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11/26/20
LESSON 3519 Sat 28 Nov 2020
DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS
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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
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PRABUDDHA BHARAT
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Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ] in
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,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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’.
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.’
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.’
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.’
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.’
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.’
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.’
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.’
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.’
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
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’.
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ಧಮ್ಮಕಾಕ್ಕಪ್ಪವತ್ತನ
ಸೂತ— ಧಮ್ಮದ ಚಕ್ರದ ಚಲನೆಯಲ್ಲಿ ಹೊಂದಿಸಲಾಗುತ್ತಿದೆ - ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡದಲ್ಲಿ
[ಧಮ್ಮ · ಕಕ್ಕ · ಪಾವಟ್ಟನ ]- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡದಲ್ಲಿ-
ಸೂತ— ಧಮ್ಮದ ಚಕ್ರದ ಚಲನೆಯಲ್ಲಿ ಹೊಂದಿಸಲಾಗುತ್ತಿದೆ - ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡದಲ್ಲಿ
[ಧಮ್ಮ · ಕಕ್ಕ · ಪಾವಟ್ಟನ ]- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡದಲ್ಲಿ-
ಇದು ಖಂಡಿತವಾಗಿಯೂ ಪಾಲಿ ಸಾಹಿತ್ಯದಲ್ಲಿ ಅತ್ಯಂತ ಪ್ರಸಿದ್ಧವಾದ ಸೂತ.
ಬುದ್ಧನು
ನಾಲ್ಕು ಅರಿಯಾ · ಸಕ್ಕಗಳನ್ನು ಮೊದಲ ಬಾರಿಗೆ ವಿವರಿಸುತ್ತಾನೆ. ಬುದ್ಧ ಎಂದರೆ
ಜಾಗೃತವಾದ ಒಂದು ಜಾಗೃತಿ ಭಗವನು ಧರ್ಮದ ಸರ್ವೋಚ್ಚ ಚಕ್ರವನ್ನು ಚಲನೆಯಲ್ಲಿ
ಇಟ್ಟಿದ್ದಾನೆ, ಇದನ್ನು ಸಮಾಯರು ಅಥವಾ ಬ್ರಾಹ್ಮಣರು, ದೇವಗಳು, ಮಾರಸ್, ಬ್ರಹ್ಮ ಅಥವಾ
ವಿಶ್ವದ ಯಾರಾದರೂ ತಡೆಯಲು ಸಾಧ್ಯವಿಲ್ಲ. ‘
ನಾಲ್ಕು ಅರಿಯಾ · ಸಕ್ಕಗಳನ್ನು ಮೊದಲ ಬಾರಿಗೆ ವಿವರಿಸುತ್ತಾನೆ. ಬುದ್ಧ ಎಂದರೆ
ಜಾಗೃತವಾದ ಒಂದು ಜಾಗೃತಿ ಭಗವನು ಧರ್ಮದ ಸರ್ವೋಚ್ಚ ಚಕ್ರವನ್ನು ಚಲನೆಯಲ್ಲಿ
ಇಟ್ಟಿದ್ದಾನೆ, ಇದನ್ನು ಸಮಾಯರು ಅಥವಾ ಬ್ರಾಹ್ಮಣರು, ದೇವಗಳು, ಮಾರಸ್, ಬ್ರಹ್ಮ ಅಥವಾ
ವಿಶ್ವದ ಯಾರಾದರೂ ತಡೆಯಲು ಸಾಧ್ಯವಿಲ್ಲ. ‘
ಸಂತೋಷ,
ಕಲ್ಯಾಣ, ಶಾಂತಿ ಮತ್ತು ಅಂತಿಮ ಗುರಿಯಾಗಿ ಶಾಶ್ವತ ಆನಂದವನ್ನು ಪಡೆಯಲು ದಯವಿಟ್ಟು
ಇದನ್ನು ನಿಮ್ಮ ಕುಟುಂಬ ಸದಸ್ಯರು, ಸಂಬಂಧಿಕರು ಮತ್ತು ಸ್ನೇಹಿತರೊಂದಿಗೆ ಹಂಚಿಕೊಳ್ಳಿ.
ಕಲ್ಯಾಣ, ಶಾಂತಿ ಮತ್ತು ಅಂತಿಮ ಗುರಿಯಾಗಿ ಶಾಶ್ವತ ಆನಂದವನ್ನು ಪಡೆಯಲು ದಯವಿಟ್ಟು
ಇದನ್ನು ನಿಮ್ಮ ಕುಟುಂಬ ಸದಸ್ಯರು, ಸಂಬಂಧಿಕರು ಮತ್ತು ಸ್ನೇಹಿತರೊಂದಿಗೆ ಹಂಚಿಕೊಳ್ಳಿ.
>> ಸುಟ್ಟ ಪಿನಾಕಾ >> ಸಸ್ಯುಟ್ಟಾ ನಿಕಾಯಾ >> ಸಕ್ಕಾ ಸಾಸ್ಯುಟ್ಟಾ
ಎಸ್ಎನ್ 56.11 (ಎಸ್ ವಿ 420)
ಒಂದು ಸಂದರ್ಭದಲ್ಲಿ, ಭಗವನು ಇಸಿಪಟಾನಾದ ಜಿಂಕೆ ತೋಪಿನಲ್ಲಿರುವ ವಾರಣಾಸಿಯಲ್ಲಿ ತಂಗಿದ್ದ.
ಅಲ್ಲಿ ಅವರು ಐದು ಭಿಕ್ಷುಗಳ ಗುಂಪನ್ನುದ್ದೇಶಿಸಿ:
ಈ
ಎರಡು ವಿಪರೀತಗಳಾದ ಭಿಖುಸ್, ಮನೆಯ ಜೀವನದಿಂದ ಹೊರಟುಹೋದವರಿಂದ ಅಳವಡಿಸಿಕೊಳ್ಳಬಾರದು.
ಯಾವ ಎರಡು? ಒಂದು ಕಡೆ, ಕೀಮಾ ಬಗ್ಗೆ ಹೆಡೋನಿಸಂ ಮೇಲಿನ ಭಕ್ತಿ, ಅದು ಕೀಳರಿಮೆ,
ಅಶ್ಲೀಲ, ಸಾಮಾನ್ಯ, · ಆರಿಯಾ, ಪ್ರಯೋಜನದಿಂದ ವಂಚಿತವಾಗಿದೆ, ಮತ್ತು ಮತ್ತೊಂದೆಡೆ
ಸ್ವಯಂ-ಮರಣದ ಮೇಲಿನ ಭಕ್ತಿ, ಇದು ದುಕ್ಕಾ, · ಆರಿಯಾ, ಪ್ರಯೋಜನದಿಂದ ವಂಚಿತವಾಗಿದೆ .
ಭಿಕ್ಷುಸ್ ಎಂಬ ಈ ಎರಡು ವಿಪರೀತಗಳಿಗೆ ಹೋಗದೆ, ತಥಾಗತವು ಮಜ್ಜಿಮಾ ಪಾಸಿಪದಕ್ಕೆ
ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತಗೊಳಿಸಿದೆ, ಇದು ದೃಷ್ಟಿಯನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea
ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ ಮತ್ತು ಸಮಾಧಾನಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ,
ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ.
ಎರಡು ವಿಪರೀತಗಳಾದ ಭಿಖುಸ್, ಮನೆಯ ಜೀವನದಿಂದ ಹೊರಟುಹೋದವರಿಂದ ಅಳವಡಿಸಿಕೊಳ್ಳಬಾರದು.
ಯಾವ ಎರಡು? ಒಂದು ಕಡೆ, ಕೀಮಾ ಬಗ್ಗೆ ಹೆಡೋನಿಸಂ ಮೇಲಿನ ಭಕ್ತಿ, ಅದು ಕೀಳರಿಮೆ,
ಅಶ್ಲೀಲ, ಸಾಮಾನ್ಯ, · ಆರಿಯಾ, ಪ್ರಯೋಜನದಿಂದ ವಂಚಿತವಾಗಿದೆ, ಮತ್ತು ಮತ್ತೊಂದೆಡೆ
ಸ್ವಯಂ-ಮರಣದ ಮೇಲಿನ ಭಕ್ತಿ, ಇದು ದುಕ್ಕಾ, · ಆರಿಯಾ, ಪ್ರಯೋಜನದಿಂದ ವಂಚಿತವಾಗಿದೆ .
ಭಿಕ್ಷುಸ್ ಎಂಬ ಈ ಎರಡು ವಿಪರೀತಗಳಿಗೆ ಹೋಗದೆ, ತಥಾಗತವು ಮಜ್ಜಿಮಾ ಪಾಸಿಪದಕ್ಕೆ
ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತಗೊಳಿಸಿದೆ, ಇದು ದೃಷ್ಟಿಯನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea
ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ ಮತ್ತು ಸಮಾಧಾನಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ,
ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ.
ಮತ್ತು
ಭಿಕ್ಖುಸ್, ತಥಾಗತವು ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತಗೊಳಿಸಿದ ಮಜ್ಜಿಮಾ ಪಾಸಿಪಾಡಾ, ಇದು
ದೃಷ್ಟಿಯನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ ಮತ್ತು
ಸಮಾಧಾನಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ, ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ? ಇದು,
ಭಿಕ್ಖುಸ್, ಈ ಆರಿಯಾ ಅಹಾಗಿಕಾ ಮಗ್ಗ, ಅಂದರೆ: ಸಮ್ಮಿ ṭṭ ಿಹಿ ಸಮ್ಮಾ ಸಪ್ಪಪ್ಪ ಸಮ್ಮ
ಇದು, ಭಿಕ್ಖುಸ್, ತಥಾಗತವು ಜಾಗೃತಗೊಳಿಸಿದ ಮಜ್ಜಿಮಾ ಪಾಸಿಪಾಡಾ, ಇದು ದೃಷ್ಟಿಯನ್ನು
ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಮತ್ತು ಸಮಾಧಾನಕ್ಕೆ
ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ, ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ.
ಭಿಕ್ಖುಸ್, ತಥಾಗತವು ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತಗೊಳಿಸಿದ ಮಜ್ಜಿಮಾ ಪಾಸಿಪಾಡಾ, ಇದು
ದೃಷ್ಟಿಯನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ ಮತ್ತು
ಸಮಾಧಾನಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ, ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ? ಇದು,
ಭಿಕ್ಖುಸ್, ಈ ಆರಿಯಾ ಅಹಾಗಿಕಾ ಮಗ್ಗ, ಅಂದರೆ: ಸಮ್ಮಿ ṭṭ ಿಹಿ ಸಮ್ಮಾ ಸಪ್ಪಪ್ಪ ಸಮ್ಮ
ಇದು, ಭಿಕ್ಖುಸ್, ತಥಾಗತವು ಜಾಗೃತಗೊಳಿಸಿದ ಮಜ್ಜಿಮಾ ಪಾಸಿಪಾಡಾ, ಇದು ದೃಷ್ಟಿಯನ್ನು
ಉತ್ಪಾದಿಸುತ್ತದೆ, ಅದು producea ಅನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ, ಮತ್ತು ಸಮಾಧಾನಕ್ಕೆ
ಕಾರಣವಾಗುತ್ತದೆ, ಅಭಿಯಾನಕ್ಕೆ, ಸಂಭೋಧಿಗೆ, ನಿಬ್ಬಾಣಕ್ಕೆ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ ಆರಿಯಾ · ಸಕ್ಕಾ: ಜತಿ ದುಕ್ಕಾ, ಜಾರೀ ದುಕ್ಕಾ (ಅನಾರೋಗ್ಯವು
ದುಖಾ) ಮರಾಕಾ ದುಕ್ಕಾ, ಇಷ್ಟಪಡದಿರುವದರೊಂದಿಗೆ ಒಡನಾಟ ದುಖಾ, ಇಷ್ಟಪಟ್ಟದ್ದನ್ನು
ಬೇರ್ಪಡಿಸುವುದು ದುಕ್ಕಾ, ಒಬ್ಬರು ಬಯಸಿದ್ದನ್ನು ಪಡೆಯುವುದಿಲ್ಲ ದುಕ್ಕಾ;
ಸಂಕ್ಷಿಪ್ತವಾಗಿ ಹೇಳುವುದಾದರೆ, ಐದು ಉಪನಾನಖಂಡಗಳು ದುಖಾ.
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ ಆರಿಯಾ · ಸಕ್ಕಾ: ಜತಿ ದುಕ್ಕಾ, ಜಾರೀ ದುಕ್ಕಾ (ಅನಾರೋಗ್ಯವು
ದುಖಾ) ಮರಾಕಾ ದುಕ್ಕಾ, ಇಷ್ಟಪಡದಿರುವದರೊಂದಿಗೆ ಒಡನಾಟ ದುಖಾ, ಇಷ್ಟಪಟ್ಟದ್ದನ್ನು
ಬೇರ್ಪಡಿಸುವುದು ದುಕ್ಕಾ, ಒಬ್ಬರು ಬಯಸಿದ್ದನ್ನು ಪಡೆಯುವುದಿಲ್ಲ ದುಕ್ಕಾ;
ಸಂಕ್ಷಿಪ್ತವಾಗಿ ಹೇಳುವುದಾದರೆ, ಐದು ಉಪನಾನಖಂಡಗಳು ದುಖಾ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ ಸಮುದಯ ಆರಿಯಾ · ಸಕ್ಕಾ: ಈ ತಾಹೆ ಪುನರ್ಜನ್ಮಕ್ಕೆ
ಕಾರಣವಾಗುತ್ತದೆ, ಆಸೆ ಮತ್ತು ಸಂತೋಷದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದೆ, ಇಲ್ಲಿ ಅಥವಾ ಅಲ್ಲಿ
ಆನಂದವನ್ನು ಕಂಡುಕೊಳ್ಳುತ್ತದೆ, ಅಂದರೆ: ಕಾಮ-ತಾಹಾ, ಭಾವ-ತಾಹೆ ಮತ್ತು ವಿಭವ-ತಾಹೋ.
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ ಸಮುದಯ ಆರಿಯಾ · ಸಕ್ಕಾ: ಈ ತಾಹೆ ಪುನರ್ಜನ್ಮಕ್ಕೆ
ಕಾರಣವಾಗುತ್ತದೆ, ಆಸೆ ಮತ್ತು ಸಂತೋಷದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದೆ, ಇಲ್ಲಿ ಅಥವಾ ಅಲ್ಲಿ
ಆನಂದವನ್ನು ಕಂಡುಕೊಳ್ಳುತ್ತದೆ, ಅಂದರೆ: ಕಾಮ-ತಾಹಾ, ಭಾವ-ತಾಹೆ ಮತ್ತು ವಿಭವ-ತಾಹೋ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಖಾನಿರೋದಾ ಅರಿಯಾ · ಸಕ್ಕಾ: ಸಂಪೂರ್ಣ ವಿರಗ, ನಿರ್ಧಾ,
ತ್ಯಜಿಸುವುದು, ತ್ಯಜಿಸುವುದು, ವಿಮೋಚನೆ ಮತ್ತು ಆ ತಾಹೆಯಿಂದ ಸ್ವಾತಂತ್ರ್ಯ.
ಭಿಕ್ಖುಸ್, ಇದು ದುಖಾನಿರೋದಾ ಅರಿಯಾ · ಸಕ್ಕಾ: ಸಂಪೂರ್ಣ ವಿರಗ, ನಿರ್ಧಾ,
ತ್ಯಜಿಸುವುದು, ತ್ಯಜಿಸುವುದು, ವಿಮೋಚನೆ ಮತ್ತು ಆ ತಾಹೆಯಿಂದ ಸ್ವಾತಂತ್ರ್ಯ.
ಇದಲ್ಲದೆ,
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ · ನಿರೋಧಾ ā ಗಿಮಿನ್ ಪಾಸಿಪಾಡಾ ಆರಿಯಾ · ಸಕ್ಕಾ: ಕೇವಲ ಈ
ಆರಿಯಾ ಅ ṅ ma ma ಿಕಾ ಮಗ್ಗ, ಅಂದರೆ: ಸಮ್ಮಿ ṭṭ ಿಹಿ, ಸಮ್ಮಾಮಾಕಪ್ಪ, ಸಮ್ಮಾ ವಾ, ಾ
ಸಾಮಮ್ಮ , ಸಮ್ಮಾಮಾತಿ ಮತ್ತು ಸಮ್ಮಮಾ ಸಮಾಧಿ.
ಭಿಕ್ಖುಸ್, ಇದು ದುಕ್ಕಾ · ನಿರೋಧಾ ā ಗಿಮಿನ್ ಪಾಸಿಪಾಡಾ ಆರಿಯಾ · ಸಕ್ಕಾ: ಕೇವಲ ಈ
ಆರಿಯಾ ಅ ṅ ma ma ಿಕಾ ಮಗ್ಗ, ಅಂದರೆ: ಸಮ್ಮಿ ṭṭ ಿಹಿ, ಸಮ್ಮಾಮಾಕಪ್ಪ, ಸಮ್ಮಾ ವಾ, ಾ
ಸಾಮಮ್ಮ , ಸಮ್ಮಾಮಾತಿ ಮತ್ತು ಸಮ್ಮಮಾ ಸಮಾಧಿ.
‘ಇದು
ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇ ಉದ್ಭವಿಸಿತು,
ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕವನ್ನು
ಸಂಪೂರ್ಣವಾಗಿ ತಿಳಿದುಕೊಳ್ಳಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಉದ್ಭವಿಸಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕಾ ಸಂಪೂರ್ಣವಾಗಿ
ತಿಳಿದುಬಂದಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಹುಟ್ಟಿಕೊಂಡಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು,
ಬೆಳಕು ಹುಟ್ಟಿಕೊಂಡಿತು.
ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇ ಉದ್ಭವಿಸಿತು,
ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕವನ್ನು
ಸಂಪೂರ್ಣವಾಗಿ ತಿಳಿದುಕೊಳ್ಳಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಉದ್ಭವಿಸಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ ಅರಿಯಾಸಕ್ಕಾ ಸಂಪೂರ್ಣವಾಗಿ
ತಿಳಿದುಬಂದಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಹುಟ್ಟಿಕೊಂಡಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು,
ಬೆಳಕು ಹುಟ್ಟಿಕೊಂಡಿತು.
‘ಇದು
ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಉದ್ಭವಿಸಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕವನ್ನು
ತ್ಯಜಿಸಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇಜ್ ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕಾವನ್ನು
ಕೈಬಿಡಲಾಗಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, paññā ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು.
ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಉದ್ಭವಿಸಿತು, ಪಾ ಉದ್ಭವಿಸಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕವನ್ನು
ತ್ಯಜಿಸಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇಜ್ ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾ am ಸಮುದಯ ಅರಿಯಾಸಕ್ಕಾವನ್ನು
ಕೈಬಿಡಲಾಗಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ,
ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, paññā ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್
ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು.
‘ಇದು
ದುಕ್ಕಾರಾನೋದಾ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಹುಟ್ಟಿಕೊಂಡಿತು, ಪಾ ಉದ್ಭವಿಸಿತು,
ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾರಾನೋದಾ ಅರಿಯಾಸಕ್ಕವನ್ನು
ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇಜ್
ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಖಾನಿರೋದಾ
ಅರಿಯಾಸಕ್ಕವನ್ನು ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಲಾಗಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು
ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು,
ಪೇಜ್ ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು.
ದುಕ್ಕಾರಾನೋದಾ ಅರಿಯಾಸಕ್ಕಾ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ಹುಟ್ಟಿಕೊಂಡಿತು, ಪಾ ಉದ್ಭವಿಸಿತು,
ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಕ್ಕಾರಾನೋದಾ ಅರಿಯಾಸಕ್ಕವನ್ನು
ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಬೇಕು’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಗಳು, ಮೊದಲು ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ
ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು, ಪೇಜ್
ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು. ‘ಈಗ, ಈ ದುಖಾನಿರೋದಾ
ಅರಿಯಾಸಕ್ಕವನ್ನು ವೈಯಕ್ತಿಕವಾಗಿ ಅನುಭವಿಸಲಾಗಿದೆ’: ನನ್ನಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಮೊದಲು
ಕೇಳಿರದ ವಿಷಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ, ಕಣ್ಣು ಹುಟ್ಟಿಕೊಂಡಿತು, ñāṇa ಹುಟ್ಟಿಕೊಂಡಿತು,
ಪೇಜ್ ಹುಟ್ಟಿಕೊಂಡಿತು, ವಿಜ್ಜೆಯು ಹುಟ್ಟಿತು, ಬೆಳಕು ಹುಟ್ಟಿತು.
ಸಮ್ಮಾ ಸಂಬುದ್ಧನೇ ಬುದ್ಧ ಗೀತೆ ಗಾಯಕರು : ಸುರೇಖ ಧಮ್ಮ ಗೀತೆ#bahujanmovementsongs #dhammapada #rajyadhwni
ಸಮ್ಮಾ ಸಂಬುದ್ಧನೇ ಬುದ್ಧ ಗೀತೆ ಗಾಯಕರು : ಸುರೇಖ ಧಮ್ಮ ಗೀತೆ#bahujanmovementsongs #dhammapada
55) Classical Kazakh-Классикалық қазақ,
Dhammacakkappavattana Sutta— Классикалық қазақ тілінде Дамма дөңгелегінің қозғалысы - [Dhamma · cakka · pavattana]
Бұл, әрине, Пали қоқысындағы ең танымал сутта.
Dhammacakkappavattana Sutta— Классикалық қазақ тілінде Дамма дөңгелегінің қозғалысы - [Dhamma · cakka · pavattana]
Бұл, әрине, Пали қоқысындағы ең танымал сутта.
Будда
төрт ария · сакканы алғаш рет түсіндіреді. Будда «Оянған адам туралы
хабардар» деген мағынаны білдіреді, Бхагава самахалармен немесе
брахмандармен, девалармен, Мараспен, Брахмамен немесе әлемдегі
кез-келген адаммен тоқтата алмайтын Дхамманың жоғарғы дөңгелегін
қозғалысқа келтірді ».
төрт ария · сакканы алғаш рет түсіндіреді. Будда «Оянған адам туралы
хабардар» деген мағынаны білдіреді, Бхагава самахалармен немесе
брахмандармен, девалармен, Мараспен, Брахмамен немесе әлемдегі
кез-келген адаммен тоқтата алмайтын Дхамманың жоғарғы дөңгелегін
қозғалысқа келтірді ».
Отбасы
мүшелеріне, туыстарыңызға және достарыңызға бақыт, игілік, бейбітшілік
және түпкілікті мақсат ретінде мәңгілік бақытқа жету үшін бөлісіңіз.
мүшелеріне, туыстарыңызға және достарыңызға бақыт, игілік, бейбітшілік
және түпкілікті мақсат ретінде мәңгілік бақытқа жету үшін бөлісіңіз.
>> Sutta Piṭaka >> Саютта Никая >> Sacca Saṃyutta
SN 56.11 (S v 420)
Бірде, Бхагава Исипатанадағы бұғы тоғайындағы Варанасиге қонды.
Сол жерде ол бес бикхулар тобына:
Бұл
екі шекті, бикхусты, үй өмірінен шыққан адам қабылдауға болмайды.
Қандай екеуі? Бір жағынан, төменгі, әдепсіз, қарапайым, анария, пайдадан
айырылған камаға деген гедонизмге берілу, ал екінші жағынан өзін-өзі
өлтіруге деген адалдық, ол дукха, анария, пайдадан айырылған . Бикхус
деген екі шектен шықпай-ақ Тататата мажжима паṭипадаға толық оянады, ол
көруді тудырады, ол ñāṇa тудырады және тыныштыққа, абхиньяға, самбодиге,
Ниббанаға әкеледі.
екі шекті, бикхусты, үй өмірінен шыққан адам қабылдауға болмайды.
Қандай екеуі? Бір жағынан, төменгі, әдепсіз, қарапайым, анария, пайдадан
айырылған камаға деген гедонизмге берілу, ал екінші жағынан өзін-өзі
өлтіруге деген адалдық, ол дукха, анария, пайдадан айырылған . Бикхус
деген екі шектен шықпай-ақ Тататата мажжима паṭипадаға толық оянады, ол
көруді тудырады, ол ñāṇa тудырады және тыныштыққа, абхиньяға, самбодиге,
Ниббанаға әкеледі.
Татхата
толығымен оянған мажжима паṭипада, көріністі тудыратын, ñāṇa тудыратын
және тыныштыққа, абхиньяға, самбодиге, Ниббанға әкелетін не? Бұл,
бикхулар, бұл ария ахаṅгика магга, яғни: саммадихи саммас · саṅкаппа
самма · вака самма · камманта самма · ажява самма · ваяма самм · сати
саммама · самади. Бұл, бхикхус, Тататата оятар мажжима паṭипада, ол аян
шығарады, ол ñāṇa тудырады және тыныштыққа, абхиньяға, самбодиге,
Ниббанға әкеледі.
толығымен оянған мажжима паṭипада, көріністі тудыратын, ñāṇa тудыратын
және тыныштыққа, абхиньяға, самбодиге, Ниббанға әкелетін не? Бұл,
бикхулар, бұл ария ахаṅгика магга, яғни: саммадихи саммас · саṅкаппа
самма · вака самма · камманта самма · ажява самма · ваяма самм · сати
саммама · самади. Бұл, бхикхус, Тататата оятар мажжима паṭипада, ол аян
шығарады, ол ñāṇa тудырады және тыныштыққа, абхиньяға, самбодиге,
Ниббанға әкеледі.
Сонымен
бірге, бикхулар, бұл дукха ария · сакка: джати - дукха, жара - дукха
(ауру - дукха) марина - дукха, ұнамайтын нәрсемен ассоциация - дукха,
ұнатқаннан алшақтау - дукха, қалағанын алу емес. дукха; бір сөзбен
айтқанда, бес upādāna’k'handhas - дукха.
бірге, бикхулар, бұл дукха ария · сакка: джати - дукха, жара - дукха
(ауру - дукха) марина - дукха, ұнамайтын нәрсемен ассоциация - дукха,
ұнатқаннан алшақтау - дукха, қалағанын алу емес. дукха; бір сөзбен
айтқанда, бес upādāna’k'handhas - дукха.
Сонымен
бірге, бхикхус, бұл дукха · самудая ария · сакка: қайта туылуға
әкелетін бұл таṇха, қалау мен ләззат алуға байланысты, мұнда немесе сол
жерде рахат табу, яғни: кама-таṇха, бхава-таṇха және вибхава-таṇха.
бірге, бхикхус, бұл дукха · самудая ария · сакка: қайта туылуға
әкелетін бұл таṇха, қалау мен ләззат алуға байланысты, мұнда немесе сол
жерде рахат табу, яғни: кама-таṇха, бхава-таṇха және вибхава-таṇха.
Сонымен
бірге, бикхус, міне, дукханирода ария · сакка: толық вирага, нирода,
бас тарту, тастап кету, босату және сол таһхадан босату.
бірге, бикхус, міне, дукханирода ария · сакка: толық вирага, нирода,
бас тарту, тастап кету, босату және сол таһхадан босату.
Сонымен,
бикхус, бұл - дукхаирирха · гамини пайпада ария · сакка: дәл осы ария
ахаṅгика магга, яғни: саммадихи, самма · саукаппа, самма · вака саммам ·
камманта, самма · аамва, , самматиси және саммамади.
бикхус, бұл - дукхаирирха · гамини пайпада ария · сакка: дәл осы ария
ахаṅгика магга, яғни: саммадихи, самма · саукаппа, самма · вака саммам ·
камманта, самма · аамва, , самматиси және саммамади.
‘Бұл
дукха ариасакка’: менде, бикхулар, бұрын естімеген нәрселерге қатысты,
көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды. ‘Енді, бұл дукха ариасакка толығымен белгілі болуы
керек’: менде, бикхулар, бұрын естімеген нәрселерге қатысты, көз пайда
болды, ṇā ara пайда болды, панья пайда болды, виджя пайда болды, жарық
пайда болды. ‘Енді, бұл дукха ариасакка толығымен белгілі болды’: менде,
бикхус, бұрын естімеген нәрселерге қатысты көз пайда болды, theāṇa
пайда болды, панья пайда болды, виджя пайда болды, жарық пайда болды.
дукха ариасакка’: менде, бикхулар, бұрын естімеген нәрселерге қатысты,
көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды. ‘Енді, бұл дукха ариасакка толығымен белгілі болуы
керек’: менде, бикхулар, бұрын естімеген нәрселерге қатысты, көз пайда
болды, ṇā ara пайда болды, панья пайда болды, виджя пайда болды, жарық
пайда болды. ‘Енді, бұл дукха ариасакка толығымен белгілі болды’: менде,
бикхус, бұрын естімеген нәрселерге қатысты көз пайда болды, theāṇa
пайда болды, панья пайда болды, виджя пайда болды, жарық пайда болды.
‘Бұл
дукха · самудая ариасакка’: менде, бикхус, бұрын естімеген нәрселерге
қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя
пайда болды, жарық пайда болды. ‘Енді, бұл дукха · самудая ариасакадан
бас тарту керек’: менде, бикхулар, бұрын естімеген нәрселерге қатысты,
көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды. ‘Енді, бұл дукха · самудая ариясакадан бас
тартылды’: менде, бикхулар, бұрын естімеген нәрселерге қатысты, көз
пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды.
дукха · самудая ариасакка’: менде, бикхус, бұрын естімеген нәрселерге
қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя
пайда болды, жарық пайда болды. ‘Енді, бұл дукха · самудая ариасакадан
бас тарту керек’: менде, бикхулар, бұрын естімеген нәрселерге қатысты,
көз пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды. ‘Енді, бұл дукха · самудая ариясакадан бас
тартылды’: менде, бикхулар, бұрын естімеген нәрселерге қатысты, көз
пайда болды, ñāṇa пайда болды, панья пайда болды, виджя пайда болды,
жарық пайда болды.
‘Бұл
дукхаиродха ариасакка’: менде, бикхус, бұрын естімеген нәрселерге
қатысты, көз пайда болды, ñāṇa пайда болды, пинья пайда болды, виджья
пайда болды, жарық пайда болды. ‘Енді, міне, осы духа-ниродха
ариасакканы жеке бастан өткізу керек’: менде, бикхус, бұрын естімеген
нәрселерге қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда
болды, виджя пайда болды, жарық пайда болды. ‘Енді, міне, осы
духа-ниродха ариасаканы бастан кешірді’: менде, бикхус, бұрын естімеген
нәрселерге қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда
болды, виджя пайда болды, жарық пайда болды.
дукхаиродха ариасакка’: менде, бикхус, бұрын естімеген нәрселерге
қатысты, көз пайда болды, ñāṇa пайда болды, пинья пайда болды, виджья
пайда болды, жарық пайда болды. ‘Енді, міне, осы духа-ниродха
ариасакканы жеке бастан өткізу керек’: менде, бикхус, бұрын естімеген
нәрселерге қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда
болды, виджя пайда болды, жарық пайда болды. ‘Енді, міне, осы
духа-ниродха ариасаканы бастан кешірді’: менде, бикхус, бұрын естімеген
нәрселерге қатысты, көз пайда болды, ñāṇa пайда болды, панья пайда
болды, виджя пайда болды, жарық пайда болды.
गौतम बुद्ध महापरिनिर्वाण मंदिर, कुशीनगर
Chitransh Art
16.4K subscribers
Parinavana Stupa is a #Buddhist temple in #Kushinagar, #India, which is said to be the #place of #Gautama #Buddha’s death. It is one of the four main #destinations to visit the #Kushinagar #Buddhist #pilgrimage. Kushinagar is 60 km away from the nearest city of #Gorakhpur in #Uttar Pradesh - 2 hours journey away. It is a very important and very #beautiful #place in the form of a Buddhist shrine. Parinavana Stupa and Parinavana Temple are really amazing. Where #Buddha
took Mahaprayaan The entire area is peaceful and beautiful. is.
Buddhist pilgrimage centers are 4 major: which are popular places like #Bodh #Gaya, #Lumbini or #Sarnath. #Lumbini #Nepal where Buddha was born, Bodhgaya where Buddha received knowledge, Saranath #Deer #Park where Buddha gave his first #teaching,
and Kushinagar where Buddha died. At the place of Buddha’s death,
present archaeological park, Stupa and Nirvana temple is . This place is
famous as the great spot of #Lord #Buddha.
took Mahaprayaan The entire area is peaceful and beautiful. is.
Buddhist pilgrimage centers are 4 major: which are popular places like #Bodh #Gaya, #Lumbini or #Sarnath. #Lumbini #Nepal where Buddha was born, Bodhgaya where Buddha received knowledge, Saranath #Deer #Park where Buddha gave his first #teaching,
and Kushinagar where Buddha died. At the place of Buddha’s death,
present archaeological park, Stupa and Nirvana temple is . This place is
famous as the great spot of #Lord #Buddha.
In
this sanctuary in Kushinagar 200 #BC, there are many old red brick
foundation with a stupa and a temple or building and a large Buddha
statue, the idol of Buddha sleeping here is quite big. When you come to
the campus you feel so much peace around trees and grass
this sanctuary in Kushinagar 200 #BC, there are many old red brick
foundation with a stupa and a temple or building and a large Buddha
statue, the idol of Buddha sleeping here is quite big. When you come to
the campus you feel so much peace around trees and grass
Buddhist
pilgrimage where Lord Buddha of peace and non-violence gave his last
sermon and his last rites were performed. Kushinagar is the most
important pilgrimage site for #Buddhists, because Buddha breathed his
last at this place. A stupa was made at this place where his ashes were
kept after the funeral. The #Mahaparinirvana Temple is built in front of
the stupa … you can feel peaceful in these holy places of Buddhism.
This is the place chosen by God Buddha for Parinivan (death). Kushinagar
is a very small town and all places connected with Buddha are located
within 2-3 km.
pilgrimage where Lord Buddha of peace and non-violence gave his last
sermon and his last rites were performed. Kushinagar is the most
important pilgrimage site for #Buddhists, because Buddha breathed his
last at this place. A stupa was made at this place where his ashes were
kept after the funeral. The #Mahaparinirvana Temple is built in front of
the stupa … you can feel peaceful in these holy places of Buddhism.
This is the place chosen by God Buddha for Parinivan (death). Kushinagar
is a very small town and all places connected with Buddha are located
within 2-3 km.
Parinawan
stupa is a huge stupa made of brick. There is a Brahmi inscription on
its walls in the stupa and inside it is the Nirvana statue of Buddha.
The statue is placed on brick pedestal and Buddha’s face is towards the
west. According to the Brahma inscription, the cultured remains of
Buddha are buried here, which has become a significant religious
destination for the people after Buddhism. The site’s excavation also
exposed a huge copper vessel. Parinarvana Temple, which is made of
sandstone, is one of the holy places for Buddhist devotees.
stupa is a huge stupa made of brick. There is a Brahmi inscription on
its walls in the stupa and inside it is the Nirvana statue of Buddha.
The statue is placed on brick pedestal and Buddha’s face is towards the
west. According to the Brahma inscription, the cultured remains of
Buddha are buried here, which has become a significant religious
destination for the people after Buddhism. The site’s excavation also
exposed a huge copper vessel. Parinarvana Temple, which is made of
sandstone, is one of the holy places for Buddhist devotees.
This
is where Gautam Buddha died. In the honor of his death, there is a
Wisdom Buddha that the pilgrims will plant beds or drawers. Many people
and monks do meditation or contemplation or orbiting. Lord Buddha gave
his last education on this site in Kushinagar: “All things are
temporary, try diligently to be free from cyclical existence!” And then
showed how to die and go to Parivanan. Kushinagar is one of the four
most sacred places, Buddhists have advised pilgrims to visit themselves.
The other three are: Lumbini (the birthplace of Lord Buddha) in Nepal,
Bodhgaya (place Buddha gets complete knowledge), and Sarnath (changing
the wheel of religion). Kushinagar is the fourth place to go to Buddhist
pilgrimage. The first place is Lumbini in Nepal, where Buddha was born.
The second place is Bodhgaya, where Buddha was enlightened. The third
place is Sarnath near Varanasi, where Buddha first taught his theory
(Buddhism). After Buddha became a teacher for most of his life, he died
at the age of 80. According to the research, after eating mushroom dish,
an employer gave it to him. It is also said that he lied to his right,
saw the sunset in this situation for the last time, his right hand under
his head, and when the sun disappeared, he died.
is where Gautam Buddha died. In the honor of his death, there is a
Wisdom Buddha that the pilgrims will plant beds or drawers. Many people
and monks do meditation or contemplation or orbiting. Lord Buddha gave
his last education on this site in Kushinagar: “All things are
temporary, try diligently to be free from cyclical existence!” And then
showed how to die and go to Parivanan. Kushinagar is one of the four
most sacred places, Buddhists have advised pilgrims to visit themselves.
The other three are: Lumbini (the birthplace of Lord Buddha) in Nepal,
Bodhgaya (place Buddha gets complete knowledge), and Sarnath (changing
the wheel of religion). Kushinagar is the fourth place to go to Buddhist
pilgrimage. The first place is Lumbini in Nepal, where Buddha was born.
The second place is Bodhgaya, where Buddha was enlightened. The third
place is Sarnath near Varanasi, where Buddha first taught his theory
(Buddhism). After Buddha became a teacher for most of his life, he died
at the age of 80. According to the research, after eating mushroom dish,
an employer gave it to him. It is also said that he lied to his right,
saw the sunset in this situation for the last time, his right hand under
his head, and when the sun disappeared, he died.
During
the establishment of the sun, I came to descend on Buddha’s statue and
in fact I was really surprised to see the sunset, just like Buddha did
2,600 #years ago. It was a very intense experience for me as a Buddhist.
I advise that at that time even for sunset, can be seen on the sun.
the establishment of the sun, I came to descend on Buddha’s statue and
in fact I was really surprised to see the sunset, just like Buddha did
2,600 #years ago. It was a very intense experience for me as a Buddhist.
I advise that at that time even for sunset, can be seen on the sun.
Inside
the temple, you can take a snap of Buddha statue of great sleep.
Parinavana Stupa and Parinavana Temple are well maintained with greenery
outfield, there is water around the temple! This place is known as the
last resting place of Gautam Buddha, which is designed to celebrate
Nirvana and allows visitors and followers to revive the Buddha period.
Very peaceful and quiet atmosphere Also maintained very well. Outside
the main temple, you can see hundreds of years old walls and ruins of
the courtyard with well-maintained lawns and lots of places to relax and
meditate. A monk Chandra Swamy of Burma came to India in 1903 and made
“Mahaparinirvana Temple”. Nirvana statue of Buddha is inside the statue
Parivanya Stupa. Stupa is situated in the premises of Parinivan temple
and is worshiped as grateful towards Gautam Buddha. Inside the temple
Buddha statue is covered mostly with lotus cloth. Worldwide Japanese,
Chinese, Korean, Thais, Myanmar and Tibet are going to this temple and
offer textiles.
the temple, you can take a snap of Buddha statue of great sleep.
Parinavana Stupa and Parinavana Temple are well maintained with greenery
outfield, there is water around the temple! This place is known as the
last resting place of Gautam Buddha, which is designed to celebrate
Nirvana and allows visitors and followers to revive the Buddha period.
Very peaceful and quiet atmosphere Also maintained very well. Outside
the main temple, you can see hundreds of years old walls and ruins of
the courtyard with well-maintained lawns and lots of places to relax and
meditate. A monk Chandra Swamy of Burma came to India in 1903 and made
“Mahaparinirvana Temple”. Nirvana statue of Buddha is inside the statue
Parivanya Stupa. Stupa is situated in the premises of Parinivan temple
and is worshiped as grateful towards Gautam Buddha. Inside the temple
Buddha statue is covered mostly with lotus cloth. Worldwide Japanese,
Chinese, Korean, Thais, Myanmar and Tibet are going to this temple and
offer textiles.
Parinavana stupa
गौतम बुद्ध महापरिनिर्वाण मंदिर, कुशीनगर
#Parinavana
#Stupa and #Parinavana #Temple Parinavana Stupa is a #Buddhist temple
in #Kushinagar, #India, which is said to be the #place of #Gautama
#Buddha’…
#Stupa and #Parinavana #Temple Parinavana Stupa is a #Buddhist temple
in #Kushinagar, #India, which is said to be the #place of #Gautama
#Buddha’…
56) Classical Khmer- ខ្មែរបុរាណ,
Dhammacakkappavattana Sutta - ការដាក់ចលនានៃកង់របស់ធម៌ - [ធម៌·កាកាកា·តតាតាណា] ជាបុរាណខ្មែរ - អង់គ្លេស
នេះពិតជាសូត្រដ៏ល្បីបំផុតនៅក្នុងភាសាបាលីជាភាសាបាលី។
Dhammacakkappavattana Sutta - ការដាក់ចលនានៃកង់របស់ធម៌ - [ធម៌·កាកាកា·តតាតាណា] ជាបុរាណខ្មែរ - អង់គ្លេស
នេះពិតជាសូត្រដ៏ល្បីបំផុតនៅក្នុងភាសាបាលីជាភាសាបាលី។
ព្រះពុទ្ធលាតត្រដាងអារីយ៉ាទាំងបួនជាលើកដំបូង។
ព្រះពុទ្ធមានន័យថាភ្ញាក់ដឹងខ្លួនមួយការយល់ដឹងBhagavāបានបង្កើតជាកង់ដ៏ប្រសើរបំផុតនៃធម៌ដែលមិនអាចបញ្ឈប់ដោយសមារៈឬព្រាហ្មណ៍ទេវបុត្តព្រះមហារាជព្រាហ្មណ៍ឬនរណាម្នាក់នៅលើពិភពលោកបានទេ។
សូមចែករំលែករឿងនេះជាមួយសមាជិកគ្រួសារសាច់ញាតិនិងមិត្តភក្តិរបស់អ្នកដើម្បីសុភមង្គលសុខុមាលភាពសន្តិភាពនិងដើម្បីទទួលបាននូវភាពអស់កល្បជានិច្ចជាគោលដៅចុងក្រោយ។
https://www.buddha-vacana.org/…/samy…/maha/sn56-011.html
>> ស៊ូថេតភីកាកា >> សាយិតាតានីកា >> សាកាសាសាយុតតា
SN ៥៦.១១ (អេស ៤២០)
ក្នុងគ្រាមួយព្រះបបាវកំពុងស្នាក់នៅឯវារ៉ាសាក្នុងតំបន់ឌឺហ្គ្រោដនៅអ៊ីស៊ីផាថាណា។
នៅទីនោះលោកបានថ្លែងទៅកាន់ក្រុមភិក្ខុទាំង ៥ ថាៈ
ធម៌ជ្រុលពីរគឺភិក្ខុមិនគួរយកទៅចិញ្ចឹមដោយបុគ្គលដែលបានចាកផុតពីជីវិតក្នុងផ្ទះ។
មួយណា?
ម៉្យាងវិញទៀតការលះបង់ចំពោះឧតុនិយមចំពោះកូម៉ាដែលជាអន់ជាងមនុស្សថោកទាបធម្មតាអារីយ៉ាបានដកហូតផលប្រយោជន៍ហើយម្យ៉ាងវិញទៀតការលះបង់ចំពោះការធ្វើសមាហរណកម្មខ្លួនឯងដែលជាឧកញ៉ាអារីយ៉ាត្រូវបានដកហូតផលប្រយោជន៍
។
ដោយមិនបានចូលទៅកាន់ជ្រុលនិយមទាំងពីរនេះព្រះតថាគតព្រះតថាគតបានភ្ញាក់ដឹងខ្លួនពេញទៅហើយដល់មហាយានដែលមានចក្ខុវិស័យដែលបង្កើតចក្ខុវិស័យដែលបង្កើតអកាហើយនាំទៅរកការត្រេកអរដល់អាប៊ីហៃដល់ស៊ីប្រាហ៊ីដល់ព្រះនិព្វាន។
មួយណា?
ម៉្យាងវិញទៀតការលះបង់ចំពោះឧតុនិយមចំពោះកូម៉ាដែលជាអន់ជាងមនុស្សថោកទាបធម្មតាអារីយ៉ាបានដកហូតផលប្រយោជន៍ហើយម្យ៉ាងវិញទៀតការលះបង់ចំពោះការធ្វើសមាហរណកម្មខ្លួនឯងដែលជាឧកញ៉ាអារីយ៉ាត្រូវបានដកហូតផលប្រយោជន៍
។
ដោយមិនបានចូលទៅកាន់ជ្រុលនិយមទាំងពីរនេះព្រះតថាគតព្រះតថាគតបានភ្ញាក់ដឹងខ្លួនពេញទៅហើយដល់មហាយានដែលមានចក្ខុវិស័យដែលបង្កើតចក្ខុវិស័យដែលបង្កើតអកាហើយនាំទៅរកការត្រេកអរដល់អាប៊ីហៃដល់ស៊ីប្រាហ៊ីដល់ព្រះនិព្វាន។
តើអ្វីទៅជាអ្វីទៅ?
តើអ្វីទៅជាប៊ីហ្កាយិបាធុបាដាដែលព្រះតថាគតបានភ្ញាក់ដឹងខ្លួនពេញលេញដែលបង្កើតចក្ខុវិស័យដែលបង្កើតអកាហើយនាំទៅរកការត្រេកអរអរហន្តពុទ្ធសាសនាដល់ព្រះនិព្វាន?
គឺថាបពិត្រព្រះគោតមនេះគឺជាការពោលថាៈសោមមៈមៈសាមមីṅសាមសិប៉សាមមី។
ម្នាលភិក្ខុទាំងឡាយនេះជាមហាព្រហ្មភាវីដែលព្រះតថាគតភ្ញាក់ដឹងខ្លួនដែលបង្កើតចក្ខុវិស័យដែលបង្កើតអកាហើយនាំទៅរកការត្រាស់ដឹងដល់អរហន្តសម្មាសម្ពុទ្ធទេវលោក។
លើសពីនេះទៅទៀត,
bhikkhus, នេះគឺជា dukkha ariya iya sacca: jātiគឺជា dukkha, jarāគឺជា
dukkha (ជំងឺគឺ dukkha) maraṇaគឺជា dukkha,
ការផ្សារភ្ជាប់ជាមួយនឹងអ្វីដែលមិនពេញចិត្តគឺ dukkha,
ការបែកបាក់ពីអ្វីដែលត្រូវបានចូលចិត្តគឺ dukkha
មិនមែនដើម្បីទទួលបានអ្វីដែលចង់បាន គឺឧកញ៉ា;
និយាយអោយខ្លីទៅគឺអាដាកាប្រាំអង្គគឺដាកខ។
bhikkhus, នេះគឺជា dukkha ariya iya sacca: jātiគឺជា dukkha, jarāគឺជា
dukkha (ជំងឺគឺ dukkha) maraṇaគឺជា dukkha,
ការផ្សារភ្ជាប់ជាមួយនឹងអ្វីដែលមិនពេញចិត្តគឺ dukkha,
ការបែកបាក់ពីអ្វីដែលត្រូវបានចូលចិត្តគឺ dukkha
មិនមែនដើម្បីទទួលបានអ្វីដែលចង់បាន គឺឧកញ៉ា;
និយាយអោយខ្លីទៅគឺអាដាកាប្រាំអង្គគឺដាកខ។
លើសពីនេះទៅទៀតភិក្ខុនេះគឺជាឌុក
- ud
សាដាដាអាយ៉ាសាកាៈតានេះនាំទៅរកការកើតជាថ្មីមានទំនាក់ទំនងជាមួយនឹងការចង់បាននិងការរីករាយការស្វែងរករីករាយនៅទីនេះឬទីនោះគឺចង់និយាយថាៈកា
- តា - ហ្យា, បាវៈ - តាហāនិង vibhava-taṇhā។
- ud
សាដាដាអាយ៉ាសាកាៈតានេះនាំទៅរកការកើតជាថ្មីមានទំនាក់ទំនងជាមួយនឹងការចង់បាននិងការរីករាយការស្វែងរករីករាយនៅទីនេះឬទីនោះគឺចង់និយាយថាៈកា
- តា - ហ្យា, បាវៈ - តាហāនិង vibhava-taṇhā។
លើសពីនេះទៅទៀត,
ភិក្ខុនេះគឺជាព្រះឧកញ៉ាiya្រីរ៉ូហ្យាអារីសាៈសាកាៈជាវីរីកាពេញលេញនីរ័ត្នបោះបង់ចោលបោះបង់ចោលការរំដោះខ្លួនចេញពីសេរីភាពនិងសេរីភាពពីតថភាពនោះ។
លើសពីនេះទៅទៀត,
ភិក្ខុនេះគឺជាធុក - ro·rororoī··āāīīṭṭṭccaccaccaccaccaccaccaccaccacca
just just just just just just just just just is is is is is is is is is
is is is is::::::::::::::::::: គឺថា៖ សមៈ·ឌី, sam សាមសិប, សាមសិបāសាមាយា,
សាំមី sam កៈ , sammā· sati និងsammā·samādhi។
ភិក្ខុនេះគឺជាធុក - ro·rororoī··āāīīṭṭṭccaccaccaccaccaccaccaccaccacca
just just just just just just just just just is is is is is is is is is
is is is is::::::::::::::::::: គឺថា៖ សមៈ·ឌី, sam សាមសិប, សាមសិបāសាមាយា,
សាំមី sam កៈ , sammā· sati និងsammā·samādhi។
This
នេះគឺជាអរហត្តរុត្តិៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaបានក្រោកឡើងpaññāបានក្រោកឡើងហើយវក្កៈក្រោកឡើង។ Now
ឥឡូវនេះអរុណរះធរណីនេះត្រូវបានគេដឹងច្បាស់ៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុចំពោះរឿងដែលមិនធ្លាប់,
មុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិមាត្រក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវនេះព្រះធ៌មនេះត្រូវបានគេស្គាល់យ៉ាងច្បាស់ៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before ពេលនោះភ្នែកបានក្រោកឡើងñāṇaបានក្រោកឡើង pa,
បានក្រោកឡើងហើយvjijāបានរះឡើង។
នេះគឺជាអរហត្តរុត្តិៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaបានក្រោកឡើងpaññāបានក្រោកឡើងហើយវក្កៈក្រោកឡើង។ Now
ឥឡូវនេះអរុណរះធរណីនេះត្រូវបានគេដឹងច្បាស់ៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុចំពោះរឿងដែលមិនធ្លាប់,
មុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិមាត្រក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវនេះព្រះធ៌មនេះត្រូវបានគេស្គាល់យ៉ាងច្បាស់ៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before ពេលនោះភ្នែកបានក្រោកឡើងñāṇaបានក្រោកឡើង pa,
បានក្រោកឡើងហើយvjijāបានរះឡើង។
This
នេះជាព្រះធ៌មៈ·សាដាយអាយ៉ាស្កាកាៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិញៈក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវនេះព្រះធម៌ៈនេះនឹងត្រូវបោះបង់ចោលៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាចំពោះរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងvijjāក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវព្រះធម៌ៈនេះត្រូវបានគេបោះបង់ចោលហើយៈនៅក្នុងខ្លួនខ្ញុំដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងvijjāកើតឡើង។
This
នេះជាធុក -
នីរ៉ូហ្ការីយ៉ាៈៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិញៈក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវព្រះធ៌មនេះជាបទពិសោធផ្ទាល់ខ្លួនៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើង paa ក្រោកឡើង,
vijjāក្រោកឡើងពន្លឺក៏កើតឡើង។ Now
ឥឡូវព្រះធ៌មនេះជាបទពិសោធផ្ទាល់ខ្លួនៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងហើយvijjāក្រោកឡើងពន្លឺក៏កើតឡើង។
នេះជាធុក -
នីរ៉ូហ្ការីយ៉ាៈៈនៅក្នុងខ្លួនខ្ញុំភិក្ខុដែលទាក់ទងនឹងរឿងដែលមិនធ្លាប់,
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងវិញៈក្រោកឡើងពន្លឺក៏កើតឡើង។
Now
ឥឡូវព្រះធ៌មនេះជាបទពិសោធផ្ទាល់ខ្លួនៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើង paa ក្រោកឡើង,
vijjāក្រោកឡើងពន្លឺក៏កើតឡើង។ Now
ឥឡូវព្រះធ៌មនេះជាបទពិសោធផ្ទាល់ខ្លួនៈនៅក្នុងខ្លួនខ្ញុំព្រះករុណាទាក់ទងនឹងរឿងដែលមិនធ្លាប់
before
ពីមុនភ្នែកក្រោកឡើងñāṇaក្រោកឡើងpaññāក្រោកឡើងហើយvijjāក្រោកឡើងពន្លឺក៏កើតឡើង។
២០គាថាសំស្រ្កឹត-ខ្មែរ 20keatha sanskrit - Khmer
Buddha Dhamma Sangha
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នៅក្នុងសកលលោកយើងនេះ
គេសង្កេតឃើញប្រទេសដែលនៅភូមិផងក្បែររបងជាមួយគ្នា
តែងតែមានទំនាក់ទំនងជាមួយគ្នាទៅវិញទៅមកលើគ្រប់វិវស័យ។
ក្នុងនោះដែរគេសង្កេតឃើញការប្រើប្រាស់ភាសាខ្មែរភាគច្រើនបានខ្ចីមកពីភាសាបាលីសំស្រ្កឹត
ដែលជាហេតុនាំឲ្យមានទស្សនៈមួយពោលថា “ភាសាបាលី
សំស្រ្កឹតជាម្តាយនៃភាសាខ្មែរ”។
គេសង្កេតឃើញប្រទេសដែលនៅភូមិផងក្បែររបងជាមួយគ្នា
តែងតែមានទំនាក់ទំនងជាមួយគ្នាទៅវិញទៅមកលើគ្រប់វិវស័យ។
ក្នុងនោះដែរគេសង្កេតឃើញការប្រើប្រាស់ភាសាខ្មែរភាគច្រើនបានខ្ចីមកពីភាសាបាលីសំស្រ្កឹត
ដែលជាហេតុនាំឲ្យមានទស្សនៈមួយពោលថា “ភាសាបាលី
សំស្រ្កឹតជាម្តាយនៃភាសាខ្មែរ”។
តើមតិខាងលើនេះត្រឹមត្រូវដែរ ឬទេ?
ដើម្បីជាជំនួយក្នុងការបកស្រាយវែកញែករកឲ្យឃើញច្បាស់នូវទស្សនៈខាងលើ
ជាបឋមយើងត្រូវយល់ន័យនៃពាក្យគន្លឹះជាមុនសិន។ “ភាសា” គឺជាពាក្យ
ឬសម្តីដែលប្រើសម្រាប់ទាក់ទងគ្នា ឬសម្តែងមនោសញ្ជេតនាប្រាប់គ្នាទៅវិញទៅមក។
“ម្តាយ” ជាអ្នកបង្កើត ឬជាអ្នកឲ្យកំណើត។ តាមន័យរបស់ប្រធានខាងលើ គឺភាសាបាលី
សំស្រ្កឹតជាអ្នកឲ្យកំណើតដល់ភាសាខ្មែរ។
ជាបឋមយើងត្រូវយល់ន័យនៃពាក្យគន្លឹះជាមុនសិន។ “ភាសា” គឺជាពាក្យ
ឬសម្តីដែលប្រើសម្រាប់ទាក់ទងគ្នា ឬសម្តែងមនោសញ្ជេតនាប្រាប់គ្នាទៅវិញទៅមក។
“ម្តាយ” ជាអ្នកបង្កើត ឬជាអ្នកឲ្យកំណើត។ តាមន័យរបស់ប្រធានខាងលើ គឺភាសាបាលី
សំស្រ្កឹតជាអ្នកឲ្យកំណើតដល់ភាសាខ្មែរ។
តាមទស្សនៈដែលថាភាសាបាលី
សំស្រ្កឹតជាម្តាយនៃភាសានោះគឺពិតជាប្រាកដណាស់
ព្រោះថាភាសាបាលីសំស្ក្រឹតមានដើមកំណើតនៅឥណ្ឌា
ហើយបើតាមប្រវត្តិសាស្ត្រខ្មែរឃើញថាខ្មែរមានទំនាក់ទំនងជាមួយឥណ្ឌាតាំងពីសតវត្សទីមួយមកម្ល៉េះ។
ដូច្នេះឥណ្ឌាប្រាកដជាបាននាំភាសាបាលី សំស្រ្កឹតមានកម្រិតខ្ពស់
និងបរិមាណច្រើនណាស់ក្នុងភាសាខ្មែរយើង ទាំងភាសានិយាយ និងសរសេរ។
ឧទាហរណ៍សិលាចារឹករបស់ខ្មែរសុទ្ធតែសរសេរជាភាសាបាលី សំស្រ្កឹត
រីឯការប្រាស្រ័យទាក់ទងគ្នានៅសម័យមុនគឺយកភាសាបាលីសំស្រ្កឹតជាភាសាយាន
ឬភាសាផ្លូវការទៀតផង។
រហូតមកដល់បច្ចុប្បន្ននេះភាសាបាលីសំស្រ្កឹតនៅតែមានឥទ្ធិពលលើភាសាខ្មែរភាគច្រើនដដែល។
ឧទាហរណ៍ ស្ថាប័ត្យកម្ម វប្បធម៌ ឯករាជ្យ សិល្ប៍…។ល។
មិនតែប៉ុណ្ណោះនៅតាមវត្តអារាមការប្រើប្រាស់ភាសាបាលីសំស្រ្កឹតនៅតែពេញនិយម
គឺព្រះសង្ឃសូត្រធម៌ជាភាសាបាលី
សំស្រ្កឹតទោះសម្រាយជាខ្មែរក៏នៅតែសូត្រជាភាសាបាលីសំស្រ្កឹតដូចមុនដដែល។
ភស្តុតាងមួយទៀតនេះ គឺផ្អែកទៅលើការស្រាវជ្រាវធំៗអន្តរជាតិដូចជា លោក J. Tau
Pan ថា “ភាសាបាលី សំស្រ្កឹតជាមាតានៃភាសាខ្មែរ”។
សរុបសេចក្តីមកផ្អែកលើភស្តុតាងខាងលើនេះបានបង្ហាញយ៉ាងច្បាស់ថាភាសាបាលី
សំស្ក្រឹតពិតជាមាតានៃភាសាខ្មែរមែន។
សំស្រ្កឹតជាម្តាយនៃភាសានោះគឺពិតជាប្រាកដណាស់
ព្រោះថាភាសាបាលីសំស្ក្រឹតមានដើមកំណើតនៅឥណ្ឌា
ហើយបើតាមប្រវត្តិសាស្ត្រខ្មែរឃើញថាខ្មែរមានទំនាក់ទំនងជាមួយឥណ្ឌាតាំងពីសតវត្សទីមួយមកម្ល៉េះ។
ដូច្នេះឥណ្ឌាប្រាកដជាបាននាំភាសាបាលី សំស្រ្កឹតមានកម្រិតខ្ពស់
និងបរិមាណច្រើនណាស់ក្នុងភាសាខ្មែរយើង ទាំងភាសានិយាយ និងសរសេរ។
ឧទាហរណ៍សិលាចារឹករបស់ខ្មែរសុទ្ធតែសរសេរជាភាសាបាលី សំស្រ្កឹត
រីឯការប្រាស្រ័យទាក់ទងគ្នានៅសម័យមុនគឺយកភាសាបាលីសំស្រ្កឹតជាភាសាយាន
ឬភាសាផ្លូវការទៀតផង។
រហូតមកដល់បច្ចុប្បន្ននេះភាសាបាលីសំស្រ្កឹតនៅតែមានឥទ្ធិពលលើភាសាខ្មែរភាគច្រើនដដែល។
ឧទាហរណ៍ ស្ថាប័ត្យកម្ម វប្បធម៌ ឯករាជ្យ សិល្ប៍…។ល។
មិនតែប៉ុណ្ណោះនៅតាមវត្តអារាមការប្រើប្រាស់ភាសាបាលីសំស្រ្កឹតនៅតែពេញនិយម
គឺព្រះសង្ឃសូត្រធម៌ជាភាសាបាលី
សំស្រ្កឹតទោះសម្រាយជាខ្មែរក៏នៅតែសូត្រជាភាសាបាលីសំស្រ្កឹតដូចមុនដដែល។
ភស្តុតាងមួយទៀតនេះ គឺផ្អែកទៅលើការស្រាវជ្រាវធំៗអន្តរជាតិដូចជា លោក J. Tau
Pan ថា “ភាសាបាលី សំស្រ្កឹតជាមាតានៃភាសាខ្មែរ”។
សរុបសេចក្តីមកផ្អែកលើភស្តុតាងខាងលើនេះបានបង្ហាញយ៉ាងច្បាស់ថាភាសាបាលី
សំស្ក្រឹតពិតជាមាតានៃភាសាខ្មែរមែន។
២០គាថាសំស្រ្កឹត-ខ្មែរ 20keatha sanskrit - Khmer
នៅក្នុងសកលលោកយើងនេះ គេសង្កេតឃើញប្រទេសដែលនៅភូមិផងក្បែររបងជាមួយគ្នា តែងតែមានទំនាក់ទំនងជាមួយគ្នាទៅវិញទៅម….
57) Classical Kinyarwanda,
Dhammacakkappavattana Sutta - Gushira mukigenda cyiziga cya Dhamma - [Dhamma · cakka · pavattana] muri Kinyarwanda ya kera
Nukuri rwose sutta izwi cyane mumyandikire ya Pali.
Dhammacakkappavattana Sutta - Gushira mukigenda cyiziga cya Dhamma - [Dhamma · cakka · pavattana] muri Kinyarwanda ya kera
Nukuri rwose sutta izwi cyane mumyandikire ya Pali.
Buda
asobanura ariya · saccas enye kunshuro yambere. Budha bisobanura
Kanguka Kumenya Bhagavā yashyizeho uruziga ruhebuje rwa Dhamma,
rudashobora guhagarikwa na samaṇas cyangwa brahmins, devas, Māras,
Brahmā cyangwa umuntu uwo ari we wese ku isi. ‘
asobanura ariya · saccas enye kunshuro yambere. Budha bisobanura
Kanguka Kumenya Bhagavā yashyizeho uruziga ruhebuje rwa Dhamma,
rudashobora guhagarikwa na samaṇas cyangwa brahmins, devas, Māras,
Brahmā cyangwa umuntu uwo ari we wese ku isi. ‘
Nyamuneka
sangira n’abagize umuryango wawe, abavandimwe n’inshuti kubwibyishimo,
imibereho myiza, amahoro no kugera ku byishimo bidashira nkintego
yanyuma.
sangira n’abagize umuryango wawe, abavandimwe n’inshuti kubwibyishimo,
imibereho myiza, amahoro no kugera ku byishimo bidashira nkintego
yanyuma.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Igihe kimwe, Bhagavā yari acumbitse i Varanasi muri Deer Grove kuri Isipatana.
Agezeyo, yagejeje ijambo ku itsinda rya bhikkhus batanu:
Izi
ntagondwa zombi, bhikkhus, ntizigomba kwakirwa numuntu wavuye mubuzima
bwo murugo. Nibihe bibiri? Ku ruhande rumwe, kwitangira hedonism kuri
kāma, iri hasi, iteye isoni, isanzwe, an · ariya, yambuwe inyungu, ku
rundi ruhande kwitangira kwiyahura, aribyo dukkha, an · ariya, yambuwe
inyungu . Tutiriwe tujya muri izi ntagondwa zombi, bhikkhus, Tathāgata
yakangutse byimazeyo kuri majjhima paṭipada, itanga icyerekezo, itanga
ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, sambodhi, kuri Nibbāna.
ntagondwa zombi, bhikkhus, ntizigomba kwakirwa numuntu wavuye mubuzima
bwo murugo. Nibihe bibiri? Ku ruhande rumwe, kwitangira hedonism kuri
kāma, iri hasi, iteye isoni, isanzwe, an · ariya, yambuwe inyungu, ku
rundi ruhande kwitangira kwiyahura, aribyo dukkha, an · ariya, yambuwe
inyungu . Tutiriwe tujya muri izi ntagondwa zombi, bhikkhus, Tathāgata
yakangutse byimazeyo kuri majjhima paṭipada, itanga icyerekezo, itanga
ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, sambodhi, kuri Nibbāna.
Niki,
bhikkhus, ni majjhima paṭipada Tathāgata yakangutse byuzuye, itanga
icyerekezo, itanga ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, kuri
sambodhi, i Nibbāna? Ni, bhikkhus, iyi ariya aṭṭhaṅgika magga, ni
ukuvuga: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta
sammā · ājīva sammā · vāyāma sammā · sati sammā · samā. Ibi, bhikkhus,
ni majjhima paṭipada Tathāgata yakangutse, itanga icyerekezo, itanga
ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, kuri sambodhi, i Nibbāna.
bhikkhus, ni majjhima paṭipada Tathāgata yakangutse byuzuye, itanga
icyerekezo, itanga ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, kuri
sambodhi, i Nibbāna? Ni, bhikkhus, iyi ariya aṭṭhaṅgika magga, ni
ukuvuga: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta
sammā · ājīva sammā · vāyāma sammā · sati sammā · samā. Ibi, bhikkhus,
ni majjhima paṭipada Tathāgata yakangutse, itanga icyerekezo, itanga
ñāṇa, kandi iganisha ku gutuza, kuri abhiñña, kuri sambodhi, i Nibbāna.
Byongeye
kandi, bhikkhus, iyi ni dukkha ariya · sacca: jāti ni dukkha, jarā ni
dukkha (uburwayi ni dukkha) maraṇa ni dukkha, gufatanya nibidakunda ni
dukkha, gutandukana nibyakunzwe ni dukkha, ntabwo kubona ibyo umuntu
ashaka ni dukkha; muri make, batanu upādāna’k'khandhas ni dukkha.
kandi, bhikkhus, iyi ni dukkha ariya · sacca: jāti ni dukkha, jarā ni
dukkha (uburwayi ni dukkha) maraṇa ni dukkha, gufatanya nibidakunda ni
dukkha, gutandukana nibyakunzwe ni dukkha, ntabwo kubona ibyo umuntu
ashaka ni dukkha; muri make, batanu upādāna’k'khandhas ni dukkha.
Byongeye
kandi, bhikkhus, iyi ni dukkha · samudaya ariya · sacca: iyi taṇhā
iganisha ku kuvuka ubwa kabiri, ifitanye isano no kwifuza no kwinezeza,
kubona umunezero hano cyangwa hano, ni ukuvuga: kāma-taṇhā, bhava-taṇhā
na vibhava-taṇhā.
kandi, bhikkhus, iyi ni dukkha · samudaya ariya · sacca: iyi taṇhā
iganisha ku kuvuka ubwa kabiri, ifitanye isano no kwifuza no kwinezeza,
kubona umunezero hano cyangwa hano, ni ukuvuga: kāma-taṇhā, bhava-taṇhā
na vibhava-taṇhā.
Byongeye
kandi, bhikkhus, iyi ni dukkha · nirodha ariya · sacca: virāga yuzuye,
nirodha, gutererana, kureka, kwibohora nubwisanzure kuri iyo taṇhā
nyine.
kandi, bhikkhus, iyi ni dukkha · nirodha ariya · sacca: virāga yuzuye,
nirodha, gutererana, kureka, kwibohora nubwisanzure kuri iyo taṇhā
nyine.
Byongeye
kandi, bhikkhus, uyu ni dukkha · nirodha · gāminī paṭipada ariya ·
sacca: gusa iyi ariya aṭṭhaṅgika magga, ni ukuvuga: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ā , sammā ·
sati na sammā · samādhi.
kandi, bhikkhus, uyu ni dukkha · nirodha · gāminī paṭipada ariya ·
sacca: gusa iyi ariya aṭṭhaṅgika magga, ni ukuvuga: sammā · diṭṭhi,
sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ā , sammā ·
sati na sammā · samādhi.
‘Uyu
ni dukkha ariyasacca’: muri njye, bhikkhus, kubijyanye nibintu bitigeze
byunvikana mbere, ijisho rirahaguruka, ñāṇa rirahaguruka, paññā
irahaguruka, vijjā irahaguruka, umucyo urahaguruka. ‘Noneho, iyi dukkha
ariyasacca igomba kumenyekana rwose’: muri njye, bhikkhus, kubijyanye
nibintu bitigeze byunvikana mbere, ijisho ryarahagurutse, ñāṇa
rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
‘Noneho, uyu dukkha ariyasacca yaramenyekanye rwose’: muri njye,
bhikkhus, kubijyanye nibintu bitigeze byunvikana mbere, ijisho
rirahaguruka, ñāṇa rirahaguruka, paññā irahaguruka, vijjā irahaguruka,
umucyo urahaguruka.
ni dukkha ariyasacca’: muri njye, bhikkhus, kubijyanye nibintu bitigeze
byunvikana mbere, ijisho rirahaguruka, ñāṇa rirahaguruka, paññā
irahaguruka, vijjā irahaguruka, umucyo urahaguruka. ‘Noneho, iyi dukkha
ariyasacca igomba kumenyekana rwose’: muri njye, bhikkhus, kubijyanye
nibintu bitigeze byunvikana mbere, ijisho ryarahagurutse, ñāṇa
rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
‘Noneho, uyu dukkha ariyasacca yaramenyekanye rwose’: muri njye,
bhikkhus, kubijyanye nibintu bitigeze byunvikana mbere, ijisho
rirahaguruka, ñāṇa rirahaguruka, paññā irahaguruka, vijjā irahaguruka,
umucyo urahaguruka.
‘Uyu
ni dukkha · samudaya ariyasacca’: muri njye, bhikkhus, kubijyanye
nibintu bitigeze byunvikana mbere, ijisho rirahaguruka, ñāṇa
rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
‘Noneho, iyi dukkha · samudaya ariyasacca igomba gutereranwa’: muri
njye, bhikkhus, kubijyanye nibintu bitigeze byunvikana mbere, ijisho
ryarahagurutse, ñāṇa rirahaguruka, paññā irahaguruka, vijjā irahaguruka,
umucyo urahaguruka. ‘Noneho, uyu dukkha · samudaya ariyasacca
yaratereranywe’: muri njye, bhikkhus, kubijyanye nibintu bitigeze
byunvikana mbere, ijisho rirahaguruka, ñāṇa rirahaguruka, paññā
irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
ni dukkha · samudaya ariyasacca’: muri njye, bhikkhus, kubijyanye
nibintu bitigeze byunvikana mbere, ijisho rirahaguruka, ñāṇa
rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
‘Noneho, iyi dukkha · samudaya ariyasacca igomba gutereranwa’: muri
njye, bhikkhus, kubijyanye nibintu bitigeze byunvikana mbere, ijisho
ryarahagurutse, ñāṇa rirahaguruka, paññā irahaguruka, vijjā irahaguruka,
umucyo urahaguruka. ‘Noneho, uyu dukkha · samudaya ariyasacca
yaratereranywe’: muri njye, bhikkhus, kubijyanye nibintu bitigeze
byunvikana mbere, ijisho rirahaguruka, ñāṇa rirahaguruka, paññā
irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
‘Uyu
ni dukkha · nirodha ariyasacca’: muri njye, bhikkhus, kubijyanye
nibintu bitigeze byunvikana mbere, ijisho rirahaguruka, ñāṇa
rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
‘Noneho, iyi dukkha · nirodha ariyasacca igomba kuba inararibonye ku
giti cyanjye’: muri njye, bhikkhus, kubijyanye nibintu bitigeze
byunvikana mbere, ijisho ryarahagurutse, ñāṇa rirahaguruka, paññā
irahaguruka, vijjā irahaguruka, umucyo urahaguruka. ‘Noneho, uyu dukkha ·
nirodha ariyasacca yariboneye ku giti cye’: muri njye, bhikkhus,
kubijyanye nibintu bitigeze byunvikana mbere, ijisho ryarahagurutse,
ñāṇa rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo
urahaguruka.
ni dukkha · nirodha ariyasacca’: muri njye, bhikkhus, kubijyanye
nibintu bitigeze byunvikana mbere, ijisho rirahaguruka, ñāṇa
rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo urahaguruka.
‘Noneho, iyi dukkha · nirodha ariyasacca igomba kuba inararibonye ku
giti cyanjye’: muri njye, bhikkhus, kubijyanye nibintu bitigeze
byunvikana mbere, ijisho ryarahagurutse, ñāṇa rirahaguruka, paññā
irahaguruka, vijjā irahaguruka, umucyo urahaguruka. ‘Noneho, uyu dukkha ·
nirodha ariyasacca yariboneye ku giti cye’: muri njye, bhikkhus,
kubijyanye nibintu bitigeze byunvikana mbere, ijisho ryarahagurutse,
ñāṇa rirahaguruka, paññā irahaguruka, vijjā irahaguruka, umucyo
urahaguruka.
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58) Classical Korean-고전 한국어,
Dhammacakkappavattana Sutta— 담마의 바퀴를 움직이는 설정 — [Dhamma · cakka · pavattana] in Classical Korean- 고전 한국어
이것은 확실히 팔리 문학에서 가장 유명한 경입니다.
Dhammacakkappavattana Sutta— 담마의 바퀴를 움직이는 설정 — [Dhamma · cakka · pavattana] in Classical Korean- 고전 한국어
이것은 확실히 팔리 문학에서 가장 유명한 경입니다.
부처님은
처음으로 네 개의 성스러운 성사를 설명합니다. Bhagavā가 깨어 난 한 인식을 의미하는 Buddha는 samaṇas 또는
brahmins, devas, Māras, Brahmā 또는 세계의 누구에게도 막을 수없는 최고의 법륜을 시작했습니다. ‘
처음으로 네 개의 성스러운 성사를 설명합니다. Bhagavā가 깨어 난 한 인식을 의미하는 Buddha는 samaṇas 또는
brahmins, devas, Māras, Brahmā 또는 세계의 누구에게도 막을 수없는 최고의 법륜을 시작했습니다. ‘
행복, 복지, 평화를 위해 가족, 친척 및 친구와 함께 이것을 공유하고 최종 목표로 영원한 행복을 달성하십시오.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Saṃyutta
SN 56.11 (S v 420)
한번은 Bhagavā가 Isipatana의 Deer Grove에있는 Varanasi에 머물 렀습니다.
그곳에서 그는 다섯 명의 비구들에게 연설했습니다.
이
두 가지 극단적 인 비구 인 비구는 가정 생활을 떠난 사람이 채택해서는 안됩니다. 어느 두? 한편으로는 열등하고, 저속하고,
보통이며, 아리 야, 혜택을 박탈 한 카마에 대한 쾌락주의에 대한 헌신과 다른 한편으로는 혜택이 박탈 된 덕카, 아리 야인 자기
고행에 대한 헌신 . 이 두 극단 인 비 쿠스를 가지지 않고, Tathāgata는 비전을 생성하고 ñāṇa를 생성하고 달래기,
abhiña, sambodhi, Nibbāna로 이어지는 majjhima paṭipada에 완전히 깨어났습니다.
두 가지 극단적 인 비구 인 비구는 가정 생활을 떠난 사람이 채택해서는 안됩니다. 어느 두? 한편으로는 열등하고, 저속하고,
보통이며, 아리 야, 혜택을 박탈 한 카마에 대한 쾌락주의에 대한 헌신과 다른 한편으로는 혜택이 박탈 된 덕카, 아리 야인 자기
고행에 대한 헌신 . 이 두 극단 인 비 쿠스를 가지지 않고, Tathāgata는 비전을 생성하고 ñāṇa를 생성하고 달래기,
abhiña, sambodhi, Nibbāna로 이어지는 majjhima paṭipada에 완전히 깨어났습니다.
그리고
bhikkhus는 Tathāgata가 완전히 깨어 난 majjhima paṭipada는 무엇입니까? 이는 ñāṇa를 생성하고
달래기, abhiña, sambodhi, Nibbāna로 이어지는 비전을 생성합니까? 즉, 비구,이 성스러운 aṭṭhaṅgika
도가입니다. 이것은 비구 (bhikkhus)가 Tathāgata가 깨어 난 majjhima paṭipada로, ñāṇa를
생성하고, 달래기, abhiña, sambodhi, Nibbāna로 이어지는 비전을 생성합니다.
bhikkhus는 Tathāgata가 완전히 깨어 난 majjhima paṭipada는 무엇입니까? 이는 ñāṇa를 생성하고
달래기, abhiña, sambodhi, Nibbāna로 이어지는 비전을 생성합니까? 즉, 비구,이 성스러운 aṭṭhaṅgika
도가입니다. 이것은 비구 (bhikkhus)가 Tathāgata가 깨어 난 majjhima paṭipada로, ñāṇa를
생성하고, 달래기, abhiña, sambodhi, Nibbāna로 이어지는 비전을 생성합니다.
또한
비구, 이것은 dukkha ariya · sacca입니다 : jāti는 dukkha, jarā는 dukkha (병은
dukkha) maraṇa는 dukkha, 싫어하는 것과의 연관은 dukkha, 좋아하는 것과의 분리는 dukkha, 원하는 것을
얻기위한 것이 아닙니다. dukkha입니다. 요컨대, 5 개의 upādāna’k'khandhas는 dukkha입니다.
비구, 이것은 dukkha ariya · sacca입니다 : jāti는 dukkha, jarā는 dukkha (병은
dukkha) maraṇa는 dukkha, 싫어하는 것과의 연관은 dukkha, 좋아하는 것과의 분리는 dukkha, 원하는 것을
얻기위한 것이 아닙니다. dukkha입니다. 요컨대, 5 개의 upādāna’k'khandhas는 dukkha입니다.
더욱이,
비구, 이것은 dukkha · samudaya ariya · sacca입니다.이 taṇhā는 욕망과 즐거움과 연결되어 여기 저기
기쁨을 찾는 재생으로 이끄는 즉, kāma-taṇhā, bhava-taṇhā 및 vibhava-taṇhā입니다.
비구, 이것은 dukkha · samudaya ariya · sacca입니다.이 taṇhā는 욕망과 즐거움과 연결되어 여기 저기
기쁨을 찾는 재생으로 이끄는 즉, kāma-taṇhā, bhava-taṇhā 및 vibhava-taṇhā입니다.
더욱이, 비구, 이것은 dukkha · nirodha ariya · sacca입니다 : 완전한 virāga, nirodha, 포기, 버림, 해방 및 바로 그 taṇhā로부터의 해방.
더욱이,
비구, 이것은 dukkha · nirodha · gāminī paṭipada ariya · sacca입니다 :이 ariya
aṭṭhaṅgika magga, 즉 sammā · diṭṭhi, sammā · saṅkappa, sammā · va · vācā
sammā · vācā , sammā · sati 및 sammā · samādhi.
비구, 이것은 dukkha · nirodha · gāminī paṭipada ariya · sacca입니다 :이 ariya
aṭṭhaṅgika magga, 즉 sammā · diṭṭhi, sammā · saṅkappa, sammā · va · vācā
sammā · vācā , sammā · sati 및 sammā · samādhi.
‘이것은
dukkha ariyasacca입니다’: 내 안에 비구, 전에 들어 보지 못한 것들에 관해서는 눈이 떠 올랐고 ñāṇa가
생겼고, paññā가 생겼고, vijjā가 생겼고, 빛이 생겼습니다. ‘이제,이 dukkha ariyasacca는 완전히 알려질
것입니다’: 내 안에 비구, 전에 들어 보지 못한 일들에 관해서는 눈이 떠 올랐고, ñāṇa가 생기고, paññā가 생기고,
vijjā가 생기고, 빛이 일어났습니다. ‘이제,이 dukkha ariyasacca는 완전히 알려졌습니다.’: 내 안에 비구,
이전에 들어 보지 못한 일들에 관해서는 눈이 떠 올랐고, ñāṇa가 생기고, paññā가 생기고, vijjā가 생기고, 빛이
생겼습니다.
dukkha ariyasacca입니다’: 내 안에 비구, 전에 들어 보지 못한 것들에 관해서는 눈이 떠 올랐고 ñāṇa가
생겼고, paññā가 생겼고, vijjā가 생겼고, 빛이 생겼습니다. ‘이제,이 dukkha ariyasacca는 완전히 알려질
것입니다’: 내 안에 비구, 전에 들어 보지 못한 일들에 관해서는 눈이 떠 올랐고, ñāṇa가 생기고, paññā가 생기고,
vijjā가 생기고, 빛이 일어났습니다. ‘이제,이 dukkha ariyasacca는 완전히 알려졌습니다.’: 내 안에 비구,
이전에 들어 보지 못한 일들에 관해서는 눈이 떠 올랐고, ñāṇa가 생기고, paññā가 생기고, vijjā가 생기고, 빛이
생겼습니다.
‘이것이
dukkha · samudaya ariyasacca’입니다. 내 안에는 비구들이여, 전에 들어 보지 못했던 것들에 대해 눈이
떠오르고 ñāṇa가 생겼고, paññā가 생겼고, vijjā가 생겼고, 빛이 생겼습니다. ‘이제,이 dukkha ·
samudaya ariyasacca는 버려 져야한다’: 내 안에 비구 들아, 전에 들어 보지 못했던 것들에 관해서는 눈이 떠
올랐고, ñāṇa가 일어 났고, paññā가 일어 났고, vijjā가 일어 났고, 빛이 일어났다. ‘이제이 dukkha ·
samudaya ariyasacca는 버려졌다’: 비구 들아, 내 안에는 전에 들어 보지 못했던 것들에 대해 눈이 떠 올랐고,
ñāṇa가 일어나고, paññā가 일어나고, vijjā가 일어나고, 빛이 일어났다.
dukkha · samudaya ariyasacca’입니다. 내 안에는 비구들이여, 전에 들어 보지 못했던 것들에 대해 눈이
떠오르고 ñāṇa가 생겼고, paññā가 생겼고, vijjā가 생겼고, 빛이 생겼습니다. ‘이제,이 dukkha ·
samudaya ariyasacca는 버려 져야한다’: 내 안에 비구 들아, 전에 들어 보지 못했던 것들에 관해서는 눈이 떠
올랐고, ñāṇa가 일어 났고, paññā가 일어 났고, vijjā가 일어 났고, 빛이 일어났다. ‘이제이 dukkha ·
samudaya ariyasacca는 버려졌다’: 비구 들아, 내 안에는 전에 들어 보지 못했던 것들에 대해 눈이 떠 올랐고,
ñāṇa가 일어나고, paññā가 일어나고, vijjā가 일어나고, 빛이 일어났다.
‘이것은
dukkha · nirodha ariyasacca입니다’: 내 안에 비구들, 전에 들어 보지 못한 것들에 관해서는 눈이 떠
올랐고, ñāṇa가 일어나고, paññā가 일어나고, vijjā가 일어나고, 빛이 일어났습니다. ‘이제,이 dukkha ·
nirodha ariyasacca는 개인적으로 경험해야합니다.’: 비 구스, 내 안에서 전에 들어 보지 못한 일들에 관해서는 눈이
떠 올랐고, ñāṇa가 일어 났고, paññā가 일어 났고, vijjā가 일어 났고, 빛이 일어났습니다. ‘이제,이 dukkha
· nirodha ariyasacca는 개인적으로 경험했습니다.’비 구스, 내 안에서는 전에 들어 보지 못한 일들에 대해 눈이 떠
올랐고, ñāṇa가 생기고, paññā가 생기고, vijjā가 생기고, 빛이 생겼다.
dukkha · nirodha ariyasacca입니다’: 내 안에 비구들, 전에 들어 보지 못한 것들에 관해서는 눈이 떠
올랐고, ñāṇa가 일어나고, paññā가 일어나고, vijjā가 일어나고, 빛이 일어났습니다. ‘이제,이 dukkha ·
nirodha ariyasacca는 개인적으로 경험해야합니다.’: 비 구스, 내 안에서 전에 들어 보지 못한 일들에 관해서는 눈이
떠 올랐고, ñāṇa가 일어 났고, paññā가 일어 났고, vijjā가 일어 났고, 빛이 일어났습니다. ‘이제,이 dukkha
· nirodha ariyasacca는 개인적으로 경험했습니다.’비 구스, 내 안에서는 전에 들어 보지 못한 일들에 대해 눈이 떠
올랐고, ñāṇa가 생기고, paññā가 생기고, vijjā가 생기고, 빛이 생겼다.
# 1-1. 환산스님과 함께 영어로 배우는 참선. Chapter 1. Son Meditation for the Modern World:현대인과 참선
Hwansan Sunim: Son Meditation for the Modern World
3.36K subscribers
…….
that he was worried that the Seon meditation teachings these days are
being lost among the latest health and lifestyle fads and trends.
that he was worried that the Seon meditation teachings these days are
being lost among the latest health and lifestyle fads and trends.
It
seems that meditation in general, and even Seon meditations in
particular, are being presented strictly as a way to gain so-called
‘healing.” Or “well-being.” Or “stress relief.”
seems that meditation in general, and even Seon meditations in
particular, are being presented strictly as a way to gain so-called
‘healing.” Or “well-being.” Or “stress relief.”
- Now, Seon meditation does provide those benefits,
- but the original purpose of Seon meditation has always been and must always be: enlightenment.
And that’s what I’m here to talk about today.
요즘 사람들이 건강을 위한 생활문화로 선수행을 하다보니 마치 유행처럼 받아들여져 수행의 근본 정신이 사라질지 모른다는 걱정을 하셨습니다.
- 사실 많은 사람들이 명상, 또는 참선수행을 할 때,
단순히 심신안정, 건강, 스트레스 해소 방법 정도로만 이해하는 듯합니다.
- 물론 실제 참선을 하면 그런 기능적인 효과들도 생겨납니다.
- 그러나 선수행의 근본 목적은 항상 깨달음에 있어왔고
이후로도 역시 깨달음에 목적을 두어야만 합니다.
- 바로 이 부분(깨달음)에 대해 오늘 말씀드리고자 합니다.
—————————————————————————
Invitation
Studio Audience Recruitment
영어로 배우는 참선, 한국 선불교의 핵심인 송담선사의 활구참선법 소개 및 이를 통한 한국 선불교의 수행법인 참선의 세계화, 그리고 주한 외국인들에게 한국 전통정신문화인 참선을 이해시키기 위해 기획된 프로그램입니다.
매주 현대인들이 가장 고민하는 문제들을 골라 어떻게 극복하여야하는지, 선불교적 해석과 함께 참선하며 강의를 듣는 시간입니다.
DATE: 7 pm, Thursday & Friday of the 1nd and 3th week of every month.
LOCATION: BTN Studios, 3rd fl. (Nambu Sunhwanro 2265, Seochogu, Seoul)
CONTACT: 02-3270-3437 / 010-5299-3670 (Miss Choi Yu-hwa)
We
invite you to be members of the studio audience for filming of the
English language BTN program, “Son Meditation in English with Hwansan
Sunim.”
invite you to be members of the studio audience for filming of the
English language BTN program, “Son Meditation in English with Hwansan
Sunim.”
There you can
learn Son meditation, the foremost spiritual practice method of
traditional Korean Buddhism. Your Dharma guide will be Hwansan Sunim, a
Korean American Buddhist monk and the disciple of Son Master Songdam,
the most venerated Buddhist master in Korea. Hwansan Sunim graduated
from the Department of the Comparative Study of Religion at Harvard
University. We hope you will attend our program and learn to see and
experience the world through the eyes of the Buddha.
learn Son meditation, the foremost spiritual practice method of
traditional Korean Buddhism. Your Dharma guide will be Hwansan Sunim, a
Korean American Buddhist monk and the disciple of Son Master Songdam,
the most venerated Buddhist master in Korea. Hwansan Sunim graduated
from the Department of the Comparative Study of Religion at Harvard
University. We hope you will attend our program and learn to see and
experience the world through the eyes of the Buddha.
방청을 원하시는 분들은 매월 첫째 세째 주, 목&금 저녁 6:50. / 녹화 일정은 방송국 사정에 따라 수시 변경이 가능하니 참여를 원하시는 해당 주간에 전화 확인 바랍니다.
서울 서초동 불교TV(BTN) 3층 스튜디오로 오시면 됩니다. 01-3270-3431/ 3438
(2호선 전철 방배역 2번 출구 방향으로 나와 마을 버스(13번, 15번)로 두 정거장./ 걸어서 10분)
Music in this video
Learn more
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Song
Helgur Staður
Artist
Friðrik Karlsson
Album
Slökun Og Vellíðan
Licensed to YouTube by
The Orchard Music (on behalf of Íslenskir tónar); Muserk Rights Management, and 4 Music Rights Societies
Song
Kyrrð
Artist
Friðrik Karlsson
Album
Máttur Hugans
Licensed to YouTube by
The Orchard Music (on behalf of Vitund)
# 1-1. 환산스님과 함께 영어로 배우는 참선. Chapter 1. Son Meditation for the Modern World:현대인과 참선
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
https://en.wikipedia.org/wiki/Circle-Vision_360%C2%B0
https://yesterland.com/circarama.html
https://yesterland.com/
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
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.
2. GIG ECONOMY,
3. STOCK MARKET INVESTING,
4. HOME GARDENING,
5. ONLINE COACHI
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://yesterland.com/
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/
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,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
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,
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,
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,
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,
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,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
106) Classical Turkmen
107) Classical Ukrainian-Класичний український,
108) Classical Urdu- کلاسیکی اردو
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
manusmriti will be rewritten for Discovery of Aboriginal Awakened One
Societies Universe for the welfare, happiness, peace for all societies
and for them to attain Eternal Bliss as their Final Goal as enshrined in
the marvelous, modern Constitution with full freedom, equality,
liberty, and fraternity exposing the foreigners kicked out from Bene
Israel, Tibet, Africa Etc., chitpavan brahmins of Rowdy Swayam Sevaks
(RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.99.9% All Aboriginal
Awakened Societies are aware of the fact that Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners kicked out from Bene Israel,
Tibet, Africa etc., chitpavan brahmins of Rowdy Swayam Sevaks (RSS) only
will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will
get only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.
 Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights: JC |
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.
UPASAKA JAGATHEESAN CHANDRASEKHARAN
LESSON 3517 Thu 26 Nov 2020
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
People
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.
Babasaheb Ambedkar and all Awakened Aboriginal Societies are loyal to this Universe. Therefore they are owners of this Universe.
But NOT The
Congress and the communists have called for nation wide strike /Bandh
on 26-11-2020, They are chips of the same block, vultures of the same
feather flocking together, the foreigners kicked out from Bene Israel,
Tibet,Africa, Eastern Europe, Western Germany, Northern Europe, South
Russia, Hungary etc., chitpavan brahmins of RSS (Rowdy Swayam
Sevaks/hindutva mahasabha just to establish their manusmriti based
hindutva remotely controlling the Bevakoof Jhoothe Psychopaths (BJP)
headed by Ma murderer of democratic institutions (Modi) and the
chitpavan Omit Shah.
Congress and the communists have called for nation wide strike /Bandh
on 26-11-2020, They are chips of the same block, vultures of the same
feather flocking together, the foreigners kicked out from Bene Israel,
Tibet,Africa, Eastern Europe, Western Germany, Northern Europe, South
Russia, Hungary etc., chitpavan brahmins of RSS (Rowdy Swayam
Sevaks/hindutva mahasabha just to establish their manusmriti based
hindutva remotely controlling the Bevakoof Jhoothe Psychopaths (BJP)
headed by Ma murderer of democratic institutions (Modi) and the
chitpavan Omit Shah.
Constitution Day 2020: Know history, importance and why we celebrate this day
Constitution Day 2020:Two months after its
adaption, the Indian Constitution became effective on January 26,
replacing the government of India act as the country’s fundamental
governing document.
adaption, the Indian Constitution became effective on January 26,
replacing the government of India act as the country’s fundamental
governing document.
Constitution Day 2020 is being celebrated across the country today
(November 26), to commemorate the day when the Constitution of India was
adopted. The Constitution is a document that lays down the fundamental
political principles, right, duties and power of the government, besides setting out fundamental rights, directive principles, and duties of citizens.
(November 26), to commemorate the day when the Constitution of India was
adopted. The Constitution is a document that lays down the fundamental
political principles, right, duties and power of the government, besides setting out fundamental rights, directive principles, and duties of citizens.
Two months after its adaption, the Indian Constitution became effective
on January 26, replacing the government of India act as the country’s
fundamental governing document.
on January 26, replacing the government of India act as the country’s
fundamental governing document.
This year that marked the 125th anniversary of BR Ambedkar, who chaired
the drafting committee of the Constituent Assembly. Ambedkar is recognised as the ‘Father of the Constitution’. Prior to the
announcement of the Constitution Day, November 26 was celebrated as the
Law Day.
the drafting committee of the Constituent Assembly. Ambedkar is recognised as the ‘Father of the Constitution’. Prior to the
announcement of the Constitution Day, November 26 was celebrated as the
Law Day.
Significance
The day aims at highlighting the significance of the Indian constitution and to spread thoughts and ideas of BR Ambedkar.
Our constitution sets out fundamental rights, directive principles, and
duties of citizens, and declares India a sovereign, secular, socialist,
and democratic republic.
duties of citizens, and declares India a sovereign, secular, socialist,
and democratic republic.
Constitution Day (Samvidhan Divas): 10 inspirational quotes of BR Ambedkar, architect of the Indian Constitution
- “However
good a constitution may be, if those who are implementing it are not
good, it will prove to be bad. However bad a constitution may be, if
those implementing it are good, it will prove to be good” - “If we
wish to maintain democracy not merely in form, but also in fact, what
must we do? The first thing in my judgement we must do is to hold fast
to constitutional methods of achieving our social and economic
objectives” - “Political democracy cannot last unless there lies
at the base of…social democracy. What does social democracy mean? It
means a way of life which recognizes liberty, equality and fraternity as
the principles of life…” - “I measure the progress of a community by the degree of progress which women have achieved”
- The
Constitution can provide only the organs of State such as the
Legislature, the Executive and the Judiciary. The factors on which the
working of those organs of the State depend are the people and the
political parties they will set up as their instruments to carry out
their wishes and their politics.” - “A great man is different from an eminent one in that he is ready to be the servant of the society”
- “So long as you do not achieve social liberty, whatever freedom is provided by the law is of no avail to you”
- “Democracy
is not merely a form of government. It is primarily a mode of
associated living, of conjoint communicated experience. It is
essentially an attitude of respect and reverence towards fellow men” - “I like the religion that teaches liberty, equality and fraternity”
- “We are Indians, firstly and lastly”
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
Constitution of India-