacca: tämä taṇhā, joka
johtaa uudestisyntymiseen, liittyy haluun ja nautintoon, löytää iloa
täältä tai täältä, toisin sanoen: kāma-taṇhā, bhava-taṇhā ja
vibhava-taṇhā.
Lisäksi,
bhikkhus, tämä on dukkha · nirodha ariya · sacca: täydellinen virāga,
nirodha, hylkääminen, hylkääminen, vapauttaminen ja vapaus juuri
taṇhāsta.
Lisäksi,
bhikkhus, tämä on dukkha · nirodha · gāminī paṭipada ariya · sacca:
juuri tämä ariya aṭṭhaṅgika magga, toisin sanoen: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma ,
sammā · sati ja sammā · samādhi.
‘Tämä
on dukkha ariyasacca’: minussa, bhikkhus, ennen kuulemattomia asioita
silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi, valo nousi. ‘Nyt tämä
dukkha ariyasacca on tunnettava täysin’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi,
valo nousi. ‘Nyt tämä dukkha ariyasacca on ollut täysin tiedossa’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
paññā nousi, vijjā nousi, valo nousi.
‘Tämä
on dukkha · samudaya ariyasacca’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi,
valo nousi. ‘Nyt tämä dukkha · samudaya ariyasacca on hylättävä’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, vijjā nousi, valo nousi. ‘Nyt tämä dukkha · samudaya
ariyasacca on hylätty’: minussa, bhikkhus, ennen kuulemattomia asioita
silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi, valo nousi.
‘Tämä
on dukkha · nirodha ariyasacca’: minussa, bhikkhus, ennen kuulemattomia
asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi, valo nousi.
‘Nyt tämä dukkha · nirodha ariyasacca tulee kokea henkilökohtaisesti’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, vijjā nousi, valo nousi. ‘Nyt tämä dukkha · nirodha
ariyasacca on henkilökohtaisesti kokenut’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi,
valo nousi.
‘Tämä on
dukkha · nirodha · gāminī paṭipadā ariyasacca’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā
nousi, valo nousi. ‘Nyt tämä dukkha · nirodha · gāminī paṭipadā
ariyasacca on kehitettävä’: minussa, bhikkhus, ennen kuulemattomia
asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi, valo nousi.
‘’ Nyt tämä dukkha · nirodha · gāminī paṭipadā ariyasacca on kehitetty:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, viñjā nousi, valo nousi.
Ja
niin kauan, bhikkhus, koska yathā · bhūtaṃ -tietoni ja näkemykseni
näistä neljästä ariyasaccasta näillä kahdellatoista tavalla kolmioittain
eivät olleet aivan puhtaita, en väittänyt, että loka sen devoineen, sen
Mārasineen, Brahmojensa kanssa, samaṇas ja brahminit, tässä
sukupolvessa devoineen ja ihmisineen, ovat heränneet täysin korkeimmalle
sammā · sambodhille.
Mutta
kun, bhikkhus, yathā · bhūtaṃ -tietoni ja näkemykseni näistä neljästä
ariyasaccasta näillä kahdentoista tapaa kolminaisuuksina oli melko
puhdasta, väitin ​​lokassa sen devoilla, Mārasillaan, Brahmaillaan,
samaṇoilla ja brahmineilla, tämä sukupolvi devasineen ja ihmisineen on
herännyt täysin korkeimmalle sammā · sambodhille. Ja tieto ja visio
syntyivät minussa: ‘Vimutti on horjumaton, tämä on viimeinen jāti, nyt
ei ole enää bhavaa.
Tätä
Bhagavā sanoi. Viiden bhikkhusryhmä iloitsi Bhagavāin sanoista. Ja kun
tätä näyttelyä puhuttiin, āyasmā Koṇḍaññassa nousi esiin Dhamman silmä,
joka on vapaa intohimosta ja ruostumattomasta: ‘kaikella, jolla on
samudayan luonne, on nirodhan luonne’.
Ja
kun Bhagavā oli pannut liikkeelle Dhamman pyörän, maan devat julistivat
ääneen: ‘Varanasissa, Isipatanan Peura-lehdossa, Bhagavā on
käynnistänyt Dhamman korkeimman pyörän, jota samaṇat eivät voi
pysäyttää. tai brahminit, devat, Māras, Brahmā tai kukaan muualla
maailmassa. ‘
Kuultuaan
maan devojen huudon, Cātumahārājika-devat julistivat ääneen:
‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt
Dhamman korkeimman pyörän, jota samaṇat tai brahminit, devat eivät voi
pysäyttää. , Māras, Brahmā tai kukaan muualla maailmassa. ‘
Kuullessaan
Cātumahārājika-devojen huudon, Tāvatiṃsa-devat julistivat ääneen:
‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt
Dhamman korkeimman pyörän, jota samaṇat tai brahminit, devat, Māras
eivät voi pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
Tāvatiṃsa-devojen huudon, yāma-devat julistivat ääneen: ‘Varhanasissa,
Isipatanan Peuralehdessä, Bhagavā on käynnistänyt Dhamman korkeimman
pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. ,
Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
yāma-devojen huudon, Tusitā-devat julistivat ääneen: ‘Varanasissa,
Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt Dhamman korkeimman
pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. ,
Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
Tusitā-devojen huudon, Nimmānarati-devat julistivat ääneen:
‘Varanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt Dhamman
korkeimman pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi
pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Paranimmitavasavatti-devat
kuulivat Nimmānarati-devojen huudon ääneen: ‘Varhanasissa, Isipatanan
Peuralehdessä, Bhagavā on käynnistänyt Dhamman korkeimman pyörän, jota
samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. , Brahmā tai
kukaan muualla maailmassa. ‘
Kuultuaan
Paranimmitavasavatti devas -huudon, brahmakāyika-devat julistivat
ääneen: ‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on
käynnistänyt Dhamman korkeimman pyörän, jota samaṇas tai brahmin, devas,
Māras ei voi pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Siten
tuossa hetkessä, siinä hetkessä, huuto levisi Brahma · lokaan asti. Ja
tämä kymmenentuhannen kertainen maailmanjärjestelmä ravisteli, tärisi ja
vapisi, ja maailmaan ilmestyi suuri, rajaton säteily, joka ylitti
devojen hehkun
Sitten
Bhagavā lausui tämän udanan: ‘Koṇḍañña todella ymmärsi! Koṇḍañña
todella ymmärsi! ‘ Ja näin āyasmā Koṇḍañña hankki nimen ‘Aññāsi ·
Koṇḍañña’.



34) Classical French- Français classique,

Friends


Dhammacakkappavattana
Sutta— Mise en mouvement de la roue du Dhamma - [Dhamma · cakka ·
pavattana] en français classique - Français classique
C’est certainement le sutta le plus connu de la littérature Pali.

Dhammacakkappavattana
Sutta— Mise en mouvement de la roue du Dhamma - [Dhamma · cakka ·
pavattana] en français classique - Français classique
C’est certainement le sutta le plus connu de la littérature Pali.
Le
Bouddha expose les quatre ariya · saccas pour la première fois. Bouddha
signifiant une conscience éveillée, le Bhagavā a mis en mouvement la
roue suprême du Dhamma, qui ne peut pas être arrêtée par les samaṇas ou
les brahmanes, les dévas, les Māras, les Brahmā ou quiconque dans le
monde. ‘
Veuillez
partager ceci avec les membres de votre famille, vos proches et vos amis
pour le bonheur, le bien-être, la paix et pour atteindre la béatitude
éternelle comme objectif final.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S contre 420)
À une occasion, le Bhagavā séjournait à Varanasi dans le bosquet des cerfs à Isipatana.
Là, il s’est adressé au groupe de cinq bhikkhus:
Ces
deux extrêmes, les bhikkhus, ne devraient pas être adoptés par celui
qui est sorti de la vie familiale. Lequel des deux? D’une part, la
dévotion à l’hédonisme envers le kāma, qui est inférieur, vulgaire,
commun, an · ariya, privé de bénéfice, et d’autre part la dévotion à
l’auto-mortification, qui est dukkha, an · ariya, privé de bénéfice .
Sans aller à ces deux extrêmes, les bhikkhus, le Tathāgata s’est
pleinement éveillé à la majjhima paṭipada, qui produit la vision, qui
produit ñāṇa, et conduit à l’apaisement, à abhiñña, à sambodhi, à
Nibbāna.
Et
quelle est, bhikkhus, la majjhima paṭipada à laquelle le Tathāgata
s’est pleinement éveillé, qui produit la vision, qui produit ñāṇa, et
conduit à l’apaisement, à abhiñña, à sambodhi, à Nibbāna? C’est,
bhikkhus, cet ariya aṭṭhaṅgika magga, c’est-à-dire: sammā · diṭṭhi sammā
· saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Ceci, bhikkhus, est la majjhima paṭipada à
laquelle le Tathāgata s’est éveillé, qui produit la vision, qui produit
ñāṇa, et conduit à l’apaisement, à abhiñña, à sambodhi, à Nibbāna.
De
plus, bhikkhus, c’est le dukkha ariya · sacca: jāti est dukkha, jarā
est dukkha (la maladie est dukkha) maraṇa est dukkha, l’association avec
ce qui est détesté est dukkha, la dissociation de ce qui est aimé est
dukkha, ne pas obtenir ce que l’on veut est dukkha; en bref, les cinq
upādāna’k'khandhas sont dukkha.
De
plus, bhikkhus, c’est le dukkha · samudaya ariya · sacca: ce taṇhā
menant à la renaissance, lié au désir et à la jouissance, trouvant du
plaisir ici ou là, c’est-à-dire: kāma-taṇhā, bhava-taṇhā et
vibhava-taṇhā.
De
plus, bhikkhus, c’est le dukkha · nirodha ariya · sacca: le virāga
complet, le nirodha, l’abandon, l’abandon, l’émancipation et la
libération de ce même taṇhā.
De
plus, bhikkhus, c’est le dukkha · nirodha · gāminī paṭipada ariya ·
sacca: juste cet ariya aṭṭhaṅgika magga, c’est-à-dire: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammāva · kammāvā · sammā · sammā. ,
sammā · sati et sammā · samādhi.
«Ceci
est le dukkha ariyasacca»: en moi, bhikkhus, en ce qui concerne des
choses inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le
paññā s’est levé, le vijjā s’est levé, la lumière s’est levée. “
Maintenant, ce dukkha ariyasacca doit être complètement connu ‘’: en
moi, bhikkhus, en ce qui concerne des choses inouïes auparavant, l’œil
se leva, le ñāṇa se leva, le paññā se leva, le vijjā se leva, la lumière
se leva. “ Maintenant, ce dukkha ariyasacca a été complètement connu
‘’: en moi, bhikkhus, en ce qui concerne des choses inouïes auparavant,
l’oeil s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā
s’est levé, la lumière s’est levée.
«Ceci
est le dukkha · samudaya ariyasacca»: en moi, bhikkhus, en ce qui
concerne des choses inconnues auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée. «Maintenant, ce dukkha · samudaya ariyasacca doit être
abandonné»: en moi, bhikkhus, à propos de choses inouïes auparavant,
l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā
s’est levé, la lumière s’est levée. «Maintenant, ce dukkha · samudaya
ariyasacca a été abandonné»: en moi, bhikkhus, à propos de choses
inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est
levé, le vijjā s’est levé, la lumière s’est levée.
«C’est
le dukkha · nirodha ariyasacca»: en moi, bhikkhus, en ce qui concerne
des choses inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le
paññā s’est levé, le vijjā s’est levé, la lumière s’est levée.
«Maintenant, ce dukkha · nirodha ariyasacca doit être personnellement
expérimenté»: en moi, bhikkhus, en ce qui concerne des choses inouïes
auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est levé,
le vijjā s’est levé, la lumière s’est levée. «Maintenant, ce dukkha ·
nirodha ariyasacca a été personnellement vécu»: en moi, bhikkhus, en ce
qui concerne des choses inouïes auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée.
«C’est le dukkha ·
nirodha · gāminī paṭipadā ariyasacca»: en moi, bhikkhus, en ce qui
concerne des choses inconnues auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée. «Maintenant, ce dukkha · nirodha · gāminī paṭipadā ariyasacca
doit être développé»: en moi, bhikkhus, en ce qui concerne des choses
inconnues auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā
s’est levé, le vijjā s’est levé, la lumière s’est levée. «Maintenant, ce
dukkha · nirodha · gāminī paṭipadā ariyasacca a été développé»: en moi,
bhikkhus, en ce qui concerne des choses inconnues auparavant, l’œil
s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā s’est
levé, la lumière s’est levée.
Et
tant que ma connaissance yathā · bhūtaṃ et ma vision de ces quatre
ariyasaccas de ces douze manières par triades n’étaient pas tout à fait
pures, je n’ai pas revendiqué dans le loka avec ses devas, avec ses
Māras, avec ses Brahmās, avec le les samaṇas et les brahmanes, dans
cette génération avec ses dévas et humains, se sont pleinement éveillés
au suprême sammā · sambodhi.
Mais
quand, bhikkhus, ma connaissance yathā · bhūtaṃ et ma vision de ces
quatre ariyasaccas de ces douze manières par triades était tout à fait
pure, j’ai revendiqué dans le loka avec ses dévas, avec ses Māras, avec
ses brahmanes, avec les samaṇas et les brahmanes, en cette génération
avec ses dévas et ses humains, pour s’être pleinement éveillée au
suprême sammā · sambodhi. Et la connaissance et la vision ont surgi en
moi: «mon vimutti est inébranlable, c’est mon dernier jāti, maintenant
il n’y a plus de bhava.
C’est
ce que le Bhagavā a dit. Ravi, le groupe de cinq bhikkhus approuva les
paroles du Bhagavā. Et pendant que cette exposition était parlée, il se
leva dans āyasmā Koṇḍañña l’oeil du Dhamma qui est libre de passion et
inoxydable: «tout ce qui a la nature de samudaya a la nature de
nirodha».
Et
quand le Bhagavā avait mis en mouvement la Roue du Dhamma, les dévas de
la terre ont proclamé à haute voix: “ À Varanasi, dans le bosquet des
cerfs à Isipatana, le Bhagavā a mis en mouvement la roue suprême du
Dhamma, qui ne peut être arrêtée par les samaṇas. ou brahmanes, devas,
Māras, Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas de la terre, les dévas Cātumahārājika ont
proclamé à haute voix: ‘A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas. ,
Māras, Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Cātumahārājika, les dévas Tāvatiṃsa ont
proclamé à haute voix: ‘A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Māras , Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Tāvatiṃsa, les dévas Yāma ont proclamé à haute
voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le Bhagavā a
mis en mouvement la roue suprême du Dhamma, qui ne peut être arrêtée
par les samaṇas ou les brahmanes, les dévas, les Māras. , Brahmā ou
n’importe qui dans le monde.
Ayant
entendu le cri des Yāma devas, les Tusitā devas proclamèrent à haute
voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le Bhagavā a
mis en mouvement la roue suprême du Dhamma, qui ne peut être arrêtée
par les samaṇas ou les brahmanes, les dévas, les Māras , Brahmā ou
n’importe qui dans le monde.
Ayant
entendu le cri des dévas Tusitā, les dévas Nimmānarati proclamèrent à
haute voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le
Bhagavā a mis en mouvement la roue suprême du Dhamma, qui ne peut être
arrêtée par les samaṇas ou les brahmanes, les dévas, les Māras. , Brahmā
ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Nimmānarati, les dévas Paranimmitavasavatti
ont proclamé à haute voix: “ A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Māras. , Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Paranimmitavasavatti, les dévas brahmakāyika
proclamèrent à haute voix: “ A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Mâras. , Brahmā ou n’importe qui dans le monde.
Ainsi
à ce moment, à cet instant, le cri s’est diffusé jusqu’à Brahma · loka.
Et ce système mondial dix mille fois trembla, trembla et trembla, et un
grand rayonnement illimité apparut dans le monde, dépassant le
rayonnement des dévas
Puis
le Bhagavā prononça cet udāna: «Koṇḍañña a vraiment compris! Koṇḍañña a
vraiment compris! Et c’est ainsi que āyasmā Koṇḍañña a acquis le nom
«Aññāsi · Koṇḍañña».
Premier enseignement Dharma en français dans la première semaine de la Retraite d’ouverture d’été
Plum Village
163K subscribers
(Talk
in French) Il s’agit de la deuxième conférence Dharma offert par Thay
au cours de la première semaine de la Retraite d’ouverture d’été, prévue
pour 09h30 le mardi Juillet 9th 2013, dans le Temple Nuage du Dharma,
Plum Village.
Premier enseignement Dharma en français dans la première semaine de la Retraite d’ouverture d’été

35)

LESSON 3513 Sun 22 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,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,


>> 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’.


27) Classical  Danish-Klassisk dansk,Klassisk dansk,


Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Danish-Klassisk dansk, Klassisk dansk
Dette er bestemt den mest berømte sutta i Pali-litteraturen.
Wheel Of Fortune GIF - ThroneOfBlood Kurosawa Shakespeare GIFs
Friends


Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Danish-Klassisk dansk, Klassisk dansk
Dette er bestemt den mest berømte sutta i Pali-litteraturen.
Buddha
uddyber de fire ariya · saccas for første gang. Buddha, der betyder
Awakened One Awareness, Bhagavā har sat i gang det øverste Dhamma-hjul,
som ikke kan stoppes af samaṇas eller brahminer, devaer, Māras, Brahmā
eller nogen i verden. ‘
Del
dette med dine familiemedlemmer, slægtninge og venner for lykke,
velfærd, fred og for at opnå evig lykke som det endelige mål.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Ved en lejlighed boede Bhagava på Varanasi i Deer Grove i Isipatana.
Der henvendte han sig til gruppen af ​​fem bhikkhus:
Disse
to ekstremer, bhikkhus, bør ikke adopteres af en, der er gået ud af
hjemmelivet. Hvilke to? På den ene side hengivenhed til hedonisme over
for kāma, som er ringere, vulgær, almindelig, an · ariya, berøvet
fordel, og på den anden side hengivenhed til selvdødsfald, som er
dukkha, an · ariya, frataget fordel . Uden at gå til disse to ekstremer,
bhikkhus, er Tathāgata fuldt ud vågnet til majjhima paṭipada, der
producerer vision, der producerer ñāṇa, og fører til ro, til abhiñña,
til sambodhi, til Nibbāna.
Og
hvad, bhikkhus, er majjhima paṭipada, som Tathāgata er helt vågnet til,
som frembringer syn, som producerer ñāṇa og fører til ro, til abhiñña,
til sambodhi, til Nibbāna? Det er, bhikkhus, denne ariya aṭṭhaṅgika
magga, det vil sige: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā ·
kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi.
Dette, bhikkhus, er majjhima paṭipada, som Tathāgata er vågnet til,
hvilket producerer vision, som producerer ñāṇa, og fører til ro, til
abhiñña, til sambodhi, til Nibbāna.
Desuden,
bhikkhus, dette er dukkha ariya · sacca: jāti er dukkha, jarā er dukkha
(sygdom er dukkha) maraṇa er dukkha, tilknytning til det, der ikke kan
lide, er dukkha, dissociation fra det, der kan lide, er dukkha, ikke for
at få det, man ønsker er dukkha; kort sagt, de fem upādāna’k'khandhas
er dukkha.
Desuden
bhikkhus, dette er dukkha · samudaya ariya · sacca: denne taṇhā fører
til genfødsel, forbundet med lyst og nydelse, finder glæde her eller
der, det vil sige: kāma-taṇhā, bhava-taṇhā og vibhava-taṇhā.
Yderligere,
bhikkhus, dette er dukkha · nirodha ariya · sacca: den komplette
viraga, nirodha, opgivelse, forsømmelse, frigørelse og frihed fra selve
taṇhā.
Desuden,
bhikkhus, dette er dukkha · nirodha · gāminī paṭipada ariya · sacca:
bare denne ariya aṭṭhaṅgika magga, det vil sige: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāy ,
sammā · sati og sammā · samādhi.
‘Dette
er dukkha ariyasacca’: i mig, bhikkhus, med hensyn til ting, der hidtil
ikke var hørt, opstod øjet, ñāṇa rejste sig, paññā rejste sig, vijjā
rejste sig, lyset opstod. ‘Nu skal denne dukkha ariyasacca være
fuldstændig kendt’: i mig, bhikkhus, med hensyn til ting, der ikke var
hørt før, rejste øjet sig, ñāṇa opstod, paññā opstod, vijjā opstod,
lyset opstod. ‘Nu har denne dukkha ariyasacca været fuldstændig kendt’: i
mig, bhikkhus, med hensyn til ting, der ikke var hørt før, rejste øjet
sig, ñāṇa opstod, paññā opstod, vijjā opstod, lyset opstod.
‘Dette
er dukkha · samudaya ariyasacca’: i mig, bhikkhus, med hensyn til ting,
der tidligere var uhørt, opstod øjet, ñāṇa opstod, paññā opstod, vijjā
opstod, lyset opstod. ‘Nu skal denne dukkha · samudaya ariyasacca
opgives’: i mig, bhikkhus, med hensyn til ting, der ikke var hørt før,
rejste øjet sig, ñāṇa rejste sig, paññā rejste sig, vijjā opstod, lyset
opstod. ‘Nu er denne dukkha · samudaya ariyasacca blevet forladt’: i
mig, bhikkhus, med hensyn til ting, der hidtil ikke var hørt, opstod
øjet, ñāṇa rejste sig, paññā rejste sig, vijjā rejste sig, lyset opstod.
‘Dette
er dukkha · nirodha ariyasacca’: i mig, bhikkhus, med hensyn til ting,
der tidligere var uhørt, rejste øjet sig, ñāṇa rejste sig, paññā opstod,
vijjā opstod, lyset opstod. ‘Nu skal denne dukkha · nirodha ariyasacca
opleves personligt’: i mig, bhikkhus, med hensyn til ting, der ikke var
hørt før, rejste øjet sig, ñāṇa opstod, paññā opstod, vijjā opstod,
lyset opstod. ‘Nu er denne dukkha · nirodha ariyasacca blevet oplevet
personligt’: i mig, bhikkhus, med hensyn til ting, der aldrig var hørt
før, rejste øjet sig, ñāṇa rejste sig, paññā opstod, vijjā opstod, lyset
opstod.
‘Dette er
dukkha · nirodha · gāminī paṭipadā ariyasacca’: i mig, bhikkhus, med
hensyn til ting, der aldrig før var hørt, opstod øjet, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod. ‘Nu skal denne dukkha ·
nirodha · gāminī paṭipadā ariyasacca udvikles’: i mig, bhikkhus, med
hensyn til ting, der ikke var hørt før, rejste øjet sig, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod. ‘Nu er denne dukkha · nirodha ·
gāminī paṭipadā ariyasacca blevet udviklet’: i mig, bhikkhus, med
hensyn til ting, der ikke var hørt før, rejste øjet sig, ñāṇa opstod,
paññā opstod, vijjā opstod, lyset opstod.
Og
så længe, ​​bhikkhus, da min yathā · bhūtaṃ-viden og vision om disse
fire ariyasaccas på disse tolv måder af triader ikke var helt ren,
hævdede jeg ikke i loka med dets devaer, med sine Māras, med sine
Brahmās, med samaṇas og brahminer, i denne generation med sine devaer og
mennesker, har fuldt ud vækket til den øverste sammā · sambodhi.
Men
da, bhikkhus, min yathā · bhūtaṃ-viden og vision om disse fire
ariyasaccas på disse tolv måder af triader var ret ren, hævdede jeg i
loka med dens devaer, med sine Māras, med sine Brahmās, med samaṇas og
brahminer, i denne generation med sine devaer og mennesker, der fuldt ud
er vågnet til den højeste sammā · sambodhi. Og kundskabet og synet
opstod i mig: ‘min vimutti er urokkelig, dette er min sidste jāti, nu er
der ingen yderligere bhava.
Dette
er hvad Bhagavā sagde. Glad, gruppen af ​​fem bhikkhus godkendte
Bhagavas ord. Og mens denne redegørelse blev talt, opstod der i āyasmā
Koṇḍañña Dhamma-øjet, der er fri for lidenskab og rustfri: ‘alt, hvad
der har samudaya’s natur, har nirodha’s natur’.
Og
da Bhagavā havde sat Dhamma-hjulet i gang, proklamerede jordens devaer
højt: ‘Ved Varanasi, i hjortelunden ved Isipatana, har Bhagava sat i
gang det øverste Dhamma-hjul, som ikke kan stoppes af samaṇas eller
brahminer, devaer, Maras, Brahmāer eller nogen i verden. ‘
Efter
at have hørt råbet fra jordens devaer proklamerede
Cātumahārājika-devaerne højt: ‘Ved Varanasi, i Deer Grove i Isipatana,
har Bhagava sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer , Māras, Brahmā eller nogen i verden. ‘
Efter
at have hørt råbene fra Cātumahārājika-devaerne, proklamerede
Tāvatiṃsa-devaerne højt: ‘Ved Varanasi, i Deer Grove i Isipatana, har
Bhagavā sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Tavatiṃsa-devaernes råb, proklamerede Yama-devaerne højt:
‘Ved Varanasi, i Deer Grove ved Isipatana, har Bhagavā sat i gang det
øverste Dhamma-hjul, som ikke kan stoppes af samaṇas eller brahminer,
devas, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt råbene fra Yama-devaerne, proklamerede Tusita-devaerne
højt: ‘Ved Varanasi, i Deer Grove ved Isipatana, har Bhagava sat i gang
det højeste Dhamma-hjul, som ikke kan stoppes af samaṇas eller
brahminer, devas, Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Tusita-devaerne råbte Nimmānarati-devaerne højt: ‘Ved
Varanasi, i Deer Grove ved Isipatana, har Bhagava sat i gang det øverste
Dhamma-hjul, som ikke kan stoppes af samaṇas eller brahminer, devaer,
Māras , Brahmā eller nogen i verden. ‘
Efter
at have hørt Nimmānarati-devaerne råbte, erklærede
Paranimmitavasavatti-devaerne højt: ‘Ved Varanasi, i Deer Grove i
Isipatana, har Bhagava sat i gang det højeste Dhamma-hjul, som ikke kan
stoppes af samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i
verden. ‘
Efter
at have hørt råb fra Paranimmitavasavatti-devaerne proklamerede
brahmakāyika-devaerne højt: ‘I Varanasi, i Deer Grove i Isipatana, har
Bhagavā sat i gang det højeste Dhamma-hjul, som ikke kan stoppes af
samaṇas eller brahminer, devaer, Māras , Brahmā eller nogen i verden. ‘
Således
sprang råben i det øjeblik, i det øjeblik, op til Brahma · loka. Og
dette ti tusindfoldige verdenssystem rystede, skælvede og skælvede, og
en stor, grænseløs udstråling dukkede op i verden, der overgik devaernes
udstråling

sagde Bhagavā denne udana: ‘Ko’añña forstod virkelig! Koṇḍañña forstod
virkelig! ‘ Og sådan erhvervede āyasmā Koṇḍañña navnet ‘Aññāsi ·
Koṇḍañña’.
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History of Maha Bodhi Society - Part 1 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS
History of Maha Bodhi Society - Part 1 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS

28) Classical  Dutch- Klassiek Nederlands,



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Dhammacakkappavattana
Sutta— In beweging zetten van het wiel van Dhamma - [Dhamma · cakka ·
pavattana] in Klassiek Nederlands - Klassiek Nederlands
Dit is zeker de bekendste sutta in de Pali-literatuur.
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Dhammacakkappavattana
Sutta— In beweging zetten van het wiel van Dhamma - [Dhamma · cakka ·
pavattana] in Klassiek Nederlands - Klassiek Nederlands
Dit is zeker de bekendste sutta in de Pali-literatuur.
De
Boeddha geeft voor het eerst een uiteenzetting van de vier ariya ·
sacca’s. Boeddha betekent Awakened One Awareness, de Bhagavā heeft het
allerhoogste wiel van Dhamma in beweging gezet, dat niet kan worden
tegengehouden door samaṇa’s of brahmanen, deva’s, Māras, Brahmā of wie
dan ook ter wereld. ‘
Deel
dit alstublieft met uw familieleden, familieleden en vrienden voor
geluk, welzijn, vrede en het bereiken van eeuwige gelukzaligheid als
einddoel.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Op een keer verbleef de Bhagavā in Varanasi in het Deer Grove in Isipatana.
Daar sprak hij de groep van vijf monniken toe:
Deze
twee uitersten, monniken, mogen niet worden overgenomen door iemand die
het gezinsleven heeft verlaten. Welke twee? Aan de ene kant de
toewijding aan hedonisme jegens kāma, dat inferieur, vulgair, algemeen
is, an · ariya, beroofd van voordeel, en aan de andere kant de
toewijding aan zelfvernietiging, wat dukkha, an · ariya is, verstoken
van voordeel . Zonder tot deze twee uitersten te gaan, monniken, is de
Tathāgata volledig ontwaakt voor de majjhima paṭipada, die visie
voortbrengt, die ñāṇa voortbrengt en tot verzoening leidt, naar abhiñña,
naar sambodhi, naar Nibbāna.
En
wat, monniken, is de majjhima paṭipada waartoe de Tathāgata volledig
ontwaakt is, die visie voortbrengt, die ñāṇa voortbrengt en tot
verzoening leidt, tot abhiñña, tot sambodhi, tot Nibbāna? Het is,
monniken, deze ariya aṭṭhaṅgika magga, dat wil zeggen: sammā · diṭṭhi
sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā ·
vāyāma sammā · sati sammā · samādhi. Dit, monniken, is de majjhima
paṭipada waartoe de Tathāgata ontwaakt is, die visie voortbrengt, die
ñāṇa voortbrengt en tot verzoening leidt, naar abhiñña, naar sambodhi,
naar Nibbāna.
Bovendien,
monniken, dit is de dukkha ariya · sacca: jāti is dukkha, jarā is
dukkha (ziekte is dukkha) maraṇa is dukkha, associatie met wat men niet
leuk vindt is dukkha, dissociatie van wat men leuk vindt is dukkha, niet
om te krijgen wat men wil is dukkha; kortom, de vijf
upādāna’k'khandha’s zijn dukkha.
Bovendien,
monniken, dit is de dukkha · samudaya ariya · sacca: deze taṇhā die
leidt tot wedergeboorte, verbonden met verlangen en genot, hier en daar
genot vinden, dat wil zeggen: kāma-taṇhā, bhava-taṇhā en vibhava-taṇhā.
Bovendien,
monniken, is dit de dukkha · nirodha ariya · sacca: de volledige
virāga, nirodha, verlaten, verzaken, bevrijden en vrij zijn van
diezelfde taṇhā.
Bovendien,
monniken, dit is de dukkha · nirodha · gāminī paṭipada ariya · sacca:
alleen deze ariya aṭṭhaṅgika magga, dat wil zeggen: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, · sammā ājīva, sammā
ājīva, sammā , sammā · sati en sammā · samādhi.
‘Dit
is de dukkha ariyasacca’: in mij, monniken, met betrekking tot dingen
die voorheen niet waren gehoord, rees het oog, de ñāṇa stond op, de
paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze dukkha
ariyasacca moet volledig bekend worden’: in mij, monniken, met
betrekking tot dingen die voorheen niet waren gehoord, ging het oog op,
de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht ging
op. ‘Nu, deze dukkha ariyasacca is volledig gekend’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, rees het oog,
de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht ging
op.
‘Dit
is de dukkha · samudaya ariyasacca’: in mij, monniken, met betrekking
tot dingen die voorheen niet waren gehoord, rees het oog, de ñāṇa stond
op, de paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze
dukkha · samudaya ariyasacca moet worden verlaten’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op. ‘Nu, deze dukkha · samudaya ariyasacca is verlaten’: in mij,
monniken, met betrekking tot dingen die voorheen niet waren gehoord,
rees het oog, de ñāṇa stond op, de paññā stond op, de vijjā stond op,
het licht ging op.
‘Dit
is de dukkha · nirodha ariyasacca’: in mij, monniken, met betrekking
tot dingen die voorheen niet waren gehoord, rees het oog, de ñāṇa stond
op, de paññā stond op, de vijjā stond op, het licht ging op. ‘Nu, deze
dukkha · nirodha ariyasacca moet persoonlijk worden ervaren’: in mij,
monniken, met betrekking tot dingen die voorheen niet waren gehoord,
rees het oog, de ñāṇa stond op, de paññā stond op, de vijjā stond op,
het licht ging op. ‘Nu, deze dukkha · nirodha ariyasacca is persoonlijk
ervaren’: in mij, monniken, met betrekking tot dingen die voorheen niet
waren gehoord, rees het oog, de ñāṇa stond op, de paññā stond op, de
vijjā stond op, het licht ging op.
‘Dit
is de dukkha · nirodha · gāminī paṭipadā ariyasacca’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op. ‘Nu, deze dukkha · nirodha · gāminī paṭipadā ariyasacca moet
worden ontwikkeld’: in mij, monniken, met betrekking tot dingen die
voorheen niet waren gehoord, ging het oog op, de ñāṇa stond op, de paññā
stond op, de vijjā stond op, het licht ging op. ‘Nu, deze dukkha ·
nirodha · gāminī paṭipadā ariyasacca is ontwikkeld’: in mij, monniken,
met betrekking tot dingen die voorheen niet waren gehoord, ging het oog
op, de ñāṇa stond op, de paññā stond op, de vijjā stond op, het licht
ging op.
En
zolang, monniken, aangezien mijn yathā · bhūtaṃ-kennis en visie van
deze vier ariyasacca’s op deze twaalf manieren door triaden niet
helemaal zuiver was, beweerde ik niet in de loka met zijn deva’s, met
zijn Māra’s, met zijn Brahmā’s, met de samaṇa’s en brahmanen, in deze
generatie met zijn deva’s en mensen, volledig ontwaakt voor de
allerhoogste sammā · sambodhi.
Maar
toen, monniken, mijn yathā · bhūtaṃ-kennis en visie van deze vier
ariyasacca’s op deze twaalf manieren door triaden vrij zuiver was,
beweerde ik in de loka met zijn deva’s, met zijn māra’s, met zijn
brahmā’s, met de samaṇa’s en brahmanen, in deze generatie met zijn
deva’s en mensen, volledig ontwaakt voor de allerhoogste sammā ·
sambodhi. En de kennis en visie ontstond in mij: ‘mijn vimutti is
onwankelbaar, dit is mijn laatste jāti, nu is er geen bhava meer.
Dit
is wat de Bhagavā zei. Verrukt keurde de groep van vijf monniken de
woorden van de Bhagavā goed. En terwijl deze uiteenzetting werd
uitgesproken, rees in āyasmā Koṇḍañña het Dhamma-oog op dat vrij is van
hartstocht en roestvrij: ‘alles wat de aard van samudaya heeft, heeft de
aard van nirodha’.
En
toen de Bhagavā het wiel van Dhamma in beweging had gezet, riepen de
deva’s van de aarde hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet door samaṇa’s kan worden tegengehouden. of brahmanen,
deva’s, Māra’s, Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de deva’s van de aarde te hebben gehoord, riepen de
Cātumahārājika-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s. , Māras, Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Cātumahārājika-deva’s te hebben gehoord, riepen de
Tāvatiṃsa-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s, Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Tāvatiṃsa-deva’s te hebben gehoord, riepen de
Yāma-deva’s hardop uit: ‘In Varanasi, in het hertenbos van Isipatana,
heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging gezet, dat
niet kan worden tegengehouden door samaṇa’s of brahmanen, deva’s,
Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Yāma-deva’s te hebben gehoord, riepen de Tusitā-deva’s
hardop uit: ‘In Varanasi, in het hertenbos van Isipatana, heeft de
Bhagavā het allerhoogste wiel van Dhamma in beweging gezet, dat niet kan
worden tegengehouden door samaṇa’s of brahmanen, deva’s, Māras. ,
Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Tusitā-deva’s te hebben gehoord, riepen de
Nimmānarati-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden gestopt door samaṇa’s of brahmanen, deva’s,
Māras. , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Nimmānarati-deva’s te hebben gehoord, riepen de
Paranimmitavasavatti-deva’s hardop uit: ‘In Varanasi, in het hertenbos
van Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in
beweging gezet, dat niet kan worden tegengehouden door samaṇa’s of
brahmanen, deva’s, Māras , Brahmā of wie dan ook ter wereld. ‘
Na
de roep van de Paranimmitavasavatti deva’s te hebben gehoord, riepen de
brahmakāyika-deva’s hardop uit: ‘In Varanasi, in het hertenbos van
Isipatana, heeft de Bhagavā het allerhoogste wiel van Dhamma in beweging
gezet, dat niet kan worden tegengehouden door samaṇa’s of brahmanen,
deva’s, Māras , Brahmā of wie dan ook ter wereld. ‘
Dus
op dat moment, op dat moment, verspreidde de kreet zich naar Brahma ·
loka. En dit tienduizendvoudig wereldsysteem schudde, beefde en beefde
en er verscheen een grote, grenzeloze uitstraling in de wereld, die de
gloed van de deva’s overtrof.
Toen
sprak de Bhagavā deze udāna uit: ‘Koṇḍañña begreep het echt! Koṇḍañña
begreep het echt! ‘ En zo kreeg āyasmā Koṇḍañña de naam ‘Aññāsi ·
Koṇḍañña’.
Bodhi Television -Buddhist Teaching Buddha Dhamma 1
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Ven.
Bikkhu Vinayarakkhita, a very learned monk speaks about the Buddha
Dhamma, a general introduction for the benefit of all !! May all be
happy !!
Bodhi Television -Buddhist Teaching Buddha Dhamma 1
Ven.
Bikkhu Vinayarakkhita, a very learned monk speaks about the Buddha
Dhamma, a general introduction for the benefit of all !! May all be
happy !!


30) Classical Esperanto-Klasika Esperanto,

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Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Esperanto-Klasika Esperanto
Ĉi tio certe estas la plej fama sutta en la palia literaturo.


Friends


Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Esperanto-Klasika Esperanto
Ĉi tio certe estas la plej fama sutta en la palia literaturo.
La
Budho unuafoje elmontras la kvar ariya-sakojn. Budho kun la signifo
Vekita Unu Konscio la Bhagavā ekfunkciigis la superan Radon de Dhamma,
kiu ne povas esti haltigita de samaṇaj aŭ braminoj, devas, Māras, Brahmā
aŭ iu ajn en la mondo. ‘
Bonvolu
dividi ĉi tion kun viaj familianoj, parencoj kaj amikoj por feliĉo,
bonstato, paco kaj atingi Eternan Feliĉon kiel Fina Celo.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Iam la Bhagavā loĝis ĉe Varanasio en la Cervo-Arbareto ĉe Isipatana.
Tie, li alparolis la grupon de kvin bekhoj:
Ĉi
tiuj du ekstremoj, monetoj, ne devas esti adoptitaj de tiu, kiu eliris
el la hejma vivo. Kiuj du? Unuflanke la devoteco al hedonismo al kāma,
kiu estas malsupera, vulgara, ofta, an · ariya, senigita je utilo, kaj
aliflanke la devoteco al memhontigo, kiu estas dukkha, an · ariya,
senprofita . Sen iri al ĉi tiuj du ekstremaĵoj, bhikkhus, la Tathāgata
plene vekiĝis al la majjhima paṭipada, kiu produktas vizion, kiu
produktas ñāṇa, kaj kondukas al trankviligo, al abhiñña, al sambodhi, al
Nibbāna.
Kaj
kio, bhikkhus, estas la majjhima paṭipada, al kiu la Tathāgata plene
vekiĝis, kiu produktas vizion, kiu produktas ñāṇa, kaj kondukas al
trankviligo, al abhiñña, al sambodhi, al Nibbāna? Ĝi estas, bhikkhus, ĉi
tiu ariya aṭṭhaṅgika magga, tio estas: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Ĉi tio, bhikkhus, estas la majjhima paṭipada, al kiu
vekiĝis la Tathāgata, kiu produktas vizion, kiu produktas ñāṇa, kaj
kondukas al trankviligo, al abhiñña, al sambodhi, al Nibbāna.
Krome,
bhikkhus, ĉi tio estas la dukkha ariya · sacca: jāti estas dukkha, jarā
estas dukkha (malsano estas dukkha) maraṇa estas dukkha, asocio kun
tio, kio malŝatas, estas dukkha, disiĝo de tio, kio estas ŝatata, estas
dukkha, ne akiri tion, kion oni volas estas dukkha; mallonge, la kvin
upādāna’k'khandhaj estas dukkha.
Krome,
bhikkhus, ĉi tio estas la dukkha · samudaya ariya · sacca: ĉi tiu taṇhā
kondukanta al renaskiĝo, ligita kun deziro kaj ĝuo, trovanta ĝojon ĉi
tie aŭ tie, tio estas: kāma-taṇhā, bhava-taṇhā kaj vibhava-taṇhā.
Krome,
monkoj, ĉi tio estas la dukkha · nirodha ariya · sacca: la kompleta
virāga, nirodha, forlasado, forlasado, emancipiĝo kaj libereco de tiu
tre taṇhā.
Krome,
bhikkhus, ĉi tio estas la dukkha · nirodha · gāminī paṭipada ariya ·
sacca: ĝuste ĉi tiu ariya aṭṭhaṅgika magga, tio estas: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, samm ,
sammā · sati kaj sammā · samādhi.
‘Ĉi
tio estas la dukkha ariyasacca’: ĉe mi, bhikkhus, rilate aferojn
neaŭditajn antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis,
la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ariyasacca estas
tute konata’: en mi, bhikkhus, rilate al aferoj antaŭe ne aŭditaj, la
okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā ekestis, la
lumo ekestis. ‘Nun, ĉi tiu dukkha ariyasacca estis tute konata’: ĉe mi,
bhikkhus, rilate al aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa
ekestis, la paññā ekestis, la vijjā ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · samudaya ariyasacca’: ĉe mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
samudaya ariyasacca estas forlasota’: en mi, bhikkhus, rilate al aferoj
neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis,
la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha · samudaya
ariyasacca estis forlasita’: en mi, bhikkhus, rilate al aferoj neaŭditaj
antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā
ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · nirodha ariyasacca’: en mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
nirodha ariyasacca estas persone spertebla’: ĉe mi, moneroj, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis. ‘Nun, ĉi tiu dukkha ·
nirodha ariyasacca estis persone spertita’: ĉe mi, bhikkhus, rilate al
aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa ekestis, la paññā
ekestis, la vijjā ekestis, la lumo ekestis.
‘Ĉi
tio estas la dukkha · nirodha · gāminī paṭipadā ariyasacca’: ĉe mi,
bhikkhus, rilate al aferoj neaŭditaj antaŭe, la okulo ekestis, la ñāṇa
ekestis, la paññā ekestis, la vijjā ekestis, la lumo ekestis. “Nun ĉi
tiu dukkha · nirodha · gāminī paṭipadā ariyasacca estas disvolvota”: ĉe
mi, bhikkhus, rilate al aferoj neaŭditaj antaŭe, ekaperis la okulo,
ekestis la ñāṇa, ekestis la paññā, ekestis la vijjā, aperis la lumo.
“Nun, ĉi tiu dukkha · nirodha · gāminī paṭipadā ariyasacca estis
disvolvita”: ĉe mi, bhikkhus, rilate al aferoj neaŭditaj antaŭe, la
okulo ekestis, la ñāṇa ekestis, la paññā ekestis, la vijjā ekestis, la
lumo ekestis.
Kaj
tiel longe, bhikkhus, kiel mia yathā · bhūtaṃ scio kaj vizio de ĉi tiuj
kvar ariyasakaj laŭ ĉi tiuj dek du manieroj per triadoj ne estis tute
puraj, mi ne pretendis en la loka kun ĝiaj devas, kun ĝiaj Māras, kun
ĝiaj Brahmās, kun la samaṇaj kaj braminoj, en ĉi tiu generacio kun ĝiaj
devas kaj homoj, plene vekiĝis al la supera sammā · sambodhi.
Sed
kiam, bhikkhus, mia yathā · bhūtaṃ scio kaj vizio de ĉi tiuj kvar
ariyasaccas laŭ ĉi tiuj dek du manieroj per triadoj estis tute puraj, mi
asertis en la loka kun ĝiaj devas, kun ĝiaj Māras, kun ĝiaj Brahmās,
kun la samaṇas kaj braminoj, en ĉi tiu generacio kun siaj devas kaj
homoj, plene vekiĝis al la supera sammā · sambodhi. Kaj la scio kaj
vizio ekestis en mi: ‘mia vimutti estas neŝancelebla, jen mia lasta
jāti, nun ne plu ekzistas bhava.
Jen
kion diris la Bhagavā. Ĝoja, la grupo de kvin bhikkhus aprobis la
vortojn de la Bhagavā. Kaj dum ĉi tiu ekspozicio estis parolata, en
āyasmā Koṇḍañña aperis la okulo Dhamma, kiu estas libera de pasio kaj
neoksidebla: “ĉio, kio havas la naturon de samudaya, havas la naturon de
nirodha”.
Kaj
kiam la Bhagavā ekfunkciigis la Radon de Dhamma, la devas de la tero
laŭte proklamis: “Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras, Brahmā aŭ iu ajn en la
mondo. ‘
Aŭdinte
la krion de la devas de la tero, la Cātumahārājika devas proklamis
laŭte: ‘Ĉe Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā
ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti haltigita de
samaṇaj aŭ braminoj, devas , Māras, Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Cātumahārājika devas, la Tāvatiṃsa devas proklamis
laŭte: ‘Ĉe Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā
ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti haltigita de
samaṇaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Tāvatiṃsa devas, la Yāma devas proklamis laŭte: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de samaṇaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Yāma devas, la Tusitā devas laŭte proklamis: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de samaṇaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Tusitā devas, la Nimmānarati devas proklamis laŭte: ‘Ĉe
Varanasio, en la Cervo-Arbareto ĉe Isipatana, la Bhagavā ekfunkciigis la
superan Radon de Dhamma, kiu ne povas esti haltigita de sama byaj aŭ
braminoj, devas, Māras. , Brahmā aŭ iu ajn en la mondo. ‘
Aŭdinte
la krion de la Nimmānarati-devas, la Paranimmitavasavatti-devas
proklamis laŭte: ‘Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en
la mondo. ‘
Aŭdinte
la krion de la Paranimmitavasavatti devas, la brahmakāyika devas
proklamis laŭte: ‘Ĉe Varanasio, en la Cervarbareto ĉe Isipatana, la
Bhagavā ekfunkciigis la superan Radon de Dhamma, kiu ne povas esti
haltigita de sama byaj aŭ braminoj, devas, Māras. , Brahmā aŭ iu ajn en
la mondo. ‘
Tiel
en tiu momento, en tiu momento, la krio disvastiĝis ĝis Brahma · loka.
Kaj ĉi tiu dekmila mondsistemo skuis, tremis kaj tremis, kaj granda
senlima brilo aperis en la mondo, superante la brilon de la devas.
Tiam
la Bhagavā eldiris ĉi tiun udāna: ‘Koṇḍañña vere komprenis! Koṇḍañña
vere komprenis! ‘ Kaj tiel āyasmā Koṇḍañña akiris la nomon ‘Aññāsi ·
Koṇḍañña’.
SN 56.11 Dhammacakkappavattana Sutta — Setting the Wheel of Dhamma in Motion
MyanmarSutta
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This
is the Buddha’s first discourse, delivered shortly after his Awakening
to the group of five monks with whom he had practiced the austerities in
the forest for many years. The sutta contains the essential teachings
of the Four Noble Truths and the Noble Eightfold Path. Upon hearing this
discourse, the monk Kondañña attains the first stage of Awakening, thus
giving birth to the ariya sangha (Noble Sangha).
SN 56.11 Dhammacakkappavattana Sutta — Setting the Wheel of Dhamma in Motion


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Dhammacakkappavattana Sutta - Dhamma ratta liikumine - [Dhamma · cakka · pavattana] eesti keeles - klassikaline eesti keel
See on kindlasti kõige kuulsam sutta Pali kirjanduses.
Buddha
selgitab esimest korda nelja ariya · saccat. Buddha, mis tähendab
äratatud teadlikkust, on Bhagavā käivitanud Dhamma kõrgeima ratta, mida
ei saa peatada samaṇad ega brahmanid, devad, Māras, Brahmā ega keegi
teine ​​maailmas.
Palun
jagage seda oma pereliikmete, sugulaste ja sõpradega õnne, heaolu, rahu
ja igavese õndsuse saavutamiseks lõpliku eesmärgina.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Ühel korral viibis Bhagavā Isipatanas Hirvisalvas Varanasis.
Seal pöördus ta viie bhikkhuse rühma poole:
Neid
kahte äärmust, bhikkhust, ei tohiks omaks võtta kodune elu. Millised
kaks? Ühelt poolt pühendumine hedonismile kama poole, mis on alaväärne,
labane, tavaline, · ariya, millest puudub kasu, ja teiselt poolt
pühendumine enesevigastamisele, milleks on dukkha, · ariya, millest on
kasu ilma jäetud . Nendes kahes äärmuses, bhikkhus, minemata on
Tathāgata täielikult ärganud majjhima paṭipadale, mis loob visiooni, mis
tekitab ñāṇa ja viib rahustamiseni, abhiñña, sambodhi, Nibbāna juurde.
Mis
on, bhikkhus, see majjhima paṭipada, millele Tathāgata on täielikult
ärganud, mis loob visiooni, mis tekitab ñāṇa ja viib rahustamiseni,
abhiñña, sambodhi, Nibbāna juurde? See on, bhikkhus, see ariya
aṭṭhaṅgika magga, see tähendab: sammā · diṭṭhi sammā · saṅkappa sammā ·
vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. See, bhikkhus, on majjhima paṭipada, millele Tathāgata on
ärganud, mis loob visiooni, mis tekitab ñāṇa ja viib rahustamiseni,
abhiñña, sambodhi, Nibbāna juurde.
Veelgi
enam, bhikkhus, see on dukkha ariya · sacca: jāti on dukkha, jarā on
dukkha (haigus on dukkha) maraṇa on dukkha, seos mittemeeldivaga on
dukkha, eraldumine sellest, mis meeldib, on dukkha, mitte selleks, et
saada seda, mida keegi tahab on dukkha; ühesõnaga, viis
upādāna’k'khandhat on dukkha.
Veelgi
enam, bhikkhus, see on dukkha · samudaya ariya · sacca: see taāhā, mis
viib taassünni, on seotud soovi ja naudinguga, leides rõõmu siit või
sealt, see tähendab: kāma-taṇhā, bhava-taṇhā ja vibhava-taṇhā.
Lisaks,
bhikkhus, see on dukkha · nirodha ariya · sacca: täielik virāga,
nirodha, hülgamine, hülgamine, emantsipatsioon ja vabadus just sellest
ta veryhāst.
Veelgi
enam, bhikkhus, see on dukkha · nirodha · gāminī paṭipada ariya ·
sacca: just see ariya aṭṭhaṅgika magga, see tähendab: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā ·
vāyāma , sammā · sati ja sammā · samādhi.
‘See
on dukkha ariyasacca’: minus, bhikkhus, tõusis varem kuulmata asjade
puhul silma, tekkis ñāṇa, tõusis paññā, vijjā, valgus tekkis. “Nüüd peab
see dukkha ariyasacca olema täiesti teada”: minus, bhikkhus, tõusis
enne kuulmata asjade puhul silma, tekkis ñāṇa, paññā, vijjā tõusis,
valgus tõusis. “Nüüd on see dukkha ariyasacca olnud täiesti teada”:
minus, bhikkhus, tõusis varem kuulmata asjade puhul silma, tekkis ñāṇa,
tekkis paññā, vijjā tõusis, valgus tõusis.
‘See
on dukkha · samudaya ariyasacca’: minus, bhikkhus, tõusis varem
kuulmata asjade puhul silma, tekkis ñāṇa, tõusis paññā, vijjā tõusis,
valgus tõusis. “Nüüd tuleb see dukkha · samudaya ariyasacca hüljata”:
minus, bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, paññā
tekkis, vijjā tõusis, valgus tõusis. “Nüüd on see dukkha · samudaya
ariyasacca hüljatud”: minus, bhikkhus, enne kuulmata asju tõusis silm,
tärkas ñāṇa, paññā tõusis, vijjā tõusis, valgus tõusis.
‘See
on dukkha · nirodha ariyasacca’: minus, bhikkhus, tõusis varem kuulmata
asjade puhul silma, tekkis ñāṇa, paññā, vijjā tõusis, valgus tõusis.
“Nüüd tuleb seda dukkha · nirodha ariyasaccat isiklikult kogeda”: minus,
bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, tekkis paññā,
vijjā, valgus tekkis. ‘Nüüd on seda dukkha · nirodha ariyasaccat
isiklikult kogetud’: minus, bhikkhus, enne kuulmata asju tõusis silm,
tärkas ñāṇa, tekkis paññā, vijjā, valgus tekkis.
‘See
on dukkha · nirodha · gāminī paṭipadā ariyasacca’: minus, bhikkhus,
enne kuulmata asju tõusis silm, tärkas ñāṇa, tõusis paññā, vijjā tõusis,
valgus tekkis. ‘Nüüd tuleb see dukkha · nirodha · gāminī paipipadā
ariyasacca välja töötada’: minus, bhikkhus, enne kuulmata asju tekkis
silm, tärkas ñāṇa, paññā tekkis, vijjā tõusis, valgus tekkis. ‘Nüüd on
see dukkha · nirodha · gāminī paṭipadā ariyasacca välja töötatud’:
minus, bhikkhus, enne kuulmata asju tõusis silm, tärkas ñāṇa, tekkis
paññā, vijjā tõusis, valgus tekkis.
Ja
nii kaua, bhikkhus, kuna minu yathā · bhūtaṃ teadmine ja nägemus
nendest neljast ariyasaccast neil kaheteistkümnel viisil kolmikute kaupa
ei olnud päris puhas, ei väitnud ma, et loka koos oma devadega, oma
Māras, oma Brahmās, koos samaṇad ja brahminid, selles põlvkonnas koos
oma devade ja inimestega, on täielikult ärganud kõrgeima sammā ·
sambodhi kätte.
Aga
kui, bhikkhus, olid minu yathā · bhūtaṃ teadmised ja nägemus nendest
neljast ariyasaccast neil kaheteistkümnel viisil kolmikute kaupa üsna
puhtad, väitsin loka koos oma devadega, oma Māras, oma Brahmās, samaṇad
ja brahminid, see põlvkond koos oma deevade ja inimestega on täielikult
ärganud kõrgeimale sammā · sambodhile. Ja minus tekkis teadmine ja
nägemus: „mu vimutti on kõigutamatu, see on minu viimane jāti, nüüd pole
enam bhavat.
Seda
ütles Bhagavā. Rõõmustatuna kiitis viiest bhikkhust koosnev rühm
Bhagavā sõnad heaks. Ja selle ekspositsiooni rääkimise ajal tekkis
āyasmā Koṇḍaññas Dhamma silm, mis pole kirg ja roostevaba: “kõigel, mis
on samudaya olemus, on ka nirodha olemus”.
Ja
kui Bhagavā oli Dhamma ratta liikuma pannud, kuulutasid maa deivad
valjusti: „Varanasi juures Isipatanas asuvas Hirvisalvas on Bhagavā
liikuma pannud Dhamma kõrgeima ratta, mida samaṇad ei saa peatada. või
brahmanid, devad, Māras, Brahmā või keegi teine ​​maailmas. ‘
Kuuldes
maa deevade hüüdu, kuulutasid Cātumahārājika devad valjusti:
„Varanasis, Isipatanas asuvas Hirvesalves on Bhagavā pannud liikuma
Dhamma kõrgeima Ratta, mida ei saa peatada samaṇad ega brahmanid, devad.
, Māras, Brahmā või keegi teine ​​maailmas. “
Kuulnud
Cātumahārājika devade hüüdu, kuulutasid Tāvatiṃsa devad valjusti:
„Varanasi, Isipatana Hirvisalvas, on Bhagavā pannud liikuma Dhamma
kõrgeima Ratta, mida ei saa peatada samaṇade ega brahmanide, devade,
Mārasega , Brahmā või keegi teine ​​maailmas. ‘
Kuulnud
Tāvati devsa devade hüüdu, kuulutasid Yāma-devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima Ratta,
mida ei saa peatada samaṇade ega brahmanide, deevade, Mārasega , Brahmā
või keegi teine ​​maailmas. ‘
Kuuldes
Yāma devade hüüdu, kuulutasid Tusitā devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima ratta,
mida ei saa peatada samaṇad ega brahmanid, devad, Māras , Brahmā või
keegi teine ​​maailmas. ‘
Kuulnud
Tusitā devade hüüdu, kuulutasid Nimmānarati devad valjusti: „Varanasis,
Isipatana hirvesalus, on Bhagavā pannud liikuma Dhamma kõrgeima ratta,
mida ei saa peatada samaṇade ega brahmanide, devade, Mārasega. , Brahmā
või keegi teine ​​maailmas. ‘
Nimmānarati
devade hüüde järel kuulutasid Paranimmitavasavatti devad valjuhäälselt:
„Varanasis, Isipatana Hirvisalvas, on Bhagavā pannud liikuma Dhamma
kõrgeima Ratta, mida ei saa peatada samaṇade ega brahmanide, devade,
Mārasega. , Brahmā või keegi teine ​​maailmas. ‘
Paranimmitavasavatti
devade hüüdu kuulutanud brahmakāyika devad kuulutasid valjusti:
„Varanasis, Isipatana hirvesalus, on Bhagavā liikuma pannud Dhamma
kõrgeim ratas, mida samaṇad ega brahmanid, devad, Māras ei saa peatada. ,
Brahmā või keegi teine ​​maailmas. ‘
Niisiis
levis hüüd selles hetkes kuni Brahma · loka. Ja see kümnetuhandekordne
maailmasüsteem värises, värises ja värises ning maailmas ilmus suur
piiritu sära, mis ületas devade sära
Siis
lausus Bhagavā see udāna: „Koṇḍañña sai tõesti aru! Koṇḍañña sai tõesti
aru! ” Ja nii omandas āyasmā Koṇḍañña nime ‘Aññāsi · Koṇḍañña’.
Live: “Death & Beyond: Multiple Dimensions, Many Worlds” by Sis Sylvia Bay 20201101
Buddhist Fellowship
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INSPIRING SUNDAYS WITH SIS SYLVIA BAY
Sunday, 1 Nov | 10:30 am SG Time (GMT+8)
Have
you ever wondered what will happen when we die? What actually did the
Buddha teach about life beyond death? More intriguingly, what governs
our next destination? In this second of a no holds barred 3-part series,
Sis Sylvia will unveil what the Pali Canon says regarding death and
beyond. Come, walk this final journey with us.
LIVE Dhamma Talk on “Death & Beyond: Multiple Dimensions, Many Worlds” by Sis Sylvia Bay
LIVE Broadcast from Buddhist Fellowship West Centre to BF YouTube at 10:30 am (SG Time GMT +8)
The first part of series can be found here:
Live: “Death & Beyond: Multiple Dimensions, Many Worlds” by Sis Sylvia Bay 20201101


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Dhammacakkappavattana Sutta— Pagtatakda sa Paggalaw ng Gulong ng Dhamma -
[Dhamma · cakka · pavattana] sa Classical Filipino klassikaline
filipiinlane

Ito ay tiyak na ang pinakatanyag na sutta sa Pali litterature.

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Dhammacakkappavattana
Sutta— Pagtatakda sa Paggalaw ng Gulong ng Dhamma - [Dhamma · cakka ·
pavattana] sa Classical Filipino klassikaline filipiinlane
Ito ay tiyak na ang pinakatanyag na sutta sa Pali litterature.
Ipinaliwanag
ng Buddha ang apat na ariya · saccas sa kauna-unahang pagkakataon. Ang
ibig sabihin ng Buddha ay Awakened One Awciousness na itinakda ng
Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi mapipigilan ng
samaṇas o brahmins, devas, Māras, Brahmā o sinuman sa mundo. ‘
Mangyaring
ibahagi ito sa mga miyembro ng iyong pamilya, kamag-anak at kaibigan
para sa kaligayahan, kapakanan, kapayapaan at upang makamit ang Walang
Hanggan Bliss bilang Pangwakas na Layunin.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Sa isang okasyon, ang Bhagavā ay nanatili sa Varanasi sa Deer Grove at Isipatana.
Doon, hinarap niya ang pangkat ng limang mga bhikkhus:
Ang
dalawang sukdulang ito, ang mga bhikkhus, ay hindi dapat gamitin ng isa
na lumabas mula sa buhay sa bahay. Aling dalawa? Sa isang banda, ang
debosyon sa hedonism tungo sa sapatos, na kung saan ay mas mababa,
bulgar, karaniwan, an · ariya, pinagkaitan ng benepisyo, at sa kabilang
banda ang debosyon sa self-mortification, na kung saan ay dukkha, an ·
ariya, pinagkaitan ng benepisyo . Nang hindi pupunta sa dalawang
sukdulang ito, bhikkhus, ang Tathāgata ay ganap na nagising sa majjhima
paṭipada, na gumagawa ng paningin, na gumagawa ng ñāṇa, at humantong sa
pampalubag-loob, sa abhiñña, sa sambodhi, sa Nibbāna.
At
ano, bhikkhus, ang majjhima paṭipada kung saan ang Tathāgata ay ganap
na nagising, na gumagawa ng paningin, na gumagawa ng ñāṇa, at
humahantong sa kaligayahan, sa abhiñña, sa sambodhi, sa Nibbāna? Ito ay,
bhikkhus, ito ariya aṭṭhaṅgika magga, iyon ay upang sabihin: sammā ·
diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva
sammā · vāyāma sammā · sati sammā · samādhi. Ito, bhikkhus, ay ang
majjhima paṭipada kung saan nagising ang Tathāgata, na gumagawa ng
paningin, na gumagawa ng ñāṇa, at humahantong sa kalugod-lugod, sa
abhiñña, sa sambodhi, sa Nibbāna.
Bukod
dito, bhikkhus, ito ang dukkha ariya · sacca: jāti ay dukkha, jarā ay
dukkha (pagkakasakit ay dukkha) maraṇa ay dukkha, pagsasamahan sa kung
ano ang hindi ginusto ay dukkha, paghihiwalay mula sa kung ano ang
nagustuhan ay dukkha, hindi upang makuha ang nais ng isa ay dukkha; sa
madaling sabi, ang limang upādāna’k'khandhas ay dukkha.
Bukod
dito, bhikkhus, ito ang dukkha · samudaya ariya · sacca: ang taṇhā na
humahantong sa muling pagsilang, na konektado sa pagnanasa at kasiyahan,
nakakahanap ng kasiyahan dito o doon, iyon ay upang sabihin:
sapatos-taṇhā, bhava-taṇhā at vibhava-taṇhā.
Bukod
dito, bhikkhus, ito ang dukkha · nirodha ariya · sacca: ang kumpletong
virāga, nirodha, pag-abandona, pag-abandona, paglaya at kalayaan mula sa
mismong taṇhā na iyon.
Bukod
dito, bhikkhus, ito ang dukkha · nirodha · gāminī paṭipada ariya ·
sacca: ito lamang ariya aṭṭhaṅgika magga, iyon ay upang sabihin: sammā ·
diṭṭhi, sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva,
sammā · vāyāma , sammā · sati at sammā · samādhi.
‘Ito
ang dukkha ariyasacca’: sa akin, bhikkhus, tungkol sa mga bagay na
hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā
ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang
dukkha ariyasacca na ito ay lubos na makikilala’: sa akin, bhikkhus,
tungkol sa mga bagay na hindi narinig dati, ang mata ay lumitaw, ang
ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw
ay lumitaw. ‘Ngayon, ang dukkha ariyasacca na ito ay lubos na nakilala’:
sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig dati, ang mata
ay lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay
lumitaw, ang ilaw ay lumitaw.
‘Ito
ang dukkha · samudaya ariyasacca’: sa akin, bhikkhus, tungkol sa mga
bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon,
ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ngayon, ang dukkha · samudaya ariyasacca na ito ay dapat iwanan’: sa
akin, bhikkhus, tungkol sa mga bagay na hindi narinig dati, ang mata ay
lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay
lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · samudaya ariyasacca
na ito ay inabandunang’: sa akin, bhikkhus, tungkol sa mga bagay na
hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā
ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ito
ang dukkha · nirodha ariyasacca’: sa akin, bhikkhus, tungkol sa mga
bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay bumangon,
ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay lumitaw.
‘Ngayon, ang dukkha · nirodha ariyasacca na ito ay personal na
maranasan’: sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig
dati, ang mata ay lumitaw, ang ñāṇa ay bumangon, ang paññā ay lumitaw,
ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · nirodha
ariyasacca na ito ay personal na naranasan’: sa akin, bhikkhus, tungkol
sa mga bagay na hindi narinig dati, ang mata ay lumitaw, ang ñāṇa ay
bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay
lumitaw.
‘Ito ang dukkha
· nirodha · gāminī paṭipadā ariyasacca’: sa akin, bhikkhus, tungkol sa
mga bagay na hindi narinig dati, ang mata ay umusbong, ang ñāṇa ay
bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw ay
lumitaw. ‘Ngayon, ang dukkha · nirodha · gāminī paṭipadā ariyasacca na
ito ay bubuo’: sa akin, bhikkhus, tungkol sa mga bagay na hindi narinig
dati, ang mata ay umusbong, ang ñāṇa ay bumangon, ang paññā ay lumitaw,
ang vijjā ay lumitaw, ang ilaw ay lumitaw. ‘Ngayon, ang dukkha · nirodha
· gāminī paṭipadā ariyasacca na ito ay nabuo’: sa akin, bhikkhus,
tungkol sa mga bagay na hindi narinig dati, ang mata ay umusbong, ang
ñāṇa ay bumangon, ang paññā ay lumitaw, ang vijjā ay lumitaw, ang ilaw
ay lumitaw.
At
napakahaba, bhikkhus, tulad ng aking yathā · bhūtaṃ na kaalaman at
pangitain sa apat na ariyasaccas na ito sa labindalawang paraan ng mga
triad ay hindi masyadong dalisay, hindi ako nag-angkin sa loka kasama
ang mga diyos nito, kasama ang mga Māras nito, kasama ang mga Brahmās,
kasama ang samaṇas at brahmins, sa henerasyong ito kasama ang mga diyos
at tao, upang ganap na magising sa kataas-taasang sammā · sambodhi.
Ngunit
nang, bhikkhus, ang aking yathā · bhūtaṃ na kaalaman at pangitain sa
apat na ariyasaccas na ito sa labindalawang paraan sa pamamagitan ng
triad ay lubos na dalisay, inangkin ko sa loka kasama ang mga devas
nito, kasama ang mga Māras nito, kasama ang mga Brahmās, kasama ang
samaṇas at brahmins, sa ang henerasyong ito kasama ang mga diyos at tao,
upang ganap na magising sa kataas-taasang sammā · sambodhi. At ang
kaalaman at pangitain ay lumitaw sa akin: ‘ang aking vimutti ay hindi
matalo, ito ang aking huling jāti, ngayon wala nang karagdagang bhava.
Ito
ang sinabi ng Bhagavā. Natuwa, ang pangkat ng limang bhikkhus ay
inaprubahan ang mga salita ng Bhagavā. At habang ang pagsasalita na ito
ay sinasalita, lumitaw sa āyasmā Koṇḍañña ang mata ng Dhamma na malaya
sa pag-iibigan at hindi kinakalawang: “lahat ng may likas na samudaya ay
may likas na nirodha ‘.
At
nang mailipat ng Bhagavā ang Gulong ng Dhamma, ang mga diyos ng daigdig
ay nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
inilipat ng Bhagavā ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras, Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga diyos ng daigdig, ang mga Cātumahārājika devas ay
nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas , Māras, Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Cātumahārājika devas, ang mga Divatiṃsa devas ay
nagproklama ng malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga deva ng Tāvatiṃsa, ipinalita ng malakas ng mga diyos
ng Yāma: ‘Sa Varanasi, sa Deer Grove sa Isipatana, itinakda ng Bhagavā
ang kilusang kataas-taasang Wheel ng Dhamma, na hindi mapipigilan ng
samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa mundo. ‘
Narinig
ang sigaw ng mga Yāma devas, ipinahayag ng malakas ng mga diyos ng
Tusitā: ‘Sa Varanasi, sa Deer Grove sa Isipatana, itinakda ng Bhagavā
ang paggalaw ng kataas-taasang Wheel ng Dhamma, na hindi mapigilan ng
samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa mundo. ‘
Narinig
ang sigaw ng mga Tusitā devas, ang mga Nimmānarati devas ay nagproklama
ng malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana, itinakda ng
Bhagavā na ipakilos ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Nimmānarati devas, ang Paranimmitavasavatti devas ay
ipinahayag nang malakas: ‘Sa Varanasi, sa Deer Grove sa Isipatana,
inilipat ng Bhagavā ang kataas-taasang Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Narinig
ang sigaw ng mga Paranimmitavasavatti devas, ang mga brahmakāyika devas
ay nagproklama nang malakas: ‘Sa Varanasi, sa Deer Grove at Isipatana,
itinakda ng Bhagavā ang pinakamataas na Wheel ng Dhamma, na hindi
mapigilan ng samaṇas o brahmins, devas, Māras , Brahmā o sinuman sa
mundo. ‘
Sa
gayon sa sandaling iyon, sa instant na iyon, ang sigaw ay kumalat
hanggang sa Brahma · loka. At ang sampung libong sistemang ito ng mundo
ay yumanig, tumayog, at nanginginig, at isang dakila, walang hangganang
ningning ang lumitaw sa mundo, na daig ang lakas ng mga diyos
Pagkatapos
ay binigkas ng Bhagavā ang udāna na ito: ‘Koṇḍañña talagang
naintindihan! Naiintindihan talaga ni Koṇḍañña! ‘ At iyan kung paano
nakuha ng āyasmā Koṇḍañña ang pangalang ‘Aññāsi · Koṇḍañña’.
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33) Classical Finnish- Klassinen suomalainen,
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Dhammacakkappavattana
Sutta - Dhamman pyörän liikkeelle paneminen - [Dhamma · cakka ·
pavattana] in klassinen suomi - Klassinen suomalainen
Tämä on varmasti tunnetuin sutta Palin pentueessa.
Buddha
selittää neljä ariya · saccaa ensimmäistä kertaa. Buddha, joka
tarkoittaa herännyttä tietoisuutta, Bhagavā on käynnistänyt Dhamman
korkeimman pyörän, jota samaṇas tai brahmin, devas, Māras, Brahmā tai
kukaan muu maailma ei voi pysäyttää.
Jaa
tämä perheenjäsenillesi, sukulaisillesi ja ystävillesi onnen,
hyvinvoinnin, rauhan ja ikuisen autuuden saavuttamiseksi lopullisena
tavoitteena.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Erään kerran Bhagavā viipyi Varanasissa Peura-lehdossa Isipatanassa.
Siellä hän puhui viiden bhikkhus-ryhmän ryhmälle:
Näitä
kahta ääripäätä, bhikkhusta, ei pidä omaksua kotielämästä lähteneelle.
Mitkä kaksi? Toisaalta omistautuminen hedonismiin kohti kammaa, joka on
ala-arvoinen, mauton, yhteinen, · ariya, jolta ei ole hyötyä, ja
toisaalta omistautuminen itsensä nöyryyttämiseen, mikä on dukkha, ·
ariya, jolta ei ole hyötyä . Menemättä näihin kahteen ääripäähän,
bhikkhusiin, Tathāgata on täysin herännyt majjhima paṭipadaan, joka
tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa rauhoittumiseen,
abhiññaan, sambodhiin, Nibbānaan.
Ja
mikä, bhikkhus, on majjhima paṭipada, johon Tathāgata on täysin
herännyt, joka tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa
rauhoittumiseen, abhiññaan, sambodhiin, Nibbānaan? Se on, bhikkhus, tämä
ariya aṭṭhaṅgika magga, toisin sanoen: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Tämä, bhikkhus, on majjhima paṭipada, jolle Tathāgata
on herännyt, joka tuottaa näkemystä, joka tuottaa ñāṇa ja johtaa
rauhoittumiseen, abhiññaan, sambodhiin, Nibbānaan.
Lisäksi,
bhikkhus, tämä on dukkha ariya · sacca: jāti on dukkha, jarā on dukkha
(sairaus on dukkha) maraṇa on dukkha, yhteys mihinkään pidettyyn on
dukkha, irtautuminen pidetystä on dukkha, ei saada mitä haluaa on
dukkha; Lyhyesti sanottuna viisi upādāna’k'khandhaa ovat dukkha.
Lisäksi,
bhikkhus, tämä on dukkha · samudaya ariya · sacca: tämä taṇhā, joka
johtaa uudestisyntymiseen, liittyy haluun ja nautintoon, löytää iloa
täältä tai täältä, toisin sanoen: kāma-taṇhā, bhava-taṇhā ja
vibhava-taṇhā.
Lisäksi,
bhikkhus, tämä on dukkha · nirodha ariya · sacca: täydellinen virāga,
nirodha, hylkääminen, hylkääminen, vapauttaminen ja vapaus juuri
taṇhāsta.
Lisäksi,
bhikkhus, tämä on dukkha · nirodha · gāminī paṭipada ariya · sacca:
juuri tämä ariya aṭṭhaṅgika magga, toisin sanoen: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma ,
sammā · sati ja sammā · samādhi.
‘Tämä
on dukkha ariyasacca’: minussa, bhikkhus, ennen kuulemattomia asioita
silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi, valo nousi. ‘Nyt tämä
dukkha ariyasacca on tunnettava täysin’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi,
valo nousi. ‘Nyt tämä dukkha ariyasacca on ollut täysin tiedossa’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
paññā nousi, vijjā nousi, valo nousi.
‘Tämä
on dukkha · samudaya ariyasacca’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi,
valo nousi. ‘Nyt tämä dukkha · samudaya ariyasacca on hylättävä’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, vijjā nousi, valo nousi. ‘Nyt tämä dukkha · samudaya
ariyasacca on hylätty’: minussa, bhikkhus, ennen kuulemattomia asioita
silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi, valo nousi.
‘Tämä
on dukkha · nirodha ariyasacca’: minussa, bhikkhus, ennen kuulemattomia
asioita silmä nousi, ñāṇa nousi, paññā nousi, vijjā nousi, valo nousi.
‘Nyt tämä dukkha · nirodha ariyasacca tulee kokea henkilökohtaisesti’:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, vijjā nousi, valo nousi. ‘Nyt tämä dukkha · nirodha
ariyasacca on henkilökohtaisesti kokenut’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi,
valo nousi.
‘Tämä on
dukkha · nirodha · gāminī paṭipadā ariyasacca’: minussa, bhikkhus, ennen
kuulemattomia asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā
nousi, valo nousi. ‘Nyt tämä dukkha · nirodha · gāminī paṭipadā
ariyasacca on kehitettävä’: minussa, bhikkhus, ennen kuulemattomia
asioita silmä nousi, ñāṇa nousi, pañña nousi, vijjā nousi, valo nousi.
‘’ Nyt tämä dukkha · nirodha · gāminī paṭipadā ariyasacca on kehitetty:
minussa, bhikkhus, ennen kuulemattomia asioita silmä nousi, ñāṇa nousi,
pañña nousi, viñjā nousi, valo nousi.
Ja
niin kauan, bhikkhus, koska yathā · bhūtaṃ -tietoni ja näkemykseni
näistä neljästä ariyasaccasta näillä kahdellatoista tavalla kolmioittain
eivät olleet aivan puhtaita, en väittänyt, että loka sen devoineen, sen
Mārasineen, Brahmojensa kanssa, samaṇas ja brahminit, tässä
sukupolvessa devoineen ja ihmisineen, ovat heränneet täysin korkeimmalle
sammā · sambodhille.
Mutta
kun, bhikkhus, yathā · bhūtaṃ -tietoni ja näkemykseni näistä neljästä
ariyasaccasta näillä kahdentoista tapaa kolminaisuuksina oli melko
puhdasta, väitin ​​lokassa sen devoilla, Mārasillaan, Brahmaillaan,
samaṇoilla ja brahmineilla, tämä sukupolvi devasineen ja ihmisineen on
herännyt täysin korkeimmalle sammā · sambodhille. Ja tieto ja visio
syntyivät minussa: ‘Vimutti on horjumaton, tämä on viimeinen jāti, nyt
ei ole enää bhavaa.
Tätä
Bhagavā sanoi. Viiden bhikkhusryhmä iloitsi Bhagavāin sanoista. Ja kun
tätä näyttelyä puhuttiin, āyasmā Koṇḍaññassa nousi esiin Dhamman silmä,
joka on vapaa intohimosta ja ruostumattomasta: ‘kaikella, jolla on
samudayan luonne, on nirodhan luonne’.
Ja
kun Bhagavā oli pannut liikkeelle Dhamman pyörän, maan devat julistivat
ääneen: ‘Varanasissa, Isipatanan Peura-lehdossa, Bhagavā on
käynnistänyt Dhamman korkeimman pyörän, jota samaṇat eivät voi
pysäyttää. tai brahminit, devat, Māras, Brahmā tai kukaan muualla
maailmassa. ‘
Kuultuaan
maan devojen huudon, Cātumahārājika-devat julistivat ääneen:
‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt
Dhamman korkeimman pyörän, jota samaṇat tai brahminit, devat eivät voi
pysäyttää. , Māras, Brahmā tai kukaan muualla maailmassa. ‘
Kuullessaan
Cātumahārājika-devojen huudon, Tāvatiṃsa-devat julistivat ääneen:
‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt
Dhamman korkeimman pyörän, jota samaṇat tai brahminit, devat, Māras
eivät voi pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
Tāvatiṃsa-devojen huudon, yāma-devat julistivat ääneen: ‘Varhanasissa,
Isipatanan Peuralehdessä, Bhagavā on käynnistänyt Dhamman korkeimman
pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. ,
Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
yāma-devojen huudon, Tusitā-devat julistivat ääneen: ‘Varanasissa,
Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt Dhamman korkeimman
pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. ,
Brahmā tai kukaan muualla maailmassa. ‘
Kuultuaan
Tusitā-devojen huudon, Nimmānarati-devat julistivat ääneen:
‘Varanasissa, Isipatanan Peura-lehdossa, Bhagavā on käynnistänyt Dhamman
korkeimman pyörän, jota samaṇat tai brahminit, devat, Māras eivät voi
pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Paranimmitavasavatti-devat
kuulivat Nimmānarati-devojen huudon ääneen: ‘Varhanasissa, Isipatanan
Peuralehdessä, Bhagavā on käynnistänyt Dhamman korkeimman pyörän, jota
samaṇat tai brahminit, devat, Māras eivät voi pysäyttää. , Brahmā tai
kukaan muualla maailmassa. ‘
Kuultuaan
Paranimmitavasavatti devas -huudon, brahmakāyika-devat julistivat
ääneen: ‘Varhanasissa, Isipatanan Peura-lehdossa, Bhagavā on
käynnistänyt Dhamman korkeimman pyörän, jota samaṇas tai brahmin, devas,
Māras ei voi pysäyttää. , Brahmā tai kukaan muualla maailmassa. ‘
Siten
tuossa hetkessä, siinä hetkessä, huuto levisi Brahma · lokaan asti. Ja
tämä kymmenentuhannen kertainen maailmanjärjestelmä ravisteli, tärisi ja
vapisi, ja maailmaan ilmestyi suuri, rajaton säteily, joka ylitti
devojen hehkun
Sitten
Bhagavā lausui tämän udanan: ‘Koṇḍañña todella ymmärsi! Koṇḍañña
todella ymmärsi! ‘ Ja näin āyasmā Koṇḍañña hankki nimen ‘Aññāsi ·
Koṇḍañña’.



34) Classical French- Français classique,

Friends


Dhammacakkappavattana
Sutta— Mise en mouvement de la roue du Dhamma - [Dhamma · cakka ·
pavattana] en français classique - Français classique
C’est certainement le sutta le plus connu de la littérature Pali.

Dhammacakkappavattana
Sutta— Mise en mouvement de la roue du Dhamma - [Dhamma · cakka ·
pavattana] en français classique - Français classique
C’est certainement le sutta le plus connu de la littérature Pali.
Le
Bouddha expose les quatre ariya · saccas pour la première fois. Bouddha
signifiant une conscience éveillée, le Bhagavā a mis en mouvement la
roue suprême du Dhamma, qui ne peut pas être arrêtée par les samaṇas ou
les brahmanes, les dévas, les Māras, les Brahmā ou quiconque dans le
monde. ‘
Veuillez
partager ceci avec les membres de votre famille, vos proches et vos amis
pour le bonheur, le bien-être, la paix et pour atteindre la béatitude
éternelle comme objectif final.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S contre 420)
À une occasion, le Bhagavā séjournait à Varanasi dans le bosquet des cerfs à Isipatana.
Là, il s’est adressé au groupe de cinq bhikkhus:
Ces
deux extrêmes, les bhikkhus, ne devraient pas être adoptés par celui
qui est sorti de la vie familiale. Lequel des deux? D’une part, la
dévotion à l’hédonisme envers le kāma, qui est inférieur, vulgaire,
commun, an · ariya, privé de bénéfice, et d’autre part la dévotion à
l’auto-mortification, qui est dukkha, an · ariya, privé de bénéfice .
Sans aller à ces deux extrêmes, les bhikkhus, le Tathāgata s’est
pleinement éveillé à la majjhima paṭipada, qui produit la vision, qui
produit ñāṇa, et conduit à l’apaisement, à abhiñña, à sambodhi, à
Nibbāna.
Et
quelle est, bhikkhus, la majjhima paṭipada à laquelle le Tathāgata
s’est pleinement éveillé, qui produit la vision, qui produit ñāṇa, et
conduit à l’apaisement, à abhiñña, à sambodhi, à Nibbāna? C’est,
bhikkhus, cet ariya aṭṭhaṅgika magga, c’est-à-dire: sammā · diṭṭhi sammā
· saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Ceci, bhikkhus, est la majjhima paṭipada à
laquelle le Tathāgata s’est éveillé, qui produit la vision, qui produit
ñāṇa, et conduit à l’apaisement, à abhiñña, à sambodhi, à Nibbāna.
De
plus, bhikkhus, c’est le dukkha ariya · sacca: jāti est dukkha, jarā
est dukkha (la maladie est dukkha) maraṇa est dukkha, l’association avec
ce qui est détesté est dukkha, la dissociation de ce qui est aimé est
dukkha, ne pas obtenir ce que l’on veut est dukkha; en bref, les cinq
upādāna’k'khandhas sont dukkha.
De
plus, bhikkhus, c’est le dukkha · samudaya ariya · sacca: ce taṇhā
menant à la renaissance, lié au désir et à la jouissance, trouvant du
plaisir ici ou là, c’est-à-dire: kāma-taṇhā, bhava-taṇhā et
vibhava-taṇhā.
De
plus, bhikkhus, c’est le dukkha · nirodha ariya · sacca: le virāga
complet, le nirodha, l’abandon, l’abandon, l’émancipation et la
libération de ce même taṇhā.
De
plus, bhikkhus, c’est le dukkha · nirodha · gāminī paṭipada ariya ·
sacca: juste cet ariya aṭṭhaṅgika magga, c’est-à-dire: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammāva · kammāvā · sammā · sammā. ,
sammā · sati et sammā · samādhi.
«Ceci
est le dukkha ariyasacca»: en moi, bhikkhus, en ce qui concerne des
choses inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le
paññā s’est levé, le vijjā s’est levé, la lumière s’est levée. “
Maintenant, ce dukkha ariyasacca doit être complètement connu ‘’: en
moi, bhikkhus, en ce qui concerne des choses inouïes auparavant, l’œil
se leva, le ñāṇa se leva, le paññā se leva, le vijjā se leva, la lumière
se leva. “ Maintenant, ce dukkha ariyasacca a été complètement connu
‘’: en moi, bhikkhus, en ce qui concerne des choses inouïes auparavant,
l’oeil s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā
s’est levé, la lumière s’est levée.
«Ceci
est le dukkha · samudaya ariyasacca»: en moi, bhikkhus, en ce qui
concerne des choses inconnues auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée. «Maintenant, ce dukkha · samudaya ariyasacca doit être
abandonné»: en moi, bhikkhus, à propos de choses inouïes auparavant,
l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā
s’est levé, la lumière s’est levée. «Maintenant, ce dukkha · samudaya
ariyasacca a été abandonné»: en moi, bhikkhus, à propos de choses
inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est
levé, le vijjā s’est levé, la lumière s’est levée.
«C’est
le dukkha · nirodha ariyasacca»: en moi, bhikkhus, en ce qui concerne
des choses inouïes auparavant, l’œil s’est levé, le ñāṇa s’est levé, le
paññā s’est levé, le vijjā s’est levé, la lumière s’est levée.
«Maintenant, ce dukkha · nirodha ariyasacca doit être personnellement
expérimenté»: en moi, bhikkhus, en ce qui concerne des choses inouïes
auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā s’est levé,
le vijjā s’est levé, la lumière s’est levée. «Maintenant, ce dukkha ·
nirodha ariyasacca a été personnellement vécu»: en moi, bhikkhus, en ce
qui concerne des choses inouïes auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée.
«C’est le dukkha ·
nirodha · gāminī paṭipadā ariyasacca»: en moi, bhikkhus, en ce qui
concerne des choses inconnues auparavant, l’œil s’est levé, le ñāṇa
s’est levé, le paññā s’est levé, le vijjā s’est levé, la lumière s’est
levée. «Maintenant, ce dukkha · nirodha · gāminī paṭipadā ariyasacca
doit être développé»: en moi, bhikkhus, en ce qui concerne des choses
inconnues auparavant, l’œil s’est levé, le ñāṇa s’est levé, le paññā
s’est levé, le vijjā s’est levé, la lumière s’est levée. «Maintenant, ce
dukkha · nirodha · gāminī paṭipadā ariyasacca a été développé»: en moi,
bhikkhus, en ce qui concerne des choses inconnues auparavant, l’œil
s’est levé, le ñāṇa s’est levé, le paññā s’est levé, le vijjā s’est
levé, la lumière s’est levée.
Et
tant que ma connaissance yathā · bhūtaṃ et ma vision de ces quatre
ariyasaccas de ces douze manières par triades n’étaient pas tout à fait
pures, je n’ai pas revendiqué dans le loka avec ses devas, avec ses
Māras, avec ses Brahmās, avec le les samaṇas et les brahmanes, dans
cette génération avec ses dévas et humains, se sont pleinement éveillés
au suprême sammā · sambodhi.
Mais
quand, bhikkhus, ma connaissance yathā · bhūtaṃ et ma vision de ces
quatre ariyasaccas de ces douze manières par triades était tout à fait
pure, j’ai revendiqué dans le loka avec ses dévas, avec ses Māras, avec
ses brahmanes, avec les samaṇas et les brahmanes, en cette génération
avec ses dévas et ses humains, pour s’être pleinement éveillée au
suprême sammā · sambodhi. Et la connaissance et la vision ont surgi en
moi: «mon vimutti est inébranlable, c’est mon dernier jāti, maintenant
il n’y a plus de bhava.
C’est
ce que le Bhagavā a dit. Ravi, le groupe de cinq bhikkhus approuva les
paroles du Bhagavā. Et pendant que cette exposition était parlée, il se
leva dans āyasmā Koṇḍañña l’oeil du Dhamma qui est libre de passion et
inoxydable: «tout ce qui a la nature de samudaya a la nature de
nirodha».
Et
quand le Bhagavā avait mis en mouvement la Roue du Dhamma, les dévas de
la terre ont proclamé à haute voix: “ À Varanasi, dans le bosquet des
cerfs à Isipatana, le Bhagavā a mis en mouvement la roue suprême du
Dhamma, qui ne peut être arrêtée par les samaṇas. ou brahmanes, devas,
Māras, Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas de la terre, les dévas Cātumahārājika ont
proclamé à haute voix: ‘A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas. ,
Māras, Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Cātumahārājika, les dévas Tāvatiṃsa ont
proclamé à haute voix: ‘A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Māras , Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Tāvatiṃsa, les dévas Yāma ont proclamé à haute
voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le Bhagavā a
mis en mouvement la roue suprême du Dhamma, qui ne peut être arrêtée
par les samaṇas ou les brahmanes, les dévas, les Māras. , Brahmā ou
n’importe qui dans le monde.
Ayant
entendu le cri des Yāma devas, les Tusitā devas proclamèrent à haute
voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le Bhagavā a
mis en mouvement la roue suprême du Dhamma, qui ne peut être arrêtée
par les samaṇas ou les brahmanes, les dévas, les Māras , Brahmā ou
n’importe qui dans le monde.
Ayant
entendu le cri des dévas Tusitā, les dévas Nimmānarati proclamèrent à
haute voix: “ A Varanasi, dans le bosquet des cerfs à Isipatana, le
Bhagavā a mis en mouvement la roue suprême du Dhamma, qui ne peut être
arrêtée par les samaṇas ou les brahmanes, les dévas, les Māras. , Brahmā
ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Nimmānarati, les dévas Paranimmitavasavatti
ont proclamé à haute voix: “ A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Māras. , Brahmā ou n’importe qui dans le monde.
Ayant
entendu le cri des dévas Paranimmitavasavatti, les dévas brahmakāyika
proclamèrent à haute voix: “ A Varanasi, dans le bosquet des cerfs à
Isipatana, le Bhagavā a mis en mouvement la roue suprême du Dhamma, qui
ne peut être arrêtée par les samaṇas ou les brahmanes, les dévas, les
Mâras. , Brahmā ou n’importe qui dans le monde.
Ainsi
à ce moment, à cet instant, le cri s’est diffusé jusqu’à Brahma · loka.
Et ce système mondial dix mille fois trembla, trembla et trembla, et un
grand rayonnement illimité apparut dans le monde, dépassant le
rayonnement des dévas
Puis
le Bhagavā prononça cet udāna: «Koṇḍañña a vraiment compris! Koṇḍañña a
vraiment compris! Et c’est ainsi que āyasmā Koṇḍañña a acquis le nom
«Aññāsi · Koṇḍañña».
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35) Classical Frisian- Klassike Frysk,

Friends


Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] yn Klassyk Frysk- Klassike Frysk,
Dit is grif de meast ferneamde sutta yn ‘e Pali-litterature.
Wheel Of Fortune Tarot GIF - WheelOfFortune Tarot TarotCard GIFs


Friends


Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] yn Klassyk Frysk- Klassike Frysk,
Dit is grif de meast ferneamde sutta yn ‘e Pali-litterature.
De
Boeddha leit de fjouwer ariya · saccas foar it earst út. Buddha
betsjuttet Awakened One Awareness de Bhagavā hat it heegste Wheel of
Dhamma yn beweging set, dat kin net stoppe wurde troch samaṇas of
brahmins, devas, Māras, Brahmā of ien yn ‘e wrâld.’
Diel
dit asjebleaft mei jo famyljeleden, sibben en freonen foar lok,
wolwêzen, frede en om Eternal Bliss as lêste doel te berikken.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Ien kear bleau de Bhagavā yn Varanasi yn ‘e Deer Grove by Isipatana.
Dêr spruts hy de groep fan fiif bhikkhus oan:
Dizze
twa ekstremen, bhikkhus, moatte net wurde oannaam troch ien dy’t
fuortgien is út it hûs libben. Hokker twa? Oan ‘e iene kant is de
tawijing oan hedonisme tsjin kāma, dat is ynferieur, vulgêr,
mienskiplik, an · ariya, berôve fan foardiel, en oan’ e oare kant de
tawijing oan selsmortifikaasje, dat is dukkha, an · ariya, berôve fan
foardiel , Sûnder nei dizze twa ekstremen te gean, bhikkhus, is de
Tathāgata folslein wekker wurden fan ‘e majjhima paṭipada, dy’t fisy
produseart, dy’t ñāṇa produseart, en liedt ta fersoening, nei abhiñña,
nei sambodhi, nei Nibbāna.
En
wat, bhikkhus, is de majjhima paṭipada wer’t de Tathāgata folslein
wekker is, dy’t fisy produseart, dy’t ñāṇa produseart, en liedt ta
fersoening, nei abhiñña, nei sambodhi, nei Nibbana? It is, bhikkhus,
dizze ariya aṭṭhaṅgika magga, dat wol sizze: sammā · diṭṭhi sammā ·
saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Dit, bhikkhus, is de majjhima paṭipada
wer’t de Tathāgata wekker is, dy’t fisy produseart, dy’t ñāṇa
produseart, en liedt ta fersoening, nei abhiñña, nei sambodhi, nei
Nibbāna.
Fierder,
bhikkhus, dit is de dukkha ariya · sacca: jāti is dukkha, jarā is
dukkha (sykte is dukkha) maraṇa is dukkha, assosjaasje mei wat net leuk
is is dukkha, dissosjaasje fan wat leuk is is dukkha, net om te krijen
wat men wol is dukkha; koartsein, de fiif upādāna’k'khandhas binne
dukkha.
Fierder,
bhikkhus, dit is de dukkha · samudaya ariya · sacca: dizze taṇhā liedt
ta werberte, ferbûn mei begearte en genot, hjir of dêr wille fine, dat
wol sizze: kāma-taṇhā, bhava-taṇhā en vibhava-taṇhā.
Fierder,
bhikkhus, dit is de dukkha · nirodha ariya · sacca: de folsleine
virāga, nirodha, ferlitte, ferlitte, emansipaasje en frijheid fan dy
heul taṇhā.
Fierder,
bhikkhus, dit is de dukkha · nirodha · gāminī paṭipada ariya · sacca:
krekt dizze ariya aṭṭhaṅgika magga, dat wol sizze: sammā · diṭṭhi, sammā
· saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāy ,
sammā · sati en sammā · samādhi.
‘Dit
is de dukkha ariyasacca’: yn my, bhikkhus, oangeande dingen dy’t noch
net earder hearden, ûntstie it each, de ñāṇa ûntstie, de paññā ûntstie,
de vijjā ûntstie, it ljocht ûntstie. ‘No, dizze dukkha ariyasacca moat
folslein bekend wêze’: yn my, bhikkhus, oangeande dingen dy’t noch net
earder heard wiene, ûntstie it each, de ñāṇa ûntstie, de paññā ûntstie,
de vijjā ûntstie, it ljocht ûntstie. ‘No, dizze dukkha ariyasacca is
folslein bekend’: yn my, bhikkhus, oangeande dingen dy’t noch net earder
heard wiene, ûntstie it each, de ñāṇa ûntstie, de paññā ûntstie, de
vijjā ûntstie, it ljocht ûntstie.
‘Dit
is de dukkha · samudaya ariyasacca’: yn my, bhikkhus, oangeande dingen
dy’t noch net earder heard wiene, ûntstie it each, de ñāṇa ûntstie, de
paññā ûntstie, de vijjā ûntstie, it ljocht ûntstie. ‘No, dizze dukkha ·
samudaya ariyasacca moat wurde ferlitten’: yn my, bhikkhus, oangeande
dingen dy’t noch net earder heard wiene, ûntstie it each, de ñāṇa
ûntstie, de paññā ûntstie, de vijjā ûntstie, it ljocht kaam op. ‘No,
dizze dukkha · samudaya ariyasacca is ferlitten’: yn my, bhikkhus,
oangeande dingen dy’t noch net earder heard wiene, ûntstie it each, de
ñāṇa ûntstie, de paññā ûntstie, de vijjā ûntstie, it ljocht ûntstie.
‘Dit
is de dukkha · nirodha ariyasacca’: yn my, bhikkhus, oangeande dingen
dy’t noch net earder heard wiene, ûntstie it each, de ñāṇa ûntstie, de
paññā ûntstie, de vijjā ûntstie, it ljocht ûntstie. ‘No, dizze dukkha ·
nirodha ariyasacca is persoanlik te belibjen’: yn my, bhikkhus,
oangeande dingen dy’t noch net earder heard wiene, ûntstie it each, de
ñāṇa ûntstie, de paññā ûntstie, de vijjā ûntstie, it ljocht ûntstie. ‘No
is dizze dukkha · nirodha ariyasacca persoanlik meimakke’: yn my,
bhikkhus, oangeande dingen dy’t noch net earder heard wiene, ûntstie it
each, de ñāṇa ûntstie, de paññā ûntstie, de vijjā ûntstie, it ljocht
ûntstie.
‘Dit is de
dukkha · nirodha · gāminī paṭipadā ariyasacca’: yn my, bhikkhus,
oangeande dingen dy’t noch net earder hearden, ûntstie it each, it ñāṇa
ûntstie, it paññā ûntstie, de vijjā ûntstie, it ljocht ûntstie. ‘No moat
dizze dukkha · nirodha · gāminī paṭipadā ariyasacca wurde ûntwikkele’:
yn my, bhikkhus, oangeande dingen dy’t noch net earder heard wiene,
ûntstie it each, de ñāṇa ûntstie, de paññā ûntstie, de vijjā ûntstie, it
ljocht ûntstie. ‘No is dizze dukkha · nirodha · gāminī paṭipadā
ariyasacca ûntwikkele’: yn my, bhikkhus, oangeande dingen dy’t noch net
earder heard wiene, ûntstie it each, de ñāṇa ûntstie, de paññā ûntstie,
de vijjā ûntstie, it ljocht ûntstie.
En
sa lang, bhikkhus, lykas myn kennis en fisy fan yathā · bhūtaṃ op dizze
tolve manieren troch triaden net heul suver wie, bewearde ik yn ‘e loka
mei syn deva’s, mei syn Māras, mei har Brahmās, mei de samaṇas en
brahmanen, yn dizze generaasje mei syn deva’s en minsken, folslein
wekker wurden binne ta de heegste sammā · sambodhi.
Mar
doe’t myn kennis en fisy fan dizze fjouwer ariyasaccas op dizze tolve
manieren troch triaden frijwat suver wie, bhikkhus, bewearde ik yn ‘e
loka mei syn deva’s, mei syn Māras, mei har Brahmās, mei de samaṇas en
brahmanen, yn dizze generaasje mei syn deva’s en minsken, folslein
wekker wurden wêze ta de heegste sammā · sambodhi. En de kennis en fisy
ûntstie yn my: ‘myn vimutti is net te skodzjen, dit is myn lêste jāti,
no is d’r gjin fierdere bhava.
Dit
is wat de Bhagavā sei. Bliid, de groep fan fiif bhikkhus goedkarde de
wurden fan ‘e Bhagavā. En wylst dizze eksposysje waard sprutsen, ûntstie
yn āyasmā Koṇḍañña it Dhamma-each dat frij is fan passy en roestvrij:
‘alles dat de natuer hat fan samudaya hat de natuer fan nirodha’.
En
doe’t de Bhagavā it Wheel of Dhamma yn beweging sette, rôpen de deva’s
fan ‘e ierde lûdop út:’ By Varanasi, yn ‘e Deer Grove by Isipatana, hat
de Bhagavā it heegste Wheel of Dhamma yn beweging set, dat troch sama
cannotas net kin wurde stoppe. of brahmanen, deva’s, Māras, Brahmā’s of
elkenien yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e deva’s fan’ e ierde hearde, rôpen de
Cātumahārājika-deva’s lûd út: ‘By Varanasi, yn’ e Deer Grove by
Isipatana, hat de Bhagavā it heegste Wiel fan Dhamma yn beweging set,
dat kin net stoppe wurde troch samaṇas of brahmanen, devas , Māras,
Brahmā as immen yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e Cātumahārājika-deva’s hearde, rôpen de Tāvatiṃsa-deva’s
lûd út:’ By Varanasi, yn ‘e Deer Grove by Isipatana, hat de Bhagavā it
heegste Wheel of Dhamma yn beweging set, dat kin net wurde stoppe troch
samaṇas of brahmanen, devas, Māras , Brahmā as immen yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e Tāvatiṃsa-deva’s hearde, rôpen de Yama-deva’s lûd út:’
By Varanasi, yn ‘e Deer Grove by Isipatana, hat de Bhagavā it heegste
Wiel fan Dhamma yn beweging set, dat net kin wurde stoppe troch samaṇas
of brahmanen, devas, Māras , Brahmā as immen yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e Yama-deva’s hearde, rôpen de Tusita-deva’s lûdop út:’
By Varanasi, yn ‘e Deer Grove by Isipatana, hat de Bhagavā it heegste
Wiel fan Dhamma yn beweging set, dat net kin wurde stoppe troch samaṇas
of brahmanen, devas, Māras , Brahmā as immen yn ‘e wrâld.’
Nei’t
se de gjalp fan ‘e Tusita-deva’s hearden, rôpen de Nimmānarati-deva’s
lûd út:’ By Varanasi, yn ‘e Deer Grove by Isipatana, hat de Bhagavā it
heegste Wiel fan Dhamma yn beweging set, dat net kin wurde stoppe troch
samaṇas of brahmanen, devas, Māras , Brahmā as immen yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e Nimmānarati-deva’s hearde, rôpen de
Paranimmitavasavatti-deva’s lûd út:’ By Varanasi, yn ‘e Deer Grove yn
Isipatana, hat de Bhagavā it heegste Wheel of Dhamma yn beweging set,
dat kin net stoppe wurde troch samaṇas of brahmanen, devas, Māras ,
Brahmā as immen yn ‘e wrâld.’
Nei’t
de gjalp fan ‘e Paranimmitavasavatti-deva’s hearde, rôpen de
brahmakāyika-deva’s lûd út:’ By Varanasi, yn ‘e Deer Grove yn Isipatana,
hat de Bhagavā it heegste Wheel of Dhamma yn beweging set, dat kin net
stoppe wurde troch samaṇas of brahmins, devas, Māras , Brahmā as immen
yn ‘e wrâld.’
Sadwaande
ferspraat yn dat momint, yn dat momint, de gjalp oant Brahma · loka. En
dit tsientûzenfold wrâldsysteem skodde, skodde en trille, en in grutte,
grinsleaze útstrieling ferskynde yn ‘e wrâld, dy’t de effulginsje fan’ e
deva’s oertrof
Doe
spruts de Bhagavā dizze udana út: ‘Koṇḍañña begreep it wier! Koṇḍañña
begrepen echt! ‘ En dat is hoe’t āyasmā Koṇḍañña de namme ‘Aññāsi ·
Koṇḍañña’ krige.
Setting in Motion the Wheel of the Dhamma….Dhammacakkappavattana Sutta
sumetho Bhikkhu korphachon
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Setting in Motion the Wheel of the Dhamma
Thus
have I heard. On one occasion the Blessed One was dwelling at Baraṇasi
in the Deer Park at Isipatana. There the Blessed One addressed the
bhikkhus of the group of five thus:
“Bhikkhus,
these two extremes should not be followed by one who has gone forth
into homelessness. What two? The pursuit of sensual happiness in sensual
pleasures, which is low, vulgar, the way of worldlings, ignoble,
unbeneficial; and the pursuit of self-mortification, which is painful,
ignoble, unbeneficial. Without veering towards either of these extremes,
the Tathagata has awakened to the middle way, which gives rise to
vision, which gives rise to knowledge, which leads to peace, to direct
knowledge, to enlightenment, to Nibbāna.
“And
what, bhikkhus, is that middle way awakened to by the Tathagata, which
gives rise to vision … which leads to Nibbāna? It is this Noble
Eightfold Path; that is, right view, right intention, right speech,
right action, right livelihood, right effort, right mindfulness, right
concentration. This, bhikkhus, is that middle way awakened to by the
Tathagata, which gives rise to vision, which gives rise to knowledge,
which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
Setting in Motion the Wheel of the Dhamma….Dhammacakkappavattana Sutta


http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/

 
THE
BUDDHA


 
AND
HIS
DHAMMA

                
by Dr. B. R. Ambedkar

Sarnath Pillar Stupa Museum and Tourism Information
The Great Stupa
at Sarnath, near Varanasi, is said to mark the site where the Buddha
preached
his first sermon.



[*EDITOR’S INTRODUCTION*]

*AUTHOR’S UNPUBLISHED
PREFACE
*

*INTRODUCTION*

*PROLOGUE*

BOOK ONE:  SIDDHARTH GAUTAMA — HOW A
BODHISATTA BECAME
THE BUDDHA

*Part I — From Birth
to Parivraja
*



*Part II — Renunciation for Ever*


*Part III — In Search of New
Light
*



*Part IV — Enlightenment and
the
Vision of a New Way
*



*Part V — The Buddha and His
Predecessors
*



*Part VI — The Buddha and His
Contemporaries
*



*Part VII — Comparison and
Contrast
*

BOOK TWO: CAMPAIGN OF CONVERSION

*Part I — Buddha and
His
Vishad Yoga
*



*Part II — The Conversion of
the
Parivrajakas
*



*Part III — Conversion of the
High
and the Holy
*



*Part IV — Call from Home*


*Part V — Campaign for
Conversion
Resumed
*



*Part VI — Conversion of the
Low
and the Lowly
*



*Part VII — Conversion of Women*


*Part VIII — Conversion of the
Fallen
and the Criminals
*

BOOK THREE: WHAT THE BUDDHA TAUGHT

*Part I — His Place
in His
Dhamma
*



*Part II — Different Views of
the
Buddha’s Dhamma
*



*Part III — What is Dhamma*


*Part IV — What is Not Dhamma*


*Part V — What is Saddhamma*



BOOK FOUR: RELIGION AND DHAMMA

*Part I — Religion
and Dhamma
*



*Part II — How Similarities in
Terminology
Conceal Fundamental Difference
*



*Part III — The Buddhist Way
of
Life
*



*Part IV — His Sermons*

BOOK FIVE: THE SANGH

*Part I — The Sangh*


*Part II — The Bhikkhu: the
Buddha’s
Conception of Him
*



*Part III — The Duties of the
Bhikkhu
*



*Part IV — The Bhikkhu and the
Laity
*



*Part V — Vinaya for the Laity*

BOOK SIX: HE AND HIS CONTEMPORARIES

*Part I — His
Benefactors
*



*Part II — His Enemies*


*Part III — Critics of His
Doctrines
*



*Part IV — Friends and Admirers*

BOOK SEVEN: THE WANDERER’S LAST JOURNEY

*Book Seven, Part I
— The
Meeting of those Near and Dear
*



*Book Seven, Part II — Leaving
Vaishali
*



*Book Seven, Part III — His End*

BOOK EIGHT: THE MAN WHO WAS SIDDHARTHA GAUTAMA

*Book Eight, Part I
— His
Personality
*



*Book Eight, Part II — His
Humanity
*



*Book Eight, Part III — His
Likes
and Dislikes
*

*EPILOGUE*

 

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