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.
You are one in a million—a mother, grandmother, guiding light, and great
inspiration. We want to wish you good health, happiness, and the best
of everything. Thank you for everything you’ve done for us. Happy
birthday!
Buddha
le-a cerut să experimenteze, să-și caute propriile adevăruri, nu să se
conformeze cu ceea ce au auzit, ci mai degrabă să observe. Pentru a-și
construi propriile concluzii pe dovezi adunate și observate, el a
explicat că nu există altă modalitate de a determina dacă ceva este bun
sau nu, decât prin trăirea lui.
Discursurile
lui Buddha au fost numite Suttas. În mod normal, cuvântul care îl
însoțește pe Sutta se referă la oamenii cărora le vorbea. Discursul pe
care l-a rostit pentru Kalama este foarte cunoscut, deoarece textul
subliniază aprecierea lui Buddha pentru anchetă. Acesta este motivul
pentru care acest Sutta este denumit și Sutta de anchetă.
Inceputul
Când
Buddha a ajuns la Kalamas, toți au fost foarte încântați să fie față în
față cu Trezirea cu Conștientizarea Unu. Aveau întrebări și erau
dornici să învețe de la Buddha însuși.
S-au
adunat cu toții în jurul lui Buddha, împreună cu discipolii săi. Atunci
un bărbat Kalama s-a apropiat de Buddha, în cel mai respectuos mod, și
l-a întrebat despre înțelepții care ar veni și vor merge în satul lor.
El
a explicat că acești oameni își vor exalta de obicei credința și vor
critica alte credințe. Toți ar avea motive grozave pentru a-și justifica
propria credință față de alte credințe. Deci, toți acești bărbați erau
considerați foarte înțelepți și de aceea cetățenii nu știau pe cine să
creadă sau pe cine să urmeze
Calea anchetei
Buddha
a acceptat și a înțeles această confuzie, din cauza tuturor
informațiilor conflictuale. Atunci le-a învățat calea anchetei. El le-a
spus să nu creadă sau să accepte nimic bazat pe cine o spune, sau pentru
că este în scripturi sau din cauza naturii celor care o practică. Nici
măcar învățăturile sale nu trebuiau acceptate fără a fi puse la
îndoială.
El
le-a cerut să experimenteze, să-și caute propriile adevăruri, nu să se
conformeze cu ceea ce au auzit, ci mai degrabă să observe. Și să își
construiască propriile concluzii pe dovezi adunate și observate. El a
explicat că nu există o altă modalitate de a determina dacă ceva este
bun sau nu, decât prin trăirea lui.
Kalama
avea îndoieli cu privire la capacitatea lor de a judeca despre ceea ce
era bine și ce nu. Atunci Buddha a menționat o linie de întrebări
reflexive, numerotarea comportamentelor și consecințelor și a cerut
Kalamasilor să le judece ca fiind bune sau rele.
Kalama a făcut o treabă grozavă și Buddha i-a făcut să-și dea seama că au deja ceea ce era necesar pentru a decide singuri.
Originile suferinței
Ceea
ce ne atrage atenția este că întrebările reflexive pe care Buddha le
pune Kalamasului se bazează pe cele trei origini ale suferinței. El
întreabă despre cineva care este atașat de lucruri și despre cineva plin
de furie și altul care trăiește în amăgire. Kalama a recunoscut că
acestea vor duce la consecințe negative și, prin urmare, nu ar trebui să
servească drept exemple.
Buddha
credea că suferința oamenilor avea trei origini sau atașamente de bază -
Primul este faptul că omul era profund legat de ființe sau lucruri
impermanente, care nu aparțineau nimănui. A doua origine a suferinței
este ura - furia pe care o putea experimenta era suficientă pentru a-l
orbi de ceea ce era bine și drept. Iar ultimul și al treilea este iluzia
- obiceiul de a trăi ca și când nu ar fi suferință, ca și când nu ar fi
un sfârșit, ca și când nu ar exista o transformare constantă. Crezând
într-o realitate constantă care nu există.
Buddha,
așa cum era obișnuit la acea vreme ca o bună practică didactică, avea
să întrebe despre situații antagoniste. Ar întreba despre cineva fără
atașamente, fără ură și fără amăgiri. El ar întreba despre produsul care
va veni de la acești bărbați și despre consecințele faptelor lor.
Kamma (Legea cauzei și condiției)
Explicarea
originilor suferinței în acest fel a fost un instrument excelent pe
care Buddha l-a folosit pentru a ne arăta cum putem gestiona propriul
nostru kamma. În mod normal, când auzim cuvântul Kamma, ne gândim la
consecințele negative.
Cu
toate acestea, Kamma este și despre lucruri bune. Tot binele pe care îl
faci, se întoarce și la tine. A face lucruri în acest scop exclusiv nu
este corect, ci devine natural. De fapt, aș îndrăzni să spun că este
deja, cel puțin într-o anumită măsură, natural pentru tine.
Ajutați
pe cineva să ducă o geantă la etaj sau la mașină și, la câteva blocuri
înainte, întâlniți pe cineva pe care chiar v-a plăcut să-l vedeți din
nou, dar i-ați pierdut numărul de telefon. Aceste lucruri pot fi văzute
ca o coincidență, dar de multe ori nu sunt. Nu ne dăm seama de acest
lucru, deoarece binele pe care l-ai făcut înainte a fost atât de
natural, încât nu ai așteptat niciun fel de recompensă.
Sutta
vă oferă cheile de-a lungul drumului, acestea sunt instrumentele
filosofice necesare pentru propria creștere. Ele acționează ca elemente
de bază pentru propria dvs. dezvoltare personală. Restul depinde de
tine, pentru că trebuie să fii propriul tău profesor, trebuie să-ți
trezești propriul suflet.
Будда
просил их переживать, искать свои собственные истины, не
соответствовать тому, что они слышали, а скорее наблюдать. Чтобы сделать
свои собственные выводы на основе собранных и наблюдаемых свидетельств.
Он объяснил, что нет другого способа определить, хорошо что-то или нет,
кроме как жить этим.
Беседы
Будды были названы суттами. Обычно слово, сопровождающее сутту,
относится к людям, с которыми он говорил. Речь, которую он произнес
перед каламасом, очень хорошо известна, потому что в этом тексте
подчеркивается, что Будда ценит исследования. Вот почему эта сутта также
называется сутта расследования.
Начало
Когда
Будда достиг Каламы, все они были очень взволнованы возможностью
встретиться лицом к лицу с Пробуждением с Первым Сознанием. У них были
вопросы, и они очень хотели учиться у самого Будды.
Все
они собрались вокруг Будды вместе с его учениками. Именно тогда один
калама подошел к Будде самым почтительным образом и спросил его о мудрых
людях, которые будут приходить и уходить в их деревню.
Он
объяснил, что эти люди обычно превозносят свою веру и критикуют другие
верования. У всех них были бы веские причины оправдывать свою веру по
сравнению с другими религиями. Итак, все эти люди считались очень
мудрыми, и поэтому горожане не знали, кому верить или кому следовать.
Путь расследования
Будда
принял и понял это заблуждение из-за всей противоречивой информации.
Именно тогда он научил их исследовать. Он сказал им не верить и не
принимать ничего в зависимости от того, кто это говорит, или потому, что
это указано в Священных Писаниях, или в силу характера тех, кто это
практикует. Даже его учение нельзя было принимать без вопросов.
Он
просил их переживать, искать свои собственные истины, не
соответствовать тому, что они слышали, а скорее наблюдать. И строить
свои собственные выводы на основе собранных и наблюдаемых доказательств.
Он объяснил, что нет другого способа определить, хорошо что-то или нет,
кроме как жить этим.
Каламы
сомневались в своей способности суждения о том, что хорошо, а что нет.
Именно тогда Будда упомянул ряд рефлексивных вопросов, перечислив
поведение и последствия и попросил калам судить о них как о хороших или
плохих.
Каламы проделали огромную работу, и Будда дал им понять, что у них уже есть то, что необходимо для самостоятельного решения.
Истоки страдания
Наше
внимание привлекает то, что все рефлексивные вопросы, которые Будда
задает каламасам, основаны на трех источниках страдания. Он спрашивает о
ком-то, кто привязан к вещам, о ком-то, кто полон гнева, а о ком-то,
живущем в заблуждении. Каламы признали, что это приведет к негативным
последствиям и поэтому не должно служить примером.
Будда
считал, что человеческие страдания имеют три основных источника или
привязанности. Первое - это факт, что человек был глубоко связан с
непостоянными существами или вещами, которые никому не принадлежали.
Второй источник страдания - ненависть: гнева, который можно было
испытать, было достаточно, чтобы ослепить его в отношении того, что было
хорошо и правильно. И последнее, и третье - заблуждение - привычка жить
так, как будто не было страдания, как будто не было конца, как будто не
было постоянного преобразования. Вера в постоянную реальность, которой
не существует.
Будда,
как это было принято в то время как хорошая практика обучения, затем
спрашивал о антагонистических ситуациях. Он спрашивал о ком-то без
привязанностей, ненависти и иллюзий. Он спрашивал о продукте, который
будет получен от этих людей, и о последствиях их действий.
Камма (Закон причины и состояния)
Подобное
объяснение происхождения страдания было отличным инструментом, который
использовал Будда, чтобы показать нам, как мы можем управлять своей
собственной каммой. Обычно, когда мы слышим слово Камма, мы думаем о
негативных последствиях.
Однако
Камма тоже о хорошем. Все хорошее, что вы делаете, также возвращается к
вам. Делать что-то исключительно для этой цели неправильно, но
становится естественным. Собственно, осмелюсь сказать, что это уже, по
крайней мере, в некоторой степени, для вас естественно.
Вы
помогаете кому-то отнести сумку наверх или в машину, и через несколько
кварталов вы встречаетесь с кем-то, кого вы действительно хотели видеть
снова, но потеряли его номер телефона. Эти вещи можно рассматривать как
совпадение, но часто это не так. Мы не осознаем этого, потому что то
хорошее, что вы делали раньше, было настолько естественным, что вы не
ждали никакой награды.
Сутта
дает вам ключи на пути, это философские инструменты, необходимые для
вашего собственного роста. Они выступают в качестве основных
строительных блоков для вашего личного развития. Остальное зависит от
вас, потому что вы должны быть своим собственным учителем, вы должны
пробудить свою собственную душу.
Эта
небольшая книжка является редакцией собрания лекций, — прочитанных
достопочтенным Аджаном Сумедхо на основную тему учения Будды: что тяготы
человеческого существования могут быть превзойдены с помощью духовных
средств. Это учение передается как Четыре Благородные Истины Будды,
впервые разъясненные им в 528 до н.э. в Оленьем Парке Сарана у Варанаси,
и с той поры живущие в мире буддизма.
Четыре благородные истины — это квинтэссенция всех учений
Будды, в той или иной форме их сути придерживаются все школы буддизма.
Четыре Благородные Истины сформулировал сам
Будда Шакьямуни и кратко их можно изложить так:
1) Существует страдание (неудовлетворенность); дуккха
2) Существует причина страдания — желание; самудая
3) Существует прекращение страдания — ниббана (нирвана); ниродха
4) Существует путь, ведущий к прекращению страдания; магга
В
наше время осталось не так уж много буддистов, которые используют
Четыре Благородные Истины в буддийском мире, даже в Таиланде. Люди
говорят: «А, ну да, Четыре Благородные Истины — это для начинающих».
Потом они занимаются всеми техниками випассаны и становятся
по-настоящему одержимыми шестнадцатью ступенями, прежде чем прийти к
Благородным Истинам.
Меня
пугает, что в буддийской среде по-настоящему глубокое учение оказалось
заброшенным как примитивный буддизм: «Ну, это для совсем детей, для
начинающих. Продвинутые курсы — это…». Люди погружаются в сложные теории
и идеи, забывая о самом глубоком учении.
Четыре
Благородные Истины являются темой рефлексии на всю жизнь. Это не то,
что за один ретрит вы поймете Четыре Благородные Истины, три аспекта и
двенадцать прозрений, станете арахантом и затем перейдете к чему-то
более продвинутому.
Четыре
Благородные Истины не настолько просты. Они требуют к себе непрерывного
внимания и усердия, и предоставляют предмет для исследования
протяжением в жизнь. Саддхамма. Тхеравада. Буддаяна. Сасана.
— Аджан Сумедхо
— текст читает Пётр Маркин
Сердечно благодарим за помощь
и развитие Дхаммы в России — Петра Маркина и Юлию Орлову
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Na
fai atu Buddha ia latou e iloa, saili a latou lava upu moni, aua le
faʻatusatusa i mea na latou faʻalogo ai, ae ia maitau. Ina ia fausia a
latou lava faaiuga i le aoina ma maitau molimau. Na ia faamatala e leai
se isi auala e iloa ai pe lelei se mea pe leai, seʻi vagana o le ola ai.
O
tautalaga a Buddha ua faaigoaina o le Suttas. O le mea masani, o le upu
faʻatasi ma Sutta e faʻasino i tagata na ia talanoa i ai. O le
tautalaga na ia faia mo le Kalamas e matua lauiloa lava, aua o le
tusitusiga o loʻo faʻamamafaina ai le faʻafetaia e Buddha o le fesili.
Ole mafuaʻaga foʻi lea ua faʻaigoa ai lenei Sutta ole Suesuega Sutta.
Le Amataga
Ina
ua taunuʻu Buddha i Kalamas sa latou matua fiafia uma lava e
faʻafesagaʻi ma le Alafaʻi ma le Faʻalauiloa Tasi. Sa i ai a latou
fesili, ma sa latou naunau foi e aʻoaʻo mai le Buddha lava ia.
Sa
latou potopoto faataamilo i le Buddha, faatasi ai ma ona soo. O le
taimi lena na alu atu ai se tamaloa Kalama ia Buddha, i se auala sili
ona faʻaaloalo, ma fesili ia te ia e uiga i tamaloloa popoto o le a omai
ma o atu i lo latou nuu.
Na
ia faamatala o nei tamaloa e masani lava ona siitia lo latou
faatuatuaga ma faitio i isi talitonuga. O le a latou maua uma ni
mafuaʻaga sili e taʻuamiotonuina ai lo latou lava faʻatuatua nai lo isi
faʻatuatuaga. Ma, o nei tamaloloa uma na manatu e sili ona atamamai, ma o
le mafuaʻaga lea na le iloa ai e tagata o le ‘aʻai poʻo ai e talitonu i
ai, poʻo ai e mulimuli
Le Ala o Suesuega
Buddha
taliaina ma malamalama i lenei le mautonu, ona o le feteʻenaʻi uma
faʻamatalaga. O le taimi lena na ia aʻoaʻoina ai i latou i le auala o
fesili. Na ia fai atu ia i latou e aua le talitonu pe talia se mea e
faʻavae i luga o ai na fai mai ai, pe ona o loʻo i tusitusiga paia, pe
ona o le natura o latou o faʻataʻitaʻia. E oo foi i ana aʻoaʻoga sa le
taliaina e aunoa ma le fesiligia.
Na
ia fai atu ia latou iloa, saili a latou lava upu moni, aua le mulimuli i
mea na latou lagonaina, ae ia matau. Ma fausia a latou lava faaiuga i
luga o potopoto ma maitau molimau. Na ia faamatala e leai lava seisi
auala e iloa ai pe lelei se mea pe leai, seʻi vagana le ola ai.
Sa
i ai i le au Kalamas le masalosalo e uiga i la latou agavaʻa faʻamasino
e uiga i mea lelei ma mea e le lelei. O le taimi lena na taʻua ai e
Buddha le laina o fesili faʻaali, mafaufau i amioga ma iʻuga, ma
fesiligia le au Kalamas e faʻamasino i latou e lelei pe leaga.
Na
faia e le au Kalamas se galuega tele tele ma na faʻamaonia e Buddha
latou ua uma ona latou mauaina mea e manaʻomia e filifili ai latou lava.
Le amataga o puapuaga
O
le mea e tosina mai ai o tatou mafaufau o fesili taua a le Buddha na
fesiligia ai le Kalamas e faʻavae uma i luga o le tolu amataga o
mafatiaga. Na ia fesili e uiga i se tasi ua pipii i mea, ma e uiga i se
tasi ua tumu i le ita ma le isi o loo ola i le le malamalama. Na iloa e
le au Kalamas o nei mea o le a oʻo atu ai i ni taunuuga le lelei ma o
lea e le tatau ai ona avea ma faʻataʻitaʻiga.
Buddha
talitonu o puapuaga o tamaloloa e tolu mafuaʻaga amata poʻo
fesoʻotaʻiga - O le muamua, o le mea moni o le tagata na matua
fesoʻotaʻi i tagata le tumau poʻo mea, e le o se tasi. O le lona lua o
mafuaʻaga o puapuaga o le inoino - o le ita na mafai e se tasi ona oo i
ai, ua lava lea e faatauasoina ai ia i le mea lelei ma le saʻo. Ma o le
mulimuli ma lona tolu o le faʻaseseina - o le mausa o le ola e pei lava
na leai se mafatiaga, e pei o leai se iʻuga, e peiseai e leai se faifai
pea suiga. Talitonu i le tumau mea moni e le oi ai.
Buddha,
e pei ona masani ai i lena taimi o se lelei aʻoaʻoga aʻoaʻoga, ona
fesili lea e uiga i tulaga tetee. Na te fesili e uiga i se tasi e leai
ni fesoʻotaʻiga, leai se inoino ma leai ni faʻaseseega. Na ia fesili e
uiga i le oloa e maua mai i nei tamaloloa ma iʻuga o a latou gaioiga.
Kamma (Tulafono o Mafuaʻaga ma Tulaga)
Faʻamatalaina
mafuaʻaga o mafatiaga i lena auala o se sili mea faigaluega na faʻaaoga
e Buddha e faʻaali mai ai ia matou auala e mafai ai ona faʻatautaia a
matou lava kamma. Masani a tatou faʻalogo i le upu Kamma tatou mafaufau e
uiga i le leaga aʻafiaga.
Ae
ui i lea, Kamma e uiga foi i mea lelei. O mea lelei uma e te faia, e
toe foʻi mai ia te oe. Faia o mea mo lenei faapitoa faʻamoemoe e le
saʻo, ae avea ma masani. O le mea moni, ou te fia faʻamalosi e fai atu
ua uma, a itiiti mai i sina tikeri, masani ia oe.
Oe
fesoasoani i se tasi e amoina se ato i le fogafale i luga, poʻo le
taʻavale, ma ni nai poloka i luma oe fetaiaʻi ma se tasi e te matua
fiafia lava e vaʻai i ai, ae na leiloa lau / lana numera telefoni. O nei
mea e mafai ona vaʻaia o se mea e tupu fua, ae e masani ona leai. Matou
te le iloa lenei, aua o le lelei na e faia muamua na matua masani lava,
oe le faʻatali mo soʻo se ituaiga o taui.
O
le Sutta e avatua ia te oe ki i luga o le ala, o mea nei o filosofia
mea faigaluega talafeagai mo lou oe tuputupu aʻe. Latou te avea o ni
maota fau fale autu mo oe oe lava atinaʻe. O mea o loʻo totoe ia te oe,
aua e tatau ona avea oe ma ou lava faiaoga, e tatau ona e fagua lou lava
agaga.
Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice University
aua
“Discovery of Buddha the Awakened One with Awcious Universe” i le 116 Classical Languages
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Dh
’iarr Buddha orra eòlas fhaighinn, na fìrinnean aca fhèin a shireadh,
gun a bhith a rèir na chuala iad, ach a bhith a’ cumail sùil. Gus na
co-dhùnaidhean aca fhèin a thogail air fianais a chaidh a chruinneachadh
agus a choimhead. Mhìnich e nach robh dòigh eile ann air dearbhadh an
robh rudeigin math no nach robh, ach le bhith ga fhaicinn beò.
Chaidh
discourses Buddha ainmeachadh mar na Suttas. Mar as trice, bidh am
facal a tha an cois Sutta a ’toirt iomradh air na daoine ris an robh e
a’ bruidhinn. Tha an òraid a rinn e airson na Kalamas gu math
aithnichte, oir is e sin an teacsa a tha a ’cur cuideam air luach Buddha
airson a bhith a’ sgrùdadh. Is e seo as coireach gu bheil an Sutta seo
air ainmeachadh cuideachd mar an Sutta Rannsachaidh.
An Toiseach
Nuair
a ràinig Buddha na Kalamas bha iad uile air bhioran a bhith aghaidh ri
aghaidh leis an Awakenement le Awareness One. Bha ceistean aca, agus bha
iad cuideachd airson ionnsachadh bhon Buddha fhèin.
Chruinnich
iad uile timcheall am Buddha, còmhla ri a dheisciobail. Sin nuair a
thàinig fear à Kalama gu Buddha, anns an dòigh as urramaiche, agus dh
’fhaighnich e dha mu na daoine glic a bhiodh a’ tighinn agus a ’dol don
bhaile aca.
Mhìnich
e gum biodh na fir sin mar as trice ag àrdachadh an creideamh agus a
’càineadh chreideasan eile. Bhiodh adhbharan mòra aca uile airson an
creideamh fhèin a dhearbhadh thairis air creideamhan eile. Mar sin, bha
na fir sin uile air am faicinn gu math glic, agus is e seo as coireach
nach robh fios aig muinntir a ’bhaile cò a chreideadh iad, no cò a
leanadh iad
An dòigh sgrùdaidh
Ghabh
Buddha ris agus thuig e an troimh-chèile seo, air sgàth an
fhiosrachaidh a bha an aghaidh a chèile. Sin nuair a theagaisg e dhaibh
an dòigh sgrùdaidh. Thuirt e riutha gun a bhith a ’creidsinn no a’
gabhail ri rud sam bith stèidhichte air cò a chanas e, no air sgàth gu
bheil e anns na sgriobtairean, no air sgàth nàdar an fheadhainn a tha ga
chleachdadh. Cha ghabhadh eadhon ri a theagasg gun cheasnachadh.
Dh
’iarr e orra eòlas fhaighinn, na fìrinnean aca fhèin a shireadh, gun a
bhith a rèir na chuala iad, ach a bhith a’ cumail sùil. Agus na
co-dhùnaidhean aca fhèin a thogail air fianais a chaidh a chruinneachadh
agus a choimhead. Mhìnich e nach robh dòigh eile ann air dearbhadh an
robh rudeigin math no nach robh, ach le bhith ga fhaicinn beò.
Bha
teagamhan aig na Kalamas mun chomas breithneachaidh aca mu na bha math
agus dè nach robh. Sin nuair a thug Buddha iomradh air loidhne de
cheistean meòrachail, a ’cunntadh giùlan agus builean, agus ag iarraidh
air na Kalamas am breithneachadh mar mhath no dona.
Rinn
na Kalamas obair mhath agus thug Buddha orra tuigsinn gu robh na bha
riatanach aca mu thràth airson co-dhùnadh leotha fhèin.
Tùsan fulangas
Is
e an rud a tha a ’glacadh ar n-aire gu bheil na ceistean meòrachail a
tha am Buddha a’ faighneachd dha na Kalamas uile stèidhichte air na trì
tùsan de dh ’fhulangas. Tha e a ’faighneachd mu dheidhinn cuideigin a
tha ceangailte ri rudan, agus mu dheidhinn cuideigin a tha làn feirge
agus fear eile a tha beò fo dhragh. Bha na Kalamas ag aithneachadh gun
robh iad sin a ’dol a thoirt droch bhuaidh agus mar sin cha bu chòir
dhaibh a bhith nan eisimpleirean.
Bha
Buddha a ’creidsinn gun robh trì tùsan no ceanglaichean bunaiteach aig
fulangas fir - Is e a’ chiad fhear, gu robh ceangal domhainn aig an
duine ri creutairean neo-mhaireannach no rudan, nach buineadh do dhuine
sam bith. Is e fuath an dàrna tùs de fhulangas - bha an rage a dh
’fhaodadh a bhith aig duine gu leòr airson a dhalladh gu rud a bha math
agus ceart. Agus is e am fear mu dheireadh agus an treas fear mealladh -
an cleachdadh a bhith a ’fuireach mar nach biodh fulangas ann, mar nach
biodh crìoch ann, mar nach biodh cruth-atharrachadh cunbhalach ann. A
’creidsinn ann an da-rìribh nach eil ann.
Bhiodh
Buddha, mar a bha e cumanta aig an àm sin mar dheagh chleachdadh
teagaisg, an uairsin a ’faighneachd mu shuidheachaidhean antagonist.
Bhiodh e a ’faighneachd mu dheidhinn cuideigin aig nach robh
ceanglaichean, gun fhuath agus gun bhreugan. Bhiodh e a ’faighneachd mun
toradh a thigeadh bho na fir sin agus buaidh nan achdan aca.
Kamma (Lagh Adhbhar agus Suidheachadh)
Bha
a bhith a ’mìneachadh tùs fulangas san dòigh sin na inneal math a
bhiodh Buddha a’ cleachdadh gus sealltainn dhuinn mar as urrainn dhuinn
ar kamma fhèin a riaghladh. Mar as trice nuair a chluinneas sinn am
facal Kamma bidh sinn a ’smaoineachadh mu na builean àicheil.
Ach,
tha Kamma mu dheidhinn rudan math cuideachd. Gach math a nì thu, thig e
air ais thugad cuideachd. Chan eil e ceart a bhith a ’dèanamh rudan
airson an adhbhar shònraichte seo, ach bidh e a’ fàs nàdarra. Gu
fìrinneach, bu mhath leam a ràdh gu bheil e mu thràth, gu ìre air
choreigin, nàdarrach dhut.
Bidh
thu a ’cuideachadh cuideigin le bhith a’ giùlan baga suas an staidhre,
no chun chàr, agus beagan bhlocaichean air thoiseach ort thig thu
tarsainn air cuideigin a bu mhath leat fhaicinn a-rithist, ach chaill
thu an àireamh fòn aige / aice. Faodar na rudan sin fhaicinn mar
cho-thuiteamas, ach gu tric chan eil iad. Cha bhith sinn a ’tuigsinn
seo, leis gu robh am math a rinn thu roimhe cho nàdarrach, cha robh thu
a’ feitheamh ri duais de sheòrsa sam bith.
Bheir
an Sutta dhut na h-iuchraichean dhut air an t-slighe, is iad sin na
h-innealan feallsanachail a tha riatanach airson do fhàs fhèin. Bidh iad
nan bunaitean togail airson do leasachadh pearsanta fhèin. Tha an còrr
an urra riut, oir feumaidh tu a bhith nad thidsear fhèin, feumaidh tu d
’anam fhèin a dhùsgadh.
“Discovery of Buddha the Awakened One with Awareness Universe” ann an 116 Cànan Clasaigeach
Lab meòrachaidh lèirsinn cearcall 360 ceum.
Dh
’iarr Buddha orra eòlas fhaighinn, na fìrinnean aca fhèin a shireadh,
gun a bhith a rèir na chuala iad, ach a bhith a’ cumail sùil. Gus na
co-dhùnaidhean aca fhèin a thogail air fianais a chaidh a chruinneachadh
agus a choimhead. Mhìnich e nach robh dòigh eile ann air dearbhadh an
robh rudeigin math no nach robh, ach le bhith ga fhaicinn beò.
Буда
их је замолио да искусе, да траже своје истине, не да се прилагоде
ономе што су чули, већ да посматрају. Да би своје закључке засновали на
прикупљеним и посматраним доказима. Објаснио је да не постоји други
начин да се утврди да ли је нешто добро или не, осим живењем.
Будини
дискурси названи су сутте. Обично се реч која прати Сутту односи на
људе с којима је разговарао. Говор који је одржао за Каламе врло је
познат, јер је то текст који наглашава Будину захвалност за истрагу.
Због тога се ова Сутта назива и Упитна сутта.
Почетак
Када
је Буда стигао до Калама, сви су били веома узбуђени што су били лицем у
лице са Буђењем са Једном Свешћу. Имали су питања, а такође су били
нестрпљиви да уче од самог Буде.
Сви
су се окупили око Буде, заједно са његовим ученицима. Тада је човек
Каламе пришао Буди, на најпоштованији начин, и питао га за мудраце који
би дошли и отишли у њихово село.
Објаснио
је да би ти мушкарци обично узвисивали своју веру и критиковали друга
уверења. Сви би имали велике разлоге да оправдају сопствену веру у
односу на друге вере. Дакле, сви ови људи су сматрани врло мудрима и
због тога становници града нису знали коме да верују или кога да следе
Пут истраге
Буда
је прихватио и разумео ову забуну, због свих опречних информација. Тада
их је научио начину испитивања. Рекао им је да не верују или прихватају
било шта на основу тога ко то каже, или зато што је то у списима или
због природе оних који то практикују. Ни његова учења нису смела бити
прихваћена без испитивања.
Замолио
их је да искусе, траже своје истине, не да се прилагоде ономе што су
чули, већ да посматрају. И да своје закључке граде на прикупљеним и
посматраним доказима. Објаснио је да не постоји други начин да се утврди
да ли је нешто добро или не, осим ако се то живи.
Каламе
су сумњале у способност просуђивања шта је добро, а шта није. Тада је
Буда споменуо низ рефлективних питања, нумерисаних понашања и последица и
затраживши од Калама да их оцени као добре или лоше.
Каламе су учиниле сјајан посао и Буда их је натерао да схвате да већ имају оно што је неопходно да самостално одлуче.
Порекло патње
Оно
што привлачи нашу пажњу јесте да се рефлектујућа питања која Буда
поставља Каламама заснивају на три порекла патње. Пита за некога ко је
везан за ствари и за некога ко је пун беса и другог који живи у заблуди.
Каламе су препознале да ће то довести до негативних последица и стога
не би требале да служе као примери.
Буда
је веровао да патња мушкараца има три основна порекла или везаности -
прва је чињеница да је човек био дубоко повезан са несталним бићима или
стварима, које нису припадале никоме. Друго порекло патње је мржња - бес
који је човек могао да искуси био је довољан да га слепи на оно што је
добро и исправно. И коначно и треће је заблуда - навика да се живи као
да нема патње, као да нема краја, као да не постоји стална
трансформација. Верујући у сталну стварност која не постоји.
Буда,
као што је то било уобичајено у то доба као добра наставна пракса, тада
би постављао питања о антагонистичким ситуацијама. Питао би за некога
без везаности, мржње и заблуда. Питао би о производу који би долазили од
ових мушкараца и последицама њихових дела.
Камма (закон узрока и стања)
Објашњење
порекла патње на тај начин било је сјајно средство које нам је Буда
користио да би нам показао како можемо управљати својом каммом. Кад
чујемо реч Камма, обично размишљамо о негативним последицама.
Међутим,
и Камма се бави добрим стварима. Све добро што учините, такође вам се
враћа. Радити ствари у ову искључиву сврху није у реду, већ постаје
природно. Заправо, усудио бих се рећи да вам је то већ, барем донекле,
природно.
Помогнете
некоме да однесе торбу горе или до аутомобила, а неколико блокова
испред наиђете на некога кога сте заиста волели поново да видите, али
сте изгубили његов / њен телефонски број. Ове ствари се могу сматрати
случајношћу, али често нису. Не схватамо ово, јер је добро које сте
раније учинили било тако природно, нисте чекали никакву награду.
Сутта
вам даје кључеве на путу, ово су филозофски алати неопходни за ваш
властити раст. Они делују као основни градивни елементи за ваш лични
развој. Остало је на вама, јер морате бити сами свој учитељ, морате
пробудити властиту душу.
Посетите:
хттп://сарвајан.амбедкар.орг
Пагода Кусхинара Ниббана Бхуми - бесплатни универзитет за аналитичко истраживање и праксу на мрежи
за
„Откривање Буде Пробуђеног са свемиром свести“ на 116 класичних језика
3Д лабораторија за медитацију вида у кругу 360 степени.
Good
video about the rich Buddhist temple. This free video was created for
you by http://epsos.de and can be re-used for free, under the creative
commons lic…
Buddha
o ile a ba kopa ho ba le boiphihlelo, ho batla linnete tsa bona, eseng
ho latela seo ba se utloileng, empa ho e-na le hoo ba se boloke. Ho aha
liqeto tsa bona ka bopaki bo bokelletsoeng le bo bonngoeng O hlalositse
hore ha ho na mokhoa o mong oa ho tseba hore na ho na le ntho e ntle
kapa che, ntle le ka ho e phela.
Lipuo
tsa Buddha li reiloe Sutta. Ka tloaelo, lentsoe le tsamaeang le Sutta
le bolela batho bao a neng a bua le bona. Puo eo a e entseng bakeng sa
Kalamas e tsebahala haholo, hobane ke sengoloa se hatisang kananelo ea
Buddha bakeng sa lipatlisiso. Ke ka hona Sutta ena e bitsoang The
Enquiry Sutta.
Qalo
Ha
Buddha a fihla Kalamas kaofela ba ne ba thabile haholo ho tobana
lifahleho li talimane le Tsosiso le Motho ea Lemosang. Ba ne ba na le
lipotso, hape ba labalabela ho ithuta ho Buddha ka boeena.
Kaofela
ba ile ba bokana haufi le Buddha, hammoho le barutuoa ba hae. Ke ha
monna oa Kalama a atamela Buddha, ka tsela e hlomphehang ka ho fetisisa,
mme a mo botsa ka banna ba bohlale ba neng ba tla tla motseng oa bona.
O
hlalositse hore banna bana hangata ba phahamisa tumelo ea bona mme ba
nyatsa litumelo tse ling. Kaofela ba tla ba le mabaka a maholo a ho
lokafatsa tumelo ea bona ho feta litumelo tse ling. Kahoo, banna bana
kaofela ba ne ba nkuoa ba le bohlale haholo, ke ka hona batho ba toropo
ba neng ba sa tsebe hore na ba lumele mang, kapa ba latele mang
Tsela ea ho botsisisa
Buddha
o amohetse mme a utloisisa pherekano ena, ka lebaka la tlhaiso-leseling
eohle e hananang. Ke ha a ne a ba ruta mokhoa oa ho botsa. O ile a ba
joetsa hore ba se lumele kapa ba amohele letho ho latela hore na ke mang
ea le buang, kapa hobane ho ngotsoe mangolong, kapa ka lebaka la mofuta
oa ba le etsang. Esita le lithuto tsa hae li ne li sa lokela ho
amoheloa ntle le ho botsoa lipotso.
O
ba kopile ho ba le boiphihlelo, ho batla linnete tsa bona, eseng ho
latela seo ba se utloileng, empa ho e-na le ho se boloka. Le ho aha
liqeto tsa bona ka bopaki bo bokelletsoeng le bo bonngoeng. O hlalositse
hore ha ho na mokhoa o mong oa ho tseba hore na ho na le ntho e ntle
kapa che, ntle le ka ho e phela.
Kalamas
ba ne ba e-na le lipelaelo ka matla a bona a ho ahlola se nepahetseng
le se seng. Ke nakong eo Buddha a ileng a bua ka letoto la lipotso tse
bonts’ang maikutlo, boitšoaro bo baloang le litlamorao, mme a kopa
Kalamas ho ba ahlola hore e ntle kapa e mpe.
Kalamas o ile a etsa mosebetsi o motle mme Buddha a ba hlokomelisa hore ba se ba ntse ba na le se hlokahalang ho iketsetsa qeto.
Tšimoloho ea mahlomola
Se
re khahlang ke hore lipotso tse nahanang tseo Buddha a li botsang
Kalamas kaofela li ipapisitse le tšimoloho ea mahlomola. O botsa ka
motho e mong ea khomarelang lintho, le ka motho e mong ea tletseng
khalefo le e mong ea phelang ka thetso. Kalamas ba amohetse hore tsena
li tla lebisa liphellong tse mpe ka hona ha ea lokela ho ba mehlala.
Buddha
o ne a lumela hore mahlomola a banna a na le tšimoloho kapa lipehelo
tsa mantlha tse tharo - Ea pele, ke taba ea hore motho o ne a hokahane
ka botebo le lintho tse sa feleng kapa lintho, tseo e neng e se tsa mang
kapa mang. Tšimoloho ea bobeli ea mahlomola ke lehloeo - khalefo eo
motho a ka bang le eona e ne e lekane ho mo foufatsa ho se nepahetseng
le se nepahetseng. Mme ea ho qetela le ea boraro ke thetso - tloaelo ea
ho phela joalo ka ha eka ha ho na mahlomola, joalo ka ha eka ha ho na
pheletso, joalo ka ha eka ha ho na phetoho e sa fetoheng. Ho lumela
‘neteng e sa feleng e seng teng.
Buddha,
joalo ka ha ka nako eo e ne e le tloaelo e ntle ea ho ruta, o ne a ka
botsa ka maemo a bahanyetsi. O ne a ka botsa ka motho ea se nang
li-attachments, ea se nang lehloeo le ea se nang likhopolo. O ne a tla
botsa ka sehlahisoa se tla tsoa ho banna bana le litlamorao tsa liketso
tsa bona.
Kamma (Molao oa Sesosa le Boemo)
Ho
hlalosa tšimoloho ea mahlomola ka tsela eo e ne e le sesebelisoa se
setle seo Buddha a se sebelisitseng ho re bonts’a hore na re ka laola
kamma ea rona joang. Ka tloaelo ha re utloa lentsoe Kamma re nahana ka
litlamorao tse mpe.
Leha
ho le joalo, Kamma le eona e mabapi le lintho tse ntle. Lintho tsohle
tse ntle tseo u li etsang, le tsona li khutlela ho uena. Ho etsa lintho
molemong ona o ikhethileng ha ho a loka, empa ho fetoha ha tlhaho.
Ebile, nka iteta sefuba ho re e se e ntse e le tlhaho ho uena, bonyane
ho isa bohōleng bo itseng.
U
thusa motho e mong ho jara mokotla mokatong o kaholimo, kapa ho ea
koloing, ‘me likotoana tse’ maloa ka pele o kopana le motho eo u neng u
rata ho mo bona hape, empa u lahlehetsoe ke nomoro ea hae ea mohala.
Lintho tsena li ka bonoa e le tse iketsahalletseng, empa hangata ha ho
joalo. Ha re hlokomele sena, hobane botle boo u bo entseng pele e ne e
le ba tlhaho, ha ua ka ua emela mofuta ofe kapa ofe oa moputso.
Sutta
eu fa linotlolo tseleng, tsena ke lisebelisoa tsa filosofi tse
hlokahalang molemong oa kholo ea hau. E sebetsa e le litene tsa mantlha
molemong oa kholo ea hau. Tse ling kaofela li ho uena, hobane u tlameha
ho ba mosuoe oa hau, u tlameha ho tsosa moea oa hau.
Budha
ich požiadal, aby zažili, aby hľadali svoje vlastné pravdy, aby sa
nezhodovali s tým, čo počuli, ale skôr aby pozorovali. Vybudovať vlastné
závery na zhromaždených a pozorovaných dôkazoch. Vysvetlil, že
neexistuje žiadny iný spôsob, ako určiť, či je niečo dobré alebo nie,
okrem toho, že to žijeme.
Budhovo
pojednanie dostalo meno Suttas. Slovo sprevádzajúce Suttu sa zvyčajne
vzťahuje na ľudí, s ktorými hovoril. Prejav, ktorý predniesol pre
Kalamas, je veľmi dobre známy, pretože je to text, ktorý zdôrazňuje
Budhovo ocenenie vyšetrovania. Z tohto dôvodu sa táto Sutta nazýva aj
The Enquiry Sutta.
Začiatok
Keď
Buddha dorazil ku Kalamám, všetci boli veľmi nadšení, že môžu byť
konfrontovaní s Prebudením s vedomím. Mali otázky a tiež sa túžili učiť
od samotného Budhu.
Všetci
sa zhromaždili okolo Budhu spolu s jeho učeníkmi. Vtedy sa človek z
Kalamy priblížil k Budhovi najúctnejším spôsobom a spýtal sa ho na
mudrcov, ktorí by prišli a odišli do ich dediny.
Vysvetlil,
že títo muži zvyčajne vyzdvihujú svoju vieru a kritizujú iné viery.
Všetci by mali veľké dôvody na ospravedlnenie svojej viery nad inými
vierami. Takže všetci títo muži boli považovaní za veľmi múdrych, a
preto obyvatelia mesta nevedeli, komu majú veriť alebo komu majú
nasledovať
Cesta vyšetrovania
Budha
prijal a pochopil tento zmätok kvôli všetkým protichodným informáciám.
Vtedy ich naučil spôsob vyšetrovania. Povedal im, aby neverili ani
neprijímali nič na základe toho, kto to hovorí, alebo preto, že je to v
Písme, alebo kvôli povahe tých, ktorí to praktizujú. Ani jeho učenie
nemalo byť prijaté bez výsluchov.
Požiadal
ich, aby zažili, hľadali svoje vlastné pravdy, nezhodovali sa s tým, čo
počuli, ale skôr aby pozorovali. A na základe zhromaždených a
pozorovaných dôkazov postaviť vlastné závery. Vysvetlil, že neexistuje
žiadny iný spôsob, ako zistiť, či je niečo dobré alebo nie, ibaže by sa
tým žilo.
Kalamáni
pochybovali o schopnosti súdiť o tom, čo je dobré a čo nie. Vtedy
Buddha spomenul rad reflexných otázok, číslovanie správania a dôsledkov,
a požiadal Kalamov, aby ich posúdili ako dobré alebo zlé.
Kalamovia odviedli skvelú prácu a Buddha ich prinútil uvedomiť si, že už majú to, čo je potrebné, aby sa mohli rozhodnúť sami.
Počiatky utrpenia
To,
čo nás upúta, je, že reflexívne otázky, ktoré kladie Budha kalamákom,
sú založené na troch pôvodoch utrpenia. Pýta sa na niekoho, kto je
pripútaný k veciam, a na niekoho, kto je plný zúrivosti a iný žije v
klamoch. Kalamas uznal, že to bude mať negatívne následky, a preto by
nemali slúžiť ako príklady.
Buddha
veril, že utrpenie mužov malo tri základné počiatky alebo pripútanosti -
Prvým je skutočnosť, že človek bol hlboko spojený s nestálymi bytosťami
alebo vecami, ktoré nikomu nepatrili. Druhým pôvodcom utrpenia je
nenávisť - zúrivosť, ktorú človek mohol zažiť, stačila na to, aby ho
zaslepila tým, čo je dobré a správne. A posledným a tretím je klam -
zvyk žiť tak, akoby neexistovalo utrpenie, akoby neexistoval koniec,
akoby nedošlo k neustálej premene. Viera v neustálu realitu, ktorá
neexistuje.
Budha,
ako to v tom čase bolo bežné ako dobrá učiteľská prax, sa potom pýtal
na protichodné situácie. Pýtal by sa na niekoho, kto nemá pripútanosti,
nenávisť a klam. Spýtal by sa na produkt, ktorý by vzišiel od týchto
mužov, a na následky ich činov.
Kamma (zákon o príčine a stave)
Vysvetlenie
pôvodu utrpenia týmto spôsobom bolo skvelým nástrojom, ktorý nám Budha
používal, aby nám ukázal, ako môžeme riadiť svoju vlastnú kammu. Keď
začujeme slovo Kamma, zvyčajne myslíme na negatívne dôsledky.
Kamma
je však aj o dobrých veciach. Všetko dobré, čo robíte, sa vám tiež
vráti. Robiť veci na tento výlučný účel nie je správne, ale stáva sa to
prirodzeným. Vlastne by som si dovolil tvrdiť, že je vám to už aspoň do
istej miery prirodzené.
Pomôžete
niekomu odniesť tašku na horné poschodie alebo do auta a o pár blokov
vpred narazíte na niekoho, koho ste naozaj radi videli, ale stratili ste
jeho telefónne číslo. Tieto veci možno považovať za náhodu, ale často
to tak nie je. Neuvedomujeme si to, pretože to dobré, čo ste robili
predtým, bolo také prirodzené, že ste nečakali na žiadnu odmenu.
Sutta
vám dáva kľúče na tejto ceste, toto sú filozofické nástroje potrebné
pre váš vlastný rast. Pôsobia ako základné stavebné prvky pre váš osobný
rozvoj. Zvyšok je na vás, pretože musíte byť svojim učiteľom, musíte
prebudiť svoju vlastnú dušu.
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AUDIOKNIHA Mních, ktorý predal svoje Ferrari
Michal Drienik
48.8K subscribers
Prvá
polovica knihy, ktorá sa podielala na začiatkoch mojej vnútornej
premeny. Vrelo odporúčam celú sériu kníh. Pokiaľ by ste si radi
prečítali alebo vypočuli celú knihu, tak si ju môžete zakúpiť napríklad
na Martinuse: https://bit.ly/3ewF7I5
Na
tomto účte nájdeš inšpiráciu, motiváciu, osobnostný rozvoj a mnoho
iného. Snažím sa zdieľať všetko, čo ma zaujalo alebo mi pomohlo. Veľmi
rád si vypočujem názory iných ľudí a nikdy netvrdím, že to, čo rozprávam
je jediná pravda
Prvá
polovica knihy, ktorá sa podielala na začiatkoch mojej vnútornej
premeny. Vrelo odporúčam celú sériu kníh. Pokiaľ by ste si radi
prečítali alebo vypočul…
Buda
jih je prosil, naj izkusijo, poiščejo lastne resnice, ne da bi se
prilagodili temu, kar so slišali, temveč naj opazujejo. Na podlagi
zbranih in opazovanih dokazov so oblikovali lastne zaključke in
pojasnil, da ni mogoče drugače ugotoviti, ali je nekaj dobro ali ne,
razen če to živimo.
Budini
diskurzi so bili imenovani sutte. Beseda, ki spremlja Sutto, se
običajno nanaša na ljudi, s katerimi je govoril. Govor, ki ga je imel za
Kalame, je zelo znan, saj besedilo poudarja Budovo hvaležnost za
preiskavo. Zato se ta Sutta imenuje tudi The Inquiry Sutta.
Začetek
Ko
je Buda dosegel Kalame, so bili vsi zelo navdušeni, da so se soočili z
Prebuditvijo z Zavedanjem Enim. Imeli so vprašanja, prav tako pa so se
želeli učiti od samega Bude.
Vsi
so se zbrali okoli Bude, skupaj z njegovimi učenci. Takrat je moški iz
Kalame na najbolj spoštljiv način pristopil k Budi in ga vprašal o
modrecih, ki bi prišli in odšli v njihovo vas.
Pojasnil
je, da bi ti moški običajno povzdignili svojo vero in kritizirali druga
prepričanja. Vsi bi imeli velike razloge, da bi upravičili svojo vero
pred drugimi verovanji. Vsi ti možje so veljali za zelo modre in zato
meščani niso vedeli, komu verjeti ali komu slediti
Poizvedovalni način
Buda
je to zmedo sprejel in razumel zaradi vseh nasprotujočih si si
informacij. Takrat jih je naučil načina preiskovanja. Rekel jim je, naj
ne verjamejo ali sprejmejo ničesar na podlagi tega, kdo to pove, ali ker
je to v svetih spisih ali zaradi narave tistih, ki to izvajajo. Niti
njegovih naukov ni bilo treba sprejeti brez spraševanja.
Prosil
jih je, naj izkusijo, poiščejo lastne resnice, ne da se prilagodijo
temu, kar so slišali, temveč naj opazujejo. In da na podlagi zbranih in
opaženih dokazov gradijo svoje sklepe. Pojasnil je, da ni mogoče drugače
ugotoviti, ali je nekaj dobro ali ne, razen z življenjem.
Kalame
so dvomili o svoji sposobnosti presoje o tem, kaj je bilo dobro in kaj
ne. Takrat je Buda omenil vrsto odsevnih vprašanj, oštevilčenih vedenj
in posledic in prosil Kalame, naj jih ocenijo kot dobre ali slabe.
Kalame so se odlično odrezale in Buda jim je dal vedeti, da že imajo vse, kar je bilo potrebno, da se odločijo sami.
Izvor trpljenja
Našo
pozornost pritegne, da odsevna vprašanja, ki jih Buda postavlja
Kalamam, temeljijo na treh izvorih trpljenja. Vpraša o nekom, ki je
navezan na stvari, in o nekom, ki je poln besa in drugega, ki živi v
zablodi. Kalame so se zavedale, da bodo to imele negativne posledice in
zato ne bi smele biti zgledi.
Buda
je verjel, da ima trpljenje moških tri osnovne izvore ali navezanosti -
prvo je dejstvo, da je bil človek globoko povezan z nestalnimi bitji
ali stvarmi, ki niso pripadale nikomur. Drugi izvor trpljenja je
sovraštvo - bes, ki ga je človek lahko izkusil, je bil dovolj, da ga je
slepil na dobro in prav. In končna in tretja je zabloda - navada živeti,
kot da ni trpljenja, kot da ne bi bilo konca, kot da ne bi bilo nenehne
preobrazbe. Verjeti v stalno realnost, ki ne obstaja.
Buda,
ki je bil takrat običajen kot dobra učna praksa, bi nato spraševal o
antagonističnih situacijah. Vprašal bi o nekom, ki nima navezanosti,
sovraštva in zablod. Vprašal bi o izdelku, ki bi ga prišli od teh
moških, in posledicah njihovih dejanj.
Kamma (zakon o vzrokih in pogojih)
Razlaga
izvora trpljenja na tak način je bilo izvrstno orodje, s katerim nam je
Buda pokazal, kako lahko obvladujemo lastno kammo. Ko slišimo besedo
Kamma, običajno pomislimo na negativne posledice.
Vendar
tudi Kamma govori o dobrih stvareh. Vse dobro, kar naredite, se tudi
vrne k vam. Delati za ta izključni namen ni prav, ampak postane naravno.
Pravzaprav bi si upal trditi, da je to vsaj do neke mere že naravno za
vas.
Pomagate
nekomu prinesti torbo zgoraj ali do avtomobila, nekaj ulic naprej pa
naletite na nekoga, ki ste ga res radi še enkrat videli, vendar ste
izgubili njegovo telefonsko številko. Te stvari lahko razumemo kot
naključje, vendar pogosto niso. Tega se ne zavedamo, kajti dobro, ki ste
ga storili prej, je bilo tako naravno, da niste čakali na kakršno koli
nagrado.
Sutta vam daje
ključe na poti, to so filozofska orodja, potrebna za vašo rast. Delujejo
kot osnovni gradniki za vaš osebni razvoj. Ostalo je odvisno od vas,
saj morate biti sami svoj učitelj, prebuditi morate svojo dušo.
Buddha
waxay ka codsatay inay la kulmaan, si ay u raadsadaan runtooda, oo aan u
hoggaansamin wixii ay maqleen, laakiin ay u fiirsadaan. Si ay u dhisaan
gabagabadooda u gaarka ah ee la uruuriyay & caddaynta la
arkay.wuxuu sharraxay inaysan jirin qaab kale oo lagu ogaado haddii wax
fiican yihiin iyo in kale, marka laga reebo ku noolaanshaha mooyee.
Khudbadaha
Buddha ayaa loogu magac daray Suttas. Caadi ahaan, ereyga la socda
Sutta waxa loola jeedaa dadkii uu la hadlayey. Hadalkii uu u sameeyay
Kalamas si aad ah baa loo yaqaan, maxaa yeelay waa qoraalkii xoogga
saaraya qadarinta Buddha ee baaritaanka. Tani waa sababta Suttaan sidoo
kale loogu magac daray ‘The Enquiry Sutta’.
Billoowga
Markii
Buddha soo gaadhay Kalamas dhammaantood aad bay ugu faraxsanaayeen inay
waji ka waji u yeeshaan Baraarujinta leh Wacyigelinta Koowaad. Waxay
qabeen su’aalo, waxayna sidoo kale aad u xiiseynayeen inay wax ka
bartaan Buddha laftiisa.
Dhammaantood
waxay ku soo urureen hareeraha Buddha, iyo xertiisa. Taasi waa markii
nin reer Kalama ah uu u yimid Buddha, sida ugu ixtiraamka badan, oo uu
weydiiyay ragga xigmadda leh ee iman doona oo tagaya tuuladooda.
Wuxuu
sharraxay in nimankani sida caadiga ah ay iimaankooda kor u qaadi
doonaan oo ay dhaleeceyn doonaan waxyaabaha kale ee ay aaminsan yihiin.
Dhammaantood waxay lahaan lahaayeen sababo waaweyn oo ay ugu caddeeyaan
iimaankooda diimaha kale. Marka, dhammaan nimankan waxaa loo tixgeliyey
inay yihiin kuwo aad u caqli badan, waana tan sababta ay reer magaalku u
garan la’yihiin cidda ay rumeysan yihiin, iyo cidda raacaysa
Wadada Baaritaanka
Buddha
waxay aqbashay oo ay fahantay wareerkan, dhammaan macluumaadka isku
dhaca awgood. Taasi waa markii uu baray habka wax loo weyddiiyo. Wuxuu u
sheegay inaysan rumaysan ama aqbalin wax kasta oo ku saleysan cidda
dhahday, ama sababtoo ah waxay ku jirtaa Qorniinka, ama dabeecadda kuwa
ku dhaqma. Xitaa xitaa waxbaristiisa ma ahayn in la aqbalo iyadoon wax
la iska weydiinin.
Wuxuu
ka codsaday inay la kulmaan, si ay u raadsadaan runtooda, oo aan u
hoggaansamin wixii ay maqleen, laakiin ay u fiirsadaan. Iyo inay ku
dhisaan gabagabada iyaga u gaar ah marka la soo ururiyo lana caddeeyo
cadaymaha. Wuxuu sharraxay inaysan jirin qaab kale oo lagu ogaado haddii
wax fiican yihiin iyo in kale, marka laga reebo ku noolaanshaha mooyee.
Kalamas
wuxuu lahaa shaki ku saabsan awoodda xukun ee waxa wanaagsan iyo waxa
aan ahayn. Taasi waa markii Buddha ay xustay xariiqa su’aalaha
milicsiga, dabeecadaha tirinta iyo cawaaqibka, oo weydiisanaya Kalamas
inay u xukumaan sida wanaagsan ama xun.
Kalamasku
shaqo weyn bay qabteen oo Buddha waxay ka dhigtay iyaga inay ogaadaan
inay horeyba u haysteen wixii lagama maarmaanka u ahaa inay iyagu
keligood go’aansadaan.
Asalka dhibaatada
Waxa
dareenkeena soo jiitay ayaa ah in su’aalaha milicsiga ah ee Buddha
weydiiso Kalamas dhammaantood ay ku saleysan yihiin saddexda asal ee
silica. Wuxuu wax ka weyddiiyaa qof waxyaabaha ku xiran, iyo qof xanaaq
badan iyo mid kale oo ku nool dhalanteed. Kalamas waxay aqoonsadeen in
kuwani ay horseedi doonaan cawaaqib xumo sidaa darteedna aysan tusaale u
noqon karin.
Buddha
waxay rumeysneyd in dhibaatada ragga ay leedahay saddex aasaas oo
aasaasi ah ama isku xirnaan - Tan koowaad, waa xaqiiqda ah in ninku uu
si qoto dheer ugu xirnaa nooleyaasha ama waxyaalaha aan weligood joogin,
ee aan cidna iska lahayn. Asalka labaad ee dhibaatadu waa nacayb -
xanaaqa qofku la kulmi karo ayaa ku filnaa inuu ka indho tiro waxa
wanaagsan oo saxda ah. Iyo tan ugu dambeysa iyo tan seddexaad waa
dhalanteed - caado u noolaanshaha sida haddii aan wax dhibaato ah jirin,
sida haddii aysan jirin dhammaad, sida haddii aysan jirin isbeddel
joogto ah. Inaad aaminto xaqiiqo joogta ah oo aan jirin.
Buddha,
maadaama ay caado ka ahayd waqtigaas oo ahayd tababar barasho
wanaagsan, ka dib ayaa wax laga weydiin lahaa xaaladaha ka soo
horjeedka. Wuxuu wax ka weydiin lahaa qof aan ku xirneyn, nacayb iyo
dhalanteed midna. Wuxuu weydiin lahaa badeecada raggaas ka imaan laheyd
iyo cawaaqib xumada ka dhalan karta ficilladooda.
Kamma (Sharciga Sababta iyo Xaaladda)
Sharaxaadda
asalka silica ee habkaas wuxuu ahaa aalad weyn oo Buda loo adeegsan
jiray si ay noo tusto sida aan u maamuli karno kammaheena. Caadi ahaan
markaan maqalno ereyga Kamma waxaan ka fikirnaa cawaaqibka xun.
Si
kastaba ha noqotee, Kamma wuxuu ku saabsan yahay waxyaabo wanaagsan
sidoo kale. Dhamaan wanaagga aad sameyso, sidoo kale adiga ayey kugu soo
noqdaan. Wax u qabashada ujeedadan gaarka ah sax maahan, laakiin waxay
noqotaa wax dabiici ah. Xaqiiqdii, waxaan ku dhiiran lahaa inaan
idhaahdo waa horaba, uguyaraan ilaa xad, dabiici ahaan adiga.
Waxaad
ka caawineysaa qof inuu boorsada ku qaato jaranjarada, ama gaariga, iyo
dhowr dariiq oo kaa horreeya waxaad la kulmi doontaa qof aad runtii u
jeceshahay inaad dib u aragto, laakiin waxaad lumisay lambarka
taleefankiisa / keeda. Waxyaabahan waxaa loo arki karaa inay yihiin wax
iska yimid, laakiin badanaa maahan. Ma ogaanayno tan, maxaa yeelay
wanaaggii aad horay u sameysay wuxuu ahaa mid dabiici ah, ma aadan sugin
nooc abaalmarin ah.
Sutta
waxay ku siineysaa furayaasha wadada, kuwani waa aaladaha falsafada ee
lagama maarmaanka u ah koritaankaaga. Waxay u yihiin aasaaska dhismaha
aasaasiga u ah horumarkaaga shaqsiyeed. Inta soo hartay adigaa iska leh,
waayo waa inaad noqotaa macallin kuu gaar ah, waa inaad naftaada
toosisaa.
“Daahfurka Buudha kan soo toosay ee leh Wacyigelinta Caalamka” ee 116 Luqadaha Qadiimiga ah
3D 360 Degree Wareegga Aragtida Aragtida Aragtida.
La Tierra de Buda
Indian Diplomacy
122K subscribers
La
Tierra de Buda, The film is a tour of various stupas and Buddhist
temples all over the Indian subcontinent. It tells the story of Buddha
and his journey towards the attainment of supreme wisdom. Using
narration over visuals of different shrines and stupas, it explores the
importance of Buddhist literature in the development of human
civilization. Through interviews of monks and devotes, it even shows the
impact of Buddhism on people even today. It tells the history of
propagation of Buddhism over the years through the different Buddhist
architecture that evolved over time. It takes us on the journey Gautam
Buddha took thousands of years ago.
La
Tierra de Buda, The film is a tour of various stupas and Buddhist
temples all over the Indian subcontinent. It tells the story of Buddha
and his journey t…
Buda
les pidió que experimentaran, que buscaran sus propias verdades, que no
se ajustaran a lo que escuchaban, sino que observaran. Para construir
sus propias conclusiones sobre la evidencia recopilada y observada,
explicó que no había otra forma de determinar si algo era bueno o no,
excepto viviéndolo.
Los
discursos de Buda se han denominado Suttas. Normalmente, la palabra que
acompaña a Sutta se refiere a las personas con las que estaba hablando.
El discurso que pronunció para los Kalamas es muy conocido, porque es
el texto que enfatiza el aprecio de Buda por la investigación. Por eso
este Sutta también se llama El Sutta de la investigación.
El principio
Cuando
Buda llegó a los Kalamas, todos estaban muy emocionados de estar cara a
cara con el Despertar con la Conciencia Uno. Tenían preguntas y también
estaban ansiosos por aprender del propio Buda.
Todos
se reunieron alrededor del Buda, junto con sus discípulos. Fue entonces
cuando un hombre de Kalama se acercó a Buda, de la manera más
respetuosa, y le preguntó acerca de los sabios que iban y venían a su
aldea.
Explicó
que estos hombres generalmente exaltaban su fe y criticaban otras
creencias. Todos tendrían grandes razones para justificar su propia fe
sobre otras religiones. Entonces, todos estos hombres eran considerados
muy sabios, y es por eso que la gente del pueblo no sabía a quién creer
ni a quién seguir.
El camino de la investigación
Buda
aceptó y comprendió esta confusión debido a toda la información
contradictoria. Fue entonces cuando les enseñó el camino de la
indagación. Les dijo que no creyeran ni aceptaran nada basándose en
quién lo dice, porque está en las Escrituras o por la naturaleza de
quienes lo practican. Ni siquiera sus enseñanzas debían ser aceptadas
sin cuestionarlas.
Les
pidió que experimentaran, que buscaran sus propias verdades, no que se
ajustaran a lo que escuchaban, sino que observaran. Y para construir sus
propias conclusiones sobre la evidencia recopilada y observada. Explicó
que no había otra forma de determinar si algo era bueno o no, excepto
viviéndolo.
Los
Kalamas tenían dudas sobre su capacidad de juicio sobre lo que era
bueno y lo que no. Fue entonces cuando Buda mencionó una línea de
preguntas reflexivas, enumerando comportamientos y consecuencias, y
pidiendo a los Kalamas que los juzgaran como buenos o malos.
Los Kalamas hicieron un gran trabajo y Buda les hizo darse cuenta de que ya tenían lo necesario para decidir por sí mismos.
Los orígenes del sufrimiento
Lo
que nos llama la atención es que las preguntas reflexivas que el Buda
hace a los Kalamas se basan todas en los tres orígenes del sufrimiento.
Pregunta por alguien que está apegado a las cosas, y por alguien que
está lleno de rabia y otro que vive en la ilusión. Los Kalamas
reconocieron que estos iban a tener consecuencias negativas y, por
tanto, no deberían servir como ejemplo.
Buda
creía que el sufrimiento de los hombres tenía tres orígenes o apegos
básicos: el primero, es el hecho de que el hombre estaba profundamente
conectado con seres o cosas impermanentes, que no pertenecían a nadie.
El segundo origen del sufrimiento es el odio: la rabia que uno podía
experimentar fue suficiente para cegarlo a lo que era bueno y correcto. Y
el último y tercero es el engaño: el hábito de vivir como si no hubiera
sufrimiento, como si no hubiera final, como si no hubiera una
transformación constante. Creer en una realidad constante que no existe.
Buda,
como era común en ese momento como una buena práctica de enseñanza,
preguntaba sobre situaciones antagónicas. Preguntaba por alguien sin
apegos, sin odio ni engaños. Preguntaría sobre el producto que vendría
de estos hombres y las consecuencias de sus actos.
Kamma (ley de causa y condición)
Explicar
los orígenes del sufrimiento de esa manera fue una gran herramienta que
usó Buda para mostrarnos cómo podemos manejar nuestro propio kamma.
Normalmente cuando escuchamos la palabra Kamma pensamos en las
consecuencias negativas.
Sin
embargo, Kamma también se trata de cosas buenas. Todo el bien que
haces, también vuelve a ti. Hacer cosas para este propósito exclusivo no
está bien, pero se vuelve natural. En realidad, me atrevería a decir
que ya es, al menos hasta cierto punto, natural para ti.
Ayudas
a alguien a llevar una bolsa al piso de arriba o al auto, y unas
cuadras más adelante te encuentras con alguien a quien realmente te
gustó volver a ver, pero perdiste su número de teléfono. Estas cosas
pueden verse como una coincidencia, pero a menudo no lo son. No nos
damos cuenta de esto, porque el bien que hiciste antes era tan natural
que no esperabas ningún tipo de recompensa.
El
Sutta te da las claves a lo largo del camino, estas son las
herramientas filosóficas necesarias para tu propio crecimiento. Actúan
como los bloques de construcción básicos para su propio desarrollo
personal. El resto depende de ti, pues tienes que ser tu propio maestro,
tienes que despertar tu propia alma.
Pagoda Kushinara Nibbana Bhumi: Universidad de práctica e investigación analítica en línea gratuita
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El ego como enemigo de la compasión
faceBuda
133K subscribers
La
compasión desemboca en bondad, en simpatía, en amistad, y el egoísmo en
cualquiera de sus formas, atenta contra ellas, pero ¿cómo poder
experimentar compasión y a consciencia cultivar felicidad? Lama Tsondru
nos explica una alternativa budista para ello.
Lama
Tsondru es una monja budista de origen español, imparte enseñanzas en
los centros Kagyu Samye Dzong de España así como diversos centros
budistas de Europa, Sudáfrica y también a dado cursos en nuestro
Instituto Budadharma https://institutobudadharma.org/
La
compasión desemboca en bondad, en simpatía, en amistad, y el egoísmo en
cualquiera de sus formas, atenta contra ellas, pero ¿cómo poder
experimentar compa…
Buddha
nanyakeun aranjeunna pikeun ngalaman, pikeun milarian bebeneran
nyalira, sanés akur sareng naon anu didangukeun, tapi langkung saé
pikeun niténan. Pikeun ngawangun kacindekan nyalira kana bukti anu
dikumpulkeun & dititénan. Anjeunna ngajelaskeun yén teu aya cara
sanés pikeun nangtoskeun naha aya anu saé atanapi henteu, kecuali ku
jalan cicing.
Wacana
Buddha parantos dingaranan Suttas. Biasana, kecap anu ngiringan Sutta
ngarujuk ka jalma-jalma anu anjeunna nyarios. Biantara anu anjeunna
damel pikeun Kalamas dikenal pisan, sabab éta téks anu nekenkeun
apresiasi Budha pikeun pamariksaan. Kusabab kitu Sutta ieu ogé
dingaranan The Enquiry Sutta.
Wiwitanna
Nalika
Buddha dugi ka Kalamas aranjeunna sadayana bungah pisan pikeun
nyanghareupan nyanghareupan sareng Ngahudangkeun Kasadaran. Aranjeunna
gaduh patarosan, sareng ogé hoyong pisan diajar ti Buddha nyalira.
Aranjeunna
sadayana kumpul di sakitar Buddha, sareng murid-muridna. Éta nalika
saurang lalaki Kalama ngadeukeutan Buddha, ku cara anu paling hormat,
sareng naroskeun ka anjeunna ngeunaan jalma-jalma bijaksana anu bakal
sumping sareng angkat ka kampungna.
Anjeunna
ngajelaskeun yén lalaki ieu biasana bakal ngagungkeun iman sareng
ngritik kapercayaan anu sanés. Aranjeunna sadayana bakal ngagaduhan
alesan anu hébat pikeun menerkeun iman sorangan tibatan iman anu sanés.
Janten, sadaya jelema ieu dianggap wijaksana pisan, sareng ieu sababna
warga kota henteu terang saha anu kedah dipercaya, atanapi saha anu
nuturkeun
Cara Panilitian
Buddha
nampi sareng ngartos kabingungan ieu, kusabab sadaya inpormasi anu
bentrok. Éta nalika anjeunna ngajar aranjeunna cara panilitian. Anjeunna
ngawartoskeun aranjeunna pikeun henteu percanten atanapi nampi
naon-naon dumasar kana anu nyarioskeunana, atanapi kusabab éta aya dina
kitab suci, atanapi kusabab sifat jalma-jalma anu ngalaksanakeunana.
Malah ajaranana henteu kedah ditampi tanpa ditaroskeun.
Anjeunna
naroskeun ka aranjeunna pikeun ngalaman, milari bebeneran nyalira,
sanés akur sareng naon anu didangukeun, tapi langkung saé pikeun
niténan. Sareng ngawangun kasimpulan nyalira kana bukti anu dikumpulkeun
sareng dititénan. Anjeunna ngajelaskeun yén teu aya cara sanés pikeun
nangtoskeun naha aya anu saé atanapi henteu, kecuali ku jalan cicing.
Kaum
Kalamas ngagaduhan keraguan ngeunaan kapasitas aranjeunna pikeun
nangtoskeun ngeunaan naon anu saé sareng anu henteu. Éta nalika Buddha
nyebatkeun garis patarosan anu réfléksi, numutkeun paripolah sareng
akibat, sareng naros ka Kalamas pikeun nangtoskeun aranjeunna saé
atanapi goréng.
Kalamas
ngalakukeun padamelan anu saé sareng Buddha nyababkeun aranjeunna sadar
yén aranjeunna parantos ngagaduhan anu diperyogikeun pikeun mutuskeun
nyalira.
Asal-usul sangsara
Anu
narik perhatian urang nyaéta patarosan anu réfléksi anu ditaroskeun ku
Buddha ka Kalamas sadayana dumasarkeun kana tilu asal kasangsaraan.
Anjeunna naroskeun perkawis jalma anu nempel kana hal-hal, sareng
ngeunaan jalma anu pinuh amarah sareng anu sanés hirup dina kapalsuan.
Urang Kalamas sadar yén ieu bakal ngakibatkeun akibat négatip sahingga
teu janten conto.
Buddha
yakin yén kasangsaraan lalaki ngagaduhan tilu asal usul atanapi
kantétan - Anu mimiti, nyaéta kanyataan yén manusa éta jero hubunganana
sareng mahluk teu permanén atanapi hal-hal, anu sanés milik saha waé.
Asal kadua tina sangsara nyaéta benci - amarah anu tiasa dialaman cukup
pikeun ngabobodo anjeunna tina naon anu saé sareng leres. Sareng anu
terakhir sareng anu katilu nyaéta khayalan - kabiasaan hirup siga anu
teu aya sangsara, saolah-olah teu aya tungtungna, saolah-olah teu aya
transformasi konstan. Percaya kana kanyataan anu tetep anu teu aya.
Buddha,
sabab biasa dina waktos éta salaku prakték ngajar anu saé, teras bakal
naroskeun perkawis kaayaan antagonis. Anjeunna bakal naroskeun perkawis
batur anu teu aya kantétan, teu benci sareng teu licik. Anjeunna bakal
naroskeun ngeunaan produk anu bakal sumping ti lalaki ieu sareng akibat
tina polahna.
Kamma (Hukum Panyabab sareng Kaayaan)
Ngajelaskeun
asal-usul kasangsaraan ku cara éta mangrupikeun alat anu saé anu
digunakeun ku Buddha pikeun nunjukkeun kumaha urang tiasa ngatur kamma
urang nyalira. Normalna nalika urang nguping kecap Kamma urang mikirkeun
balukarna négatip.
Nanging,
Kamma ngeunaan hal anu saé ogé. Sagala kahadéan anu anjeun lakukeun,
ogé bakal sumping deui ka anjeun. Ngalakukeun hal-hal pikeun tujuan
éksklusif ieu henteu leres, tapi janten wajar. Saleresna, kuring bakal
wani nyarios éta parantos, sahenteuna sababaraha darajat, wajar pikeun
anjeun.
Anjeun
ngabantosan batur mawa kantong di lantai luhur, atanapi kana mobil,
sareng sababaraha blok payun anjeun mendakan jalma anu anjeun resep
pisan ningali deui, tapi anjeun kaleungitan nomer telepon na. Hal-hal
ieu tiasa ditingali kabeneran, tapi sering henteu. Kami henteu sadar
ieu, kusabab kahadéan anu anjeun lakukeun sateuacanna alami pisan,
anjeun henteu ngantosan naon-naon pahala.
Sutta
masihan anjeun konci sapanjang jalan, ieu mangrupikeun alat filosofis
anu diperyogikeun pikeun kamekaran anjeun nyalira. Aranjeunna meta
salaku blok wangunan dasar pikeun pangwangunan pribadi anjeun nyalira.
Sésana gumantung ka anjeun, sabab anjeun kedah janten guru nyalira,
anjeun kedah ngahudangkeun jiwa anjeun nyalira.
Kushinara Nibbana Bhumi Pagoda- Panilitian Analitik Online Gratis sareng Universitas Prakték
pikeun
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ZIARAH BUDDHA - LUMBINI
Ladang Kebajikan
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LUMBINI
Taman
indah tempat kelahiran Pangeran Siddhartha. Benarkah desa kecil di
perbatasan India/Nepal ini adalah Taman Lumbini? Apa saja bukti yang
bisa meyakinkan kita?
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綠度母心咒
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黃慧音
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佛曲精選
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The Orchard Music (on behalf of 2020 Harvest International Media Co.,Ltd
LUMBINITaman
indah tempat kelahiran Pangeran Siddhartha. Benarkah desa kecil di
perbatasan India/Nepal ini adalah Taman Lumbini? Apa saja bukti yang
bisa mey…
Buddha
aliwauliza wapate uzoefu, watafute ukweli wao wenyewe, sio kufuata kile
walichosikia, lakini badala yake wazingatie. Kujenga hitimisho lao juu
ya ushahidi uliokusanywa na uliyozingatiwa. Alielezea kuwa hakuna njia
nyingine ya kuamua ikiwa kitu ni nzuri au la, isipokuwa kwa kukiishi.
Hotuba
za Buddha zimetajwa kama Sutta. Kwa kawaida, neno linaloandamana na
Sutta linamaanisha watu ambao alikuwa akiongea nao. Hotuba aliyofanya
kwa Kalamas inajulikana sana, kwa sababu ni maandishi ambayo inasisitiza
uthamini wa Buddha kwa uchunguzi. Hii ndio sababu Sutta hii pia inaitwa
Sutta ya Uchunguzi.
Mwanzo
Wakati
Buddha alipofika Kalamas wote walifurahi sana kuwa uso kwa uso na
Uamsho na Uelewa mmoja. Walikuwa na maswali, na pia walikuwa na hamu ya
kujifunza kutoka kwa Buddha mwenyewe.
Wote
walikusanyika karibu na Buddha, pamoja na wanafunzi wake. Hapo ndipo
mtu wa Kalama alipomwendea Buddha, kwa njia ya heshima zaidi, na
kumuuliza juu ya watu wenye busara ambao wangekuja na kwenda kijijini
kwao.
Alielezea
kuwa wanaume hawa kawaida wangeinua imani yao na kukosoa imani zingine.
Wote watakuwa na sababu kubwa za kuhalalisha imani yao juu ya imani
zingine. Kwa hivyo, wanaume hawa wote walichukuliwa kuwa wenye busara
sana, na ndio sababu watu wa miji hawakujua ni nani wa kuamini, au nani
afuate
Njia ya Uchunguzi
Buddha
alikubali na kuelewa mkanganyiko huu, kwa sababu ya habari zote
zinazopingana. Hapo ndipo alipowafundisha njia ya uchunguzi. Aliwaambia
wasiamini au wakubali chochote kulingana na anayesema, au kwa sababu iko
katika maandiko, au kwa sababu ya maumbile ya wale wanaoifanya. Hata
mafundisho yake hayakupaswa kukubaliwa bila kuhojiwa.
Aliwauliza
wapate uzoefu, watafute ukweli wao wenyewe, sio kufuata kile
walichosikia, lakini badala ya kuzingatia. Na kujenga hitimisho lao juu
ya ushahidi uliokusanywa na kuzingatiwa. Alielezea kuwa hakukuwa na njia
nyingine ya kuamua ikiwa kitu ni kizuri au la, isipokuwa kwa kukiishi.
Kalamas
walikuwa na mashaka juu ya uwezo wao wa kuhukumu juu ya kile kilicho
kizuri na kipi sio. Hapo ndipo Buddha alipotaja mstari wa maswali ya
kutafakari, tabia na idadi ya matokeo, na kuwauliza Kalamas wawahukumu
kuwa wazuri au wabaya.
Kalamas walifanya kazi nzuri na Buddha aliwafanya watambue kuwa tayari walikuwa na kile kinachohitajika kuamua peke yao.
Asili ya mateso
Kinachovutia
sisi ni kwamba maswali ya kutafakari ambayo Buddha anauliza Kalamas
yote yanategemea asili tatu za mateso. Anauliza juu ya mtu ambaye
ameambatanishwa na vitu, na juu ya mtu ambaye amejaa hasira na mwingine
anayeishi kwa udanganyifu. Kalamas walitambua kuwa haya yatasababisha
matokeo mabaya na kwa hivyo hayapaswi kuwa mifano.
Buddha
aliamini kuwa mateso ya wanaume yalikuwa na asili tatu au viambatisho
vya msingi - Ya kwanza, ni ukweli kwamba mwanadamu alikuwa ameunganishwa
sana na viumbe au vitu vya kudumu, ambavyo havikuwa vya mtu yeyote.
Asili ya pili ya mateso ni chuki - ghadhabu ambayo mtu anaweza kupata
ilikuwa ya kutosha kumpofusha kwa kile kilicho kizuri na sahihi. Na ya
mwisho na ya tatu ni udanganyifu - tabia ya kuishi kana kwamba hakuna
mateso, kana kwamba hakukuwa na mwisho, kana kwamba hakukuwa na
mabadiliko ya kila wakati. Kuamini ukweli wa kila wakati ambao haupo.
Buddha,
kama ilivyokuwa kawaida wakati huo kama mazoezi mazuri ya kufundisha,
basi angeuliza juu ya hali za wapinzani. Angeuliza juu ya mtu asiye na
viambatisho, hana chuki na udanganyifu. Angeuliza juu ya bidhaa ambayo
ingetoka kwa wanaume hawa na matokeo ya matendo yao.
Kamma (Sheria ya Sababu na Hali)
Kuelezea
asili ya mateso kwa njia hiyo ilikuwa zana nzuri ambayo Buddha alitumia
kutuonyesha jinsi tunaweza kudhibiti kamma yetu wenyewe. Kawaida
tunaposikia neno Kamma tunafikiria juu ya matokeo mabaya.
Walakini,
Kamma ni juu ya vitu vizuri pia. Yote mema unayoyafanya, pia yanarudi
kwako. Kufanya vitu kwa kusudi hili la kipekee sio sawa, lakini inakuwa
kawaida. Kweli, ningeweza kuthubutu kusema tayari, angalau kwa kiwango
fulani, ni ya asili kwako.
Unamsaidia
mtu kubeba begi ghorofani, au kwa gari, na vizuizi kadhaa mbele
unakutana na mtu uliyependa kumuona tena, lakini ukapoteza nambari yake
ya simu. Vitu hivi vinaweza kuonekana kama bahati mbaya, lakini mara
nyingi sio. Hatutambui hili, kwa sababu mema uliyofanya hapo awali
yalikuwa ya asili, haukusubiri tuzo yoyote.
Sutta
inakupa funguo njiani, hizi ni zana za falsafa zinazohitajika kwa
ukuaji wako mwenyewe. Wao hufanya kama msingi wa ujenzi wa maendeleo
yako binafsi. Yako yote ni juu yako, kwani lazima uwe mwalimu wako
mwenyewe, lazima uamshe roho yako mwenyewe.
Buddha
bad dem att uppleva, söka sina egna sanningar, inte att anpassa sig
till vad de hörde, utan snarare att observera. Att bygga sina egna
slutsatser på samlade och observerade bevis. Han förklarade att det inte
fanns något annat sätt att avgöra om något var bra eller inte, förutom
genom att leva det.
Buddhas
diskurser har fått namnet Suttas. Normalt hänvisar ordet som följer med
Sutta till de människor som han talade med. Talet han höll för Kalamas
är mycket välkänt, för det är texten som betonar Buddhas uppskattning
för utredning. Det är därför som denna Sutta också heter The Enquiry
Sutta.
Början
När
Buddha nådde Kalamas var de alla mycket glada över att vara ansikte mot
ansikte med Awakenement with Awareness One. De hade frågor och var
också angelägna om att lära av Buddha själv.
De
samlades alla runt Buddha, tillsammans med hans lärjungar. Det var då
en Kalama-man närmade sig Buddha på det mest respektfulla sättet och
frågade honom om de vise männen som skulle komma och åka till deras by.
Han
förklarade att dessa män vanligtvis skulle upphöja sin tro och
kritisera andra övertygelser. De skulle alla ha stora skäl att
rättfärdiga sin egen tro framför andra trosuppfattningar. Så alla dessa
män ansågs vara mycket kloka, och det var därför stadsborna inte visste
vem de skulle tro eller vem de skulle följa
Vägen till förfrågan
Buddha
accepterade och förstod denna förvirring på grund av all motstridig
information. Det var då han lärde dem sättet att undersöka. Han sa till
dem att inte tro eller acceptera någonting baserat på vem som säger det,
eller för att det står i skrifterna eller på grund av de som utövar
det. Inte ens hans läror skulle accepteras utan att ifrågasättas.
Han
bad dem uppleva, söka sina egna sanningar, inte att anpassa sig till
vad de hörde, utan snarare att observera. Och att bygga sina egna
slutsatser på samlade och observerade bevis. Han förklarade att det inte
fanns något annat sätt att avgöra om något var bra eller inte, förutom
genom att leva det.
Kalamas
tvivlade på deras förmåga att bedöma vad som var bra och vad som inte
var. Det var då Buddha nämnde en rad reflekterande frågor, numrerade
beteenden och konsekvenser och bad Kalamas att bedöma dem som bra eller
dåliga.
Kalamas gjorde ett bra jobb och Buddha fick dem att inse att de redan hade vad som var nödvändigt för att själva bestämma.
Ursprunget till lidande
Vad
som fångar vår uppmärksamhet är att de reflekterande frågorna som
Buddha ställer Kalamas är baserade på lidandets tre ursprung. Han frågar
om någon som är knuten till saker och om någon som är full av ilska och
en annan som lever i illusion. Kalamas insåg att dessa skulle leda till
negativa konsekvenser och därför inte borde tjäna som exempel.
Buddha
trodde att människors lidande hade tre grundläggande ursprung eller
bindningar - det första är det faktum att människan var djupt kopplad
till oförgängliga varelser eller saker, som inte tillhörde någon. Det
andra lidandet är hatet - den ilska man kunde uppleva räckte för att
blinda honom för vad som var bra och rätt. Och det sista och tredje är
vanföreställning - vanan att leva som om det inte fanns något lidande,
som om det inte fanns något slut, som om det inte fanns någon ständig
omvandling. Att tro på en konstant verklighet som inte finns.
Buddha,
som det var vanligt vid den tiden som en bra undervisningsmetod, skulle
då fråga om antagonistiska situationer. Han skulle fråga om någon utan
anknytning, utan hat och utan vanföreställningar. Han frågade om
produkten som skulle komma från dessa män och konsekvenserna av deras
handlingar.
Kamma (lag om orsak och tillstånd)
Att
förklara lidandets ursprung på det sättet var ett bra verktyg som
Buddha använde för att visa oss hur vi kan hantera vår egen kamma.
Normalt när vi hör ordet Kamma tänker vi på de negativa konsekvenserna.
Men
Kamma handlar också om bra saker. Allt det bra du gör kommer också
tillbaka till dig. Att göra saker för detta exklusiva ändamål är inte
rätt, men det blir naturligt. Egentligen skulle jag våga säga att det
redan, åtminstone till viss del, är naturligt för dig.
Du
hjälper någon att bära en väska på övervåningen eller till bilen, och
några kvarter framåt stöter du på någon du verkligen gillade att se
igen, men du tappade hans / hennes telefonnummer. Dessa saker kan ses
som en tillfällighet, men ofta inte. Vi inser inte detta, för det goda
du gjorde tidigare var så naturligt att du inte väntade på någon form av
belöning.
Sutta ger dig
nycklarna längs vägen, det här är de filosofiska verktygen som är
nödvändiga för din egen tillväxt. De fungerar som de grundläggande
byggstenarna för din egen personliga utveckling. Resten är upp till dig,
för du måste vara din egen lärare, du måste väcka din egen själ.
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.
free online featured Theravada Tipitaka practice in Buddha’s own words
Tamed,
he is supreme among those who tame; At peace, he is the sage among
those who bring peace; Freed, he is the chief of those who set free;
Delivered, he is the best of those who deliver. —Anguttara Nikaya 4:23
AN
Introduction and
Overview————————————————————–Treasury
of The Buddha’s DiscoursesRETURN TO THE ORIGINAL BUDDHA’S …
Tamed, he is supreme among those who tame; At peace, he is the sage among those who bring peace; Freed, he is the chief of those who set free; Delivered, he is the best of those who deliver. —Anguttara Nikaya 4:23 https://tienvnguyen.net/images/file/HMHCjsQd1QgQAAoD/in-the-buddhas-words.pdf In the Buddha’s Words An Anthology of Discourses from the Pali Canon Edited and introduced by Bhikkhu Bodhi Tamed, he is supreme among those who tame; At peace, he is the sage among those who bring peace; Freed, he is the chief of those who set free; Delivered, he is the best of those who deliver. —Anguttara Nikaya 4:23 WISDOM PUBLICATIONS • BOSTON https://research.lib.buffalo.edu/buddhism/theravada-primary-texts Buddhism: Theravada: Primary Texts Last Updated: Jan 14, 2021 10:52 AM
Dham jak - a Thai Dharma wheel Theravāda Buddhism: Primary Texts The Sutta Pitaka in English Translation | Individual Discourses and Anthologies from the Pali Canon Abhidhamma: The Higher Teaching | The Dhammapada | The Jataka | Other Important Primary Texts Pali Literature: Scholarly Approaches | Pali Language: Grammars and Dictionaries Wheel logo: Source: Wikimedia Commons | Author: teetaweepo | License: Creative Commons Universal 1.0 Public Domain Declaration.
https://study.com/academy/lesson/the-three-baskets-and-the-dhammapada-description-overview.html The Three Baskets and the Dhammapada: Description & Overview https://www.reddit.com/r/theravada/comments/kuglu5/great_place_to_learn_buddhas_teachings/
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Buddha
asked them to experience,to seek their own truths,not to conform to
what they heard,but rather to observe. To build their own conclusions on
gathered & observed evidence.He explained that there was no other
way of determining if something was good or not, except by living it.
Buddha’s
discourses have been named the Suttas. Normally, the word accompanying
Sutta refers to the people to whom he was speaking to. The speech he
made for the Kalamas is very well known, because it’s the text that
emphasizes Buddha’s appreciation for inquiry. This is why this Sutta is
also named The Inquiry Sutta.
The Beginning
When
Buddha reached the Kalamas they were all very excited to be face to
face with the Awakenement with Awareness One. They had questions, and
were also eager to learn from the Buddha himself.
They
all gathered around the Buddha, along with his disciples. That’s when a
Kalama man approached Buddha, in the most respectful way, and asked him
about the wise men that would come and go to their village.
He
explained that these men would usually exalt their faith and criticize
other beliefs. They would all have great reasons to justify their own
faith over other faiths. So, all of these men were considered very wise,
and this is why the townspeople didn’t know who to believe, or who to
follow
The Way of Inquiry
Buddha
accepted and understood this confusion, because of all the conflicting
information. That’s when he taught them the way of inquiry. He told them
not to believe or accept anything based on who says it, or because it’s
in the scriptures, or because of the nature of the ones practicing it.
Not even his teachings were to be accepted without questioning.
He
asked them to experience, to seek their own truths, not to conform to
what they heard, but rather to observe. And to build their own
conclusions on gathered and observed evidence. He explained that there
was no other way of determining if something was good or not, except by
living it.
The
Kalamas had doubts about their capacity of judgment about what was good
and what was not. That’s when Buddha mentioned a line of reflective
questions, numbering behaviors and consequences, and asking the Kalamas
to judge them as good or bad.
The Kalamas did a great job and Buddha made them realize that they already had what was necessary to decide on their own.
The origins of suffering
What
catches our attention is that the reflective questions the Buddha asks
the Kalamas are all based on the three origins of suffering. He asks
about someone who is attached to things, and about someone who’s full of
rage and another living in delusion. The Kalamas recognized that these
were going to lead to negative consequences and therefore should not
serve as examples.
Buddha
believed that men’s suffering had three basic origins or attachments –
The first, is the fact that man was deeply connected to impermanent
beings or things, which didn’t belong to anyone. The second origin of
suffering is hatred – the rage one could experience was enough to blind
him to what was good and right. And the final and third is delusion –
the habit of living as if there was no suffering, as if there was no
ending, as if there was no constant transformation. Believing in a
constant reality that does not exist.
Buddha,
as it was common at that time as a good teaching practice, would then
ask about antagonist situations. He would ask about someone with no
attachments, no hatred and no delusions. He would ask about the product
that would come from these men and the consequences of their acts.
Kamma (Law of Cause and Condition)
Explaining
the origins of suffering in that way was a great tool that Buddha used
to show us how we can manage our own kamma. Normally when we hear the
word Kamma we think about the negative consequences.
However,
Kamma is about good things too. All the good you do, also comes back to
you. Doing things for this exclusive purpose is not right, but becomes
natural. Actually, I would dare say it is already, at least to some
degree, natural to you.
You
help someone carry a bag upstairs, or to the car, and a few blocks
ahead you encounter someone you really liked to see again, but you lost
his/her phone number. These things can be seen as coincidence, but often
are not. We don’t realize this, because the good you did before was so
natural, you didn’t wait for any sort of reward.
The
Sutta gives you the keys along the path, these are the philosophical
tools necessary for your own growth. They act as the basic building
blocks for your own personal development. The rest is up to you, for you
have to be your own teacher, you have to awaken your own soul.
Буда
ги замоли да искусат, да ги бараат своите вистини, да не се усогласат
со она што го слушнале, туку да ги набудуваат. Да градат свои заклучоци
врз собрани и набудувани докази. Тој објасни дека не постои друг начин
да се утврди дали нешто е добро или не, освен преку живеење.
Дискурсите
на Буда се именувани како Сута. Нормално, зборот што ја придружува Сута
се однесува на луѓето на кои им зборуваше. Говорот што го одржа за
Каламас е многу познат, бидејќи тоа е текстот што ја нагласува ценењето
на Буда за истрагата. Ова е причината зошто оваа Сута е исто така
наречена Анкетна сута.
Почетокот
Кога
Буда стигна до Каламас, сите беа многу возбудени што беа лице в лице со
Будењето со Свеста. Тие имаа прашања и исто така беа желни да учат од
самиот Буда.
Сите тие се
собраа околу Буда, заедно со неговите ученици. Тогаш, кога еден човек
од Калама му се приближи на Буда, на најреспектабилен начин, и го праша
за мудреците што доаѓаат и одат во нивното село.
Тој
објасни дека овие луѓе обично ја возвишуваат својата вера и ги
критикуваат другите верувања. Сите тие би имале големи причини да ја
оправдаат сопствената вера над другите вери. Значи, сите овие мажи се
сметаа за многу мудри и затоа жителите на градот не знаеја кому да
веруваат, или кого да следат
Начин на испитување
Буда
ја прифати и разбра оваа збунетост, поради сите спротивставени
информации. Тоа е кога тој ги научи на начинот на истрага. Тој им рече
да не веруваат или прифаќаат ништо врз основа на тоа кој го кажува тоа,
или затоа што тоа е во списите или поради природата на оние што го
практикуваат. Дури ниту неговите учења не требаше да бидат прифатени без
да се испрашуваат.
Тој
ги замоли да искусат, да ги бараат своите вистини, да не се усогласат
со она што го слушнале, туку да ги набудуваат. И да градат свои
заклучоци врз собрани и набудувани докази. Тој објасни дека не постои
друг начин да се утврди дали нешто е добро или не, освен преку тоа да се
живее.
Каламите
се сомневаа во нивниот капацитет за проценка за тоа што е добро, а што
не. Тогаш, Буда спомена линија рефлексивни прашања, нумерирање на
однесувањето и последиците и барајќи од Каламас да ги оценува за нив
како добро или лошо.
Каламите завршија одлична работа и Буда ги натера да сфатат дека веќе го имаат потребното за да одлучат сами.
Потеклото на страдањето
Она
што го привлекува нашето внимание е дека рефлексивните прашања што Буда
им ги поставува на Калама, сите се засноваат на трите потекла на
страдањата. Тој прашува за некој што е приврзан за работите и за некој
кој е полн со бес и друг што живее во заблуда. Каламас препозна дека
овие ќе доведат до негативни последици и затоа не треба да служат како
примери.
Буда
верувал дека машкото страдање има три основни потекло или приврзаност -
Првиот, е фактот дека човекот бил длабоко поврзан со непостојани
суштества или нешта, кои не припаѓале на никого. Второто потекло на
страдањето е омразата - бесот што некој може да го доживее беше доволен
за да го заслепи пред она што е добро и правилно. А последната и третата
е заблуда - навика да се живее како да нема страдање, како да нема
крај, како да нема постојана трансформација. Верување во постојана
реалност што не постои.
Буда,
како што беше вообичаено во тоа време како добра практика за настава,
тогаш ќе прашаше за антагонистички ситуации. Тој би прашал за некој без
приврзаност, без омраза и без заблуди. Тој би прашал за производот што
би дошол од овие мажи и за последиците од нивните дела.
Кама (закон на кауза и состојба)
Објаснувањето
на потеклото на страдањето на тој начин беше одлична алатка што ја
користеше Буда за да ни покаже како можеме да управуваме со сопствената
кама. Нормално кога ќе го слушнеме зборот Кама размислуваме за
негативните последици.
Сепак,
Кама е за добри работи исто така. Сето добро што го правите, исто така
се враќа на вас. Да се прават работи за оваа ексклузивна цел не е
правилно, но станува природно. Всушност, би се осмелил да кажам дека тоа
е веќе, барем до одреден степен, природно за вас.
Му
помагате на некого да носи торба горе, или до автомобилот, а неколку
блока напред ќе наидете на некого што навистина ви се допадна да го
видите повторно, но го изгубивте неговиот / нејзиниот телефонски број.
На овие работи може да се гледа како на коинциденција, но честопати не
се. Не го сфаќаме ова, бидејќи доброто што го правевте претходно беше
толку природно, не чекавте никаков вид награда.
Сутата
ви ги дава клучевите долж патеката, ова се филозофските алатки
неопходни за сопствен раст. Тие дејствуваат како основни градежни
блокови за ваш личен развој. Останатото зависи од вас, затоа што треба
да бидете свој учител, треба да ја разбудите сопствената душа.
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67) Classical Malagasy,класичен малгашки,
https://www.youtube.com/watch?v=XQYo_69zebM
https://thewisemind.net/kalama-sutta-summary/
Buddha
dia nangataka azy ireo hiaina, hitady ny fahamarinan’izy ireo manokana,
tsy hanaraka ny zavatra henony, fa kosa ny hitandrina. Mba hananganana
ny fehin-kevitr’izy ireo manokana amin’ny porofo voahangy sy voamarina,
nohazavainy fa tsy misy fomba hafa hamaritana raha misy zavatra tsara na
tsia, raha tsy hoe miaina izany.
Ny
lahatenin’i Buddha dia nantsoina hoe Suttas. Raha ny mahazatra, ny teny
miaraka amin’i Sutta dia manondro ireo olona niresahany. Ny kabary
nataony ho an’ny Kalamas dia tena fantatra, satria io no lahatsoratra
manasongadina ny fankasitrahan’i Buddha ny famotopotorana. Izany no
antony niantsoana ity Sutta ity ho The Enquiry Sutta.
Ny fiandohana
Rehefa
tonga tany Kalamas i Buddha dia faly be izy rehetra ny hifanatrika
amin’ilay Mifoha amin’ny fahatsiarovan-tena. Nanana fanontaniana izy
ireo ary dodona ihany koa ny hianatra avy amin’ny Bouddh tenany.
Nivory
nanodidina an’i Bouddha izy rehetra, niaraka tamin’ny mpianany.
Tamin’izany no nisy lehilahy Kalama iray nanantona an’i Buddha, tamin’ny
fomba feno fanajana indrindra, ary nanontany azy momba ny olon-kendry
izay ho avy sy handeha ho any amin’ny tanànany.
Nanazava
izy fa ireo lehilahy ireo dia hanandratra ny finoany matetika ary
hitsikera ny zavatra inoany hafa. Izy rehetra dia samy hanana antony
lehibe hanamarinana ny finoany manokana amin’ny finoana hafa. Ka ireo
lehilahy rehetra ireo dia noheverina ho hendry tokoa, ary izany no tsy
nahalalan’ny mponina hoe iza no hino, na iza no hanaraka
Ny fomba fanadihadiana
Nanaiky
sy nahatakatra an’io fikorontanana io i Buddha, noho ny fampahalalana
mifanipaka rehetra. Tamin’izay izy no nampianatra azy ireo ny fomba
famotopotorana. Nilaza tamin’izy ireo izy mba tsy hino na hanaiky na
inona na inona miorina amin’izay milaza azy, na satria ao amin’ny
soratra masina, na noho ny toetran’ireo izay mampihatra azy. Na ny
fampianarany aza tsy azo nekena raha tsy nisy fanontaniana.
Nangataka
tamin’izy ireo izy hiaina, hitady ny fahamarinan’izy ireo manokana, tsy
hanaraka ny zavatra henony, fa kosa mba hitandrina. Ary hanangana ny
fehin-kevitr’izy ireo manokana amin’ny porofo voangona sy voamarika.
Nanazava izy fa tsy misy fomba hafa hamaritana raha misy zavatra tsara
na tsia, raha tsy hoe miaina izany.
Ny
Kalamas dia nanana fisalasalana momba ny fahaizan’izy ireo mitsara
momba izay tsara sy izay tsy. Tamin’izay i Buddha no nanonona andalana
fanontaniana mitaratra, fitondran-tena sy vokany miisa, ary mangataka
amin’ny Kalamas hitsara azy ireo ho tsara na ratsy.
Nahavita
asa lehibe ny Kalamas ary nampahafantatra azy ireo i Buddha fa efa
nanana izay ilaina hanapahana hevitra samirery izy ireo.
Ny niandohan’ny fijaliana
Ny
nahasarika ny saintsika dia ireo fanontaniana taratra napetraky ny
Buddha tamin’ny Kalamas dia mifototra amin’ny fiandohan’ny fijaliana
telo. Manontany momba ny olona iray mifikitra amin’ny zavatra izy, ary
momba ny olona iray feno fahatezerana ary ny iray hafa miaina amin’ny
delestazy. Niaiky ny Kalamas fa hiteraka vokany ratsy izany ka tsy
tokony hatao ohatra.
Buddha
dia nino fa ny fijalian’ny lehilahy dia manana fiaviana na firaketana
fototra telo - Ny voalohany dia ny fifandraisan’ny olona lalina amin’ny
zava-manan’aina maharitra na zavatra, izay tsy an’ny olon-drehetra. Ny
fiaviany faharoa amin’ny fijaliana dia ny fankahalana - ny fahatezerana
mety hiainanao dia ampy hanapahana azy tsy hahita izay tsara sy mahitsy.
Ary ny farany sy fahatelo dia delestazy - fahazarana miaina toa tsy
misy fijaliana, toy ny tsy misy fiafarana, toy ny tsy misy fiovana tsy
tapaka. Mino ny zava-misy tsy miova izay tsy misy.
Buddha,
satria fahita tamin’izany fotoana izany ho fanabeazana tsara, dia
hanontany ny toe-javatra mpanohitra. Hanontany momba olona tsy misy
firaiketam-po izy, tsy misy fankahalana ary tsy misy fitaka. Hanontany
momba ny vokatra azo avy amin’ireto lehilahy ireto sy ny vokatry ny
asany izy ireo.
Kamma (Lalànan’ny antony sy ny toe-javatra)
Ny
fanazavana ny niandohan’ny fijaliana tamin’izany fomba izany dia
fitaovana iray lehibe nampiasain’i Buddha hanehoana antsika amin’ny
fomba hitantanana ny kamma manokana. Matetika rehefa maheno ny teny
Kamma isika dia mieritreritra ny vokany ratsy.
Na
izany aza, Kamma dia miresaka zavatra tsara ihany koa. Ny soa rehetra
ataonao dia miverina aminao ihany koa. Ny fanaovana zavatra ho an’ity
tanjona manokana ity dia tsy mety fa lasa voajanahary. Raha ny marina
dia sahy milaza aho fa efa, farafaharatsiny mba farafaharatsiny,
voajanahary aminao.
Manampy
olona iray hitondra kitapo any ambony rihana ianao, na any anaty fiara,
ary misy sakana vitsivitsy eo alohan’izay hihaona amin’ny olona iray
tena tianao jerena indray, saingy very ny nomeraon-telefaoniny. Ireo
zavatra ireo dia azo raisina ho toy ny kisendrasendra, fa matetika tsy.
Tsy tsapanay izany, satria ny tsara nataonao taloha dia voajanahary, tsy
niandry valisoa isan-karazany ianao.
Ny
Sutta dia manome anao ny lakile eny an-dalana, ireo no fitaovana
filozofia ilaina amin’ny fitomboanao manokana. Izy ireo dia miasa ho toy
ny vato fananganana ifotony ho an’ny fampandrosoana manokana anao.
Miankina aminao ny ambiny, satria tsy maintsy ho mpampianatra anao
ianao, mila mamoha ny fanahinao manokana.
Tsidiho:
http://sarvajan.ambedkar.org
Kushinara Nibbana Bhumi Pagoda- Oniversite fikarohana sy fampiharana an-tserasera an-tserasera
Mitovy
ny andro, saingy tsy mitovy kosa ny fomba fanatanterahana ny
fankalazana ny taombaovao Malagasy sy ny andro fandroana ny 18 marsa ho
avy izao. Ho an’ny « andro fandroana » ho averin’ireo mpitahiry ny
hasim-piandrianana eto Imerina amin’ny fomba fanatanterahana azy
hatramin’ny andron’ny Mpanjaka Andrianampoinimerina ny fanatontosàna azy
ity. Ity fomba ity rahateo, hoy izy ireo, no renin’ny fomba rehetra eto
amin’ny nosintsika. Misy firavoravoana sy fiaraha-misakafo ary ny
nofonkena mitam-pihavanana anatin’izany, saingy tsy maitsy ialohavana
fisoronana sy fanasinana izany. Ity fomba farany izay tsy
tanterahin’ireo mpankalaza taombaovao Malagasy.
Noho
izy tsy noforonina vao haingana toy ity farany sy amin’ny maha-lova
napetraky ny fanjakàna fahagola sy ireo razam-be masim-piandrianana azy,
mitaky fepetra maro ny fanatanterahana ny Fandroana. Isan’izany ny
fahangonan’ireo fanaka masina naparitaka tamin’ny hasim-piandrianana
teny amin’ny tendrombohitra roa ambin’ny folo manjaka, izay voatery
nafenina taorian’ny fanjakàn-dRadama I, ka efa tafavory eny amin’ny
tranoben’ny Merina ankehitriny. Ny fanajariana ireo hasim-piandrianana
nisy teto no tena hevi-dehiben’ny Andro fandroana. Ny famerenan-kasina
ny fomba Gasy rehetra rahateo no tena hevi-dehibe nivoitra tamin’ny
vovonan’ireo Mpanjaka sy ny Sojabe, ny Manana ny antony sy ny
Tangalamena ary ireo Andriana isam-poko ny 21 septambra 2017 teo. Tsy ny
rehetra kosa anefa no afaka hanatrika ireo fombafomba fanao ho amin’ny
famerenan-kasina ny Andro Fandroana amin’ity taona ity.
Mitaky fanaraham-pomba ny”FANDROANA”.
Buddha dia nangataka azy ireo hiaina,hitady ny fahamarinan’izy ireo manokana, tsy hanaraka ny zavatra henony,fa kosa ny http://hitandrina.Mba hananganana ny fehin-kevitr’izy ireo manokana amin’ny porofo voahangy sy
Mitaky fanaraham-pomba ny “FANDROANA”.
Mitovy
ny andro, saingy tsy mitovy kosa ny fomba fanatanterahana ny
fankalazana ny taombaovao Malagasy sy ny andro fandroana ny 18 marsa ho
avy izao. Ho an’n…
Buddha
meminta mereka untuk mengalami, mencari kebenaran mereka sendiri, tidak
sesuai dengan apa yang mereka dengar, melainkan untuk mengamati. Untuk
membuat kesimpulan mereka sendiri mengenai bukti yang dikumpulkan &
diperhatikan. Dia menjelaskan bahawa tidak ada cara lain untuk
menentukan sama ada sesuatu itu baik atau tidak, kecuali dengan
menghayatinya.
Ceramah
Buddha telah dinamakan Sutta. Biasanya, kata yang menyertai Sutta
merujuk kepada orang-orang yang dia ajak bicara. Ucapan yang dia buat
untuk Kalamas sangat terkenal, kerana teks yang menekankan penghargaan
Buddha untuk penyelidikan. Inilah sebabnya mengapa Sutta ini juga
dinamakan The Inquiry Sutta.
Permulaan
Ketika
Buddha sampai di Kalamas, mereka semua sangat bersemangat untuk
berhadapan dengan Kebangkitan dengan Kesadaran. Mereka mempunyai
pertanyaan, dan juga ingin belajar dari Sang Buddha sendiri.
Mereka
semua berkumpul di sekitar Buddha, bersama dengan murid-muridnya.
Ketika itulah seorang lelaki Kalama mendekati Buddha, dengan cara yang
paling hormat, dan bertanya kepadanya tentang orang-orang bijak yang
akan datang dan pergi ke kampung mereka.
Dia
menjelaskan bahawa orang-orang ini biasanya akan memuji kepercayaan
mereka dan mengkritik kepercayaan lain. Mereka semua mempunyai alasan
besar untuk membenarkan kepercayaan mereka sendiri berbanding
kepercayaan lain. Oleh itu, semua lelaki ini dianggap sangat bijak, dan
inilah sebabnya mengapa penduduk bandar tidak tahu siapa yang harus
dipercayai, atau siapa yang harus diikuti
Cara Penyiasatan
Buddha
menerima dan memahami kekeliruan ini, kerana semua maklumat
bertentangan. Ketika itulah dia mengajar mereka cara siasatan. Dia
memberitahu mereka untuk tidak mempercayai atau menerima apa-apa
berdasarkan siapa yang mengatakannya, atau kerana terdapat dalam kitab
suci, atau kerana sifat orang yang mempraktikkannya. Bahkan ajarannya
tidak boleh diterima tanpa disoal.
Dia
meminta mereka untuk mengalami, mencari kebenaran mereka sendiri, tidak
sesuai dengan apa yang mereka dengar, melainkan untuk memerhatikan. Dan
untuk membuat kesimpulan mereka sendiri mengenai bukti yang dikumpulkan
dan diperhatikan. Dia menjelaskan bahawa tidak ada cara lain untuk
menentukan apakah sesuatu itu baik atau tidak, kecuali dengan
menjalaninya.
Kaum
Kalamas meragui kemampuan mereka untuk menilai apa yang baik dan apa
yang tidak. Ketika itulah Buddha menyebutkan sebilangan pertanyaan
reflektif, menghitung tingkah laku dan akibatnya, dan meminta Kalamas
menilai mereka sebagai baik atau buruk.
Para
Kalam melakukan pekerjaan yang hebat dan Buddha membuat mereka
menyedari bahawa mereka sudah memiliki apa yang perlu untuk memutuskan
sendiri.
Asal-usul penderitaan
Yang
menarik perhatian kita adalah bahawa pertanyaan reflektif yang diajukan
oleh Buddha kepada Kalamas semuanya berdasarkan tiga asal mula
penderitaan. Dia bertanya tentang seseorang yang terikat dengan sesuatu,
dan tentang seseorang yang penuh dengan kemarahan dan orang lain yang
hidup dalam khayalan. Orang Kalam menyedari bahawa ini akan membawa
kepada akibat negatif dan oleh itu tidak boleh dijadikan contoh.
Buddha
percaya bahawa penderitaan manusia mempunyai tiga asal atau keterikatan
dasar - Yang pertama, adalah hakikat bahawa manusia sangat berkaitan
dengan makhluk atau benda yang tidak kekal, yang bukan milik siapa pun.
Asal penderitaan kedua adalah kebencian - kemarahan yang dapat
dialaminya cukup untuk membutakannya dengan apa yang baik dan benar. Dan
yang terakhir dan yang ketiga adalah khayalan - kebiasaan hidup
seolah-olah tidak ada penderitaan, seolah-olah tidak ada akhir,
seolah-olah tidak ada transformasi yang berterusan. Mempercayai realiti
tetap yang tidak ada.
Buddha,
seperti biasa pada waktu itu sebagai praktik pengajaran yang baik,
kemudian akan bertanya tentang situasi antagonis. Dia akan bertanya
tentang seseorang yang tidak memiliki keterikatan, tidak ada kebencian
dan tidak ada khayalan. Dia akan bertanya mengenai produk yang akan
datang dari orang-orang ini dan akibat dari perbuatan mereka.
Kamma (Hukum Sebab dan Keadaan)
Menjelaskan
asal-usul penderitaan dengan cara itu adalah alat hebat yang digunakan
Buddha untuk menunjukkan kepada kita bagaimana kita dapat menguruskan
kamma kita sendiri. Lazimnya apabila kita mendengar perkataan Kamma kita
memikirkan akibat negatifnya.
Namun,
Kamma juga mengenai perkara-perkara baik. Semua kebaikan yang anda
lakukan, juga dikembalikan kepada anda. Melakukan sesuatu untuk tujuan
eksklusif ini tidak betul, tetapi menjadi wajar. Sebenarnya, saya berani
mengatakan bahawa sudah, paling tidak sampai tahap tertentu, wajar bagi
anda.
Anda
menolong seseorang membawa beg di tingkat atas, atau ke kereta, dan
beberapa blok di hadapan anda menemui seseorang yang sangat anda gemari
untuk melihatnya lagi, tetapi anda kehilangan nombor telefonnya.
Perkara-perkara ini dapat dilihat sebagai kebetulan, tetapi sering kali
tidak. Kami tidak menyedari ini, kerana kebaikan yang anda lakukan
sebelum ini sangat wajar, anda tidak menunggu apa-apa ganjaran.
Sutta
memberi anda kunci di sepanjang jalan, ini adalah alat falsafah yang
diperlukan untuk pertumbuhan anda sendiri. Mereka berfungsi sebagai asas
asas untuk pembangunan peribadi anda sendiri. Selebihnya terpulang
kepada anda, kerana anda harus menjadi guru anda sendiri, anda harus
menyedarkan jiwa anda sendiri.
Buddha
talabhom jesperjenzaw, ifittxu l-veritajiet tagħhom stess, mhux biex
jikkonformaw ma ‘dak li semgħu, iżda pjuttost biex josservaw. Biex jibnu
l-konklużjonijiet tagħhom stess fuq evidenza miġbura u osservata. Huwa
spjega li ma kien hemm l-ebda mod ieħor biex jiġi ddeterminat jekk xi
ħaġa kinitx tajba jew le, ħlief billi tgħixha.
Id-diskorsi
ta ‘Buddha ġew imsemmija s-Suttas. Normalment, il-kelma li takkumpanja
lil Sutta tirreferi għan-nies li kien qed ikellimhom. Id-diskors li
għamel għall-Kalamas huwa magħruf ħafna, għax huwa t-test li jenfasizza
l-apprezzament tal-Buddha għall-inkjesta. Dan hu għaliex din is-Sutta
tissejjaħ ukoll L-Inkjesta Sutta.
Il-bidu
Meta
Buddha laħaq il-Kalamas kienu kollha eċċitati ħafna li jkunu wiċċ
imb’wiċċ mal-Qawmien b’Awareness One. Huma kellhom mistoqsijiet, u kienu
wkoll ħerqana li jitgħallmu mill-Buddha nnifsu.
Ilkoll
inġabru madwar il-Buddha, flimkien mad-dixxipli tiegħu. Dakinhar raġel
ta ’Kalama avviċina lil Buddha, bl-iktar mod rispettabbli, u staqsieh
dwar l-għorrief li kienu jiġu u jmorru fir-raħal tagħhom.
Huwa
spjega li dawn l-irġiel normalment jeżaltaw il-fidi tagħhom u
jikkritikaw twemmin ieħor. Kollha jkollhom raġunijiet kbar biex
jiġġustifikaw il-fidi tagħhom stess fuq twemmin ieħor. Allura, dawn
l-irġiel kollha kienu kkunsidrati għaqlin ħafna, u huwa għalhekk li
n-nies tal-belt ma kinux jafu lil min jemmnu, jew lil min għandhom
isegwu
Il-Mod ta ‘Inkjesta
Buddha
aċċetta u fehem din il-konfużjoni, minħabba l-informazzjoni kollha
konfliġġenti. Huwa meta għallimhom il-mod ta ’inkjesta. Huwa qalilhom
biex ma jemmnux jew jaċċettaw xejn ibbażat fuq min jgħidha, jew għax
jinsab fl-iskrittura, jew minħabba n-natura ta ’dawk li jipprattikawha.
Lanqas it-tagħlim tiegħu ma kellhom jiġu aċċettati mingħajr
mistoqsijiet.
Huwa
talabhom jesperjenzaw, ifittxu l-veritajiet tagħhom stess, mhux biex
jikkonformaw ma ‘dak li semgħu, iżda pjuttost biex josservaw. U biex
jibnu l-konklużjonijiet tagħhom stess fuq evidenza miġbura u osservata.
Huwa spjega li ma kien hemm l-ebda mod ieħor biex tiddetermina jekk xi
ħaġa hix tajba jew le, ħlief billi tgħixha.
Il-Kalamas
kellhom dubji dwar il-kapaċità tagħhom ta ‘ġudizzju dwar dak li kien
tajjeb u dak li ma kienx. Dakinhar Buddha semma linja ta ’mistoqsijiet
riflessivi, imġieba ta’ numerazzjoni u konsegwenzi, u talab lill-Kalamas
biex jiġġudikawhom tajbin jew ħżiena.
Il-Kalamas
għamlu biċċa xogħol tajba u Buddha għamilhom jirrealizzaw li huma diġà
kellhom dak li kien meħtieġ biex jiddeċiedu waħedhom.
L-oriġini tat-tbatija
Dak
li jiġbed l-attenzjoni tagħna huwa li l-mistoqsijiet riflessivi li
l-Buddha jistaqsi lill-Kalamas huma kollha bbażati fuq it-tliet oriġini
tat-tbatija. Huwa jistaqsi dwar xi ħadd li huwa marbut ma ‘l-affarijiet,
u dwar xi ħadd li huwa mimli rabja u ieħor li jgħix fid-delużjoni.
Il-Kalamas għarfu li dawn kienu ser iwasslu għal konsegwenzi negattivi u
għalhekk m’għandhomx iservu bħala eżempji.
Buddha
kien jemmen li t-tbatija tal-irġiel kellha tliet oriġini jew rabtiet
bażiċi - L-ewwel, huwa l-fatt li l-bniedem kien konness profondament ma
’ħlejjaq jew affarijiet impermanenti, li ma kienu ta’ ħadd. It-tieni
oriġini tat-tbatija hija l-mibegħda - ir-rabja li wieħed seta
‘jesperjenza kienet biżżejjed biex tgħammieh għal dak li kien tajjeb u
tajjeb. U l-aħħar u t-tielet huwa delużjoni - id-drawwa li tgħix
bħallikieku ma kienx hemm tbatija, bħallikieku ma kienx hemm tmiem,
bħallikieku ma kienx hemm trasformazzjoni kostanti. Jemmen f’realtà
kostanti li ma teżistix.
Buddha,
peress li dak iż-żmien kien komuni bħala prattika ta ‘tagħlim tajba,
imbagħad jistaqsi dwar sitwazzjonijiet antagonisti. Huwa kien jistaqsi
dwar xi ħadd mingħajr attachments, bla mibegħda u bla delużjoni. Huwa
kien jistaqsi dwar il-prodott li jiġi minn dawn l-irġiel u l-konsegwenzi
tal-atti tagħhom.
Kamma (Liġi tal-Kawża u l-Kundizzjoni)
Li
tispjega l-oriġini tat-tbatija b’dak il-mod kienet għodda kbira li
Buddha uża biex jurina kif nistgħu nimmaniġġjaw il-kamma tagħna stess.
Normalment meta nisimgħu l-kelma Kamma naħsbu dwar il-konsegwenzi
negattivi.
Madankollu,
Kamma hija dwar affarijiet tajbin ukoll. Il-ġid kollu li tagħmel, jiġi
wkoll lura għandek. Li tagħmel affarijiet għal dan l-iskop esklussiv
mhux sew, imma jsir naturali. Fil-fatt, nazzarda ngħid li diġà,
għall-inqas sa ċertu punt, huwa naturali għalik.
Int
tgħin lil xi ħadd iġorr borża ‘l fuq, jew lejn il-karozza, u ftit
blokki’ l quddiem tiltaqa ‘ma’ xi ħadd li verament għoġbu terġa ‘tara,
imma tlift in-numru tat-telefon tiegħu / tagħha. Dawn l-affarijiet
jistgħu jitqiesu bħala koinċidenza, iżda ħafna drabi le. Ma nindunawx
b’dan, għax it-tajjeb li għamilt qabel kien tant naturali, ma stennejt
l-ebda tip ta ’premju.
Is-Sutta
jagħtik iċ-ċwievet tul it-triq, dawn huma l-għodod filosofiċi meħtieġa
għat-tkabbir tiegħek stess. Huma jaġixxu bħala l-pedamenti bażiċi
għall-iżvilupp personali tiegħek stess. Il-bqija jiddependi minnek, għax
int trid tkun l-għalliem tiegħek stess, trid tqajjem ruħek stess.
I
tono a Buddha ki a ratau kia mohio, ki te rapu i a ratau ake pono, kaua
e rite ki ta raatau i rongo ai, engari me maataki. Hei hanga i a raatau
ake whakatau mo nga taunakitanga kua kohia, kua kitea ranei. I
whakamaarama ia kaore he huarahi ke atu ki te whakatau mena he pai
tetahi mea kaore ranei, engari ma te noho tonu
Ko
nga korero a Buddha i tapaina ko nga Suttas. Te tikanga, ko te kupu i
te taha o Sutta e pa ana ki te hunga i korero ki a ia. Ko tana korero mo
te Kalamas e tino mohiotia ana, na te mea ko te tuhinga e whakanui ana i
te maioha o Buddha mo te pakirehua. Koinei te take i tapaina ai tenei
Sutta Ko Te Uiui Sutta.
Te timatanga
I
te taenga atu o Buddha ki nga Kalamas i tino harikoa katoa ratau ki te
kanohi kanohi ki te Whakaoho me te Maarama Kotahi. He paatai ta
raatau, a he hiahia ano hoki ki te ako mai i te Buddha tonu.
I
hui katoa ratou ki te taha o te Buddha, me ana akonga. Koina te wa i
whakatata atu ai tetahi tangata o Kalama ki a Buddha, i runga i te
huarahi whakaute, me te patai atu ki a ia mo nga tangata whakaaro nui ka
haere mai ka haere ki to raatau kainga.
I
whakamaramahia e ia ko enei taane ka whakanui i o raatau whakapono me
te whakahe i etahi atu whakapono. He take nui ano ta raatau katoa ki te
whakatika i o raatau ake whakapono ki etahi atu o nga whakapono. Na, ko
enei taangata katoa i kiia he tino mohio, a koinei te take kaore te
taone i te mohio ko wai hei whakapono, ko wai hoki hei whai
Te Huarahi Uiui
I
whakaae a Buddha ki te mohio ki tenei whakama, na te mea he rerekee
katoa nga korero. Koina te wa i akona ai e ia te huarahi o te pakirehua.
I ki atu ia ki a ratou kia kaua e whakapono ki te whakaae ki tetahi mea
e hangai ana ki te hunga e kii ana, na te mea ranei kei roto i nga
karaipiture, na te ahuatanga ranei o nga kaingaki. Kare rawa hoki ana
akoako i whakaaetia me te kore patai.
I
tono ia ki a ratau ki te wheako, ki te rapu i a raatau ake pono, kaua e
rite ki ta raatau i rongo ai, engari me maataki. Hei hanga i a raatau
ake whakatau ki runga i nga taunakitanga kua kohia, kua kitea hoki. I
whakamarama ia kaore he huarahi ke atu hei whakatau mena he pai tetahi
mea kaore ranei, engari ma te ora tonu e ora.
I
ruarua nga Kalamana mo te kaha ki te whakatau i nga mea pai me nga mea
kaore. Koina te wa i whakahua ai a Buddha i nga raarangi o nga paatai
whakaata, te whanonga i nga whanonga me nga paanga, me te tono ki nga
Kalamas ki te whakatau he pai, he kino ranei.
He nui te mahi a nga Kalamas, a, i mohio a Buddha kua oti i a raatau nga mea e tika ana hei whakatau ma raatau ake.
Nga putake o te mamae
Ko
te mea i aro atu ki a maatau ko nga paatai whakaata ta te Buddha i
patai ki nga Kalamas e ahu mai ana i nga putake e toru o te mamae. Ka
patai ia mo tetahi e piri ana ki nga mea, me tetahi e ki ana i te riri
me tetahi e noho pohehe ana. I mohio nga Kalamas ko enei ka pa ki nga
kino kino ka kore e waiho hei tauira.
I
whakapono a Buddha ko nga mamae o nga taangata e toru nga putake
taketake ranei o nga taapiri - Ko te tuatahi, ko te meka i tino hono te
tangata ki nga mea tuuturu, ki nga mea ranei, ehara i te tangata. Ko te
take tuarua o te mamae ko te mauahara - ko te riri ka pa ki a ia ka nui
rawa atu hei matapo i a ia ki nga mea pai me nga mea tika. Na ko te
whakamutunga me te tuatoru he pohehe - te ritenga o te noho me te mea
kaore he mamae, me te mea kaore he mutunga, me te mea kaore he rereke
haere tonu. Te whakapono ki te tino tuuturu kaore he.
Ko
Buddha, i te mea noa i taua wa he pai nga mahi whakaako, ka paatai ia
mo nga ahuatanga whakahee. Ka patai ia mo tetahi kaore he taapiri,
kaore he mauahara, kaore he pohehe. Ka patai ia mo te hua ka ahu mai i
enei taane me nga hua ka puta i a raatau mahi.
Kamma (Ture Take me te Take)
Ko
te whakamarama i te putaketanga o te mamae i roto i taua huarahi he
taputapu pai i whakamahia e Buddha hei whakaatu mai me pehea e taea ai e
taatau te whakahaere i ta tatou ake kamma. Te tikanga ina rongo tatou i
te kupu Kamma ka whakaaro maatau ki nga hua kino.
Heoi,
ko te Kamma e pa ana ki nga mea pai hoki. Ko nga mea pai katoa e mahia
ana e koe, ka hoki mai ano ki a koe. Ko te mahi i nga mahi mo tenei
kaupapa motuhake ehara i te mea tika, engari he mea maori. Ae ra, ka
maia ahau ki te kii kua, kua iti noa atu, he maamaa noa ki a koe.
Ka
awhina koe i tetahi ki te kawe putea i runga ake, ki te motuka ranei,
me etahi poraka kei mua ka tutaki koe ki tetahi e tino hiahia ana koe
kia kite ano, engari kua ngaro i a koe tana nama waea. Ko enei mea ka
kitea he tupono noa, engari kaore i te nuinga. Kaore matou i te mohio ki
tenei, na te mea ko te pai i mahia e koe i mua he taiao noa, kaore koe i
tatari mo tetahi momo utu.
Ma
te Sutta koe e tuku nga ki i te huarahi, koinei nga taputapu rapunga
whakaaro e tika ana mo to tipu ake. Ka noho raatau hei pou anga mo to
whanaketanga ake. Ko te toenga kei a koe, na te mea me waiho koe hei
kaiako, me oho koe i to wairua ake.
Raga Puriya Kalyan, Alap, Tepui Bansuri, Juan Tepui, E bass 440. Learn Bansuri. Learn Indian Flute.
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ဗုဒ္ဓ၏ဟောပြောချက်များကို
Suttas ဟုအမည်ပေးထားသည်။ ပုံမှန်အားဖြင့် Sutta
နှင့်တွဲဖက်လိုက်သောစကားလုံးသည်သူနှင့်စကားပြောနေသူများကိုရည်ညွှန်းသည်။
သူကစုံစမ်းရေးများအတွက်ဗုဒ္ဓရဲ့လေးမွတျအလေးပေးသောစာသားရဲ့ဘာဖြစ်လို့လဲဆိုတော့သူ
Kalamas များအတွက်မိန့်ခွန်းအလွန်လူသိများသည်။ ဒါကြောင့်ဒီသုတ်ကို The
Inquiry Sutta လို့လည်းခေါ်ပါတယ်။
Buddha
ba dem om å oppleve, søke sine egne sannheter, ikke å tilpasse seg det
de hørte, men heller å observere. Å bygge sine egne konklusjoner på
samlet og observert bevis. Han forklarte at det ikke var noen annen måte
å avgjøre om noe var bra eller ikke, bortsett fra å leve det.
Buddhas
diskurser har fått navnet Suttas. Normalt refererer ordet som følger
Sutta til menneskene han snakket med. Talen han holdt for Kalamas er
veldig kjent, fordi det er teksten som understreker Buddhas
takknemlighet for henvendelse. Dette er grunnen til at denne Sutta også
heter The Enquiry Sutta.
Begynnelsen
Da
Buddha nådde Kalamas, var de alle veldig glade for å være ansikt til
ansikt med Awakenement with Awareness One. De hadde spørsmål, og var
også ivrige etter å lære av Buddha selv.
De
samlet seg rundt Buddha, sammen med disiplene hans. Det var da en
Kalama-mann nærmet seg Buddha, på den mest respektfulle måten, og spurte
ham om de vise mennene som ville komme og gå til landsbyen deres.
Han
forklarte at disse mennene vanligvis ville opphøye sin tro og kritisere
annen tro. De ville alle ha gode grunner til å rettferdiggjøre sin egen
tro fremfor andre trosretninger. Så alle disse mennene ble ansett som
veldig kloke, og det var derfor byfolk ikke visste hvem de skulle tro
eller hvem de skulle følge
Veien til forespørsel
Buddha
aksepterte og forstod denne forvirringen på grunn av all motstridende
informasjon. Det var da han lærte dem måten å undersøke på. Han ba dem
om ikke å tro eller godta noe basert på hvem som sier det, eller fordi
det står i Skriftene, eller på grunn av arten til de som praktiserer
det. Ikke engang hans lære skulle tas imot uten spørsmålstegn.
Han
ba dem om å oppleve, søke sine egne sannheter, ikke å etterleve det de
hørte, men heller å observere. Og å bygge sine egne konklusjoner på
samlet og observert bevis. Han forklarte at det ikke var noen annen måte
å avgjøre om noe var bra eller ikke, bortsett fra ved å etterleve det.
Kalamas
var i tvil om deres evne til å dømme om hva som var bra og ikke. Det
var da Buddha nevnte en linje med reflekterende spørsmål, nummerering av
atferd og konsekvenser, og ba Kalamas om å bedømme dem som gode eller
dårlige.
Kalamas gjorde en god jobb, og Buddha fikk dem til å innse at de allerede hadde det som var nødvendig for å bestemme alene.
Opprinnelsen til lidelse
Det
som fanger oppmerksomheten vår er at de reflekterende spørsmålene
Buddha stiller Kalamas, alle er basert på lidelsens tre opprinnelser.
Han spør om noen som er knyttet til ting, og om noen som er full av
raseri og en annen som lever i villfarelse. Kalamas innså at disse
skulle føre til negative konsekvenser og derfor ikke skulle tjene som
eksempler.
Buddha
mente at menns lidelse hadde tre grunnleggende opprinnelser eller
tilknytninger - Den første er det faktum at mennesket var dypt knyttet
til ugyldige vesener eller ting, som ikke tilhørte noen. Den andre
opprinnelsen til lidelse er hat - raseriet man kunne oppleve var nok til
å blinde ham for det som var godt og riktig. Og det siste og det tredje
er villfarelse - vanen med å leve som om det ikke var noen lidelse, som
om det ikke var noen slutt, som om det ikke var noen konstant
transformasjon. Å tro på en konstant virkelighet som ikke eksisterer.
Buddha,
som det var vanlig på den tiden som en god undervisningsskikk, ville da
spørre om antagonist situasjoner. Han ville spørre om noen uten
tilknytning, uten hat og uten vrangforestillinger. Han spurte om
produktet som ville komme fra disse mennene og konsekvensene av deres
handlinger.
Kamma (lov om årsak og tilstand)
Å
forklare lidelsens opprinnelse på den måten var et flott verktøy som
Buddha brukte for å vise oss hvordan vi kan håndtere vår egen kamma.
Normalt når vi hører ordet Kamma, tenker vi på de negative
konsekvensene.
Imidlertid
handler Kamma også om gode ting. Alt det gode du gjør, kommer også
tilbake til deg. Å gjøre ting for dette eksklusive formålet er ikke
riktig, men blir naturlig. Egentlig vil jeg tørre å si at det allerede, i
det minste til en viss grad, er naturlig for deg.
Du
hjelper noen med å bære en veske oppe eller til bilen, og noen
kvartaler foran du møter noen du virkelig likte å se igjen, men du
mistet hans / hennes telefonnummer. Disse tingene kan sees på som en
tilfeldighet, men ofte ikke. Vi skjønner ikke dette, fordi det gode du
gjorde før var så naturlig, at du ikke ventet på noen form for
belønning.
Sutta gir deg
nøklene langs stien, dette er de filosofiske verktøyene som er
nødvendige for din egen vekst. De fungerer som de grunnleggende
byggesteinene for din egen personlige utvikling. Resten er opp til deg,
for du må være din egen lærer, du må vekke din egen sjel.
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til
“Discovery of Buddha the Awakened One with Awareness Universe” på 116 klassiske språk
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Meeting the Buddhas, slideshow with Ratnaprabha
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Why
were there no images of the Buddha for hundreds of years? What does the
Buddha picture signify? The Buddha as the man who founded the
tradition, the indescribable sense of awakening, and the as Buddha in
everyone. But how can those Buddhas be shown in art? How does the
depiction of the Buddha change as Buddhism reaches across Asia? And how
are modern artists interpreting the image?
Why
were there no images of the Buddha for hundreds of years? What does the
Buddha picture signify? The Buddha as the man who founded the
tradition, the inde…
دوی
ټول د بودا په شاوخوا کې راټول شوي و ، د هغه د پیروانو سره. دا هغه وخت و
کله چې د کلیمې یو سړی بودا ته په خورا درناوي لاره وکتل او له هغه څخه یې
د عقلمندانو په اړه وپوښتل چې راشي او د دوی کلي ته به ځي.
هغه
څرګنده کړه چې دا سړي به معمولا د دوی باور لوړوي او په نورو باورونو به
انتقاد کوي. دوی ټول به عالي علتونه ولري چې د نورو عقیدې په اړه د دوی خپل
باور یوازې توجیه کړي. نو ، دا ټول سړي ډیر هوښیاره وګ wereل شول ، او له
همدې امله د ښار اوسیدونکي نه پوهیدل چې څوک باید باور وکړي ، یا څوک تعقیب
کړي.
د تفتیش لاره
بودا
د دې اختلافي معلوماتو له امله ومنله او پوهیدل یې. دا هغه وخت دی کله چې
هغه دوی ته د تفتیش لار ښوونه وکړه. هغه دوی ته وویل چې باور مه کوئ یا د
دې په اساس هیڅ شی ونه مني چې څوک یې وايي ، یا دا چې دا په صحیفو کې دي ،
یا د هغه چا د طبیعت له مخې چې دا عمل کوي. حتی د هغه تعلیمات د پوښتنې
پرته منل شوي ندي.
هغه
د دوی څخه وغوښتل چې تجربه کړي ، د دوی خپل حقایق په لټه کې کړي ، نه د
هغه څه سره چې دوی یې اوریدلي ، بلکه مشاهده یې کړي. او د راټول شوي او
مشاهدو شوي شواهدو په اړه د دوی خپل پایلې رامینځته کول. هغه څرګنده کړه چې
د ټاکلو بله کومه لاره شتون نلري که چیرې یو څه ښه و یا نه ، پرته له دې
چې ژوندي پاتې شي.
کلیمې
د قضاوت په اړه د دوی د ظرفیت په اړه شک درلود چې د هغه څه په اړه ښه و او
څه ندي. دا هغه وخت دی کله چې بودا د عکاسۍ پوښتنو یوه سلسله ذکر کړه ،
سلوک او پایلې یې په ګوته کول ، او له کالامانو یې وغوښتل چې د دوی ښه یا
بد په اړه قضاوت وکړي.
کلااماس عالي دنده ترسره کړه او بودا دوی ته دا احساس ورکړ چې دوی لا دمخه هغه څه درلودل چې پخپله پریکړه کولو لپاره اړین وو.
د تکلیف اصل
هغه
څه چې زموږ پام ځانته را اړوي دا هغه عکاسي پوښتنې دي چې بودا ترې غوښتنه
کوي د کالاماس ټولې د کړاوونو درې اصلونو پراساس دي. هغه د هغه چا په اړه
پوښتنه کوي چې په شیانو پورې تړلی دی ، او د هغه چا په اړه څوک چې له قهر
ډک دی او بل په فریب کې ژوند کوي. کلیمې په رسمیت وپیژندلې چې دا کار منفي
پایلو ته رسوي او له همدې امله باید د مثالونو په توګه کار ونه کړي.
بودا
په دې باور وو چې د نارینه وو تکلیف درې بنسټیز اصلونه یا انسجامونه لري -
لومړی ، حقیقت دا دی چې انسان په ژور ډول د تل پاتې مخلوقاتو یا شیانو سره
تړاو درلود ، کوم چې له هیچا سره تړاو نه درلود. د کړاو دوهم اصل کرکه ده -
هغه قهر چې تجربه یې کولی شي هغه هغه ته د ړانده کولو لپاره کافي و چې ښه
او سم دي. او نهم او دریم فریب دی - د ژوند کولو عادت لکه څنګه چې هیڅ
تکلیف شتون نلري ، لکه څنګه چې پای نه وي ، لکه څنګه چې دوامداره بدلون نه
وي. په ثابت واقعیت باور کول چې شتون نلري.
بودا
، لکه څنګه چې په هغه وخت کې دا د یو ښه تدریسي عمل په توګه عام و ، بیا
به د مخالف حالتونو په اړه پوښتنه وکړي. هغه به د هغه چا په اړه وپوښتۍ چې
هیڅ وصل ، نفرت او هیڅ فریب نلري. هغه به د هغه محصول په اړه پوښتنه وکړي
چې د دې نارینه وو څخه راځي او د دوی د عملونو پایله به وي.
بشأن
ما أثير على بعض مواقع الأنترنت و القنوات الفضائية المغرضة التى تعمل
لصالح جماعة الأخوان الأرهابية و التى تعمل على بث الإشاعات التى تكدر
السلم و الأمن العام من تعذيب لمواطن ادى إلى وفاته داخل قسم شرطة ثان
الرمل .
فى
إطار حرص وزارة الداخلية على التعامل مع كافة المواقف و الظروف بكل شفافية
و إظهار الحقائق للرأى العام حيث رصدت المتابعة الأمنية قيام بعض مواقع
الشكبة الدولية ( الأنترنت ) بنشر أخبار عن مقتل شاب يدعى / إسلام السيد
سالم على إثر تعذيبة داخل قسم شرطة ثان الرمل و من خلال الفحص تبين الأتى
:-
-المتوفى يدعى / إسلام السيد سالم عبد الله الشنوانى مواليد 19/11/1991
عاطل و مقيم فلمنج - دائرة قسم شرطة أول الرمل و له عنوان أخر السيوف شماعة
- دائرة قسم شرطة ثان الرمل و سبق أتهامه فى القضية رقم 19468 لسنة 2011
جنايات قسم شرطة ثان الرمل ” مخدرات ” و القضية رقم 27592 لسنة 2013 جنح
قسم شرطة أول المنتزة ” سلاح ” .
-
بتاريخ 19 / 7 / 2014 تبلغ لقسم شرطة ثان الرمل من أهالى منطقة المحروسة
بضبط أحد الأشخاص ينتحل صفة ضابط شرطة بمباحث مديرية أمن الأسكندرية و يقوم
بإستيقاف المواطنين و يطلب منهم مبالغ مالية و حاملاً سلاح عبارة عن مسدس
بلاستيك و أنتقلت قوة من وحدة مباحث القسم لمحل البلاغ و قدم الأهالى
المدعو / إسلام السيد سالم و المسدس الذى كان يحرزه و مصاباً بجروح بالرأس و
خدوش بالصدر و بمواجهته بأقوال الأهالى أقر بصحتهتا و أن الأصابات التى به
نتيجة تعدى الأهالى عليه بالطوب و إحداث إصابته و حيازته للمسدس البلاستيك
لإيهام المواطنين و كونه ضابط شرطة و تقدم للشهادة كلاً من :-
1- عبد المنعم زكى صديق محمد مواليد 1952 .
2- يونان حسنى فهمى بخيت جرجس موالد 1988 .
و
الذين أقروا بمشاهدتهم للشخص محل الضبط يحمل سلاح عبارة عن مسدس و ينتحل
صفة ضابط مباحث و يقوم بإستيقاف المواطنين و تحرر عن ذلك المحضر 19692 لسنة
2014 جنح ثان الرمل و بعرض المتهم على النيابة العامة قررت طلب تحريات
المباحث حول الواقعة و ظروفها و ملابساتها مع مراعاة مدة الحجز القانونية .
-
بذات التاريخ و فى حوالى الساعة 6.45 مساءً و أثناء عودة مأمورية عرض
المتهمين على النيابة العامة تمهيداً لوضعهم بالحجز قام المدعو / إسلام
السيد سالم بنزع القيد الحديدى من يده و صعد على السلم الداخلى للقسم فى
إتجاه السطح فى محاولة منه للهرب و أنذاك فطنت الحراسة المتواجده لعدم
تواجده فقاموا بتتبعة و البحث عنه و عندما أستشعر ذلك حاول تسلق السطح
للهرب إلا أنه سقط أرضاً و توفى إلى رحمة الله و تحرر عن وفاته المحضر رقم
6077 لسنة 2014 إدارى ثان الرمل
-
بذات التاريخ تم إخطار النيابة العامة و تولت التحقيق قى الواقعة و قامت
بمعاينة المكان و الطلاع على كاميرات المراقبة بالقسم و سؤال أفراد الحراسة
و بعض المتهمين الذين شاهدوا الواقعة و قررت التصريح بدفن الجثمان عقب
إنتداب أحدى الأطباء الشرعيين لتشريح الجثة لبيان سبب و كيفية حدوث الوفاة .
تم
التشريح بمعرفة الطب الشرعى و قرر أن الأصابات المتواجدة بجثة المتوفى إلى
رحمة الله تحدث نتيجة السقوط من أعلى و تعزى الوفاة إلى تلك الأصابات و
تتفق مع ما سبق سرده بالمحضر و قامت الأهلية بأستلام الجثمان و دفنه .
يان
أمنىبشأن ما أثير على بعض مواقع الأنترنت و القنوات الفضائية المغرضة التى
تعمل لصالح جماعة الأخوان الأرهابية و التى تعمل على بث الإشاعات التى
تكدر السلم و …
بودا
از آنها خواست تجربه کنند ، به دنبال حقایق خود باشند ، نه با آنچه شنیده
اند مطابقت داشته باشند ، بلکه آنها را مشاهده کنند. برای نتیجه گیری خود
بر اساس شواهد جمع آوری شده و مشاهده شده. او توضیح داد که هیچ راهی برای
تعیین خوب بودن یا نبودن چیزی وجود ندارد ، مگر با زندگی آن.
گفتمان
های بودا Suttas نامگذاری شده است. به طور معمول ، کلمه همراه سوتا به
افرادی گفته می شود که وی با آنها صحبت کرده است. سخنرانی او برای کلاماس
بسیار شناخته شده است ، زیرا این متن است که بر قدردانی بودا از تحقیق
تأکید می کند. به همین دلیل است که به این سوتا The Enquiry Sutta نیز گفته
می شود.
آغاز
وقتی
بودا به کلاماس رسید ، همه آنها از رو در رو با بیداری با آگاهی یکی بسیار
هیجان زده شدند. آنها س questionsالاتی داشتند و همچنین مشتاق یادگیری از
خود بودا بودند.
همه آنها
به همراه شاگردانش در اطراف بودا جمع شدند. آن وقت بود كه یك مرد كالاما
با احترام ترین روش به بودا رفت و از او در مورد مردانی كه به روستای آنها
رفت و آمد می كردند پرسید.
وی
توضیح داد که این مردان معمولاً ایمان خود را بزرگ جلوه می دهند و
اعتقادات دیگر را نقد می کنند. همه آنها دلایل بزرگی برای توجیه ایمان خود
نسبت به سایر ایمانها خواهند داشت. بنابراین ، همه این مردان بسیار خردمند
قلمداد می شدند ، و به همین دلیل است که مردم شهر نمی دانستند چه کسی را
باور کنند ، یا چه کسی را دنبال کنند
راه تحقیق
بودا
به دلیل همه اطلاعات متناقض ، این سردرگمی را پذیرفت و درک کرد. آن وقت
بود که او روش تحقیق را به آنها آموخت. او به آنها گفت كه هر كس را بر اساس
گفته افراد ، يا به دليل اينكه در كتاب مقدس است ، يا به دليل طبيعت كسي
كه آن را مي پذيرد ، باور نكنيد و قبول نكنيد. حتی قرار نبود تعالیم وی
بدون هیچ گونه سال پذیرفته شود.
او
از آنها خواست که تجربه کنند ، به دنبال حقایق خودشان باشند ، با آنچه
شنیده اند مطابقت نداشته باشند ، بلکه آنها را مشاهده کنند. و نتیجه گیری
خود را بر اساس شواهد جمع آوری شده و مشاهده شده انجام دهند. وی توضیح داد
که هیچ راهی برای تعیین خوب بودن یا نبودن چیزی وجود ندارد ، مگر با زندگی
کردن.
کالاماها
در مورد توانایی قضاوت خود در مورد خوب و خوب نبودن تردید داشتند. آن زمان
بودا بود که به مجموعه ای از س questionsالات انعکاسی ، رفتارها و
پیامدهای شماره گذاری اشاره کرد و از کالاما خواست که آنها را در مورد خوب
یا بد قضاوت کند.
کالاماها کار بزرگی انجام دادند و بودا به آنها فهماند که آنها از قبل آنچه را که لازم بود به تنهایی تصمیم بگیرند ، دارند.
ریشه های رنج
آنچه
توجه ما را به خود جلب می کند این است که س questionsالات انعکاسی بودا از
کالاما می پرسد ، همه براساس سه ریشه رنج است. او در مورد شخصی که به
چیزهایی وابسته است و از شخصی که عصبانی است و دیگری در توهم زندگی می کند ،
سال می کند. کالاماس تشخیص داد که اینها منجر به عواقب منفی می شود و
بنابراین نباید به عنوان نمونه عمل کند.
بودا
معتقد بود که رنج مردان سه ریشه یا وابستگی اساسی دارد - اولین واقعیت این
است که انسان با موجودات غیرعادی یا چیزهایی که متعلق به کسی نبود ارتباط
عمیقی داشت. منشأ دوم رنج ، نفرت است - عصبانیتی که می تواند تجربه کند
کافی بود تا او را نسبت به آنچه خوب و درست است کور کند. و آخرین و سوم
توهم است - عادت زندگی مثل اینکه هیچ رنجی ندارد ، مثل اینکه پایانی نیست ،
مثل اینکه تحولی دائمی وجود ندارد. اعتقاد به واقعیتی ثابت که وجود ندارد.
بودا
، همانطور كه در آن زمان معمولاً به عنوان یك آموزش خوب مرسوم بود ، پس
از آن از موقعیت های آنتاگونیست س askال می كرد. او از کسی می پرسید که هیچ
وابستگی ، نفرت و خیالی ندارد. او درباره محصولی که از این مردان تهیه می
شود و عواقب اعمال آنها س theirال می کند.
کاما (قانون علت و شرط)
توضیح
ریشه های رنج از این طریق ابزاری عالی بود که بودا از آن استفاده کرد تا
به ما نشان دهد چگونه می توانیم کامای خود را مدیریت کنیم. به طور معمول
وقتی کلمه Kamma را می شنویم در مورد عواقب منفی آن فکر می کنیم.
با
این حال ، کاما در مورد چیزهای خوب نیز هست. تمام خوبی هایی که می کنید ،
به شما هم برمی گردد. انجام کارهایی برای این منظور انحصاری درست نیست ،
بلکه طبیعی می شود. در واقع ، من به جرات می توانم بگویم که در حال حاضر ،
حداقل تا حدودی ، برای شما طبیعی است.
شما
به کسی کمک می کنید که یک کیف را در طبقه بالا یا ماشین حمل کند ، و چند
بلوک جلوتر با کسی روبرو می شوید که واقعاً دوست دارید دوباره آن را ببینید
اما شماره تلفن او را گم کرده اید. این موارد را می توان تصادفی دانست ،
اما اغلب چنین نیست. ما این را درک نمی کنیم ، زیرا خوبی که قبلاً انجام می
دادید بسیار طبیعی بود و منتظر هیچ نوع پاداشی نبودید.
سوتا
کلیدهای مسیر را به شما می دهد ، اینها ابزارهای فلسفی لازم برای رشد شما
هستند. آنها به عنوان عناصر اصلی سازنده رشد شخصی شما عمل می کنند. بقیه به
شما بستگی دارد ، زیرا شما باید معلم خود باشید ، باید روح خود را بیدار
کنید.
In
2011, fed up with rigged elections, police brutality, and rampant
corruption, Egyptians rose up against Hosni Mubarak, their president of
30 years. For 18 days, protests in Cairo’s Tahrir Square electrified the
world. When Mubarak was forced out, the goal of a free and democratic
Egypt seemed within reach.
But
young democracy activists were disorganized, lacking leadership and
political experience. Egypt’s powerful military, allied with the Muslim
Brotherhood, staged elections, in which Islamists took parliament, and
the Brotherhood candidate, Mohamed Morsi, won the presidency in 2012.
Within
a year, Morsi’s deep unpopularity handed the military an opportunity to
oust him. General El-Sisi, who led the coup, was later elected
president, ushering in a wave of repression worse than under Mubarak.
Egyptians seemed to have chosen stability over democracy and human
rights — but whether the revolution was crushed or merely interrupted
remains to be decided.
Music in this video
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Song
Mobarak Speach 2011
Artist
Mobarak
Album
Mobarak
Licensed to YouTube by
RE Media (on behalf of Pyramedia), and 8 Music Rights Societies
Song
Oberit Teslam El Ayady
Artist
مصطفى كامل
Licensed to YouTube by
Takwene (on behalf of Dream Music), and 3 Music Rights Societies
Budda
poprosił ich, aby doświadczali, szukali własnych prawd, nie
dostosowywali się do tego, co słyszeli, ale raczej obserwowali. Aby
zbudować własne wnioski na podstawie zebranych i zaobserwowanych
dowodów. Wyjaśnił, że nie ma innego sposobu ustalenia, czy coś jest
dobre, czy nie, oprócz życia tym.
Dyskursy
Buddy zostały nazwane Suttami. Zwykle słowo towarzyszące Sutcie odnosi
się do osób, z którymi rozmawiał. Przemówienie, które wygłosił dla
Kalamów, jest bardzo dobrze znane, ponieważ jest to tekst, który
podkreśla uznanie Buddy dla dociekań. Dlatego ta Sutta jest również
nazywana The Inquiry Sutta.
Początek
Kiedy
Budda dotarł do Kalamów, wszyscy byli bardzo podekscytowani spotkaniem
twarzą w twarz z Przebudzeniem ze Świadomością Jeden. Mieli pytania, a
także chcieli uczyć się od samego Buddy.
Wszyscy
zgromadzili się wokół Buddy wraz z jego uczniami. Wtedy to człowiek
Kalama zbliżył się do Buddy z największym szacunkiem i zapytał go o
mędrców, którzy przyjdą i pójdą do ich wioski.
Wyjaśnił,
że ci ludzie zwykle wywyższają swoją wiarę i krytykują inne
przekonania. Wszyscy mieliby wielkie powody, by usprawiedliwić własną
wiarę w stosunku do innych wyznań. Tak więc wszyscy ci mężczyźni byli
uważani za bardzo mądrych i dlatego mieszkańcy nie wiedzieli, komu
wierzyć lub za kim iść
Droga dociekań
Budda
zaakceptował i zrozumiał to zamieszanie z powodu wszystkich sprzecznych
informacji. Wtedy właśnie nauczył ich sposobu dociekań. Powiedział im,
aby w nic nie wierzyli ani nie przyjmowali w oparciu o to, kto to mówi,
ponieważ jest to w pismach świętych lub z powodu natury tych, którzy to
praktykują. Nawet jego nauki nie miały być akceptowane bez
kwestionowania.
Poprosił
ich, aby doświadczyli, szukali własnych prawd, nie dostosowywali się do
tego, co usłyszeli, ale raczej obserwowali. I zbudować własne wnioski
na podstawie zebranych i zaobserwowanych dowodów. Wyjaśnił, że nie ma
innego sposobu ustalenia, czy coś jest dobre, czy nie, poza życiem.
Kalamowie
mieli wątpliwości, czy potrafią ocenić, co jest dobre, a co nie. Wtedy
Budda wspomniał o szeregu refleksyjnych pytań, zliczając zachowania i
konsekwencje oraz prosząc Kalamów, aby ocenili je jako dobre lub złe.
Kalamowie wykonali świetną robotę, a Budda uświadomił im, że już mieli to, co było konieczne, aby sami zdecydować.
Źródła cierpienia
Uwagę
zwraca fakt, że wszystkie refleksyjne pytania, które Budda zadaje
Kalamom, są oparte na trzech źródłach cierpienia. Pyta o kogoś, kto jest
przywiązany do rzeczy, o kogoś, kto jest pełen wściekłości, a o kogoś,
kto żyje w złudzeniu. Kalamowie zdawali sobie sprawę, że mogą one
prowadzić do negatywnych konsekwencji i dlatego nie powinny służyć za
przykład.
Budda
wierzył, że ludzkie cierpienie ma trzy podstawowe przyczyny lub
przywiązania. Pierwszym jest fakt, że człowiek był głęboko związany z
nietrwałymi istotami lub rzeczami, które do nikogo nie należały. Drugim
źródłem cierpienia jest nienawiść - wściekłość, jakiej można było
doświadczyć, wystarczyła, by zaślepić go na to, co dobre i słuszne. I
ostatnia i trzecia to złudzenie - nawyk życia tak, jakby nie było
cierpienia, jakby nie było końca, jakby nie było ciągłej przemiany.
Wiara w stałą rzeczywistość, która nie istnieje.
Budda,
jak to było wówczas powszechnie przyjęte jako dobra praktyka nauczania,
pytał wtedy o sytuacje antagonistyczne. Pytał o kogoś bez przywiązań,
nienawiści i złudzeń. Pytał o produkt, który miałby pochodzić od tych
mężczyzn i konsekwencje ich czynów.
Kamma (prawo przyczyny i stanu)
Wyjaśnianie
w ten sposób pochodzenia cierpienia było wspaniałym narzędziem, którego
Budda użył, aby pokazać nam, jak możemy zarządzać własną kammą. Zwykle,
kiedy słyszymy słowo Kamma, myślimy o negatywnych konsekwencjach.
Jednak
Kamma dotyczy również dobrych rzeczy. Całe dobro, które robisz, również
wraca do Ciebie. Robienie rzeczy w tym wyłącznym celu nie jest
właściwe, ale staje się naturalne. Właściwie ośmielę się powiedzieć, że
jest to już dla ciebie, przynajmniej w pewnym stopniu, naturalne.
Pomagasz
komuś wnieść torbę na górę lub do samochodu, a kilka przecznic dalej
napotykasz kogoś, kogo naprawdę lubisz widzieć, ale zgubiłeś jego numer
telefonu. Te rzeczy można postrzegać jako zbieg okoliczności, ale często
tak nie jest. Nie zdajemy sobie z tego sprawy, ponieważ dobro, które
zrobiłeś wcześniej, było tak naturalne, że nie czekałeś na jakąkolwiek
nagrodę.
Sutta daje ci
klucze na ścieżce, są to narzędzia filozoficzne niezbędne do twojego
własnego rozwoju. Działają jako podstawowe elementy budulcowe Twojego
osobistego rozwoju. Reszta zależy od ciebie, ponieważ musisz być swoim
własnym nauczycielem, musisz obudzić swoją własną duszę.
Buda pediu-lhes que experimentassem, que buscassem suas próprias verdades, não se conformassem com o que ouviam, mas antes observassem. Para construir suas próprias conclusões sobre as evidências coletadas e observadas. Ele explicou que não havia outra maneira de determinar se algo era bom ou não, exceto vivê-lo.
Os discursos de Buda foram chamados de Suttas. Normalmente, a palavra que acompanha o Sutta se refere às pessoas com quem ele estava falando. O discurso que ele fez para os Kalamas é muito conhecido, porque é o texto que enfatiza a apreciação de Buda pela investigação. É por isso que este Sutta também é denominado Sutta da Investigação.
O início
Quando Buda alcançou os Kalamas, todos ficaram muito entusiasmados por estar face a face com o Despertar com a Consciência Um. Eles tinham perguntas e também estavam ansiosos para aprender com o próprio Buda.
Todos eles se reuniram em torno do Buda, junto com seus discípulos. Foi quando um homem Kalama se aproximou de Buda, da maneira mais respeitosa, e perguntou a ele sobre os homens sábios que iriam e viriam para sua aldeia.
Ele explicou que esses homens geralmente exaltam sua fé e criticam outras crenças. Todos eles teriam grandes razões para justificar sua própria fé sobre outras religiões. Então, todos esses homens eram considerados muito sábios, e é por isso que os habitantes da cidade não sabiam em quem acreditar, ou a quem seguir
O Caminho da Investigação
Buda aceitou e entendeu essa confusão por causa de todas as informações conflitantes. Foi quando ele os ensinou a forma de investigação. Ele disse a eles para não acreditarem ou aceitarem qualquer coisa com base em quem diz isso, ou porque está nas escrituras, ou por causa da natureza de quem está praticando. Nem mesmo seus ensinamentos deveriam ser aceitos sem questionamento.
Ele pediu-lhes para experimentar, para buscar suas próprias verdades, não para se conformar com o que ouviram, mas sim para observar. E para construir suas próprias conclusões sobre evidências coletadas e observadas. Ele explicou que não havia outra maneira de determinar se algo era bom ou não, exceto vivê-lo.
Os Kalamas tinham dúvidas sobre sua capacidade de julgamento sobre o que era bom e o que não era. Foi quando Buda mencionou uma linha de perguntas reflexivas, numerando comportamentos e consequências e pedindo aos Kalamas que os julgassem como bons ou maus.
Os Kalamas fizeram um ótimo trabalho e Buda os fez perceber que eles já tinham o que era necessário para decidir por conta própria.
As origens do sofrimento
O que chama nossa atenção é que as perguntas reflexivas que o Buda faz aos Kalamas são todas baseadas nas três origens do sofrimento. Ele pergunta sobre alguém que está apegado às coisas e sobre alguém que está cheio de raiva e outro vivendo na ilusão. Os Kalamas reconheceram que isso levaria a consequências negativas e, portanto, não deveriam servir de exemplo.
Buda acreditava que o sofrimento dos homens tinha três origens ou apegos básicos - a primeira é o fato de que o homem estava profundamente conectado a seres ou coisas impermanentes, que não pertenciam a ninguém. A segunda origem do sofrimento é o ódio - a raiva que alguém pode experimentar foi suficiente para cegá-lo para o que era bom e certo. E a última e terceira é a ilusão - o hábito de viver como se não houvesse sofrimento, como se não houvesse fim, como se não houvesse transformação constante. Acreditar em uma realidade constante que não existe.
Buda, como era comum naquela época como uma boa prática de ensino, perguntava sobre situações antagônicas. Ele perguntaria sobre alguém sem apegos, sem ódio e sem delírios. Ele perguntaria sobre o produto que viria desses homens e as consequências de seus atos.
Kamma (Lei de Causa e Condição)
Explicar as origens do sofrimento dessa forma foi uma ótima ferramenta que Buda usou para nos mostrar como podemos administrar nosso próprio kamma. Normalmente, quando ouvimos a palavra Kamma, pensamos nas consequências negativas.
No entanto, Kamma também trata de coisas boas. Todo o bem que você faz, também volta para você. Fazer as coisas com esse propósito exclusivo não é certo, mas se torna natural. Na verdade, eu ousaria dizer que já é, pelo menos até certo ponto, natural para você.
Você ajuda alguém a carregar uma mala para cima ou para o carro e, alguns quarteirões à frente, encontra alguém que realmente gostava de ver de novo, mas perdeu o número do telefone. Essas coisas podem ser vistas como coincidências, mas muitas vezes não são. Não percebemos isso, porque o bem que você fez antes era tão natural, você não esperava por nenhum tipo de recompensa.
O Sutta lhe dá as chaves ao longo do caminho, essas são as ferramentas filosóficas necessárias para o seu próprio crescimento. Eles atuam como blocos de construção básicos para o seu próprio desenvolvimento pessoal. O resto é com você, pois você tem que ser seu próprio professor, você tem que despertar sua própria alma.
Pagode Kushinara Nibbana Bhumi - Universidade de prática e pesquisa analítica online gratuita
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COMO TER SABEDORIA DE BUDA E ATINGIR A ILUMINAÇÃO HOJE | AQUI NO CANAL DE BUDISMO NO YOUTUBE |
d Nov 18, 2019
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COMO TER SABEDORIA DE BUDA COMO ATINGIR O ESTADO DE BUDA NESTA EXISTÊNCIA COMO TRANSFORMAR O DESTINO OBSCURO EM FELICIDADE
BUDISMO | DAIMOKU | NAM MYOHO RENGE KYO
Fonte de pesquisa e estudo:
Relato: Brasil Seikyo, Edição 1546, 04/03/2000, pág. A5
As Escritos de Nichiren Daishonin, vol. 1, pág. 4
Terceira Civilização, Edição 406, 01/06/2002, pág. 14
END vol. 2, pág. 171
A Grande Correnteza para a Paz, vol. 4, págs. 253 e 329
Preleção dos Capítulos Hoben e Juryo, pág. 59
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Quase ninguém está satisfeito com o que tem. Mas poucas pessoas sabem como mudar de vida radicalmente, como adotar de imediato hábitos que ajudarão a transformar tudo daqui por diante.
Nesse canal, eu mostro o passo a passo que você deve seguir desde que acorda até a hora em que vai dormir para construir a vida que deseja.
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Nosso número do whatsapp 11 94199-8944 para receber incentivos, tirar duvidas, e ficar sempre por dentro de nossos estudos, explanações e outros.
Assista também em nosso canal, como o budismo trata outros temas, como Nam myoho renge kyo,nitiren , O que é budismo, origem do budismo, Sobre budismo, introdução ao budismo, O que os budistas acreditam, dogmas do budismo, principais ensinamentos do budismo, Resumo budismo, Budismo acredita em DEUS, princípios do budismo, budismo religião, filosofia budista, O QUE É DAIMOKU, fé, prática budista, buda, causa e efeito, como começar o budismo, como praticar budismo, como ser feliz no budismo, estudo budista, treinamento budista, saúde no budismo,
FAÇO UM DESAFIO: Estabeleça 3 objetivos e faça 15 minutos diário de DAIMOKU durante 3 meses com 6 FOCOS para a felicidade total Segue o link de apoio: https://www.youtube.com/watch?v=HKv0P…
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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.
http://palicanon.org/
The Origin of the Pali Canon
‘Suppose a monk were to say:
“Friends, I heard and received this from the Lord’s own lips: this is
the Dhamma, this is the discipline, this is the Master’s teaching”,
then, monks, you should neither approve nor disapprove his words. Then,
without approving or disapproving, his words and expressions should be
carefully noted and compared with the Suttas and reviewed in the light
of the discipline. If they, on such comparison and review, are found not
to conform to the Suttas or the discipline, the conclusion must be:
“Assuredly this is not the word of the Buddha, it has been wrongly
understood by this monk”, and the matter is to be rejected. But where
on such comparison and review they are found to conform to the Suttas
or the discipline, the conclusion must be: “Assuredly this is the word
of the Buddha, it has been rightly understood by this monk.”
- DN 16 Mahāparinibbāna Sutta - The Great Passing, The Buddha’s Last Days
The authentic teachings of Gotama the Buddha have been preserved and
handed down to us and are to be found in the Tipiṭaka. The Pāli word,
‘Tipiṭaka’, literally means ‘the three baskets’ (ti=three +
piṭaka=collections of scriptures). All of the Buddha’s teachings were
divided into three parts. 1. The first part is known as the Vinaya Piṭaka and it contains all the rules which Buddha laid down for monks and nuns. 2. The second part is called the Suttaṅta Piṭaka and it contains the Discourses. 3. The third part is known as the Abhidhamma Piṭaka and comprises the psycho-ethical teachings of the Buddha.
It is known, that whenever the Buddha gave a discourse to his ordained
disciples or lay-followers or prescribed a monastic rule in the course
of his forty-five year ministry, those of his devoted and learned monks,
then present would immediately commit his teachings word for word to
memory. Thus the Buddha’s words were preserved accurately and were in
due course passed down orally from teacher to pupil. Some of the monks
who had heard the Buddha preach in person were Arahants, and so by
definition, ‘pure ones’ free from passion, ill-will and delusion and
therefore, was without doubt capable of retaining, perfectly the
Buddha’s words. Thus they ensured that the Buddha’s teachings would be
preserved faithfully for posterity. Even those devoted monks
who had not yet attained Arahantahood but had reached the first three
stages of sainthood and had powerful, retentive memories could also call
to mind word for word what the Buddha had preached and so could be
worthy custodians of the Buddha’s teachings. One such monk was Ānanda,
the chosen attendant and constant companion of the Buddha during the
last twenty-five years of the his life. Ānanda was highly intelligent
and gifted with the ability to remember whatever he had heard. Indeed,
it was his express wish that the Buddha always relate all of his
discourses to him and although he was not yet an Arahanta he
deliberately committed to memory word for word all the Buddha’s sermons
with which he exhorted monks, nuns and his lay followers. The combined
efforts of these gifted and devoted monks made it possible for the
Dhamma and Vinaya, as taught by the Buddha to be preserved in its
original state. The Pāli Tipiṭaka and its allied literature
exists as a result of the Buddha’s discovery of the noble and liberating
path of the pure Dhamma. This path enables all those who follow it to
lead a peaceful and happy life. Indeed, in this day and age we are
fortunate to have the authentic teachings of the Buddha preserved for
future generations through the conscientious and concerted efforts of
his ordained disciples down through the ages. The Buddha had said to his
disciples that when he was no longer amongst them, that it was
essential that the Saṅgha should come together for the purpose of
collectively reciting the Dhamma, precisely as he had taught it. In
compliance with this instruction the first Elders duly called a council
and systematically ordered all the Buddha’s discourses and monastic
rules and then faithfully recited them word for word in concert.
The teachings contained in the Tipiṭaka are also known as the Doctrine
of the Elders [Theravāda]. These discourses number several hundred and
have always been recited word for word ever since the First Council was
convened. Subsequently, more Councils have been called for a number of
reasons but at every one of them the entire body of the Buddha’s
teaching has always been recited by the Saṅgha participants, in concert
and word for word. The first council took place three months after the
Buddha’s attainment of Mahāparinibbāṇa and was followed by five more,
two of which were convened in the nineteenth and twentieth centuries.
These collective recitations which were performed by the monks at all
these Dhamma Councils are known as the ‘Dhamma Saṅgītis’, the Dhamma
Recitations. They are so designated because of the precedent set at the
First Dhamma Council, when all the Teachings were recited first by an
Elder of the Saṅgha and then chanted once again in chorus by all of the
monks attending the assembly. The recitation was judged to have been
authentic, when and only when, it had been approved unanimously by the
members of the Council. What follows is a brief history of the Six
Councils.
The First Council
King Ajātasattu sponsored the First Council. It was convened in 544
B.C. in the Sattapaāāī Cave situated outside Rājagaha three months after
the Buddha had passed away. A detailed account of this historic meeting
can be found in the Cūllavagga of the Vinaya Piṭaka. According to this
record the incident which prompted the Elder Mahākassapa to call this
meeting was his hearing a disparaging remark about the strict rule of
life for monks. This is what happened. The monk Subhadda, a former
barber, who had ordained late in life, upon hearing that the Buddha had
expired, voiced his resentment at having to abide by all the rules for
monks laid down by the Buddha. Many monks lamented the passing of the
Buddha and were deeply grieved. However, the Elder Mahākassapa heard
Subhadda say: ‘’Enough your Reverences, do not grieve, do not lament. We
are well rid of this great recluse (the Buddha). We were tormented when
he said, ‘this is allowable to you, this is not allowable to you’ but
now we will be able to do as we like and we will not have to do what we
do not like'’. Mahākassapa was alarmed by his remark and feared that the
Dhamma and the Vinaya might be corrupted and not survive intact if
other monks were to behave like Subhadda and interpret the Dhamma and
the Vinaya rules as they pleased. To avoid this he decided that the
Dhamma must be preserved and protected. To this end after gaining the
Saṅgha’s approval he called to council five hundred Arahants. Ānanda was
to be included in this provided he attained Arahanthood by the time the
council convened. With the Elder Mahākassapa presiding, the
five-hundred Arahant monks met in council during the rainy season. The
first thing Mahākassapa did was to question the foremost expert on the
Vinaya of the day, Venerable Upāli on particulars of the monastic rule.
This monk was well qualified for the task as the Buddha had taught him
the whole of the Vinaya himself. First of all the Elder Mahākassapa
asked him specifically about the ruling on the first offense [pārājika],
with regard to the subject, the occasion, the individual introduced,
the proclamation, the repetition of the proclamation, the offense and
the case of non-offense. Upāli gave knowledgeable and adequate answers
and his remarks met with the unanimous approval of the presiding Saṅgha.
Thus the Vinaya was formally approved. The Elder Mahākassapa
then turned his attention to Ānanda in virtue of his reputable expertise
in all matters connected with the Dhamma. Happily, the night before the
Council was to meet, Ānanda had attained Arahantship and joined the
Council. The Elder Mahākassapa, therefore, was able to question him at
length with complete confidence about the Dhamma with specific reference
to the Buddha’s sermons. This interrogation on the Dhamma sought to
verify the place where all the discourses were first preached and the
person to whom they had been addressed. Ānanda, aided by his
word-perfect memory was able to answer accurately and so the Discourses
met with the unanimous approval of the Saṅgha. The First Council also
gave its official seal of approval for the closure of the chapter on the
minor and lesser rules, and approval for their observance. It took the
monks seven months to recite the whole of the Vinaya and the Dhamma and
those monks sufficiently endowed with good memories retained all that
had been recited. This historic first council came to be known as the
Paācasatika because five-hundred fully enlightened Arahants had taken
part in it.
The Second Council
The Second Council was called one hundred years after the Buddha’s
Parinibbāṇa in order to settle a serious dispute over the ‘ten points’.
This is a reference to some monks breaking of ten minor rules. they were
given to: 1. Storing salt in a horn. 2. Eating after midday. 3. Eating once and then going again to a village for alms. 4. Holding the Uposatha Ceremony with monks dwelling in the same locality. 5. Carrying out official acts when the assembly was incomplete. 6. Following a certain practice because it was done by one’s tutor or teacher. 7. Eating sour milk after one had his midday meal. 8. Consuming strong drink before it had been fermented. 9. Using a rug which was not the proper size. 10. Using gold and silver.
Their misdeeds became an issue and caused a major controversy as
breaking these rules was thought to contradict the Buddha’s original
teachings. King Kāḷāsoka was the Second Council’s patron and the meeting
took place at Vesāli due to the following circumstances. One day,
whilst visiting the Mahāvana Grove at Veāsli, the Elder Yasa came to
know that a large group of monks known as the Vajjians were infringing
the rule which prohibited monk’s accepting gold and silver by openly
asking for it from their lay devotees. He immediately criticized their
behavior and their response was to offer him a share of their illegal
gains in the hope that he would be won over. The Elder Yasa, however
declined and scorned their behavior. The monks immediately sued him with
a formal action of reconciliation, accusing him of having blamed their
lay devotees. The Elder Yasa accordingly reconciled himself with the lay
devotees, but at the same time, convinced them that the Vijjian monks
had done wrong by quoting the Buddha’s pronouncement on the prohibition
against accepting or soliciting for gold and silver. The laymen
immediately expressed their support for the Elder Yasa and declared the
Vajjian monks to the wrong-doers and heretics, saying ‘’the Elder Yasa
alone is the real monk and Sākyan son. All the others are not monks, not
Sākyan sons'’. The Stubborn and unrepentant Vajjian monks then
moved to suspend the Venerable Yasa Thera without the approval of the
rest of the Saṅgha when they came to know of the outcome of his meeting
with their lay devotees. The Elder Yasa, however escaped their censure
and went in search of support from monks elsewhere, who upheld his
orthodox views on the Vinaya. Sixty forest dwelling monks from Pāvā and
eighty monks from the southern regions of Avanti who were of the same
view, offered to help him to check the corruption of the Vinaya.
Together they decided to go to Soreyya to consult the Venerable Revata
as he was a highly revered monk and an expert in the Dhamma and the
Vinaya. As soon as the Vajjian monks came to know this they also sought
the Venerable Revata’s support by offering him the four requisites which
he promptly refused. These monks then sought to use the same means to
win over the Venerable Revata’s attendant, the Venerable Uttara. At
first he too, rightly declined their offer but they craftily persuaded
him to accept their offer, saying that when the requisites meant for the
Buddha were not accepted by him, Ānanda would be asked to accept them
and would often agree to do so. Uttara changed his mind and accepted the
requisites. Urged on by them he then agreed to go and persuade the
Venerable Revata to declare that the Vajjian monks were indeed speakers
of the Truth and upholders of the Dhamma. The Venerable Revata saw
through their ruse and refused to support them. He then dismissed
Uttara. In order to settle the matter once and for all, the Venerable
Revata advised that a council should be called at Vāḷikārāma with
himself asking questions on the ten offenses of the most senior of the
Elders of the day, the Thera Sabbjakāmi. Once his opinion was given it
was to be heard by a committee of eight monks, and its validity decided
by their vote. The eight monks called to judge the matter were the
Venerables Sabbakāmi, saḷha, Khujjasobhita and Vāsabhagāmika, from the
East and four monks from the West, the Venerables Revata,
Sambhuta-Sāṇavāsī, Yasa and Sumana. They thoroughly debated the matter
with Revata as the questioner and sabbakāmī answering his questions.
After the debate was heard the eight monks decided against the Vajjian
monks and their verdict was announced to the assembly. Afterwards
seven-hundred monks recited the Dhamma and Vinaya and this recital came
to be known as the Sattasatī because seven-hundred monks had taken part
in it. This historic council is also called, the Yasatthera Sangīti
because of the major role the Elder Yasa played in it and his zeal for
safeguarding the Vinaya. The Vajjian monks categorically refused to
accept the Council’s decision and in defiance called a council of there
own which was called the Mahāsaṅgiti.
The Third Council
The Third Council was held primarily to rid the Saṅgha of corruption
and bogus monks who held heretical views. The Council was convened in
326 B.C. At Asokārāma in Paṭaliputta under the patronage of Emperor
Asoka. It was presided over by the Elder Moggaliputta Tissa and one
thousand monks participated in this Council. Tradition has it that Asoka
had won his throne through shedding the blood of all his father’s son’s
save his own brother, Tissa Kumāra who eventually got ordained and
achieved Arahantship. Asoka was crowned in the two hundred and
eighteenth year after the Buddha’s Mahaparinibbāna. At first he paid
only token homage to the Dhamma and the Saṅgha and also supported
members of other religious sects as his father had done before him.
However, all this changed when he met the pious novice-monk Nigrodha who
preached him the Appamāda-vagga. Thereafter he ceased supporting other
religious groups and his interest in and devotion to the Dhamma
deepened. He used his enormous wealth to build, it is said, eighty-four
thousand pagodas and vihāras and to lavishly support the Bhikkhus with
the four requisites. His son Mahinda and his daughter Saṅghamittā were
ordained and admitted to the Saṅgha. Eventually, his generosity was to
cause serious problems within the Saṅgha. In time the order was
infiltrated by many unworthy men, holding heretical views and who were
attracted to the order because of the Emperor’s generous support and
costly offerings of food, clothing, shelter and medicine. Large numbers
of faithless, greedy men espousing wrong views tried to join the order
but were deemed unfit for ordination. Despite this they seized the
chance to exploit the Emperor’s generosity for their own ends and donned
robes and joined the order without having been ordained properly.
Consequently, respect for the Saṅgha diminished. When this came to light
some of the genuine monks refused to hold the prescribed purification
or Uposatha ceremony in the company of the corrupt, heretical monks.
When the Emperor heard about this he sought to rectify the situation
and dispatched one of his ministers to the monks with the command that
they perform the ceremony. However, the Emperor had given the minister
no specific orders as to what means were to be used to carry out his
command. The monks refused to obey and hold the ceremony in the company
of their false and ‘thieving’ companions [theyyasinivāsaka]. In
desperation the angry minister advanced down the line of seated monks
and drawing his sword, beheaded all of them one after the other until he
came to the King’s brother, Tissa who had been ordained. The horrified
minister stopped the slaughter and fled the hall and reported back to
the Emperor Asoka was deeply grieved and upset by what had happened and
blamed himself for the killings. He sought Thera Moggaliputta Tissa’s
counsel. He proposed that the heretical monks be expelled from the order
and a third Council be convened immediately. So it was that in the
seventeenth year of the Emperor’s reign the Third Council was called.
Thera Moggaliputta Tissa headed the proceedings and chose one thousand
monks from the sixty thousand participants for the traditional
recitation of the Dhamma and the Vinaya, which went on for nine months.
The Emperor, himself questioned monks from a number of monasteries about
the teachings of the Buddha. Those who held wrong views were exposed
and expelled from the Saṅgha immediately. In this way the Bhikkhu Saṅgha
was purged of heretics and bogus bhikkhus. This council
achieved a number of other important things as well. The Elder
Moggaliputta Tissa, in order to refute a number of heresies and ensure
the Dhamma was kept pure, complied a book during the council called the
Kathāvatthu. This book consists of twenty-three chapters, and is a
collection of discussion (kathā) and refutations of the heretical views
held by various sects on matters philosophical. It is the fifth of the
seven books of the Abhidhamma Piṭaka. The members of the Council also
gave a royal seal of approval to the doctrine of the Buddha, naming it
the Vibhajjavāda, the Doctrine of Analysis. It is identical with the
approved Theravāda doctrine. One of the most significant achievements of
this Dhamma assembly and one which was to bear fruit for centuries to
come, was the Emperor’s sending forth of monks, well versed in the
Buddha’s Dhamma and Vinaya who could recite all of it by heart, to teach
it in nine different countries. These Dhammadūta monks included the
Venerable Majjhantika Thera who went to Kashmir and Gandhāra. He was
asked to preach the Dhamma and establish an order of monks there. The
Venerable Mahādeva was sent to Mahinsakamaṇḍaḷa (modern Mysore) and the
Venerable Rakkhita Thera was dispatched to Vanavāsī (northern Kanara in
the south of India.) The Venerable Yonaka Dhammarakkhita Thera was sent
to Upper Aparantaka (northern Gujarat, Kathiawar, Kutch and Sindh].
The Venerable Mahārakkhita Thera went to Yonaka-loka (the land of the
lonians, Bactrians and the Greeks.) The Venerable Majjhima Thera went to
Himavanta (the place adjoining the Himalayas.) The Venerable Soṇa and
the Venerable Uttara were sent to Suvaṇṇabhūmi [now Myanmar]. The
Venerable Mahinda Thera, The Venerable Ittiya Thera, the Venerable
Uttiya Thera, the Venerable Sambala Thera and the Venerable Bhaddasāla
Thera were sent to Tambapaṇṇi (now Sri Lanka). The Dhamma missions of
these monks succeeded and bore great fruits in the course of time and
went a long way in ennobling the peoples of these lands with the gift of
the Dhamma and influencing their civilizations and cultures.
With the spread of Dhamma through the words of the Buddha, in due course
India came to be known as Visvaguru, the teacher of the world.
The Fourth Council
The Fourth Council was held in Tambapaṇṇi [Sri Lanka] in 29 B.C.
under the patronage of King Vaṭṭagāmaṇi. The main reason for its
convening was the realization that is was now not possible for the
majority of monks to retain the entire Tipiṭaka in their memories as had
been the case formerly for the Venerable Mahinda and those who followed
him soon after. Therefore, as the art of writing had, by this time
developed substantially, it was thought expedient and necessary to have
the entire body of the Buddha’s teaching written down. King Vaṭṭagāmaṇi
supported the monk’s idea and a council was held specifically to reduce
the Tipiṭaka in its entirety to writing. Therefore, so that the genuine
Dhamma might be lastingly preserved, the Venerable Mahārakhita and five
hundred monks recited the words of the Buddha and then wrote them down
on palm leaves. This remarkable project took place in a cave called, the
Āloka lena, situated in the cleft of an ancient landslip near what is
now Matale. Thus the aim of the Council was achieved and the
preservation in writing of the authentic Dhamma was ensured. Later, in
the Eighteenth Century, King Vijayarājasīha had images of the Buddha
created in this cave.
The Fifth Council
The Fifth Council took place in Māndalay, Burma now known as Myanmar
in 1871 A.D. in the reign of King Mindon. The chief objective of this
meeting was to recite all the teachings of the Buddha and examine them
in minute detail to see if any of them had been altered, distorted or
dropped. It was presided over by three Elders, the Venerable Mahāthera
Jāgarābhivaṃsa, the Venerable Narindābhidhaja, and the Venerable
Mahāthera Sumaṅgalasāmi in the company of some two thousand four hundred
monks (2,400). Their joint Dhamma recitation lasted for five months. It
was also the work of this council to cause the entire Tipiṭaka to be
inscribed for posterity on seven hundred and twenty-nine marble slabs in
the Myanmar script after its recitation had been completed and
unanimously approved. This monumental task was done by some two thousand
four hundred erudite monks and many skilled craftsmen who upon
completion of each slab had them housed in beautiful miniature ‘piṭaka’
pagodas on a special site in the grounds of King Mindon’s Kuthodaw
Pagoda at the foot of Māndalay Hill where this so called ‘largest book
in the world’, stands to this day.
The Sixth Council
The Sixth Council was called at Kaba Aye in Yangon, formerly Rangoon
in 1954, eighty-three years after the fifth one was held in Mandalay. It
was sponsored by the Burmese Government led by the Prime Minister, the
Honorable U Nu. He authorized the construction of the Mahā Pāsāna Gūhā,
the great cave that was built from the ground up, to serve as the
gathering place much like India’s Sattapānni Cave–the site of the first
Dhamma Council. Upon its completion, the Council met on the 17th of
May, 1954. As in the case of the preceding councils, its first objective
was to affirm and preserve the genuine Dhamma and Vinaya. However it
was unique in so far as the monks who took part in it came from eight
countries. These two thousand five hundred learned Theravāda monks came
from Myanmar, Cambodia, India, Laos, Nepal, Sri Lanka, Thailand and
Vietnam. The late Venerable Mahāsi Sayadaw was appointed the noble task
of asking the required questions about the Dhamma of the Venerable
Bhadanta Vicittasārābhivaṃsa Tipiṭakadhara Dhammabhaṇḍāgārika who
answered all of them learnedly and satisfactorily. By the time this
council met, all the participating countries had the Pāli Tipiṭaka
rendered into their native scripts, with the exception of India.
The traditional recitation of the Dhamma Scriptures took two years
during which the Tipiṭaka and its allied literature in all the scripts
were painstakingly examined. Any differences found were noted down, the
necessary corrections were made and all the versions were then collated.
Happily, it was found that there was not much difference in the content
of any of the texts. Finally, after the Council had officially approved
them, all the volumes of the Tipiṭaka and their Commentaries were
prepared for printing on modern presses and published in the Myanmar
(Burmese) script. This notable achievement was made possible through the
dedicated efforts of the two thousand five hundred monks and numerous
lay people. Their work came to an end in May, 1956, two and a half
millennia after the Lord attained Parinibbāna. This council’s work was
the unique achievement of representatives from the entire Buddhist
world. The version of the Tipiṭaka which it undertook to produce has
been recognized as being true to the pristine teachings of Gotama the
Buddha and the most authoritative rendering of them to date.
The volumes printed after the Sixth Saṅgāyana were printed in Myanmar
script. In order to make the volumes to the people of India, Vipassana
Research Institute started the project to print the Tipiṭaka with its
Aṭṭhakathās and ṭikas in Devanagari in the year 1990.
Buddha
asked them to experience,to seek their own truths,not to conform to
what they heard,but rather to observe. To build their own conclusions on
gathered & observed evidence.He explained that there was no other
way of determining if something was good or not, except by living it.
Buddha’s
discourses have been named the Suttas. Normally, the word accompanying
Sutta refers to the people to whom he was speaking to. The speech he
made for the Kalamas is very well known, because it’s the text that
emphasizes Buddha’s appreciation for inquiry. This is why this Sutta is
also named The Inquiry Sutta.
The Beginning
When
Buddha reached the Kalamas they were all very excited to be face to
face with the Awakenement with Awareness One. They had questions, and
were also eager to learn from the Buddha himself.
They
all gathered around the Buddha, along with his disciples. That’s when a
Kalama man approached Buddha, in the most respectful way, and asked him
about the wise men that would come and go to their village.
He
explained that these men would usually exalt their faith and criticize
other beliefs. They would all have great reasons to justify their own
faith over other faiths. So, all of these men were considered very wise,
and this is why the townspeople didn’t know who to believe, or who to
follow
The Way of Inquiry
Buddha
accepted and understood this confusion, because of all the conflicting
information. That’s when he taught them the way of inquiry. He told them
not to believe or accept anything based on who says it, or because it’s
in the scriptures, or because of the nature of the ones practicing it.
Not even his teachings were to be accepted without questioning.
He
asked them to experience, to seek their own truths, not to conform to
what they heard, but rather to observe. And to build their own
conclusions on gathered and observed evidence. He explained that there
was no other way of determining if something was good or not, except by
living it.
The
Kalamas had doubts about their capacity of judgment about what was good
and what was not. That’s when Buddha mentioned a line of reflective
questions, numbering behaviors and consequences, and asking the Kalamas
to judge them as good or bad.
The Kalamas did a great job and Buddha made them realize that they already had what was necessary to decide on their own.
The origins of suffering
What
catches our attention is that the reflective questions the Buddha asks
the Kalamas are all based on the three origins of suffering. He asks
about someone who is attached to things, and about someone who’s full of
rage and another living in delusion. The Kalamas recognized that these
were going to lead to negative consequences and therefore should not
serve as examples.
Buddha
believed that men’s suffering had three basic origins or attachments –
The first, is the fact that man was deeply connected to impermanent
beings or things, which didn’t belong to anyone. The second origin of
suffering is hatred – the rage one could experience was enough to blind
him to what was good and right. And the final and third is delusion –
the habit of living as if there was no suffering, as if there was no
ending, as if there was no constant transformation. Believing in a
constant reality that does not exist.
Buddha,
as it was common at that time as a good teaching practice, would then
ask about antagonist situations. He would ask about someone with no
attachments, no hatred and no delusions. He would ask about the product
that would come from these men and the consequences of their acts.
Kamma (Law of Cause and Condition)
Explaining
the origins of suffering in that way was a great tool that Buddha used
to show us how we can manage our own kamma. Normally when we hear the
word Kamma we think about the negative consequences.
However,
Kamma is about good things too. All the good you do, also comes back to
you. Doing things for this exclusive purpose is not right, but becomes
natural. Actually, I would dare say it is already, at least to some
degree, natural to you.
You
help someone carry a bag upstairs, or to the car, and a few blocks
ahead you encounter someone you really liked to see again, but you lost
his/her phone number. These things can be seen as coincidence, but often
are not. We don’t realize this, because the good you did before was so
natural, you didn’t wait for any sort of reward.
The
Sutta gives you the keys along the path, these are the philosophical
tools necessary for your own growth. They act as the basic building
blocks for your own personal development. The rest is up to you, for you
have to be your own teacher, you have to awaken your own soul.
10 Life Lessons From Buddha (Buddhism)
Philosophies for Life
431K subscribers
In
this video we will be talking about 10 Life Lessons From Buddha.
Gautama Buddha was a philosopher, meditator, spiritual teacher, and
religious leader who is credited as the founder of Buddhism.
So with that in mind, here are 10 important lessons that we can learn from Gautama Buddha -
01. Practice the Middle Way
02. Adopt the right view
03. Create good karma
04. Live everyday like it is your last
05. Great things are the results of small good habits
06. Show your wisdom in silence
07. If in a conflict, choose compassion
08. Choose friends for quality over quantity
09. Be generous
10. You can be a Buddha too
I hope you enjoyed watching the video and hope these 10 life lessons from Buddha will add value to your life.
The
Buddha was a philosopher, meditator, spiritual teacher, and religious
leader who is credited as the founder of Buddhism. He was born as
Siddhartha Gautama in India in 566 BC into an aristocratic family and
when he was twenty-nine years old, he left the comforts of his home to
seek the meaning of the suffering he saw around him.
After
six years of arduous yogic training, he abandoned the way of
self-mortification and instead sat in mindful meditation beneath a bodhi
tree. On the full moon of May, with the rising of the morning star,
Siddhartha Gautama became the Buddha, the awakened one. The Buddha
wandered the plains of northeastern India for 45 years more, teaching
the path or Dharma he had realized in that moment. Around him developed a
community of people, drawn from every tribe and caste, devoted to
practicing this path.
Nowadays,
he is worshiped by most Buddhist schools as the enlightened one who has
escaped the cycle of birth and rebirth, transcending Karma. Their main
teachings focus on their insight into duhkha meaning “suffering” and
into Nirvana, which means the end of suffering.
In
this video we will be talking about 10 Life Lessons From Buddha.
Gautama Buddha was a philosopher, meditator, spiritual teacher, and
religious leader who …
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Buddhaguṇavandanā
Worshipping the Virtues of the Buddha
Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
the one endowed with understanding and good conduct, the Fortunate One, the one who understands the worlds,
the unsurpassed guide for those people who need taming,
the Teacher of gods and men, the Buddha, the Gracious One.
I go for life-long refuge to the Buddha right up until Nibbāna.
Those who were Buddhas in the past, those who will be Buddhas in the future,
and those who are Buddhas in the present, I worship them every day!
For me there is no other refuge, for me the Buddha is the best refuge!
By this declaration of the truth may you have the blessing of success!
With my head I worship the most excellent dust of his feet,
for any fault or wrong against the Buddha may the Buddha forgive me for that!
Dhammaguṇavandanā
Worshipping the Virtues of the Dhamma
The Dhamma has been well-proclaimed by the Gracious One,
it is visible, not subject to time, inviting inspection, onward leading,
and can be understood by the wise for themselves.
I go for life-long refuge to the Dhamma right up until Nibbāna.
That which was Dhamma in the past, that which will be Dhamma in the future,
and that which is Dhamma in the present, I worship it every day!
For me there is no other refuge, for me the Dhamma is the best refuge!
By this declaration of the truth may you have the blessing of success!
With my head I worship the excellent threefold Dhamma,
for any fault or wrong against the Dhamma may the Dhamma forgive me for that!
Saṅghaguṇavandanā
Worshipping the Virtues of the Saṅgha
The Gracious One’s Saṅgha of disciples are good in their practice,
the Gracious One’s Saṅgha of disciples are straight in their practice,
the Gracious One’s Saṅgha of disciples are systematic in their practice,
the Gracious One’s Saṅgha of disciples are correct in their practice,
that is to say, the four pairs of persons, the eight individual persons,
this is the Gracious One’s Saṅgha of disciples,
they are worthy of offerings, of hospitality, of gifts, and of reverential salutation,
they are an unsurpassed field of merit for the world.
I go for life-long refuge to the Sangha right up until Nibbāna.
Those who were the Sangha in the past, those who will be the Sangha in the future,
and those who are the Sangha in the present, I worship them every day!
For me there is no other refuge, for me the Sangha is the best refuge!
By this declaration of the truth may you have the blessing of success!
With my head I worship the Sangha who are supreme in three ways,
for any fault or wrong against the Sangha may the Sangha forgive me for that!
ACRD_102 Paritta Chanting (with Pali Text and English translation)
Losel Boon Hong Chuah
8.94K subscribers
Paritta Chanting by Venerable monks during ACRD 2011 in Malaysia.
“The
Ajahn Chah Remembrance Day (ACRD) is a special day devoted to one of
the great contemporary Buddhist monks in Thailand, Venerable Ajahn Chah
who is also known as Ajahn Chah Subhaddo.
The
two-day event on the 17th & 18th of December 2011, were held at the
SJK (C) Yuk Chai (Taman Megah) school hall, attended by Venerable monks
from the UK, Canada, Australia, New Zealand, Thailand and Malaysia.
அவரைப் போற்றுதல், கிருபையுள்ளவர், தகுதியானவர், சரியான சம்புதா
அவரைப் போற்றுதல், கிருபையுள்ளவர், தகுதியானவர், சரியான சம்புதா
அவரைப் போற்றுதல், கிருபையுள்ளவர், தகுதியானவர், சரியான சம்புதா
புத்தகுசவந்தனா
புத்தரின் நல்லொழுக்கங்களை வணங்குதல்
அவர், கருணையுள்ளவர், தகுதியானவர், சரியான சம்புதா,
புரிந்துகொள்ளுதல் மற்றும் நல்ல நடத்தை ஆகியவற்றைக் கொண்டவர், அதிர்ஷ்டசாலி, உலகங்களைப் புரிந்துகொள்பவர்,
டேமிங் தேவைப்படும் நபர்களுக்கான மீறமுடியாத வழிகாட்டி,
தெய்வங்கள் மற்றும் மனிதர்களின் ஆசிரியர், புத்தர், கிருபையானவர்.
நான் நிபானா வரை புத்தருக்கு வாழ்நாள் முழுவதும் அடைக்கலம் தருகிறேன்.
கடந்த காலத்தில் புத்தர்களாக இருந்தவர்கள், எதிர்காலத்தில் புத்தர்களாக இருப்பவர்கள்,
தற்போது புத்தர்களாக இருப்பவர்கள், நான் அவர்களை ஒவ்வொரு நாளும் வணங்குகிறேன்!
என்னைப் பொறுத்தவரை வேறு அடைக்கலம் இல்லை, என்னைப் பொறுத்தவரை புத்தர் சிறந்த அடைக்கலம்!
சத்தியத்தின் இந்த அறிவிப்பின் மூலம் உங்களுக்கு வெற்றியின் ஆசீர்வாதம் கிடைக்கட்டும்!
என் தலையால் நான் அவரது கால்களின் மிகச் சிறந்த தூசியை வணங்குகிறேன்,
புத்தருக்கு எதிரான ஏதேனும் தவறு அல்லது தவறுக்காக புத்தர் என்னை மன்னிக்கட்டும்!
தம்மகுசவந்தனா
தம்மத்தின் நற்பண்புகளை வணங்குதல்
தர்மம் கிருபையினால் நன்கு அறிவிக்கப்பட்டுள்ளது,
இது தெரியும், நேரத்திற்கு உட்பட்டது அல்ல, பரிசோதனையை அழைக்கிறது, முன்னோக்கி செல்கிறது,
ஞானிகளால் தங்களைத் தாங்களே புரிந்து கொள்ள முடியும்.
நான் நிபனா வரை தம்முக்கு வாழ்நாள் முழுவதும் அடைக்கலம் தருகிறேன்.
கடந்த காலத்தில் தம்மமாக இருந்தது, எதிர்காலத்தில் தம்மமாக இருக்கும்,
நிகழ்காலத்தில் தம்மம் இருப்பதை நான் ஒவ்வொரு நாளும் வணங்குகிறேன்!
என்னைப் பொறுத்தவரை வேறு அடைக்கலம் இல்லை, என்னைப் பொறுத்தவரை தம்மமே சிறந்த அடைக்கலம்!
சத்தியத்தின் இந்த அறிவிப்பின் மூலம் உங்களுக்கு வெற்றியின் ஆசீர்வாதம் கிடைக்கட்டும்!
என் தலையால் நான் சிறந்த மூன்று மடங்கு தம்மத்தை வணங்குகிறேன்,
தம்மத்திற்கு எதிரான ஏதேனும் தவறு அல்லது தவறுக்காக தம்மா என்னை மன்னிக்கட்டும்!
சககசுவந்தனா
சாகாவின் நல்லொழுக்கங்களை வணங்குதல்
சீடர்களின் கிருபையான ஒருவரின் சாகா அவர்களின் நடைமுறையில் நல்லது,
சீடர்களின் கிருபையான ஒருவரின் சாகா அவர்களின் நடைமுறையில் நேராக இருக்கிறது,
சீடர்களின் கிருபையான ஒருவரின் சாகா அவர்களின் நடைமுறையில் முறையானது,
சீடர்களின் கிருபையான ஒருவரின் சாகா அவர்களின் நடைமுறையில் சரியானது,
அதாவது, நான்கு ஜோடி நபர்கள், எட்டு தனிப்பட்ட நபர்கள்,
இது சீடர்களின் கிருபையான ஒருவரின் சாகா,
அவர்கள் பிரசாதம், விருந்தோம்பல், பரிசுகள் மற்றும் மரியாதைக்குரிய வணக்கங்களுக்கு தகுதியானவர்கள்,
அவை உலகிற்கு தகுதியற்ற ஒரு களமாகும்.
நான் நிபானா வரை சங்கத்திற்கு வாழ்நாள் முழுவதும் அடைக்கலம் தருகிறேன்.
கடந்த காலத்தில் சங்கமாக இருந்தவர்கள், எதிர்காலத்தில் சங்கமாக இருப்பவர்கள்,
தற்போது சங்கமாக இருப்பவர்கள், நான் அவர்களை ஒவ்வொரு நாளும் வணங்குகிறேன்!
என்னைப் பொறுத்தவரை வேறு அடைக்கலம் இல்லை, என்னைப் பொறுத்தவரை சங்கமே சிறந்த அடைக்கலம்!
சத்தியத்தின் இந்த அறிவிப்பின் மூலம் உங்களுக்கு வெற்றியின் ஆசீர்வாதம் கிடைக்கட்டும்!
மூன்று வழிகளில் மேலான சங்கத்தை என் தலையால் வணங்குகிறேன்,
சங்கத்திற்கு எதிரான ஏதேனும் தவறு அல்லது தவறுக்காக சங்க என்னை மன்னிக்கட்டும்!
பாமகதா
கீழ்ப்படிதல் பற்றிய வசனங்கள்
புத்தர்கள், தம்மம், சுதந்திர புத்தர்கள் மற்றும் மதிப்பிற்குரிய சங்கம் -
நான் அவர்களின் வேலைக்காரன், அந்த நல்ல தரம் எப்போதும் என் தலையில் இருக்கட்டும்!
மூன்று அகதிகள், மூன்று அறிகுறிகளைப் பற்றிய சமநிலை, மற்றும் இறுதி நிபனா,
நான் எப்போதும் என் தலையால் இவற்றை வணங்குகிறேன், நான் மூன்று மடங்கு (திரும்ப) பெறுகிறேன்.
மூன்று அகதிகள் என் தலையில் வைக்கப்படட்டும், மூன்று அறிகுறிகளும் என் தலையில் வைக்கப்படட்டும்,
என் தலையில் சமநிலை வைக்கப்படட்டும், என் தலையில் நிபனா வைக்கப்படட்டும்!
நான் இரக்கமுள்ள புத்தர்களை, தம்மத்தை, சுதந்திரமான சம்புத்தர்களை வணங்குகிறேன்,
சங்கா என் தலையால், நான் தொடர்ந்து மூன்று முறை வணங்குகிறேன்.
ஆசிரியரின் வார்த்தைகளுக்கும், கவனக்குறைவின் கடைசி வார்த்தைகளுக்கும் நான் தலைவணங்குகிறேன்,
எல்லா ஆலயங்களுக்கும், என் போதகர் மற்றும் ஆசிரியருக்கு -
இந்த வணக்கத்தின் சக்தியால் என் மனம் தீமையிலிருந்து விடுபடட்டும்!
Āmisapūjā
பொருள் பிரசாதம்
(நீங்கள் வழங்குவதற்கான வசனங்களை மட்டுமே உச்சரிக்கவும்)
(முதலில் வணக்கத்தின் முக்கிய பொருட்களை வணங்குதல்)
அவர்கள் நிற்கும் எல்லா இடங்களிலும் உள்ள அனைத்து ஆலயங்களையும் வணங்குகிறேன்,
உடல் நினைவுச்சின்னங்கள், பெரிய போதி மரம், மற்றும் அனைத்து புத்தர் உருவங்களும் என்றென்றும்!
இந்த வழியில் நான் மூன்று பொக்கிஷங்களை முடிவில்லாமல் வணங்க முடியும், அவற்றை மாற்றியமைக்கும்போது,
நான் ஏராளமான தகுதிகளைப் பெற்றுள்ளேன், அந்த சக்தியால் (எந்த) தடையும் அழிக்கப்படலாம்!
(விளக்குகள்)
தீவிரமாக எரியும் ஒரு விளக்கைக் கொண்டு, இருளை அழிக்கிறது,
நான் மூன்று உலகங்களின் வெளிச்சம், இருளை விரட்டும் சம்புதாவை வணங்குகிறேன்.
(தூபம்)
இந்த வாசனை மற்றும் வாசனை திரவியத்தால் நான் உணரப்பட்டவரை வணங்குகிறேன்,
உடல் மற்றும் பேச்சில் மணம் கொண்டவர், மற்றும் மணம் நிறைந்த முடிவற்ற நற்பண்புகளைக் கொண்டவர்.
(தண்ணீர்)
தயவுசெய்து இந்த மணம், குளிர், தெளிவான, இனிமையான மற்றும் கவர்ச்சிகரமான பானத்தை ஏற்றுக்கொள்ளுங்கள்
அது தயாரிக்கப்பட்டுள்ளது, கிருபையுள்ள ஒருவரே!
(மருத்துவ பானம்)
தயவுசெய்து இந்த மூலிகை பானத்துடன் இந்த மருந்தை ஏற்றுக்கொள்ளுங்கள்,
கிருபையுள்ள ஒருவரே!
(பூக்கள்)
இந்த நீண்ட கால பூக்களால், அழகின் குணங்கள் உள்ளன
மற்றும் மணம், முனிவர்களின் ஆண்டவரின் புகழ்பெற்ற தாமரை பாதங்களை வணங்குகிறேன்.
நான் விழித்தவனை இந்த மலர்களால் வணங்குகிறேன், இந்த தகுதியுடன் (உதவியுடன்) விடுதலையைப் பெறுவேன்.
ஒரு மலர் வாடி மங்கிப்போவது போல, இதுவும் என் உடல் அழிவுக்குச் செல்லும்.
(ஆசை)
புத்தரின் இந்த வழிபாட்டின் மூலம், தூய்மையான மனதுடன் செய்யப்படுகிறது,
உண்மையான தர்மம் நீண்ட காலம் நீடிக்கட்டும், உலகம் எப்போதும் மகிழ்ச்சியாக இருக்கட்டும்!
பரிட்டா
பாதுகாப்புகள்
தேவாரதனா
கடவுள்களுக்கான அழைப்பு
(ஒரு நபரால் உச்சரிக்கப்படுகிறது)
பிரபஞ்சத்தின் எல்லா இடங்களிலிருந்தும் தெய்வங்கள் இங்கு கூடியிருக்கட்டும்
மேலும் சொர்க்கத்தைப் பற்றிய முனிவரின் உண்மையான தம்மத்தைக் கேட்டு விடுங்கள்:
ரெவரெண்ட் ஐயா, பாதுகாப்பைக் கேட்க இதுவே நேரம்!
ரெவரெண்ட் ஐயா, பாதுகாப்பைக் கேட்க இதுவே நேரம்!
ரெவரெண்ட் ஐயா, தம்ம பாதுகாப்பைக் கேட்க இதுவே நேரம்!
நமக்கரா
பயபக்தி
(ஆல் ஆல் நிகழ்த்தப்பட்டது)
அவருக்கு மரியாதை, அதிர்ஷ்டசாலி, தகுதியானவர், சரியான சம்புதா
அவருக்கு மரியாதை, அதிர்ஷ்டசாலி, தகுதியானவர், சரியான சம்புதா
அவருக்கு மரியாதை, அதிர்ஷ்டசாலி, தகுதியானவர், சரியான சம்புதா
(துறவியினர் இங்கே பின்னிணைப்பில் காணப்படும் பிரதிபலிப்புகளை உச்சரிக்க முடியும்)
Āṇakkhettaparittaṁ (பக் 1)
இந்த ஆர்டரின் டொமைனில் பாதுகாப்பு
அமைதியான, அமைதியான மனதுடன், எடுத்தவர்கள் (தெய்வங்கள்)
மூன்று அடைக்கலங்களில் அடைக்கலம், இங்கே அல்லது உலகங்களுக்கு மேலே,
பல்வேறு பூமி தெய்வங்கள், அந்தக் குழுவானது எல்லா நேரத்திலும் நல்லொழுக்கங்களைச் செய்கின்றன,
கம்பீரமான மவுண்டில் வசிப்பவர்கள் இந்த தெய்வங்கள் வரட்டும். மேரு, அந்த சிறந்த தங்க மலை,
அமைதியாகவும், நல்ல காரணத்துடனும், (கேட்க) முனிவரின் நீரோடைக்குள் நுழைவது பற்றிய சிறந்த வார்த்தை, மற்றும் நல்லிணக்கம்.
முழு பிரபஞ்சத்திலிருந்தும் அனைத்து யக்கங்களும், தெய்வங்களும், தெய்வங்களும் இருக்கட்டும்,
o தகுதிகளில் பங்கெடுத்த பிறகு, மற்றும் அனைத்து நல்ல அதிர்ஷ்டமும்
நாங்கள் பெற்றுள்ளோம், நல்லிணக்கத்துடன் இருக்கிறோம், போதனையில் மகிழ்ச்சியடைகிறோம்,
கவனக்குறைவாக இருக்காதீர்கள், எங்களுக்கு முழுமையான பாதுகாப்பை வழங்குங்கள்.
போதனையும் உலகமும் ஒவ்வொரு நாளும் அதிகரிக்கட்டும்,
தெய்வங்கள் ஒவ்வொரு நாளும் போதனையையும் உலகத்தையும் பாதுகாக்கட்டும்.
நீங்களும், உங்களைச் சுற்றியுள்ள அனைவருமே சேர்ந்து
உங்கள் உறவினர்கள் அனைவருமே, பிரச்சனையற்றவர்களாகவும், மகிழ்ச்சியாகவும், மனதில் எளிதாகவும் இருங்கள்.
(நீங்கள் பாதுகாக்கப்படுவீர்கள்) ராஜா, திருடர்கள், மனிதர்கள் மற்றும் மனிதரல்லாதவர்களிடமிருந்து,
நெருப்பு மற்றும் நீர், பேய்கள், ஸ்டம்புகள் மற்றும் முட்கள் ஆகியவற்றிலிருந்து,
துரதிர்ஷ்டவசமான நட்சத்திரங்கள் மற்றும் தொற்றுநோய்களிலிருந்து,
உண்மையான தம்மம் எதுவல்ல, சரியான பார்வை அல்ல, நல்ல மனிதர் அல்ல,
மற்றும் கடுமையான யானைகள், குதிரைகள், மான், காளைகள், நாய்கள், பாம்புகள், தேள், விஷ பாம்புகள்,
சிறுத்தைகள், கரடிகள், ஹைனாக்கள், காட்டுப்பன்றிகள், எருமைகள், யக்காக்கள், ரக்காசங்கள் மற்றும் பல,
பன்மடங்கு அச்சங்கள், பன்மடங்கு நோய்கள், பன்மடங்கு பேரழிவுகள் -
(இந்த எல்லா கஷ்டங்களிலிருந்தும்) நீங்கள் பாதுகாப்பைப் பெறலாம்!
தசதம்மசுத ṁ
பத்து விஷயங்களில் சொற்பொழிவு
இவ்வாறு நான் கேள்விப்பட்டேன்:
ஒரு காலத்தில் அதிர்ஷ்டசாலி சவத்தே அருகே வசித்து வந்தார்
ஜெட்டாவின் வூட்டில் உள்ள அனாதாபிகிகாவின் மைதானத்தில்.
அங்கே தான் அதிர்ஷ்டசாலி துறவிகளை உரையாற்றினார்:
“துறவிகள்!”, “ரெவரெண்ட் ஐயா!” அந்த துறவிகள் அதிர்ஷ்டசாலிக்கு பதிலளித்தனர்,
மற்றும் அதிர்ஷ்டசாலி இதைச் சொன்னார்:
“இந்த பத்து விஷயங்கள் உள்ளன, துறவிகள்,
வெளியே சென்றவர் அடிக்கடி சிந்திக்க வேண்டும்.
கட்டமே தசா?
பத்து என்ன?
“நான் (தனித்துவமான) தோற்றம் இல்லாத ஒருவராகிவிட்டேன்”,
வெளியே சென்ற ஒருவர் இதை அடிக்கடி பிரதிபலிக்க வேண்டும்.
“எனது வாழ்வாதாரத்திற்காக நான் மற்றவர்களுடன் கட்டுப்படுகிறேன்”,
வெளியே சென்ற ஒருவர் இதை அடிக்கடி பிரதிபலிக்க வேண்டும்.
“நான் என்னை வித்தியாசமாக இணைக்க வேண்டும்”,
வெளியே சென்ற ஒருவர் இதை அடிக்கடி பிரதிபலிக்க வேண்டும்.
“என் நல்லொழுக்கத்தில் நான் எந்த தவறும் காண முடியவில்லையா?”
வெளியே சென்ற ஒருவர் இதை அடிக்கடி பிரதிபலிக்க வேண்டும்.
“ஆன்மீக வாழ்க்கையில் என் புத்திசாலித்தனமான தோழர்கள், என்னை சோதித்தபின், என் நல்லொழுக்கத்தில் எந்த தவறும் இல்லை?”,
வெளியே சென்ற ஒருவர் இதை அடிக்கடி பிரதிபலிக்க வேண்டும்.
“எனக்கு அன்பான மற்றும் ஈர்க்கும் எல்லாவற்றிலும் மாற்றங்கள் மற்றும் பிரித்தல் உள்ளது”,
வெளியே சென்ற ஒருவர் இதை அடிக்கடி பிரதிபலிக்க வேண்டும்.
“இது எனக்குச் சொந்தமான செயல்கள், அது நான் வாரிசு செய்யும் செயல்கள், இது நான் பிறந்த செயல்கள்,
செயல்கள் என் உறவினர்கள், செயல்கள் எனது அடைக்கலம் -
நல்லது அல்லது கெட்டது என நான் செய்யும் எந்த செயல்களும்
அதற்கு நான் வாரிசாக இருப்பேன் ”,
வெளியே சென்ற ஒருவர் இதை அடிக்கடி பிரதிபலிக்க வேண்டும்.
“இரவுகளும் பகல்களும் எனக்கு எந்த வழியில் செல்கின்றன?”
வெளியே சென்ற ஒருவர் இதை அடிக்கடி பிரதிபலிக்க வேண்டும்.
“வெற்று இடங்களில் நான் மகிழ்ச்சியடைகிறேனா?”
வெளியே சென்ற ஒருவர் இதை அடிக்கடி பிரதிபலிக்க வேண்டும்.
“(சாதாரண) மனிதர்களுக்கு அப்பாற்பட்ட ஒரு நிலை உள்ளது -
உண்மையிலேயே உன்னதமான அறிவு மற்றும் பார்ப்பது என்ற வேறுபாடு என்னால் அடையப்பட்டது?
ஆன்மீக வாழ்க்கையில் என் தோழர்கள் கேள்வி எழுப்பும்போது, இறுதியில் அல்லவா?
சங்கடப்பட வேண்டுமா? ”
வெளியே சென்ற ஒருவர் இதை அடிக்கடி பிரதிபலிக்க வேண்டும்.
துறவிகளே, இவை பத்து விஷயங்கள்
வெளியே சென்றவர் அடிக்கடி சிந்திக்க வேண்டும்.
அதிர்ஷ்டசாலி ஒருவர் இதைச் சொன்னார்,
அந்த துறவிகள் உயர்த்தப்பட்டனர்
Īsīvāda
ஆசீர்வாதத்தின் வசனம்
சத்தியத்தின் இந்த அறிவிப்பால் நீங்கள் எல்லா நேரங்களிலும் பாதுகாப்பாக இருக்கட்டும்!
சத்தியத்தின் இந்த அறிவிப்பின் மூலம் உங்களுக்கு வெற்றியின் ஆசீர்வாதம் கிடைக்கட்டும்!
சத்தியத்தின் இந்த அறிவிப்பால் அனைத்து நோய்களும் அழிக்கப்படலாம்!
தியானம்…
அவசனா
முடிவுரை
தம்மபதகத
தம்மபதத்திலிருந்து வசனங்கள்
எந்த கெட்ட செயல்களையும் செய்யாதது, ஆரோக்கியமான செயல்களை மேற்கொள்வது,
ஒருவரின் மனதைத் தூய்மைப்படுத்துதல் - இது புத்தர்களின் போதனை.
பொறுமையை சகித்துக்கொள்வது மிக உயர்ந்த சிக்கன நடவடிக்கை, நிபானா மிக உயர்ந்தவர் என்று புத்தர்கள் கூறுகிறார்கள்.
ஒருவர் வெளியே சென்றால் இன்னொருவரை காயப்படுத்துவதில்லை, சந்நியாசி இன்னொருவரை துன்புறுத்துவதில்லை.
தவறுகளைக் கண்டுபிடிக்காதது, புண்படுத்தாதது, கட்டளைகளைப் பொறுத்தவரை கட்டுப்பாடு,
உணவில் சரியான அளவை அறிவது, (வசிக்கும் இடம்) ஒரு தொலைதூர குடியிருப்பு,
தியானத்தில் ஈடுபடுவது - இது புத்தர்களின் போதனை.
நிபந்தனைக்குட்பட்ட எல்லா விஷயங்களும் அசாதாரணமானவை, இதை ஒருவர் ஞானத்துடன் பார்க்கும்போது,
பின்னர் ஒருவர் துன்பத்தால் சோர்வடைகிறார், இது தூய்மைக்கான பாதை.
நிபந்தனையுள்ள எல்லா விஷயங்களும் துன்பப்படுகின்றன, இதை ஒருவர் ஞானத்துடன் பார்க்கும்போது,
பின்னர் ஒருவர் துன்பத்தால் சோர்வடைகிறார், இது தூய்மைக்கான பாதை.
எல்லாவற்றையும் சுயமாக இல்லாமல், ஒருவர் இதை ஞானத்துடன் பார்க்கும்போது,
பின்னர் ஒருவர் துன்பத்தால் சோர்வடைகிறார், இது தூய்மைக்கான பாதை.
ஒவ்வொரு ஆசீர்வாதமும் இருக்கட்டும், எல்லா கடவுள்களும் உங்களைப் பாதுகாக்கட்டும்,
எல்லா புத்தர்களின் சக்தியால் நீங்கள் என்றென்றும் பாதுகாப்பாக இருக்கட்டும்!
ஒவ்வொரு ஆசீர்வாதமும் இருக்கட்டும், எல்லா கடவுள்களும் உங்களைப் பாதுகாக்கட்டும்,
தம்மத்தின் எல்லாவற்றின் சக்தியால் நீங்கள் என்றென்றும் பாதுகாப்பாக இருக்கட்டும்!
ஒவ்வொரு ஆசீர்வாதமும் இருக்கட்டும், எல்லா கடவுள்களும் உங்களைப் பாதுகாக்கட்டும்,
முழு சங்கத்தின் சக்தியால் நீங்கள் என்றென்றும் பாதுகாப்பாக இருக்கட்டும்!
அந்த சக்திவாய்ந்த தெய்வங்களும் நாகங்களும் வானத்திலோ அல்லது பூமியிலோ நிலைநிறுத்தப்படட்டும்,
இந்த தகுதியில் மகிழ்ச்சி அடைந்து போதனையை நீண்ட காலமாக பாதுகாக்கவும்!
அந்த சக்திவாய்ந்த தெய்வங்களும் நாகங்களும் வானத்திலோ அல்லது பூமியிலோ நிலைநிறுத்தப்படட்டும்,
இந்த தகுதியில் மகிழ்ச்சி அடைந்து பிரசங்கத்தை நீண்ட காலமாக பாதுகாக்கவும்!
அந்த சக்திவாய்ந்த தெய்வங்களும் நாகங்களும் வானத்திலோ அல்லது பூமியிலோ நிலைநிறுத்தப்படட்டும்,
இந்த தகுதியில் மகிழ்ச்சியடைந்து என்னையும் மற்றவர்களையும் நீண்ட காலமாக பாதுகாக்கவும்!
இது (தகுதி) என் உறவினர்களிடம் செல்லட்டும், என் உறவினர்கள் மகிழ்ச்சியாக இருக்கட்டும்!
இது (தகுதி) என் உறவினர்களிடம் செல்லட்டும், என் உறவினர்கள் மகிழ்ச்சியாக இருக்கட்டும்!
இது (தகுதி) என் உறவினர்களிடம் செல்லட்டும், என் உறவினர்கள் மகிழ்ச்சியாக இருக்கட்டும்!
ஆதிஹானகதா
தீர்மானத்தின் வசனங்கள்
இந்த சிறப்பான செயலால் என் மிகவும் நல்லொழுக்கமுள்ள போதகர்கள்,
ஆசிரியர்கள் மற்றும் பிற உதவியாளர்கள், என் அன்பான தாய் மற்றும் தந்தை,
சூரியன் மற்றும் சந்திரன் மன்னர்கள், மற்றும் பிற நல்லொழுக்கங்கள்,
பிரம்மங்கள், மேரஸ் மற்றும் இந்திரஸ், மற்றும் (அனைத்துமே) உலகத்தைக் காக்கும் கடவுள்கள்,
யமா, நட்பு மனிதர்கள், நடுநிலை நபர்கள் மற்றும் எதிரிகள் -
நான் செய்த தகுதிகளுடன் எல்லா மனிதர்களும் மகிழ்ச்சியாக இருக்கட்டும்.
இந்த சிறப்பான செயல்களால், இந்த அர்ப்பணிப்பால், கெட்ட செயல்களைச் செய்யலாம்
இறந்தவர்களைப் போல இருங்கள், (இந்த தகுதிகள்) மூன்று மடங்கு மகிழ்ச்சியைத் தரக்கூடும்.
ધમ્મ સામે કોઈ ભૂલ કે ખોટ માટે ધમ્મ મને તે માટે માફ કરી શકે છે!
સાhaાગુગાવન્દને
સૃષ્ટિના સદગુણોની ઉપાસના કરવી
શિષ્યોની કૃપાળુની સગી તેમની પ્રેક્ટિસમાં સારી છે,
શિષ્યોની કૃપાળુની સગી તેમની પ્રેક્ટિસમાં સીધી છે,
શિષ્યોની કૃપાળુ એકની સાṅા તેમના વ્યવહારમાં વ્યવસ્થિત છે,
શિષ્યોની કૃપાળુની સગી તેમની પ્રથામાં યોગ્ય છે,
તે કહેવા માટે, વ્યક્તિઓની ચાર જોડી, આઠ વ્યક્તિગત વ્યક્તિઓ,
આ શિષ્યોની કૃપાળુની સગી છે,
તેઓ અર્પણ કરવા, આતિથ્ય આપવા, ઉપહાર કરવા અને આદરણીય વખાણવા યોગ્ય છે.
તેઓ વિશ્વ માટે એક અસુરક્ષિત ક્ષેત્ર છે.
હું નિંભાના ત્યાં સુધી જ સંઘમાં આજીવન આશ્રય માટે જઉં છું.
જેઓ ભૂતકાળમાં સંઘ હતા, તેઓ ભવિષ્યમાં સંઘ બનશે,
અને જેઓ વર્તમાનમાં સંઘ છે, હું રોજ તેમની પૂજા કરું છું!
મારા માટે બીજું કોઈ આશ્રય નથી, મારા માટે સંઘ શ્રેષ્ઠ શરણ છે!
સત્યની આ ઘોષણા દ્વારા તમને સફળતાનો આશીર્વાદ મળી શકે!
હું મારા માથાથી સંઘની ઉપાસના કરું છું જે ત્રણ રીતે સર્વોચ્ચ છે,
સંઘ સામે કોઈ ભૂલ કે ખોટ માટે સંઘ મને તે માટે માફ કરી શકે છે!
BUDDHAM SARANAM GACCHAMI : MOST POWERFUL BUDDHIST MANTRA
DhyaanGuru Dr. Nipun Aggarwal
1.22M subscribers
ARE YOU READY FOR TRANSFORMATION OF YOUR LIFE ? LOOK NO FURTHER !
DHYAANGURU
DR. NIPUN AGGARWAL is a Humanitarian, Philanthropist, Mentor,
Motivator, Doctor and a Spiritual Guide who has helped thousands over
the years with Lectures and workshops on Self-Development, Meditation
and Mantras.
The healing
mantras by Dhyaanguru are not just to provide spiritual benefits, but
also to manifest in psycho-physiological healing. They work at the core
level of the human system, DNA. The vibrations and frequencies of these
powerful mantras have shown tremendous healing properties. Thousands of
people have shared their success stories on Youtube.
Let us join together to heal our Mind, Body and Soul with Dhyaanguru !
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At
some point of life, we all feel entangled in the complexities of Life.
The only way to free yourself is to take refuge in the arms of the Inner
Divinity. The meaning of this mantra is as follows.
I go to the Buddha (Inner-Enlightenment) for refuge.
I go to the Dhamma (Knowledge) for refuge.
I go to the Sangha (Community) for refuge.
This
mantra expresses an intention to “take refuge” in the Buddha, Dhamma,
and Sangha (collectively attributed to the Three Jewels Of Buddhism).
”I
take refuge in the Buddha, the source of Enlightenment, wishing for
all sentient beings to understand the great light of spirituality.
I take refuge in the Dharma, wishing for all sentient beings to deeply delve into an ocean of knowledge.
I
take refuge in the Sangha, wishing all sentient beings to lead the
congregation in friendship and harmony, entirely without obstruction.”
This
mantra nourishes the supreme intellect within us which leads us to a
life of Peace and fulfillment. It helps us realize the wrong and right.
Right – that makes our life noble and happy leading the seeker to the
state of supreme bliss.
Sudra
is to be controlled only,?They are never given to be free. Just like in
America.The blacks[sic]were slaves. They were under control. And since
you have given them equal rights they are disturbing, most disturbing,
always creating a fearful situation, uncultured and drunkards. That is
best, to keep them under control as slaves but give them sufficient
food, sufficient cloth, not more than that. Then they will be
satisfied.“ - Abhay Charan dey aka “srila prabupada “ founder, -ISCON
Looking at his face, he is always fearful, timid and scared because he
is a foreigner chitpavan brahmin of Rowdy Swayam Sevak (RSS) kicked out
from Bene Israel, Tibet, Africa, Eastern Europe, Western Germany, South
Russia, Western Europe, Hungary who is intolerant, violent, militant,
number one terrorist of the world, lunatic, mentally retarded practicing
haterd, anger, jelousy, delusion, stupidity towadrs 99.9% All
Aboriginal Awakened Societies who have started exposing such people. His
DNA does not match with the aboriginals who are now fully awakened
because of hi tech social media which has exposed such elements. They
are aware of Koregaun, mansmriti burning and so on causing disturbance
to Abhay Charan dey aka “srila prabupada “ founder, -ISCON. Own mother’s
flesh eater, slave, stooge Mad murderer of democratic institutions
(Modi) is used by chitpavan brahmins to tamper fraud EVMs to gobble the
Master Key which is also been exposed. Delusion is defilement of the
requiring mental treatment in mental asylums or to force such people to
quit Prabuddha Bharat.
সুদ্রা
কেবলমাত্র নিয়ন্ত্রন করতে হয়? এগুলি কখনই মুক্ত হতে দেওয়া হয় না।
আমেরিকার মতোই bla কৃষ্ণাঙ্গরা [sic] দাস ছিল। তারা নিয়ন্ত্রণে ছিল। এবং
যেহেতু আপনি তাদের সমান অধিকার দিয়েছেন তারা বিরক্তিকর, সর্বাধিক
বিরক্তিকর, সর্বদা একটি ভীতিজনক পরিস্থিতি তৈরি করছে, অসম্পূর্ণ এবং মাতাল
করছে। সবচেয়ে ভাল, তাদের ক্রীতদাস হিসাবে নিয়ন্ত্রণে রাখা তবে তাদের
পর্যাপ্ত খাবার, পর্যাপ্ত কাপড় দেওয়া, এর চেয়ে বেশি নয়। তারপরে তারা
সন্তুষ্ট হবে। “- অভয় চরণ দে ওরফে” শ্রীল প্রভুপদ “প্রতিষ্ঠাতা, -আইসকন
তার মুখের দিকে তাকিয়ে তিনি সর্বদা ভীতু, ভীরু ও ভীত হন কারণ তিনি রাউদি
স্বয়াম সেবকের (আরএসএস) বিদেশি চিটপাভান ব্রাহ্মণ, কারণ তাকে বাইরে বের
করে দেওয়া হয়েছিল। বেন ইস্রায়েল, তিব্বত, আফ্রিকা, পূর্ব ইউরোপ, পশ্চিম
জার্মানি, দক্ষিণ রাশিয়া, পশ্চিম ইউরোপ, হাঙ্গেরি যিনি অসহিষ্ণু, হিংস্র,
জঙ্গিবাদী, বিশ্বের এক নম্বর সন্ত্রাসী, পাগল, মানসিকভাবে প্রতিবন্ধী,
ঘৃণ্য, ক্রোধ, জেলোসি, বিভ্রান্তি, মূর্খতা তোয়াদের অনুশীলন করছেন 99.9%
সমস্ত আদিবাসী জাগ্রত সমিতি যারা এই জাতীয় লোকদের প্রকাশ করতে শুরু করেছে।
হাই ডিটেক সোশ্যাল মিডিয়ায় এই জাতীয় উপাদানগুলি উন্মোচিত করার কারণে
এখন পুরোপুরি জাগ্রত থাকা আদিবাসীদের সাথে তাঁর ডিএনএ মেলে না। তারা
কোরেগাঁও, মনস্মৃতি জ্বলতে এবং তাই অভয় চরণ দে ওরফে “শ্রীল প্রভুপদ”
প্রতিষ্ঠাতা, আইসকনকে ঝামেলা সৃষ্টি করার বিষয়ে সচেতন। নিজস্ব মায়ের মাংস
খাওয়া, গোলাম, গণতান্ত্রিক প্রতিষ্ঠানের পাগল খুনী (মোদী) চিটপাভান
ব্রাহ্মণরা জালিয়াতি ইভিএমগুলিকে ছদ্মবেশে ব্যবহার করে মাস্টার কীটি
ছুঁড়ে মারার জন্য প্রকাশিত হয়েছে। বিভ্রান্তি হ’ল মানসিক আশ্রয়ে
প্রয়োজনীয় মানসিক চিকিত্সার অপব্যবহার বা এই জাতীয় লোককে প্রবুদ্ধ ভারত
ত্যাগ করতে বাধ্য করা।
ಸುದ್ರನನ್ನು
ಮಾತ್ರ ನಿಯಂತ್ರಿಸಬೇಕು ,? ಅವರನ್ನು ಎಂದಿಗೂ ಮುಕ್ತವಾಗಿರಲು ನೀಡಲಾಗುವುದಿಲ್ಲ.
ಅಮೆರಿಕದಂತೆಯೇ. ಕರಿಯರು [sic] ಗುಲಾಮರಾಗಿದ್ದರು. ಅವು ನಿಯಂತ್ರಣದಲ್ಲಿದ್ದವು. ಮತ್ತು
ನೀವು ಅವರಿಗೆ ಸಮಾನ ಹಕ್ಕುಗಳನ್ನು ನೀಡಿರುವುದರಿಂದ ಅವರು ಗೊಂದಲಕ್ಕೊಳಗಾಗುತ್ತಾರೆ,
ಹೆಚ್ಚು ಗೊಂದಲಕ್ಕೊಳಗಾಗುತ್ತಾರೆ, ಯಾವಾಗಲೂ ಭಯಭೀತ ಪರಿಸ್ಥಿತಿಯನ್ನು
ಸೃಷ್ಟಿಸುತ್ತಾರೆ, ಸಂಸ್ಕೃತಿರಹಿತರು ಮತ್ತು ಕುಡುಕರು. ಅದು ಉತ್ತಮ, ಅವರನ್ನು
ಗುಲಾಮರಂತೆ ನಿಯಂತ್ರಣದಲ್ಲಿಡುವುದು ಆದರೆ ಅವರಿಗೆ ಸಾಕಷ್ಟು ಆಹಾರ, ಸಾಕಷ್ಟು ಬಟ್ಟೆ
ನೀಡುವುದು, ಅದಕ್ಕಿಂತ ಹೆಚ್ಚಿಲ್ಲ. ಆಗ ಅವರು ತೃಪ್ತರಾಗುತ್ತಾರೆ. ”- ಅಭಯ್ ಚರಣ್ ಡೇ
ಅಕಾ“ ಶ್ರೀಲಾ ಪ್ರಭುಪಾದ ”ಸಂಸ್ಥಾಪಕ, -ಐಎಸ್ಕಾನ್ ಅವರ ಮುಖವನ್ನು ನೋಡುವಾಗ, ಅವರು
ಯಾವಾಗಲೂ ಭಯಭೀತರಾಗಿದ್ದಾರೆ, ಅಂಜುಬುರುಕವಾಗಿರುತ್ತಾರೆ ಮತ್ತು ಭಯಭೀತರಾಗುತ್ತಾರೆ
ಏಕೆಂದರೆ ಅವರು ರೌಡಿ ಸ್ವಯಂ ಸೇವಕ್ (ಆರ್ಎಸ್ಎಸ್) ನ ವಿದೇಶಿ ಚಿಟ್ಪವನ್
ಬ್ರಾಹ್ಮಣರಾಗಿದ್ದಾರೆ. ಬೆನೆ ಇಸ್ರೇಲ್, ಟಿಬೆಟ್, ಆಫ್ರಿಕಾ, ಪೂರ್ವ ಯುರೋಪ್, ಪಶ್ಚಿಮ
ಜರ್ಮನಿ, ದಕ್ಷಿಣ ರಷ್ಯಾ, ಪಶ್ಚಿಮ ಯುರೋಪ್, ಹಂಗೇರಿ ಅಸಹಿಷ್ಣುತೆ, ಹಿಂಸಾತ್ಮಕ,
ಉಗ್ರಗಾಮಿ, ವಿಶ್ವದ ಪ್ರಥಮ ಭಯೋತ್ಪಾದಕ, ಉನ್ಮಾದ, ಬುದ್ಧಿಮಾಂದ್ಯ ಅಭ್ಯಾಸ ಮಾಡುವವರು
ದ್ವೇಷ, ಕೋಪ, ಜೆಲಸಿ, ಭ್ರಮೆ, ಮೂರ್ಖತನದ ತುಂಡುಗಳು 99.9% ಅಂತಹ ಜನರನ್ನು
ಬಹಿರಂಗಪಡಿಸಲು ಪ್ರಾರಂಭಿಸಿದ ಎಲ್ಲಾ ಮೂಲನಿವಾಸಿ ಜಾಗೃತ ಸಂಘಗಳು. ಹೈಟೆಕ್ ಸೋಷಿಯಲ್
ಮೀಡಿಯಾದಿಂದಾಗಿ ಈಗ ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತಗೊಂಡಿರುವ ಮೂಲನಿವಾಸಿಗಳೊಂದಿಗೆ ಅವರ ಡಿಎನ್ಎ
ಹೊಂದಿಕೆಯಾಗುವುದಿಲ್ಲ. ಅವರು ಕೋರೆಗೌನ್, ಮಾನಸಮೃತಿ ಸುಡುವಿಕೆ ಮತ್ತು ಅಭಯ್ ಚರಣ್ ಡೇ
ಅಕಾ “ಶ್ರೀಲ ಪ್ರಭುಪಾದ” ಸಂಸ್ಥಾಪಕ, -ಐಎಸ್ಕಾನ್ಗೆ ತೊಂದರೆ ಉಂಟುಮಾಡುವ ಬಗ್ಗೆ
ತಿಳಿದಿದ್ದಾರೆ. ಸ್ವಂತ ತಾಯಿಯ ಮಾಂಸ ಭಕ್ಷಕ, ಗುಲಾಮ, ಸ್ಟೂಜ್ ಪ್ರಜಾಪ್ರಭುತ್ವ
ಸಂಸ್ಥೆಗಳ ಮ್ಯಾಡ್ ಕೊಲೆಗಾರ (ಮೋದಿ) ಯನ್ನು ಚಿಟ್ಪವನ್ ಬ್ರಾಹ್ಮಣರು ವಂಚನೆ
ಇವಿಎಂಗಳನ್ನು ಹಾಳುಮಾಡಲು ಮಾಸ್ಟರ್ ಕೀಯನ್ನು ಕಸಿದುಕೊಳ್ಳಲು ಬಳಸುತ್ತಾರೆ. ಭ್ರಮೆ
ಎಂದರೆ ಮಾನಸಿಕ ಆಶ್ರಯದಲ್ಲಿ ಅಗತ್ಯವಾದ ಮಾನಸಿಕ ಚಿಕಿತ್ಸೆಯ ಅಪವಿತ್ರತೆ ಅಥವಾ ಅಂತಹ
ಜನರು ಪ್ರಭುದ್ಧ ಭಾರತ್ನಿಂದ ಹೊರಹೋಗುವಂತೆ ಒತ್ತಾಯಿಸುವುದು.
સુદ્રાને
ફક્ત નિયંત્રણમાં રાખવાનું છે,? તેઓને ક્યારેય મુક્ત થવાનું નથી.
અમેરિકાની જેમ જ. બ્લેક [sic] ગુલામ હતા. તેઓ નિયંત્રણમાં હતા. અને તમે
તેમને સમાન અધિકાર આપ્યા હોવાથી તેઓ ખલેલ પહોંચાડે છે, સૌથી વધુ ખલેલ
પહોંચાડે છે, હંમેશા ભયજનક પરિસ્થિતિ બનાવે છે, અસંસ્કારી અને નશામાં છે.
તે શ્રેષ્ઠ છે, તેમને ગુલામ તરીકે નિયંત્રણમાં રાખવા પરંતુ તેમને પૂરતું
ખોરાક, પૂરતો કાપડ આપો, તેનાથી વધુ નહીં. ત્યારે તેઓને સંતોષ થશે. ‘’ - અભય
ચરણ દે ઉર્ફે “શ્રીલ પ્રભુપદ” સ્થાપક, -આસકોન તેના ચહેરા તરફ જોતા, તે
હંમેશા ડર, ડરપોક અને ડરિત રહે છે, કેમ કે તે રાઉડી સ્વયં સેવક (આરએસએસ) ના
વિદેશી ચિત્પવણ બ્રાહ્મણ છે. ઇઝરાઇલ, તિબેટ, આફ્રિકા, પૂર્વી યુરોપ,
પશ્ચિમી જર્મની, દક્ષિણ રશિયા, પશ્ચિમ યુરોપ, હંગેરી જે અસહિષ્ણુ, હિંસક,
આતંકવાદી છે, વિશ્વનો પ્રથમ નંબરનો આતંકવાદી છે, પાગલ છે, માનસિક રીતે
વિકૃત, ગુસ્સો, જેલોસી, ભ્રાંતિ, મૂર્ખતાના ટadડર્સનો અભ્યાસ કરે છે 99.9%
તમામ એબોરિજિનલ જાગૃત મંડળીઓ જેમણે આવા લોકોને ખુલ્લા પાડવાનું શરૂ કર્યું
છે. તેમનો ડીએનએ એ એબોરિજિનલ્સ સાથે મેળ ખાતો નથી જે હાઇ ટેક સોશિયલ
મીડિયાના કારણે હવે સંપૂર્ણ જાગૃત થયા છે જેણે આવા તત્વોને ખુલ્લા પાડ્યા
છે. તેઓ કોરેગાંવ, મનસ્મૃતિ સળગાવવું અને તેથી અભય ચરણ દે ઉર્ફે “શ્રીલ
પ્રભુપાદ” સ્થાપક, -આસ્કોનને ખલેલ પહોંચાડવાથી વાકેફ છે. માતૃની માંસ
ખાનાર, ગુલામ, લોકશાહી સંસ્થાઓના મેડ હત્યારા (મોદી) નો માસ્ટર કી ગબડવા
માટે છેતરપિંડી ઇવીએમ પર ચેડા કરવા ચિતપાવન બ્રાહ્મણો દ્વારા ઉપયોગ કરવામાં
આવે છે, જેનો પર્દાફાશ થયો છે. ભ્રાંતિ એ માનસિક આશ્રયસ્થાનોમાં જરૂરી
માનસિક સારવાર અથવા આવા લોકોને પ્રબુદ્ધ ભારત છોડી દેવાની ફરજ પાડવી છે.
സുദ്രയെ
നിയന്ത്രിക്കേണ്ടത് മാത്രമാണ്, അവർക്ക് ഒരിക്കലും സ്വതന്ത്രരാകാൻ
കഴിയില്ല. അമേരിക്കയിലെന്നപോലെ. കറുത്തവർഗക്കാരും അടിമകളായിരുന്നു. അവ
നിയന്ത്രണത്തിലായിരുന്നു. നിങ്ങൾ അവർക്ക് തുല്യ അവകാശങ്ങൾ
നൽകിയിട്ടുള്ളതിനാൽ അവർ ശല്യപ്പെടുത്തുന്നതും അസ്വസ്ഥമാക്കുന്നതും
എല്ലായ്പ്പോഴും ഭയപ്പെടുത്തുന്ന ഒരു സാഹചര്യം സൃഷ്ടിക്കുന്നതും
സംസ്കാരമില്ലാത്തവരും മദ്യപിക്കുന്നവരുമാണ്. അടിമകളായി അവരെ
നിയന്ത്രണത്തിലാക്കുകയാണെങ്കിലും അവർക്ക് വേണ്ടത്ര ഭക്ഷണവും മതിയായ തുണിയും
നൽകുക എന്നതാണ് നല്ലത്. അപ്പോൾ അവർ സംതൃപ്തരാകും. ”- അഭയ് ചരൺ ഡേ“ ശ്രീല
പ്രഭുപാദ ”സ്ഥാപകൻ, -ഇസ്കോൺ അവന്റെ മുഖത്തേക്ക് നോക്കുമ്പോൾ, അവൻ
എല്ലായ്പ്പോഴും ഭയവും ഭീരുവും ഭയവുമാണ്, കാരണം അദ്ദേഹം റ ow ഡി സ്വയം
സേവകന്റെ (ആർഎസ്എസ്) ഒരു വിദേശ ചിത്പവൻ ബ്രാഹ്മണനാണ്. ഇസ്രായേൽ, ടിബറ്റ്,
ആഫ്രിക്ക, കിഴക്കൻ യൂറോപ്പ്, പടിഞ്ഞാറൻ ജർമ്മനി, ദക്ഷിണ റഷ്യ, പടിഞ്ഞാറൻ
യൂറോപ്പ്, ഹംഗറി, അസഹിഷ്ണുത, അക്രമാസക്തൻ, തീവ്രവാദി, ലോകത്തിലെ ഒന്നാം
നമ്പർ ഭീകരൻ, ഭ്രാന്തൻ, മാനസിക വൈകല്യമുള്ളയാൾ 99.9% അത്തരം ആളുകളെ
തുറന്നുകാട്ടാൻ തുടങ്ങിയ എല്ലാ ആദിവാസി ഉണർന്നിരിക്കുന്ന സമൂഹങ്ങളും.
ഹൈടെക് സോഷ്യൽ മീഡിയ കാരണം അത്തരം ഘടകങ്ങൾ തുറന്നുകാട്ടിയതിനാൽ ഇപ്പോൾ
പൂർണ്ണമായും ഉണർന്നിരിക്കുന്ന ആദിവാസികളുമായി അദ്ദേഹത്തിന്റെ ഡിഎൻഎ
പൊരുത്തപ്പെടുന്നില്ല. കൊറെഗ un ൺ, മാൻസ്മൃതി കത്തിക്കൽ തുടങ്ങിയ
കാര്യങ്ങളെക്കുറിച്ച് അവർക്ക് അറിയാം. അഭയ് ചരൺ ഡേ അല്ലെങ്കിൽ “ശ്രീല
പ്രഭുപാദ” സ്ഥാപകൻ -ഇസ്കോൺ. സ്വന്തം അമ്മയുടെ മാംസം ഭക്ഷിക്കുന്നയാൾ,
അടിമ, സ്റ്റൂജ് ജനാധിപത്യ സ്ഥാപനങ്ങളുടെ ഭ്രാന്തൻ കൊലപാതകി (മോദി)
ചിറ്റ്പവൻ ബ്രാഹ്മണർ ഉപയോഗിച്ച് തട്ടിപ്പ് ഇവിഎമ്മുകൾ തട്ടിയെടുക്കാൻ
ഉപയോഗിക്കുന്നു. മാനസിക അഭയകേന്ദ്രങ്ങളിൽ ആവശ്യമായ മാനസിക ചികിത്സയെ
അശുദ്ധമാക്കുകയോ അല്ലെങ്കിൽ പ്രബുദ്ധ ഭാരതത്തിൽ നിന്ന് പുറത്തുപോകാൻ അത്തരം
ആളുകളെ പ്രേരിപ്പിക്കുകയോ ചെയ്യുന്നതാണ് വഞ്ചന.
सुद्रा
केवळ नियंत्रित करायची आहे, ती कधीच मोकळी केली जात नाही. जसे अमेरिकेत.
अश्वेत गुलाम होते. त्यांच्या नियंत्रणाखाली होते. आणि आपण त्यांना समान
अधिकार दिल्याने ते त्रासदायक, सर्वात त्रासदायक, नेहमी भयानक परिस्थिती
निर्माण करतात, संस्कारित आणि मद्यपी असतात. सर्वात उत्तम, त्यांना गुलाम
म्हणून नियंत्रित ठेवणे परंतु त्यांना पुरेसे अन्न, पुरेसे कापड देणे
यापेक्षा जास्त नाही. “मग ते संतुष्ट होतील.” - अभय चरण दे उर्फ “श्रीला
प्रबुदा” संस्थापक, -इसकॉन त्याच्या चेह at्याकडे पहात असता तो नेहमीच
भीतीदायक, भेकड आणि घाबरलेला असतो कारण तो राउडी स्वयंसेवक (आरएसएस) चा
परदेशी चित्पावन ब्राह्मण आहे. इस्त्राईल, तिबेट, आफ्रिका, पूर्व युरोप,
पश्चिम जर्मनी, दक्षिण रशिया, पश्चिम युरोप, हंगेरी जो असहिष्णु, हिंसक,
अतिरेकी आहे, जगातील पहिला क्रमांकाचा दहशतवादी आहे, पागल आहे,
मानसिकदृष्ट्या दुर्बल, क्रोध, जेलोसी, भ्रम, मूर्खपणाचे टॉवर्ड्स आहे
99.9% सर्व आदिवासी जागृत संस्था ज्या अशा लोकांना उघडकीस आणू लागल्या
आहेत. हाय डीटेक सोशल मीडियामुळे अशा घटकांचा पर्दाफाश झाल्यामुळे आता
पूर्णपणे जागृत झालेल्या आदिवासींशी त्याचा डीएनए जुळत नाही. त्यांना
कोरेगाव, मनस्मृती जाळणे आणि त्यामुळे अभय चरण डे उर्फ “श्रीला प्रबुदाद”
संस्थापक, -इसकॉन यांना त्रास होतो याची जाणीव आहे. स्वत: च्या आईचे देह
खाणारे, गुलाम, लोकशाही संस्थांचे वेडे मॅड मर्डर (मोदी) चित्पावन
ब्राह्मणांनी फसवणूकी ईव्हीएममध्ये छेडछाड करण्यासाठी मास्टर की गोंधळ
घालण्यासाठी वापरला होता, जी उघडकीस आली आहे. भ्रम म्हणजे मानसिक
आश्रयस्थानात आवश्यक मानसिक उपचार करणे किंवा अशा लोकांना प्रबुद्ध भारत
सोडण्यास भाग पाडणे.
சூத்ரா
மட்டுமே கட்டுப்படுத்தப்பட வேண்டும் ,? அவர்கள் ஒருபோதும் சுதந்திரமாக
இருக்க முடியாது. அமெரிக்காவைப் போலவே. கறுப்பர்கள் [sic] அடிமைகள். அவை
கட்டுப்பாட்டில் இருந்தன. நீங்கள் அவர்களுக்கு சம உரிமைகளை
வழங்கியிருப்பதால் அவர்கள் தொந்தரவு செய்கிறார்கள், மிகவும்
கவலைப்படுகிறார்கள், எப்போதும் ஒரு பயமுறுத்தும் சூழ்நிலையை
உருவாக்குகிறார்கள், கலாச்சாரமற்றவர்கள் மற்றும் குடிகாரர்கள். அடிமைகளாக
அவர்களை கட்டுப்பாட்டில் வைத்திருப்பது சிறந்தது, ஆனால் அவர்களுக்கு
போதுமான உணவு, போதுமான துணி, அதை விட அதிகமாக இல்லை. பின்னர் அவர்கள்
திருப்தி அடைவார்கள். ”- அபய் சரண் டே அக்கா“ ஸ்ரீல பிரபுபாதா ”நிறுவனர்,
-ஐஸ்கான் அவரது முகத்தைப் பார்த்து, அவர் எப்போதும் பயப்படுகிறார்,
பயப்படுகிறார், பயப்படுகிறார், ஏனெனில் அவர் ரவுடி ஸ்வயம் சேவக்
(ஆர்.எஸ்.எஸ்) இன் வெளிநாட்டவர் சிட்பவன் பிராமணர். இஸ்ரேல், திபெத்,
ஆபிரிக்கா, கிழக்கு ஐரோப்பா, மேற்கு ஜெர்மனி, தென் ரஷ்யா, மேற்கு ஐரோப்பா,
சகிப்புத்தன்மையற்ற, வன்முறை, போர்க்குணமிக்க, உலகின் முதலிடத்தில் உள்ள
பயங்கரவாதி, வெறித்தனமான, மனநலம் குன்றியவர் 99.9% அத்தகைய மக்களை
அம்பலப்படுத்தத் தொடங்கிய அனைத்து பழங்குடி விழித்தெழுந்த சங்கங்கள்.
இத்தகைய கூறுகளை அம்பலப்படுத்திய ஹைடெக் சமூக ஊடகங்களின் காரணமாக இப்போது
முழுமையாக விழித்துக் கொண்டிருக்கும் பழங்குடியினருடன் அவரது டி.என்.ஏ
பொருந்தவில்லை. கோரேகவுன், மன்ஸ்மிருதி எரித்தல் மற்றும் பலவற்றை அவர்கள்
அறிந்திருக்கிறார்கள், அபய் சரண் தே அக்கா “ஸ்ரீல பிரபுபாதா” நிறுவனர்,
-ஐஸ்கான். சொந்த தாயின் சதை சாப்பிடுபவர், அடிமை, கைக்கூலி ஜனநாயக
நிறுவனங்களின் மேட் கொலைகாரன் (மோடி) சிட்ட்பவன் பிராமணர்களால் மோசடி
ஈ.வி.எம்-களை மாஸ்டர் கீயைக் கவரும் வகையில் பயன்படுத்தப்படுகிறது. மாயை
என்பது மன தஞ்சங்களில் தேவைப்படும் மன சிகிச்சை தேவைப்படுவதையோ அல்லது
அத்தகையவர்களை பிரபுத்த பாரதத்திலிருந்து வெளியேறும்படி
கட்டாயப்படுத்துவதையோ ஆகும்.
సుద్రాను
మాత్రమే నియంత్రించాలి ,? అవి ఎప్పుడూ స్వేచ్ఛగా ఉండటానికి ఇవ్వబడవు.
అమెరికాలో వలెనే. నల్లజాతీయులు [sic] బానిసలు. అవి అదుపులో ఉన్నాయి. మరియు
మీరు వారికి సమాన హక్కులు ఇచ్చినందున వారు కలత చెందుతున్నారు, చాలా కలత
చెందుతున్నారు, ఎల్లప్పుడూ భయంకరమైన పరిస్థితిని సృష్టిస్తారు, సంస్కృతి
లేనివారు మరియు తాగుబోతులు. అది ఉత్తమమైనది, వారిని బానిసలుగా అదుపులో
ఉంచడం కానీ వారికి తగినంత ఆహారం, తగినంత వస్త్రం ఇవ్వడం కంటే ఎక్కువ కాదు.
అప్పుడు వారు సంతృప్తి చెందుతారు. ఇజ్రాయెల్, టిబెట్, ఆఫ్రికా, తూర్పు
యూరప్, పశ్చిమ జర్మనీ, దక్షిణ రష్యా, పశ్చిమ ఐరోపా, అసహనం, హింసాత్మక,
మిలిటెంట్, ప్రపంచంలోని నంబర్ వన్ ఉగ్రవాది, వెర్రివాడు, మానసిక
వికలాంగుడు, ద్వేషం, కోపం, జెలసీ, మాయ, మూర్ఖత్వం 99.9% అటువంటి వ్యక్తులను
బహిర్గతం చేయడం ప్రారంభించిన అన్ని ఆదిమ అవేకెన్డ్ సొసైటీలు. హైటెక్ సోషల్
మీడియా అటువంటి అంశాలను బహిర్గతం చేసినందున ఇప్పుడు పూర్తిగా మేల్కొన్న
ఆదివాసులతో అతని DNA సరిపోలలేదు. కోరేగాన్, మన్స్మృతి దహనం మరియు అభయ్
చరణ్ డే అకా “శ్రీల ప్రభుపాద” వ్యవస్థాపకుడు, -ఇస్కాన్కు ఇబ్బంది కలిగించే
విషయాల గురించి వారికి తెలుసు. సొంత తల్లి మాంసం తినేవాడు, బానిస, స్టూజ్
ప్రజాస్వామ్య సంస్థల పిచ్చి హంతకుడు (మోడీ) చిట్పావన్ బ్రాహ్మణులు
మోసపూరిత EVM లను దెబ్బతీసేందుకు మాస్టర్ కీని గబ్బిలాలకు ఉపయోగిస్తారు.
మానసిక ఆశ్రయాలలో అవసరమైన మానసిక చికిత్సను అపవిత్రం చేయడం లేదా అలాంటి
వ్యక్తులను ప్రభుభారత్ నుండి నిష్క్రమించమని భ్రమ చేయడం
سوڈرا
پر صرف کنٹرول کرنا ہے ، انہیں کبھی بھی آزاد نہیں کیا جاتا ہے۔ بالکل اسی
طرح جیسے امریکہ میں۔ کالے غلام تھے۔ وہ قابو میں تھے۔ اور چونکہ آپ نے
انہیں برابری کے حقوق دیئے ہیں وہ پریشان کن ، انتہائی پریشان کن ، ہمیشہ
خوفناک صورتحال پیدا کرتے ہیں ، غیر مہذب اور شرابی۔ سب سے بہتر ہے کہ ان
کو غلام کی حیثیت سے قابو میں رکھیں لیکن انہیں مناسب کھانا ، مناسب کپڑا
دیں ، اس سے زیادہ نہیں۔ تب وہ مطمئن ہوجائیں گے۔ “- ابھے چرن دی عرف”
سریلا پربپا “بانی ، -اسکون اپنے چہرے کو دیکھتے ہوئے ، وہ ہمیشہ خوفزدہ ،
ڈرپوک اور خوفزدہ رہتا ہے کیونکہ وہ راؤڈی سویم سیوک (آر ایس ایس) کا غیر
ملکی چپی پاون برہمن ہے۔ بنی اسرائیل ، تبت ، افریقہ ، مشرقی یورپ ، مغربی
جرمنی ، جنوبی روس ، مغربی یورپ ، ہنگری جو دنیا کا سب سے بڑا دہشتگرد ،
تشدد پسند ، عسکریت پسند ہے ، پاگل ، ذہنی طور پر پسماندہ ، سخت نفرت ، غصے
، جلوس ، فریب ، بیوقوفوں سے دوچار 99.9٪ تمام ابورینگل بیدار معاشرے
جنہوں نے ایسے لوگوں کو بے نقاب کرنا شروع کیا ہے۔ اس کا ڈی این اے ان
ابورجینلز سے مماثل نہیں ہے جو ہائ ٹیک سوشل میڈیا کی وجہ سے اب پوری طرح
بیدار ہوگئے ہیں جس نے ایسے عناصر کو بے نقاب کردیا ہے۔ وہ کورے گاون ،
منسمریتی جلانے اور اسی طرح ابے چرن ڈے ارف “سریلا پربپاڈا” کے بانی ،
-اسکون سے پریشانی کا باعث ہیں۔ خود ماں کا گوشت خور ، غلام ، جمہوری
اداروں (مودی) کے کٹھور پاگل قاتل کو چٹپاوان برہمنوں نے ماسٹر کی کو چکنے
کے لئے دھوکہ دہی ای وی ایم میں چھیڑ چھاڑ کرنے کے لئے استعمال کیا ہے جس
کا انکشاف بھی ہوا ہے۔ فریب دہانی دماغی پناہ میں ضروری ذہنی علاج کی ناپاک
حرکت ہے یا ایسے لوگوں کو پربھودھارتھ چھوڑنے پر مجبور کرنا۔
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
WINNING INDUSTRIES:
1. DIGITAL PRODUCTS, 2. GIG ECONOMY, 3. STOCK MARKET INVESTING, 4. HOME GARDENING,
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 Eastern Europe, Western Germany, Northern Europe,
South Russia, Holand Etc.,Traitor, Anti-National 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 Mad
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 RSS)
only will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will get
only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:
JC
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.
Dr
B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make
Prabuddha Bharat Buddhist) Now All Aboriginal Awakened Societies Thunder
” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world
Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
The
whole world will follow the teachings of the Awakened One with
Awareness for their happiness, welfare and peace to enable them to
attain Eternal Bliss as their Final Goal.
This work gives a selection of verses that are recited when
worshipping the Buddha, the Dhamma, and the Saṅgha; and a collection of
discourses that are popularly used as Safeguards.
Part of the chants found in this book are meant to be recited every day, and part rotate on a weekly basis.
The system for the chanting is as follows: first there is
Recollection of the Three Treasures and other objects of worship, this
is followed by Pūjā (which will depend on what is being offered).
Then the daily Parittaṁ section begins. After the Invitation to the Gods go to the chants for whatever day of the week it is.
At the end of the chants for the day there is meditation, and when finished you can proceed with the Conclusion.
In the Appendix are two other short pieces that can be recited in the indicated place when monastics are present.
Ānandajoti Bhikkhu
July 2014 - 2558
This book has been revised in April, 2014 to bring it into
line with the format that has been adopted in my larger chanting book Safeguard Recitals; and some small corrections and additions have been made at the same time.
Ānandajoti Bhikkhu
April 2014 - 2559
This book is dedicated with great respect to the memory of
Namo tassa Bhagavato Arahato Sammāsambuddhassa Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Sammāsambuddhassa Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Sammāsambuddhassa Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Buddhaguṇavandanā Worshipping the Virtues of the Buddha
Iti pi so Bhagavā Arahaṁ Sammāsambuddho, Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
vijjācaraṇasampanno Sugato lokavidū, the one endowed with understanding and good conduct, the Fortunate One, the one who understands the worlds,
anuttaro purisadammasārathī, the unsurpassed guide for those people who need taming,
Satthā devamanussānaṁ Buddho Bhagavā ti. the Teacher of gods and men, the Buddha, the Gracious One.
Buddhaṁ jīvitaṁ yāva Nibbānaṁ saraṇaṁ gacchāmi. I go for life-long refuge to the Buddha right up until Nibbāna.
Ye ca Buddhā atītā ca, ye ca Buddhā anāgatā, Those who were Buddhas in the past, those who will be Buddhas in the future,
paccuppannā ca ye Buddhā, ahaṁ vandāmi sabbadā! and those who are Buddhas in the present, I worship them every day!
Natthi me saraṇaṁ aññaṁ, Buddho me saraṇaṁ varaṁ! For me there is no other refuge, for me the Buddha is the best refuge!
Etena saccavajjena hotu te jayamaṅgalaṁ! By this declaration of the truth may you have the blessing of success!
Uttamaṅgena vandehaṁ pādapaṁsu varuttamaṁ, With my head I worship the most excellent dust of his feet,
Buddhe yo khalito doso Buddho khamatu taṁ mamaṁ! for any fault or wrong against the Buddha may the Buddha forgive me for that!
Dhammaguṇavandanā Worshipping the Virtues of the Dhamma
Svākkhāto Bhagavatā Dhammo, The Dhamma has been well-proclaimed by the Gracious One,
sandiṭṭhiko, akāliko, ehipassiko, opanayiko, it is visible, not subject to time, inviting inspection, onward leading,
paccattaṁ veditabbo viññūhī ti. and can be understood by the wise for themselves.
Dhammaṁ jīvitaṁ yāva Nibbānaṁ saraṇaṁ gacchāmi. I go for life-long refuge to the Dhamma right up until Nibbāna.
Ye ca Dhammā atītā ca, ye ca Dhammā anāgatā, That which was Dhamma in the past, that which will be Dhamma in the future,
paccuppannā ca ye Dhammā, ahaṁ vandāmi sabbadā! and that which is Dhamma in the present, I worship it every day!
Natthi me saraṇaṁ aññaṁ, Dhammo me saraṇaṁ varaṁ! For me there is no other refuge, for me the Dhamma is the best refuge!
Etena saccavajjena hotu te jayamaṅgalaṁ! By this declaration of the truth may you have the blessing of success!
Uttamaṅgena vandehaṁ Dhammaṁ ca tividhaṁ varaṁ, With my head I worship the excellent threefold Dhamma,
Dhamme yo khalito doso Dhammo khamatu taṁ mamaṁ! for any fault or wrong against the Dhamma may the Dhamma forgive me for that!
Saṅghaguṇavandanā Worshipping the Virtues of the Saṅgha
Supaṭipanno Bhagavato sāvakasaṅgho, The Gracious One’s Saṅgha of disciples are good in their practice,
ujupaṭipanno Bhagavato sāvakasaṅgho, the Gracious One’s Saṅgha of disciples are straight in their practice,
ñāyapaṭipanno Bhagavato sāvakasaṅgho, the Gracious One’s Saṅgha of disciples are systematic in their practice,
sāmīcipaṭipanno Bhagavato sāvakasaṅgho, the Gracious One’s Saṅgha of disciples are correct in their practice,
yad-idaṁ cattāri purisayugāni aṭṭha purisapuggalā, that is to say, the four pairs of persons, the eight individual persons,
esa Bhagavato sāvakasaṅgho, this is the Gracious One’s Saṅgha of disciples,
āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjalikaranīyo, they are worthy of offerings, of hospitality, of gifts, and of reverential salutation,
anuttaraṁ puññakkhettaṁ lokassā ti. they are an unsurpassed field of merit for the world.
Saṅghaṁ jīvitaṁ yāva Nibbānaṁ saraṇaṁ gacchāmi. I go for life-long refuge to the Sangha right up until Nibbāna.
Ye ca Saṅghā atītā ca, ye ca Saṅghā anāgatā, Those who were the Sangha in the past, those who will be the Sangha in the future,
paccuppannā ca ye Saṅghā, ahaṁ vandāmi sabbadā! and those who are the Sangha in the present, I worship them every day!
Natthi me saraṇaṁ aññaṁ, Saṅgho me saraṇaṁ varaṁ! For me there is no other refuge, for me the Sangha is the best refuge!
Etena saccavajjena hotu te jayamaṅgalaṁ! By this declaration of the truth may you have the blessing of success!
Uttamaṅgena vandehaṁ Saṅghaṁ ca tividhottamaṁ, With my head I worship the Sangha who are supreme in three ways,
Saṅghe yo khalito doso Saṅgho khamatu taṁ mamaṁ! for any fault or wrong against the Sangha may the Sangha forgive me for that!
Paṇāmagāthā Verses on Obeisance
Buddhadhammā ca Paccekabuddhā Saṅghā ca sāmikā - The Buddhas, Dhamma, Independent Buddhas, and the revered Sangha -
dāsoham-asmi me tesaṁ, guṇaṁ ṭhātu sire sadā! I am their servant, may that good quality always be on my head!
Tisaraṇaṁ tilakkhaṇūpekkhaṁ Nibbānam-antimaṁ, The three refuges, equanimity about the three signs, and final Nibbāna,
suvande sirasā niccaṁ labhāmi tividhā-m-ahaṁ. I always worship these with my head and I receive threefold (return).
Tisaraṇaṁ ca sire ṭhātu, sire ṭhātu tilakkhaṇaṁ, May the three refuges be placed on my head, may the three signs be placed on my head,
upekkhā ca sire ṭhātu, Nibbānaṁ ṭhātu me sire! may equanimity be placed on my head, and may Nibbāna be placed on my head!
Buddhe sakaruṇe vande, Dhamme Paccekasambuddhe, I worship the compassionate Buddhas, the Dhamma, the Independent Sambuddhas,
Saṅghe ca sirisā yeva, tidhā niccaṁ namāmyahaṁ. and the Sangha with my head, I constantly bow down three times.
Namāmi Satthuno vādā appamādavacantimaṁ, I bow down to the words of the Teacher, and the last words on heedfulness,
sabbe pi cetiye vande, upajjhāyācariye mamaṁ - and also to all the shrines, to my preceptor and teacher -
mayhaṁ paṇāmatejena cittaṁ pāpehi muñcatan-ti! by the power of this obeisance may my mind be free from evil!
Āmisapūjā Material Offerings
(only chant verses for what you are offering)
(first worshipping the main objects of veneration)
Vandāmi cetiyaṁ sabbaṁ sabbaṭṭhānesu patiṭṭhitaṁ, I worship all the shrines in all of the places that they stand,
sārīrikadhātu Mahā Bodhiṁ, Buddharūpaṁ sakalaṁ sadā! the bodily relics, the Great Bodhi Tree, and all the Buddha images forever!
Iccevam-accantanamassaneyyaṁ namassamāno Ratanattayaṁ yaṁ, In this way I can revere the Three Treasures without end, and while revering them,
puññābhisandhaṁ vipulaṁ alatthaṁ, tassānubhāvena hatantarāyo! I have received an abundant overflow of merit, by that power may (any) obstacle be destroyed!
(lights)
Ghanasārappadittena dīpena tamadhaṁsinā, With a lamp that burns intensely, destroying the darkness,
tilokadīpaṁ Sambuddhaṁ pūjayāmi tamonudaṁ. I worship the Sambuddha, the light of the three worlds, the darkness-dispeller.
(incense)
Sugandhikāyavadanaṁ, anantaguṇagandhinaṁ, o With this fragrance and perfume I worship the Realised One,
Sugandhināhaṁ gandhena pūjayāmi Tathāgataṁ. who is fragrant in body and speech, and has fragrant endless virtues.
(water)
Sugandhaṁ sītalaṁ kappaṁ, pasannamadhuraṁ subhaṁ, o Please accept this fragrant, cool, clear, sweet, and attractive drink
pānīyam-etaṁ Bhagavā, paṭiggaṇhātu-m-uttama! that has been prepared, O Gracious One supreme!
(medicinal drink)
Bhesajjehi samāyuttaṁ gilānapaccayaṁ imaṁ, o Please accept this medicine together with this herbal drink,
anukampaṁ upādāya, paṭiggaṇhātu-m-uttama! having compassion on us, O Gracious One supreme!
(flowers)
Vaṇṇagandhaguṇopetaṁ, etaṁ kusumasantatiṁ, o With these long lasting flowers, endowed with the qualities of beauty
pūjayāmi Munindassa siripādasaroruhe. and fragrance, I worship the glorious lotus feet of the lord of Sages.
Pūjemi Buddhaṁ kusamenanena, puññena-m-etena labhāmi mokkhaṁ. I worship the Awakened One with these flowers, may I gain release with (the help of) this merit.
Pupphaṁ milāyāti yathā idaṁ me, kāyo tathā yāti vināsabhāvaṁ. Just as a flower withers and fades away, so too this my body will go to destruction.
(aspiration)
Imāya Buddhapūjāya katāya suddhacetasā, By this worship of the Buddha, performed with a pure mind,
ciraṁ tiṭṭhatu Saddhammo, loko hotu sukhī sadā! may the True Dhamma last a long time, and may the world be always happy!
Parittaṁ
Safeguards
Devārādhanā
The Invitation to the Gods
(Chanted by One Person)
Samantā cakkavāḷesu atrāgacchantu devatā
May the gods from all over the universe assemble here
saddhammaṁ Munirājassa suṇantu saggamokkhadaṁ:
and listen to the King of the Sage’s true Dhamma about heaven and release:
Parittassavaṇakālo ayaṁ bhadantā!
Reverend Sirs, this is the time for hearing the safeguard!
Parittassavaṇakālo ayaṁ bhadantā!
Reverend Sirs, this is the time for hearing the safeguard!
Dhammaparittassavaṇakālo ayaṁ bhadantā!
Reverend Sirs, this is the time for hearing the Dhamma safeguard!
Namakkāraṁ
Reverence
(Chanted by All Present)
Namo tassa Bhagavato Arahato Sammāsambuddhassa
Reverence to him, the Fortunate One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Sammāsambuddhassa
Reverence to him, the Fortunate One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Sammāsambuddhassa
Reverence to him, the Fortunate One, the Worthy One, the Perfect Sambuddha
(monastics can chant the Reflections found in the appendix here)
Āṇakkhettaparittaṁ (pt 1)
Safeguard in this Order’s Domain
Ye santā santacittā, tisaraṇasaraṇā, ettha lokantare vā,
Those (gods) who are peaceful, with peaceful minds, who have taken
refuge in the triple refuge, whether here, or above the worlds,
bhummā bhummā ca devā, guṇagaṇagahaṇā, byāvaṭā sabbakālaṁ,
the various earth gods, that group who have taken up, and are engaged in, virtuous deeds all of the time,
ete āyantu devā, varakanakamaye, Merurāje vasanto,
may these gods come, those who dwell on the majestic Mt. Meru, that excellent golden mountain,
santo santo sahetuṁ Munivaravacanaṁ sotumaggaṁ samaggaṁ.
peacefully, and with good reason, ( to hear) the Sage’s excellent word about entering the stream, and harmony.
Sabbesu cakkavāḷesu yakkhā devā ca brahmuno,
May all yakkhas, gods, and deities, from the whole universe,
yaṁ amhehi kataṁ puññaṁ sabbasampattisādhukaṁ
o after partaking of the merits, and of all the thoroughly good fortune
sabbe taṁ anumoditvā samaggā sāsane ratā,
we have acquired, being in harmony, and delighting in the teaching,
pamādarahitā hontu ārakkhāsu visesato.
be not heedless and grant us complete protection.
Sāsanassa ca lokassa vuḍḍhi bhavatu sabbadā,
May the teaching and the world be on the increase every day,
sāsanam-pi ca lokañ-ca devā rakkhantu sabbadā.
and may the gods every day protect the teaching and the world.
Saddhiṁ hontu sukhī sabbe parivārehi attano,
o May you, and all those who are around you, together with
anīghā sumanā hontu, saha sabbehi ñātibhi.
all your relatives, be untroubled, happy, and easy in mind.
Rājato vā, corato vā, manussato vā, amanussato vā,
(May you be protected) from the king, thieves, humans, and non-humans,
aggito vā, udakato vā, pisācato vā, khāṇukato vā, kaṇṭakato vā,
from fire and water, demons, stumps, and thorns,
nakkhattato vā, janapadarogato vā,
from unlucky stars, and epidemics,
asaddhammato vā, asandiṭṭhito vā, asappurisato vā,
from what is not the true dhamma, not right view, not a good person,
caṇḍahatthiassamigagoṇakukkura-ahivicchikamaṇisappa-
and from fierce elephants, horses, antelopes, bulls, dogs, snakes, scorpions, poisonous serpents,
dīpiacchataracchasukaramahisayakkharakkhasādihi
panthers, bears, hyenas, wild boars, buffaloes, yakkhas, rakkhasas, and so on,
nānā bhayato vā, nānā rogato vā, nānā upaddavato vā, ārakkhaṁ gaṇhantu!
from the manifold fears, the manifold diseases, the manifold calamities -
(from all of these troubles) may you receive protection!
Dasadhammasuttaṁ
The Discourse on the Ten Things
Evaṁ me sutaṁ:
Thus I have heard:
ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Fortunate One was dwelling near Sāvatthī
Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika’s grounds in Jeta’s Wood.
Tatra kho Bhagavā bhikkhū āmantesi:
There it was that the Fortunate One addressed the monks, saying:
“Bhikkhavo!” ti, “Bhadante!” ti te bhikkhū Bhagavato paccassosuṁ,
“Monks!”, “Reverend Sir!” those monks replied to the Fortunate One,
Bhagavā etad-avoca:
and the Fortunate One said this:
“Dasa ime bhikkhave dhammā
“There are these ten things, monks,
pabbajitena abhiṇhaṁ paccavekkhitabbā.
that one who has gone forth should frequently reflect on.
Katame dasa?
What are the ten?
“Vevaṇṇiyamhi ajjhupagato” ti,
“I have become one who has no (distinctive) appearance”,
pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [01]
one who has gone forth should frequently reflect on this.
“Parapaṭibaddhā me jīvikā” ti,
“I am bound to others for my livelihood”,
pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [02]
one who has gone forth should frequently reflect on this.
“Añño me ākappo karaṇīyo” ti,
“I should comport myself differently”,
pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [03]
one who has gone forth should frequently reflect on this.
“Kacci nu kho me attā sīlato na upavadatī?” ti
“Can I myself find no fault with my virtue?”
pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [04]
one who has gone forth should frequently reflect on this.
“Kacci nu kho maṁ anuvicca viññū sabrahmacārī, sīlato na upavadantī?” ti
“Will my wise companions in the spiritual life, after testing me, find no fault with my virtue?”,
pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [05]
one who has gone forth should frequently reflect on this.
“Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo” ti,
“There is alteration in, and separation from, all that is dear and appealing to me”,
pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [06]
one who has gone forth should frequently reflect on this.
“Kammassakomhi, kammadāyādo, kammayoni,
“It is actions that I own, it is actions that I am heir to, it is actions that I am born from,
kammabandhu, kammapaṭisaraṇo -
actions are my kinsfolk, actions are my refuge -
yaṁ kammaṁ karissāmi, kalyāṇaṁ vā pāpakaṁ vā,
whatever actions I perform, whether good or bad,
tassa dāyādo bhavissāmī” ti,
to that I will be the heir”,
pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [07]
one who has gone forth should frequently reflect on this.
“Kathaṁ bhūtassa me rattiṁdivā vītipatantī?” ti
“In what way do the nights and days pass for me?”
pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [08]
one who has gone forth should frequently reflect on this.
“Kacci nu khohaṁ suññāgāre abhiramāmī?” ti
“Do I delight in empty places?”
pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [09]
one who has gone forth should frequently reflect on this.
“Atthi nu kho me uttarimanussadhammā -
“Has a state beyond (ordinary) human beings -
alam-ariyañāṇadassanaviseso - adhigato?
the distinction of what is truly noble knowledge and seeing - been attained by me?
Soham pacchime kāle sabrahmacārīhi puṭṭho, na maṅku bhavissāmī?” ti
o Will I at the end, when questioned by my companions in the spiritual life, not
be embarrassed?”
pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [10]
one who has gone forth should frequently reflect on this.
Ime kho bhikkhave dasadhammā,
These are the ten things, monks,
pabbajitena abhiṇhaṁ paccavekkhitabbā” ti.
that one who has gone forth should frequently reflect on.
Idam-avoca Bhagavā,
The Fortunate One said this,
attamanā te bhikkhū Bhagavato bhāsitaṁ abhinandun-ti.
and those monks were uplifted and greatly rejoiced in the Fortunate One’s words.
Āsīvāda
Verse of Blessing
Etena saccavajjena sotthi te hotu sabbadā!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena hotu te jayamaṅgalaṁ!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena sabbarogo vinassatu!
By this declaration of the truth may all disease be destroyed!
Meditation…
Avasānaṁ Conclusion
Dhammapadagāthā Verses from the Dhammapada
Sabbapāpassa akaraṇaṁ, kusalassa upasampadā, Not doing any bad deeds, undertaking wholesome deeds,
sacittapariyodapanaṁ - etaṁ Buddhāna’ sāsanaṁ. [183] and purifying one’s mind - this is the teaching of the Buddhas.
Khantī paramaṁ tapo titikkhā, Nibbānaṁ paramaṁ vadanti Buddhā. Forbearing patience is the supreme austerity, Nibbāna is supreme say the Buddhas.
Na hi pabbajito parūpaghāti, samaṇo hoti paraṁ viheṭhayanto. [184] One gone forth does not hurt another, (nor does) an ascetic harass another.
Anūpavādo, anūpaghāto, pātimokkhe ca saṁvaro, Not finding fault, not hurting, restraint in regard to the precepts,
mattaññutā ca bhattasmiṁ, pantañ-ca sayanāsanaṁ, knowing the correct measure in food, (living in) a remote dwelling place,
adhicitte ca āyogo - etaṁ Buddhāna’ sāsanaṁ. [185] being devoted to meditation - this is the teaching of the Buddhas.
Sabbe saṅkhārā aniccā ti, yadā paññāya passati, All conditioned things are impermanent, when one sees this with wisdom,
atha nibbindati dukkhe, esa maggo visuddhiyā. [277] then one grows tired of suffering, this is the path to purity.
Sabbe saṅkhārā dukkhā ti, yadā paññāya passati, All conditioned things are suffering, when one sees this with wisdom,
atha nibbindati dukkhe, esa maggo visuddhiyā. [278] then one grows tired of suffering, this is the path to purity.
Sabbe dhammā anattā ti, yadā paññāya passati, All things are without a self, when one sees this with wisdom,
atha nibbindati dukkhe, esa maggo visuddhiyā. [279] then one grows tired of suffering, this is the path to purity.
Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā, May there be every blessing, and may all of the gods protect you,
sabbabuddhānubhāvena sadā sotthī bhavantu te! by the power of all the Buddhas may you be safe forever!
Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā, May there be every blessing, and may all of the gods protect you,
sabbadhammānubhāvena sadā sotthī bhavantu te! by the power of all that is Dhamma may you be safe forever!
Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā, May there be every blessing, and may all of the gods protect you,
sabbasaṅghānubhāvena sadā sotthī bhavantu te! by the power of the whole Sangha may you be safe forever!
Ākāsaṭṭhā ca bhummaṭṭhā devā nāgā mahiddhikā, May those powerful gods and nāgas stationed in the sky or on the earth,
puññaṁ taṁ anumoditvā ciraṁ rakkhantu sāsanaṁ! having rejoiced in this merit protect the teaching for a long time!
Ākāsaṭṭhā ca bhummaṭṭhā devā nāgā mahiddhikā, May those powerful gods and nāgas stationed in the sky or on the earth,
puññaṁ taṁ anumoditvā ciraṁ rakkhantu desanaṁ! having rejoiced in this merit protect the preaching for a long time!
Ākāsaṭṭhā ca bhummaṭṭhā devā nāgā mahiddhikā, May those powerful gods and nāgas stationed in the sky or on the earth,
puññaṁ taṁ anumoditvā ciraṁ rakkhantu maṁ paran!-ti having rejoiced in this merit protect me and others for a long time!
Idaṁ me ñātīnaṁ hotu, sukhitā hontu ñātayo! May this (merit) go to my relatives, may my relatives be happy!
Idaṁ me ñātīnaṁ hotu, sukhitā hontu ñātayo! May this (merit) go to my relatives, may my relatives be happy!
Idaṁ me ñātīnaṁ hotu, sukhitā hontu ñātayo! May this (merit) go to my relatives, may my relatives be happy!
Adhiṭṭhānagāthā Verses of Determination
Iminā puññakammena upajjhāyā guṇuttarā, By this meritorious deed may my highly virtuous preceptors,
ācariyūpakārā ca, mātā pitā piyā mamaṁ, [01] teachers, and other helpers, my dear mother and father,
Suriyo Candimā rājā, guṇavantā narā pi ca, the Sun and Moon kings, and also other virtuous beings,
brahmā mārā ca indrā ca, lokapālā ca devatā, [02] brahmās, māras, and indras, and (all) world-protecting gods,
Yamo mittā manussā ca majjhaṭṭhā verikāpi ca - Yama, friendly humans, neutral persons, and also foes -
sabbe sattā sukhī hontu puññāni pakatāni me. [03] may all beings be happy with (all) the merits that I have made.
Sukhañ-ca tividhaṁ dentu khippaṁ pāpe yathā mataṁ, o By these meritorious deeds, by this dedication, may bad deeds
iminā puññakammena iminā uddisena ca. [04] be as though dead, and may (these merits) give the threefold happiness.
Khippāhaṁ sulabhe ceva taṇhupādānachedana, May I quickly and easily (see the) cutting off of craving and attachment,
ye santāne hīnā dhammā yāva Nibbānato mamaṁ - [05] and the whole succession of low things until I arrive at Nibbāna -
nassantu sabbadā yeva yattha jāto bhave bhave. may (these things) be destroyed every day in whatever existence I am born.
Ujucitto satipañño, sallekho viriyavāminā, [06] Upright mind, mindfulness, wisdom, austerity, and energy, by these (qualities),
mārā labhantu nokāsaṁ kātuñ-ca viriyesu me, may the māras find no room to do (anything) about my energy,
Buddho dīpavaro nātho, Dhammo nātho varuttamo, [07] The Buddha is an excellent light, a protector the Dhamma is the greatest, most excellent protector,
nātho Paccekasambuddho, Saṅgho nāthottaro mamaṁ, the Independent Sambuddha is my protector, the Sangha is the greatest protector for me,
tejottamānubhāvena mārokāsaṁ labhantu mā. [08] by this highly resplendent power may the māras find no room.
Ovādaṁ Advice (one person only)
Appamādena bhikkhave sampādetha: Strive on, monks, with heedfulness:
Buddhuppādo dullabho lokasmiṁ, the arising of a Buddha in this world is rare,
manussattā paṭilābho dullabho, acquiring a human existence is rare,
dullabhā saddhā sampatti, gaining confidence is rare,
pabbajitabhāvo dullabho, being one gone forth is rare,
Saddhammasavanaṁ atidullabhaṁ. hearing the True Dhamma is extremely rare.
Evaṁ divase divase ovādī: So day in and day out he advised them thus (saying):
“Handa dāni bhikkhave āmantayāmi vo vayadhammā saṅkhārā, “Come now, monks, for I tell you (all) conditioned things are subject to decay,
appamādena sampādetha!” strive on with heedfulness!”
Vajjapakāsanaṁ Confession of Faults
Kāyena vācā cittena pamādena mayā kataṁ, o For any transgression I have committed through heedlessness, by way of body,
accayaṁ khama me bhante, bhūripañña Tathāgata. speech, or mind, please forgive me, Venerable Sir, Realised One, O greatly wise.
Kāyena vācā cittena pamādena mayā kataṁ, o For any transgression I have committed through heedlessness, by way of body,
accayaṁ khama me Dhamma sandiṭṭhika, akālika. speech, or mind, please forgive me, O Dhamma, which leads on, not subject to time.
Kāyena vācā cittena pamādena mayā kataṁ, o For any transgression I have committed through heedlessness, by way of body,
accayaṁ khama me Saṅgha, puññakkhetta anuttara. speech, or mind, please forgive me, O Sangha unsurpassed field of merit.
(if a senior monk is present the Asking for Forgiveness found in the appendix can be recited here)
Vuddhipatthānaṁ Benediction
Abhivādanasīlissa niccaṁ vaddhā pacāyino, For one in the habit of constantly worshipping respectable elders,
cattāro dhammā vaḍḍhanti: āyu, vaṇṇo, sukhaṁ, balaṁ. four things increase: length of life, beauty, happiness, and strength.
Āyurārogyasampatti saggasampatti-m-eva ca, The attainment of long life and health, the attainment of heaven,
atho Nibbānasampatti iminā te samijjhatu! and then the attainment of Nibbāna may you be successful in this!
An Introductory Reader and Grammar By Rune E. A. Johansson.
Pali is one of the Middle Indian idioms and the classical language of
Theravada Buddhism. It is therefore important both to linguists and
students of Buddhism. This introductory book centres on a collection of
original texts, each selected as an especially important and beautiful
formulation of a Buddhist idea. By means of a vocabulary, translation
and commentary, each text is explained so concretely that it can be read
with little preparation. Detailed explanations are provided for the
many technical terms, which have frustrated so many western explorers of
Buddhism. For reference, a grammar is provided. Sanskrit parallels to
many of the words are given, as well as a special chapter comparing the
two languages.
The
Department of Buddhist Studies was established in 1957 as follow up to
the action initiated by the Government of India on the occasion of the
celebration of 2500 years of Buddhism on 24 May 1956. This department,
the first of its kind in India, was established with the primary
objective of conducting research at the advanced level in various
subjects related to Buddhist Studies. As part of this initiative, a
Chair of Buddhist Studies was created. Professor P.V. Bapat, a scholar
of international repute, was the first scholar to occupy this chair.
Offers courses: - Ph.D. Buddhist Studies - M.Phil. Buddhist Studies - M.A. Buddhist Studies - Diploma in Pali Language & Literature - Diploma in Tibetan Language & Literature - Certificate Course in Pali Language & Literature - Certificate Course in Tibetan Language & Literature
This course
is based on Gil Fronsdal’s six-week Introduction to Mindfulness
Meditation class. It’s supplemented with written material, exercises and
reflections for bringing the practice into daily life.
5 weeks of personal support is offered by various teachers either by
email, or at pre-arranged times, using Phone, Skype or Google Talk. (Gil does not offer any personal support.)
The course material is not live, so it can be done at any time during the day.
The course may also be Audited without personal teacher support.
A
series of maps illustrating points of interest in the Life of the
Buddha, the surroundings he taught in, and the development of Buddhism
throughout Asia.
This
site focuses on the richness of the Thai Wilderness Tradition of
Buddhism, with the aim of presenting some of the foundational influences
of the tradition, along with lesser known dimensions of the characters,
teachings, stories and lives of some of the greatest saints of modern
times.
1st edition, September 2003
2nd edition (Version 2.0), corrected & slightly expanded, October 20031 Version 2.1: Götzenhain (Germany), December 2003
Version 2.2 (slightly improved): Götzenhain (Germany), February 2004
Table of Contents
The page numbers of the Thai Edition are given in brackets.
PREFACE 9
CHANTING 11
[1] Paying Respect To Buddha’s Relic At Wat Phra Dhātu Srī Chomtong Voravihāra 11
[1] Paying Respect To Luang-Pho Phet Buddha Image 11
Morning Chanting
12
12 Preliminary Passage In Homage (To The Buddha) 13 Praise For Buddha 13 Praise For Buddha’s Teaching 14 Praise For The Saïgha 14
[4] Salutation to the Triple Gem & Passage Expressing A Sense Of Urgency 15
[4] Ratanattayappaõāma-gāthā Salutation To The Triple Gem 15
[5] Saüvega-parikittana-pāñha Passage Expressing A Sense Of Urgency 16
[6] Taï-khaõika-paccavekkhaõa-vidhī Reflection at the Moment (of Using the Requisites) 18
[6] Dhātu-pañikūla-paccavekkhaõa-vidhī Reflection On The Elements And Loathsomeness 19
[7] Devatā-pattidāna-gāthā Offering Merit To The Devas 20
[8] KAAM GRUAT NAAM BÄP PÜN MÜANG Offering Merit (Northern Thai Style) 21
[10] Paying Respect To The Triple Gem 24
[11] Pubbabhāga-Namakāra-Pāñha Preliminary Passage In Homage (to the Buddha) 25
[11] Buddhānussati
[11] Buddhābhigītiü
[12] Dhammānussati
[12] Dhammābhigītiü
[13] Saïghānussati A Guide To The Recollection Of The Saïgha 28
[13] Saïghābhigītiü Verses In Celebration Of The Saïgha 29
[14] Atīta-paccavekkhaõa-vidhī Reflection After Using (The Requisites) 30
[15] Uddisanādhiññhāna-gāthā Offering Merit 31
[16] Buddha-maïgala-gāthā The Auspicious Awakened Ones 32
[16] Dasa-Dhamma-Sutta Ten (Recommended) Conducts (For Monks) 34
Special Chanting for Nuns & Laypeople at the Evening before the ’Buddhist Holy Day’ (WAN GOON) 35 [20] Ratana-ttaya-kāra-pāñha (Brief) Salutation Of The Triple Gem 35
A Guide To The Recollection Of The Buddha 25 Verses In Celebration Of The Buddha 26 A Guide To The Recollection Of The Dhamma 27
Verses In Celebration Of The Dhamma 27
[20] Pubbabhāga-Namakāra-Pāñha
[18] Ārādhanā-tisaraõa-aññha-sīla
[18] Pubbabhāga-Namakāra-Pāñha
[18] Saraõa-Gamana-Pāñha Going to the Three Refuges 36
[19] Aññha-Sīla Eight Precepts 37
[19] Ārādhanā-dhamma-desanā Invitation To Teach Dhamma 38
[−] Asking Forgiveness To The Triple Gem 39
Preliminary Passage in Homage (to the Buddha) 35 Requesting the Three Refuges and the Eight Precepts 36 Preliminary Passage in Homage (to the Buddha) 36
Formal Requests 41
[18] Ārādhanā-sīla Requesting The (Five) Precepts 41 4
[19] Ārādhanā-uposatha-sīla Requesting The Precepts On Uposatha Days 43
[21] Ārādhanā Paritta Requesting Blessings 43
44
(Samantā Cakkavāëesu … From All Round The World-Systems) 44 46 [23] Namakāra-siddhi-gāthā The Verses On Success Through Homage 46
[24] Sambuddhe The Buddhas 47
[24] Namo-kāra-aññhaka The Homage Octet 47
[25] Maïgala-sutta The Discourse on Good Fortune 48
[26] BODKHAT-ratana-sutta 49
[27] Cha-ratana-paritta-gāthā The Six Protective Verses from the Discourse on Treasures 50
[29] Karaõīya-metta-sutta The Discourse on Lovingkindness 52
[30] Khandha-paritta-gāthā The Group Protection 54
[30] Vaññaka-paritta The Baby Quail’s Protection 55
[31] Mora-paritta The Peacock’s Protection 55
[32] Āñānāñiya-paritta Homage to the Seven Past Buddhas 56
[32] Aïgulimāla-paritta (Venerable) Aïgulimāla’s Protection 57
[33] Bojjhaïga-paritta The Factor-of-Awakening Protection 57
[34] Abhaya-paritta The Danger-free Protection 58
[34] “Sakkatvā buddha-ratanaü …” “Having revered the jewel of the Buddha …” 59
[35] Maha-maïgala-cakkavāëa The Great Sphere Of Blessings 60
[36] “Nakkhattayakkha …” Power Of Protection 62
[36] Dhajagga-paritta The Top-of-the-Banner-Staff Protection 62
[37] Buddha-jaya-maïgala-gāthā The Verses Of The Buddha’s Auspicious Victories 63
[21] Invitation To The Devas 1
[22] Invitation To The Devas 2 Parittas − Protective Blessings
5
[38] Jaya-paritta The Victory Protection 64
[39] Sumaïgala-gāthā Verses Of Excellent Blessing 65
[39] Dhajagga-sutta The Discourse on the Crest of Banners 66
[42] Dhamma-cakka-ppavattana-sutta The Discourse on Setting the Wheel of Dhamma in Motion 69
[47] Anatta-lakkhaõa-sutta The Discourse on the Not-self Characteristic 76
[50] Dhamma-niyāma-sutta The Discourse on the Orderliness of the Dhamma 81
Gāthās etc. − Verses (& Dependent Origination) 83
[51] Uõhassa vijaya-gāthā Verses On The Victory Over Heat 83
[51] “Bhesajjaü” … “Medicine” … 83
The Mountain 84 Noble Wealth 85 Compounded Things 85
The Buddha Inspired Verses 87 An Auspicious Day 88 89 [55] Dhammasaïgiõī-mātikā Matrix of the Dhammasaïgaõī 89
[57] Mahāpaññhāna-mātika-pāñha Passage On The Matrix Of The Paññhāna 91
[57] Dhammasaïgiõī Enumeration Of Phenomena 91
[57] Vibhaïga Classification (of Phenomena) 92
[58] Dhātukathā Discussion of Elements 92
[58] Puggala-pañati Description Of Persons 93
[58] Kathāvatthu Points Of Controversy 93
6
[59] Yamaka (The Book Of) Pairs
[59] Paññhāna (Matrix Of The Book On) Origination Miscellaneous Verses I
[59] Dukkha-ppattādi-gāthā or Devatā-uyyojana-gāthā [60] Paüsukūlatāya (Compounded Things) [60] Paüsukūla-gāthā Verses (for Recitation while taking) Paüsukūla (Robes) 96
[60] Tiro-kuóóa-kaõóha-pacchima-bhāga (Adāsi-me-ādi-gāthā Verses on ’He Gave to Me’, etc.) 96
[60] Aññhavīsati-buddha-paritta (”Namo me” …) The Protective Blessing Of The 28 Buddhas 97
Anumodanā − Thanksgiving & Transfering of Merit 98
[62] Anumodanā-vidhī (”Yathā vārivahā pūrā …”) Means Of Blessing 98
[62] Culla-maïgala-cakka-vāla The Lesser Sphere Of Blessings 98
[63] Ratana-ttayānubhavādi-gāthā Verses on the Power of the Triple Gem 99
[63] Keõiyānumodana-gāthā Verses Of Benediction In The Keõīyāsutta 100
[64] Kāla-dāna-sutta-gāthā Verses Of Benediction On Timely Offering 100
[64] Aggappasāda-sutta-gāthā The Verses from the Discourse on the Supreme (Objects of) Faith 101
[64] Bhojana-dānānumodana-gāthā Verses (of the Discourse) on Rejoicing in the Gift of Food 101
[65] Devatādissa-dakkhiõānumodana-gāthā Verses for Sharing of Merit with Devas 102
[65] Ādiya-sutta-gāthā
[65] Vihāradāna-gāthā
Miscellaneous Verses II
Verses on ‘Having Got Suffering and so on’ 95
96
Discourse on Edibles 102 Verses on the Gift of a Dwelling-place 103 104 Secure & Unsecure Refuge 104
105
[67] “Buddho maïgala-sambhūto” … “The Buddha has arisen due to good fortune” … 106
[67] Jaya-pañjara-paõõarasa-gāthā The Victor’s Cage 106
[−] Pāramī The (Ten) Perfections (Of The Buddha) 108 Paying Respect To The Buddha With A Flower Bouquet, Incents & Candles On Buddhist Holy Days (WAN PHRA) 108 [76] Paying Respect To The Buddha With Offerings 115 Special Chants for Monks 115 [87] Before Reciting the Pāñimokkha 115
[−] After Reciting the Pāñimokkha 116
[90] Vassāvāsa Rains-Residence 118
Pronunciation Rules For Pāli & Thai 120
Major Thai Buddhist Festivals 122
The Various Uses of Paritta 123
Index To The Beginning Of The Pali Chants 124
Abbreviations & Literature 126
The
following is the full Pāḷi text as recited in Burma, with the
introductory verses to invite the deities to attend the Paritta Ceremony
and to protect the participants. The Mangala Sutta is preceded by the
introduction to the discourse beginning “Evaṃ me sutaṃ — Thus have I
heard” which is the response given by Venerable Ānanda when questioned
by Venerable Mahākassapa at the First Buddhist Council, three months
after the demise of the Buddha. In the Burmese edition, most of the
Parittas are preceded by a few introductory verses. They are not
numbered here to indicate that they are not part of the actual Pāḷi
text.
If
you see rectangles in some words, download and install a font that
supports Latin Extended Additional. Click on the links to the left to
read the text and translation of each sutta.
To play the MP3 or WMV files in your media player, click on the Windows Media Player icons.
To download the MP3 or WMV files, right-click on the icons and choose “Save target as…”
To watch a YouTube video of the same discourses recited by Sayādaw U Candasiri, click on these icons on each page.
WMVThe
WMV Paritta Suttas recited by Sayādaw U Paṇḍita were produced for free
distribution by the Malaysian Buddhist Meditation Centre, 355, Jalan
Mesjid Negeri, 11600 Pulau Penang. These recordings, recorded by Fame
Productions, are for free distribution only. Any reproduction in any
form for sale is prohibited. However, if you wish to share these suttas
with your friends, you may make additional copies.
Please
find below teachings offered to the community of residents at Wat Pah
Nanachat. You are welcome to download for free any of this content and
share so long as there is no charge made for these teachings. Content is
updated from time to time.
A Chanting Guide, by The Dhammayut Order in the United States of America (2013; 205pp./0.7MB) [PDF icon]
The complete text, in both Pali and English, of the chants used by
laypeople and monastics alike at Buddhist monasteries of the Thai forest
tradition (Dhammayut sect). This extensive collection includes: a guide
to pronunciation; the daily (morning and evening) devotional chants;
reflections; blessings; verses and discourses from the Pali canon
(usually chanted on special occasions); the standard Pali formulas for
requesting precepts, blessings, and forgiveness from the Sangha, and
those that accompany the offering of gifts to the Sangha; and much more.
[Not available in HTML]
[book icon] To request a printed copy of this book, please write to:
Metta Forest Monastery, P.O. Box 1409, Valley Center, CA 92082, USA.
In the following pages I have tried to write about those things that a
lay Buddhist can do even though his home is far away from Buddhist
lands, or even from Buddhist temples and societies. I have had to
consider the various daily and periodic events of the Buddhist calendar
and retain here only those items which can be practiced by lay Buddhists
without access to bhikkhus, monasteries, temples, stupas, and so on.
Out of the rich traditions found in Buddhist countries, only three
subjects have been dealt with: the daily service chanted in homage of
the Three Treasures with some recollections and meditation; the Uposatha
days with the Eight Precepts; and the Rains-residence of three months.
Most has been here about the first of these as it is very important to
have some regular daily Dhamma-practice.
Even where isolated Buddhists are fortunate enough to be near some
Buddhist center, they will still benefit from these Buddhist practices,
all of which are based on similar methods used in the East.
These days there are many books on Buddhism, some reliable and more
speculative, so that a Buddhist living in a country where his religion
is quite newly introduced is likely to have some difficulty in
discerning what is really the teaching of the Buddha. However, this
difficulty can be overcome by the study of the original sources, the
Pali canon, and need not be a great hindrance. Of course, if the student
can gain the help of some well learned and practiced Buddhist he will
understand Dhamma more quickly and thoroughly.
He will also be able to practice more easily. For it is a great
difficulty, even if one has a good acquaintance with the Suttas (the
Discourses of the Buddha), to know how to practice their
teaching. This is more a problem for Buddhists who have to acquire all
their knowledge about the Dhamma from books. One hears people like this
say, “I am a Buddhist but what should I practice?” It is not enough to
answer this question with more or less abstract categories, saying for
instance, “Well, practice the Eightfold Path!” After all, it is not so
easy to practice the Dhamma in an alien environment where bhikkhus
(Buddhist monks), viharas (temple-monasteries) and stupas (monuments
containing relics, also called cetiyas, pagodas or dagobas) are not
found. In Buddhist lands where these and other signs of the Dhamma are
to be seen, the lay person has many aids to practice and is not without
help when difficulties arise. But elsewhere the layman must rely upon
books. Leaving aside those which are misleading (frequently written by
western people who have never thoroughly trained themselves in any
Buddhist tradition) and if even the most authentic sources alone are
studied, still the mind tends to be selective of the materials available
so that it is possible to get one-sided views. Now it can be a good
corrective to stay in a Buddhist country for some time and get to know
how things are done but not everyone has the opportunity to do this.
Here then I should like to touch upon a few common ways of Buddhist
practice. I shall try to be as general as possible in these matters so
that my descriptions are not peculiar to the Buddhist country that I
know best, Siam, but may be common to many Buddhist traditions.
It is best to start with practices which are common to all Buddhist
traditions for every-day observance. It is usual, among the more wealthy
lay Buddhists, to have a small room set aside for their daily
devotions, or at least a curtained-off recess. A few might even have a
small separate building. Even poor people, with little space in their
houses, have a special shelf high on the wall on which a Buddha-image or
picture is placed together with the usual offerings (see below).
Nowhere in the Buddhist world are Buddha-images treated as ornaments for
a living room. And a Buddha image is always given the highest “seat” in
the room, that is, the Buddha-image is displayed in the place of honor.
In the shrine-room this will be on the highest part of a shrine. If on a
special shelf (often carved and decorated with color and gold), then
that shelf is usually high on the wall and has nothing above it. The
fact that one places the symbol of one’s Teacher in the highest place
shows one’s high regard for him. For this reason alone it is obvious
that Buddha-images should not be placed on mantelpieces and
miscellaneous furniture. Also, if the shrine occupies part of the room
used for sleeping (this would be contrary to some Buddhist traditions),
it should be near the head of the bed, not at its foot. This is because
that part of the body which houses most of the organs of sense and is
the physical base of much mental activity — that is, the head — the
topmost part of a person, should be directed to what one esteems as the
highest, in this case, the symbol of the Buddha. But feet, however
useful, are easily dirtied and become ill-smelling quickly and should
never be pointed at any person who is respected and certainly not at a
shrine, whether Buddha-image or stupa.
Perhaps some may object to such matters. One may be able to hear some
people growling, “Buddhism has nothing to do with such things!” But
this attitude ignores the fact that the Dhamma is relevant to all
circumstances, also that fine conduct was praised by the Buddha, not
ignored by him. So such things do matter if one is going to have objects
of reverence such as Buddha-images. Whenever we think that such matters
are not worth troubling over then we are just careless and unmindful. A
Buddha-image should be treated respectfully and it is a good way of
training oneself to treat the Buddha-image as one would Gotama the
Buddha himself. Reverence (apacayana) is a part of the Dhamma which
should not be neglected for it helps in the overcoming of conceit.
Buddhists of all traditions have shrines with images, paintings, stupas
and so on, just because reverence is an essential part of Buddhist
training. From practices based on reverence are born humility in oneself
and harmonious relationships with others and the Buddha tells us that
four qualities increase for those who are respectful and honor those who
are senior to them: “Long life and beauty, happiness and strength” (Dhp
109). Who does not want them?
To digress a little here on the objection raised above. This might be
made by a person of rational temperament who had been able to read some
translations from the Pali canon but who had never met with Buddhist
teachers or been to Buddhist countries. From his reading such a person
might get the impression that Theravada is coolly logical, in fact a
sort of eastern humanism. But this shows the selectiveness of the mind
since all through the Suttas there are examples of reverence and
devotion. It is true that the Buddha did not encourage his followers to
give full reign to their emotions with unrestrained outbursts (in
contrast to Hindu and other teachers who have emphasized that bhakti
(devotion to a god) is all). However, He did lay down three forms of
reverence for bhikkhus; wearing the robe with the right shoulder bared,
kneeling down, and holding the palms of the hands together in the
gesture of reverence. Prostration at the feet of the Buddha is also
mentioned many times in the Suttas. Lay people are free to show their
reverence in any suitable way and people of those times were recorded in
the Suttas as expressing their reverence variously:
So the Kalamas of Kesaputta approached the Lord. Having approached
him, some prostrated towards the Lord and sat down at one side; some
greeted the Lord politely, and having conversed in a friendly and
courteous way, sat down to one side; some raising their hands in añjali
to the Lord sat down to one side, some called out their names and those
of their clans and sat down to one side; while others saying nothing sat
down to one side.
— Kalama Sutta, Anguttara-nikaya iii 65 (PTS edition). See A Criterion of True Religion, Mahamakut Press, Bangkok, and The Kalama Sutta, Wheel No. 8, BPS, Kandy, Sri Lanka.
No doubt these expressions depended upon their confidence and
serenity (saddha-pasada). Down to the present time, Theravada tradition
in any Buddhist country is rich in the various forms of reverence
accorded to Buddha-images, stupas and to the Sangha. So a negative view
as the one mentioned is neither an advantage for practice nor in
agreement with tradition.
But other people too might have such ideas, for instance some who
have read about the iconoclastic attitude of some Zen masters, or of the
siddhas who were the last partly Buddhist teachers in India before the
extinction of Buddhism there. There are remarks and actions recorded of
some of the former teachers which might lead one to expect that whatever
else Zen is, surely reverence plays no part in it. Such people are
bound to be a little startled by the emphasis on reverence and the large
devotional element present in the daily training of anyone, monastic or
lay, who stays in a Zen training temple. The siddhas too spoke against
rituals but that was because they were faced with a great overgrowth of
Buddhist ritualistic devotion gradually accumulated through centuries of
Mahayana and Vajrayana. In matters of devotion, as in other things, one
should remember that the Buddha himself taught “Dhamma in the middle,”
with the rejection of extremes, Confidence (saddha) should be balanced
with wisdom (pañña), but one-sided practice will not lead to great
fruits.
Another sort of objection which has been raised is that the forms of
respect in Buddhist tradition are specially Asiatic and not suitable for
Buddhists in other countries. One hears of calls for a peculiarly
British or American Buddhism divested of “Asiatic trimmings.” Perhaps
the various non-Indian peoples to whom Buddhism has spread also raised
such objections when Buddhist tradition contrasted with their own
established cultures. However that may have been, the Dhamma requires
some time before it puts its roots down in any culture and before one
can even begin to imagine western forms of Buddhism, westerners who have
long trained in the Sangha, become learned and serene in their hearts
are necessary. The priority in Buddhism is on properly trained people,
not on arguments as to exterior forms.
Now, to return to the shrine room. Lay people will find it most
useful in the morning and evening, and perhaps on some days when more
time can be given to the cultivation of calm and insight. The usual
course of practice taught for lay people in Buddhist countries is that
they should practice giving (dana) according to their faith, and as far
as their circumstances allow make an effort to keep the precepts (sila)
pure, and as far as they are able so develop the mind in meditation
(bhavana). That is to say, those who are less interested in Dhamma
practice should at least make an effort to be generous. If they give
nothing, or very little when more could be given, they are making little
or no effort to go against the worldly stream of craving. Some who
cultivate generosity may not be very good at keeping some of the
Precepts but they are practicing a valuable part of Dhamma. And it is
reckoned much more practical to be open-handed and devoted to the Buddha
than it is merely to have a lot of unpracticed book-learning. Next will
come people who not only make an effort to give generously but also try
to keep the precepts. They try to conform their actions to what agrees
with the Five Precepts and perhaps on special occasions undertake Eight
Precepts as well, a subject to be discussed below. Finally, there are
those who are able to practice more than dana and sila and try to
cultivate their minds every day through meditation. Now the shrine-room
is the place where at least the last two of these Dhamma-practices may
be undertaken.
It should be a quiet place and one which is screened or curtained off
from the sight of people not interested in Dhamma. It is desirable to
have some such place apart from ordinary living rooms, devoted only to
Dhamma-practice and where the furnishings will remind one only of
Dhamma. Though these may be quite elaborate in Buddhist countries,
really nothing is needed which is difficult to obtain. Probably the most
difficult and perhaps expensive, is the Buddha-image. Failing to obtain
that, an inspiring picture of the Buddha may be used. Or if one cannot
be found then a good reproduction of some famous stupa could be one’s
focus. Whatever it is, with its beauty it should evoke harmony and
peace. If there is an image then one requires a low table to place it
on-so that the Buddha-image is just a little higher than one’s head when
kneeling down. So it will be an advantage if one can kneel down on a
soft mat on the floor and dispense with chairs. Once kneeling, it is
easy to seat oneself after offerings and recollections in meditation
posture. The table upon which the Buddha-image is placed could be
covered with a new cloth, perhaps something beautiful in color and
texture, for beauty used with restraint, is an aid to devotion. In front
of the Buddha-table another and lower one might be used for the
offerings, something like the sketch on the facing page.
Apart from the Buddha-image in the place of honor, one may have other
Buddhist objects round or on the shrine, such as scroll-paintings,
Buddhist symbols such as the lotus-bud, wheel of Dhamma or the
Bodhi-leaf, or miniature stupas, and so on. But three things are
certainly needed on the shrine for making the usual offerings:
candlesticks (lamps for oil, etc., in some traditions), an incense
burner and vases or trays for flowers.
In Asian countries one may see many other things offered: food,
water, drinks, fruit, etc. The idea behind this kind of offering is
gratitude to the Teacher, and the consideration that one should not
partake of good things without first having offered something,
symbolically, to Lord Buddha. The word “offering” rather suggests that
one expects those things to be “accepted” but of course the Buddha
having attained Nibbana is beyond acceptance and rejection. The Pali
word for these things makes this matter clearer: sakkara is that which should be done properly and means firstly, honor and hospitality given to guests and so by extension, to a symbol of one’s Teacher.
Regarding the incense-burner, though various patterns are used in the
East, the cleanest method is to part fill an open-mouthed bowl with
clean sand and to place this on a saucer or other flat vessel. This
should collect most of the ash. Some Buddhist traditions do not use
vases but as in Sri Lanka arrange the flowers in patterns on trays or
platters. This method, of course, requires time, while the flowers
quickly demonstrated their impermanence.
People quite often ask why these three things in particular are
offered. The offering of flowers is a bridge to the contemplation of the
body’s impermanence. An ancient Sinhalese Pali composition may be
translated like this:
These flowers, bright and beautiful,
fragrant and good-smelling, handsome and well-formed —
soon indeed discolored, ill-smelling and ugly they become.
This very body, beautiful, fragrant and well-formed —
soon indeed
discolored, ill-smelling and ugly it becomes.
This body of mine too is of the same nature,
will become like this,
and has not escaped from this.
Candles or lights are lit to symbolize the light of Dhamma which one
should find in one’s own heart, driving out the darkness of the
defilements there. In the Dhammapada (verse 387) there is a suitable
verse for recitation while making this offering:
The sun is bright by day,
the moon lights up the night,
armored shines the warrior,
contemplative, the brahmana,
but all the day and night-time too
resplendent does the Buddha shine.
Incense having a good smell is lighted to remind one that the
Dhamma-light can only be found with the aid of good moral conduct (sila)
which has been so many times praised by the Buddha, as in these
Dhammapada verses (56, 54, 55):
Slight is this perfume
of tagara and sandalwood,
best the perfume of the virtuous
blowing even to the devas.
The perfume of flowers does not go against
the wind,
neither that of sandalwood, jasmine, or tagara:
but the perfume of the virtuous does go
against the wind.
The good man suffuses all directions,
Sandalwood or tagara,
lotus or the jasmine great —
of these perfumes various,
virtue’s perfume is unexcelled.
If these offerings are made with mindfulness of their meaning then they are not without good results.[1]
Also, they act as objects for focusing the mind, which in the morning
may still be sleepy, or in the evening may be distracted by the events
of the day. These offerings lead one to concentrate the mind when
reciting the Refuges and Precepts, the recollections and during
meditation. So we can see that these actions agree with that quality of
the Dhamma called “leading inward” (opanayiko). However, before we come
to these aspects of practice a few words should be said on the
traditional gestures of respect.
Dhamma is the way for training mind, speech and body. But the Buddha
dhamma is sometimes regarded in a way which is too intellectual and
theoretical so that there is a danger that it is not practiced as a way
of training. To help with the training of the body there are various
gestures which are expressions of one’s confidence in and reverence for
the three Treasures. These actions when performed with due mindfulness
are wholesome kamma made by way of the body. Repeated frequently they
become habitual bodily kamma and it is good to have the habit of
reverence as part of one’s character. The Buddha, soon after his
Enlightenment, thought that to live without reverence was not suitable,
so he looked around with the divine eye to find some teacher under whom
he could live, revering him and his teachings. But he found no teacher
superior to himself, nor any teaching superior to the Dhamma which he
had discovered. But out of reverence for that Dhamma he decided to make
the Dhamma his Teacher and to live revering Dhamma. We who are his
followers should follow in his footsteps and live with reverence for
those three aspects of Enlightenment: Buddha, Dhamma and Sangha.
The gestures used for this are mainly two: respectful salutation with the hands (añjalikamma),[2] and the five-limb prostration (pañc’anga-vandana).[3]
The first of these, which may be remembered as “añjali” as there is
no satisfactory English equivalent, is made by bringing the palms of the
hands together, and raising them to the region of the heart or higher,
according to circumstances. For instance, in the shrine room after
kneeling down in front of the Buddha image, one makes añjali before
offering flowers, lights and incense. And as the Teacher was the highest
in the world and one to go beyond the world, so one respects him by
placing one’s hand in añjali to the forehead. But while chanting, the
hands are held in añjali at heart level. This action and others
described here, should be done with mindfulness and therefore
gracefully. And one should be careful to see that exaggerated and
impetuous movements are avoided. As we remarked before, the Dhamma does
not encourage unrestrained expressions of emotion, rather with its aid
one endeavors to calm one’s heart.
After all these preliminary remarks, we have just got into our shrine
room, knelt down, made añjali and offered the three offerings. Now
there are flowers placed in their vases or upon some offering tray,
candles or lamps burning brightly and a blue column of incense smoke
rising to the ceiling. It is time to pay one’s respects with the whole
body to the Teacher. When afterwards one says “Namo tassa…” that word
“namo” (homage) comes from the root nam meaning “to bend.” So now
one bends oneself, one’s mind and body, down and acknowledges that the
Buddha was indeed the Perfectly Enlightened One that one’s own
understanding of Dhamma is insignificant. In the kneeling position,
one’s hand in añjali are raised to the forehead and then lowered to the
floor so that the whole forearm to the elbow is on the ground, the elbow
touching the knee. The hands, palm down, are four to six inches apart
with just enough room for the forehead to be brought to the ground
between them. Feet are still as for the kneeling position and the knees
are about a foot apart. This is called the prostration with the five
limbs, that is the forehead, the forearms, and the knees. This
prostration is made three times, the first time to the Buddha, the
second to the Dhamma, and the third to the Noble Sangha.
An ancient tradition from Thailand makes this more explicit as it
adds a Pali formula to be chanted before each of the prostrations.
Before the first one may chant:
The Sangha of the Exalted One’s disciples who have practiced well
I bow low before the Sangha.
Some people feel that this prostration is “foreign” and not at all
important. They say that it may discourage people from the practice of
Dhamma if their first sight of it is so alien a custom. As there are a
few points to discuss here another digression must be made. Prostration
in this way, or similar ways which may be more complicated (as in
Chinese and Tibetan traditions) do not seem “foreign” at all when seen
in a Buddhist country. There they are just the traditional ways of
paying respect and western people, even some non-Buddhists, seldom have
any difficulties. In these days when there are so many Asian religious
and cultural movements in western countries, a practice of this sort
loses its strangeness. Certainly it is a practice which any able-bodied
Buddhist may do in the seclusion of his shrine room and not feel
embarrassed but at public meetings where non-Buddhists may be present it
is better perhaps to restrict one’s courtesies to the añjali and a
simple bow. It is well to consider whatever one’s beliefs about this
practice, that it is a long established way of showing respect in every
Buddhist tradition, both in the Sangha and among lay people. It is part
of the common inheritance of all Buddhists in Asia, while practices of
this sort may be expected to spread in time to new Buddhists in other
parts of the world with the increase in the number of Buddhist temples,
images, stupas, and above all, with the gradual establishment of the
Sangha in those countries.
Though most of one’s devotions are made in English (etc.), it may be
good to retain this short sentence (see below) in Pali. It is very
ancient and found several times in the Suttas. Here is one example of
its use:
Thus have I heard: At one time the Lord was staying near Savatthi in
the Jeta Grove at Anathapindika’s monastery. Now at that time the
brahman Janussoni was leaving Savatthi early in the day in an all-white
carriage (drawn by four white) mares. The brahman Janussoni saw the
wanderer Pilotika coming in the distance and seeing him he spoke thus to
the wanderer Pilotika: “Now where is the revered Vacchayana (Pilotika’s
clan-name) coming from so early in the day?”
“Sir, I am coming from the presence of the Samana Gotama.”
“What do you think about this, Vacchayana? Has the Samana Gotama lucidity of wisdom? Do you think him wise?”
“But who am I, sir, that I should know whether the Samana Gotama has
lucidity of wisdom? Surely only one like Him could know whether the
Samana Gotama has lucidity of wisdom.”
“Undoubtedly it is with lofty praise that the revered Vacchayana praises the Samana Gotama.”
“But who am I, sir, that I should praise the Samana Gotama? Praised
by the praised is the revered Gotama, chief among devas and men…”
When this had been said, Janussoni the brahman got down from his
all-white carriage (drawn by four white) mares, and having arranged his
upper cloth over one (his left) shoulder, having bowed down to the Lord
three times with his hands in añjali, he uttered these inspired words:
“Namo tassa Bhagavato Arahato Samma-sambuddhassa! Namo tassa Bhagavato
Arahato Samma-sambuddhassa! Namo tassa Bhagavato Arahato
Samma-sambuddhassa!”
— translated by Dr. I.B. Horner in Middle Length Sayings (P.T.S.) Vol I, p 220, 222.
Evidently this sentence expressive of praise and devotion was quite
widely known, as several lay people, some Buddhists and others not, some
brahmans and at least one king, uttered these inspired words. So when
today we chant these words, it is a sound that rings back through the
ages to the Buddha-time. We may chant as the brahman did:
Namo tassa bhagavato arahato samma-sambuddhassa
three times in Pali while recollecting its meaning silently, or use
may be made of a method of chanting which translates this formula,
interspersing the Pali with English, like this:
I (we) wish to revere with body, speech and mind that Lord apportioning Dhamma
arahato
that One far from defilements
samma-sambuddhassa
that One Perfectly Enlightened by himself.
(Repeat the Pali and English three times. This is according to an old
Thai method of chanting, frequently heard today in that country’s
schools.)
These three epithets of Gotama the Buddha express the three great
qualities of Enlightenment. BHAGAVATO shows the Great Compassion
(mahakaruna) of the Buddha and this we should recollect first as
loving-kindness and compassion is the necessary base for our own
practice of Dhamma. ARAHATO represents the Purity (visuddhi) of the
Buddha, a purity unforced and ever-spresent to be approached by us
through the practice of the Precepts. SAMMA-SAMBUDDHASSA stands for the
quality of Wisdom (pañña), the Unsurpassed Perfect Enlightenment
(anuttara samma-sambodhi) which distinguishes a Buddha from all other
men. Here, “Samma” means “perfect,” “sam” stands for “by himself,” and “Buddhassa” is “to the Enlightened” or “to the Awakened.”
When people ask, “Who is really a Buddhist?” the answer will be, “One
who has accepted the Three Refuges” — Buddha, Dhamma and Sangha, as his
shelter and guiding ideal.”[5]
So now that we have paid our respects to the Teacher, it is usual for
Buddhists to continue by affirming their Refuge in Enlightenment
(bodhi) in three aspects: the Buddha, the rediscoverer of Enlightenment;
the Dhamma, the way to that Enlightenment; and the Sangha, those who
are practicing that way have discovered Enlightenment for themselves.
That which has the nature of the Unsurpassed Perfect Enlightenment,
unconfused and brilliant with the qualities of Great Compassion, Purity
and Wisdom, that is a secure refuge. So we recite this sure refuge as a
reminder every day:[6]
To the Enlightened One I go for refuge.
To the Way to Enlightenment I go for refuge,
To the Enlightened Community I go for refuge.
For the second time to the Enlightened One I go for refuge.
For the second time to the Way to Enlightenment I go for refuge.
For the second time to the Enlightened Community I go for refuge.
For the third time to the Enlightened One I go for refuge.
For the third time to the Way to Enlightenment I go for refuge.
For the third tome to the Enlightened Community I go for refuge.
There is a reason for repeating each refuge three times. The mind is
often distracted and if words are spoken or chanted at that time then it
is as though they have not been spoken at all. There is no strong
intention behind them and one’s Going for Refuge will be like that of a
parrot. Repeating words three times is common in many Buddhist
ceremonies (such as ordination) and ensures that the mind is
concentrated during at least one repetition.
When one has gone for refuge and so affirmed that one is following
the way taught by the Buddha, then it is time to remind oneself of the
basic moral precepts for daily conduct.
These are the words of the Buddha from the Dhammapada:
Whoever destroys living beings,
speaks false words, who in the world
takes that which is not given to him,
or goes too with another’s wife,
or takes distilled, fermented drinks —
whatever man indulges thus
extirpates the roots of himself
even here in this very world.
— Dhp. 246-7
So these actions are to be avoided if one wishes to be not only human
in body but also to have a human mind. And birth as a human being
depends to a great extent upon the practice of the Five Precepts which
are also called “the Dhamma for human beings” (manussa-dhamma). The
practice of these precepts makes this human world bearable, but when
such practice declines then it becomes a place of suffering and
distress.[7]
Therefore, it is a practice among Buddhists to bring to mind every
day the Five Precepts while sitting with hands in añjali in front of the
shrine. At that time one should resolve as strongly as possible to
practice them and not to depart from them. They may be recited in
translation as follows:[8]
I undertake the rule of training to refrain
from killing living creatures.
I undertake the rule of training to refrain
from taking what is not given.
I undertake the rule of training to refrain
from wrong conduct in sexual pleasures.
I undertake the rule of training to refrain
from false speech.
I undertake the rule of training to refrain
from distilled and fermented intoxicants, which are the occasion for carelessness.
These precepts are the basic and minimal observance of moral conduct
by a Buddhist. They are designed to restrain him from making bad kamma
in speech and body and to serve as the basis for further growth in the
Dhamma. If a Buddhist wishes to meditate, for instance, he must be
trying to practice the Five Precepts. Meditation trains the mind away
from unwholesome states but how could this be done if body and speech
were uncontrolled? In connection with precepts and meditation, it may be
said again that all kinds of drugs should be given up before trying
meditation. They confuse the mind, or merely alter it temporarily — and
so fall under the fifth precept — while meditation is the step by step
purification of it.
Now that the Going-for-Refuge and the Five precepts have been
recited, it is time to recollect the virtues of the three things most
precious to a Buddhist in the world.
The Treasures (ratana) of the Buddha, Dhamma, and Sangha are not
excelled by any other sort of treasure, for these treasures have the
nature of Enlightenment and are beyond the realm of arising and passing
away. So that we appreciate well the value of these Three Treasures,
this translation of the passages recollecting their virtues should be
recited every day.[9]
Recollection of the Virtues of the Buddha
Indeed the Exalted One is thus: The accomplished destroyer of
defilements, a Buddha perfected by himself, complete in clear knowledge
and compassionate conduct, supremely good in presence and in destiny,
the Knower of the worlds, incomparable Master of men to be tamed, the
Teacher of celestials and men, the Awakened and Awakener, and the Lord
by skill-in-means apportioning Dhamma.
Recollection of the Virtues of the Dhamma
The Dhamma of the Exalted One is well-expounded, to be seen here and
now, not delayed in time, inviting one to come and see, leading inwards,
and to be known each wise man for himself.
Recollection of the Virtues of the Sangha
The Sangha of the Exalted One’s disciples who have practiced well, the
Sangha of the Exalted One’s disciples who have practiced straightly, the
Sangha of the Exalted One’s disciples who have practiced rightly, the
Sangha of the Exalted One’s disciples who have practiced properly — that
is to say, the four pairs of men, the eight types of persons — that
is the Sangha of the Exalted One’s disciples, worthy of gifts, worthy
of hospitality, worthy of offerings, who should be respected, the
incomparable field of puñña for the world.
The advantage in making these recollections, even in a brief form
chanted once or twice a day, is a gradually increasing appreciation of
the Three Treasures. It is like a precious balm contained in an unglazed
vessel — gradually the whole of the vessel is pervaded by the sweetness
of its contents.
Before going on to chant other recollections these three traditional
verses from Sri Lanka can be chanted to make one’s mind firm in the
Refuges. It is easy for the distracted and weak mind to take refuge in
the impermanent and unstable things of this world while neglecting the
true Refuge which is like an incomparably brilliant diamond of
adamantine quality in one’s own practice of Dhamma. To put aside other
refuges, dogmatic and materialistic, one recites:[10]
For me there is no other refuge,
the Buddha truly is my Refuge —
by speaking of this truth
may I grow in the Master’s Way.
For me there is no other refuge,
the Dhamma truly is my Refuge —
by speaking of this truth
may I grow in the Master’s Way.
For me there is no other refuge.
the Sangha truly is my Refuge —
by the speaking of this truth
may I grow in the Master’s Way.
The mind which is established in the three Refuges does not suffer
from doubt and wavering; there are no thoughts as, “Was the Buddha
really enlightened?” and so on. When the mind has firm confidence in the
Three Treasures then it is not disturbed by skepticism (vicikiccha), a
hindrance to the experience of deep meditation.
The Five Subjects for Daily Recollection (”by woman or man, householder or monk”)
There are other recollections which one can make and which help one
to appreciate the state of a human being. People tend to hide away from
decay, disease and death while greatly attached to sentient beings and
insentient objects. Some people try also to ignore moral responsibility
for their actions. The recollections below bring all these subjects out
into the light and make us face them squarely. Therefore, the Buddha has
said that they should be recollected by everyone daily.[11]
1. I am of the nature to decay.
I have not got beyond decay.
2. I am of the nature to be diseased.
I have not got beyond disease.
3. I am of the nature to die.
I have not got beyond death.
4. All that is mine, beloved and pleasing, will change and vanish.
5. I am the owner of my kamma,
heir to my kamma,
born of my kamma,
related to my kamma,
abide supported by my kamma.
Whatever kamma I shall do, whether good or evil, of that I shall be the heir.
This recollection is specially good for arousing mentally vigorous
states and for getting rid of laziness and drowsiness. Repeated every
day, these recollections make one value this life so that one makes the
best use of it.
Another practice which is beneficial, as it counteracts states of
mind rooted in aversion (dosa) is metta-bhavana, widely practiced by
people in Buddhist countries. The advantages are many, ranging from an
increase in personal happiness, through such social benefits as having
many good friends, to ease of meditation practice, dying unconfused and
at least gaining a good rebirth. So as part of one’s daily practice one
should recite this traditional passage used in all the Buddhist
countries of Southeast Asia.[12]
May I have no enmity
may I have no hurtfulness
may I have no troubles of mind and body
may I be able to protect my own happiness
Whatever beings there are —
may they have no enmity
whatever beings there are —
may they have no hurtfulness
whatever beings there are —
may they have no troubles of mind and body
whatever beings there are —
may they be able to protect their own happiness.
While chanting both these recollections one should not be too
hurried. Take time over them and pause for reflection after each phrase
has been chanted. In this way one prepares the mind for the next part of
one’s practice.
When the last reflection has been finished, one should change from
kneeling seated on the heels to a cross-legged posture, whichever one is
most suitable. Those who find it difficult to get their knees anywhere
near the floor may find it useful to sit in the way illustrated, with a
small hard cushion (or folded blanket) 3-6 inches thick under the
buttocks. One should also sit on a reasonably soft surface, and a square
of folded rug, soft carpet, etc., underneath one will make for the
greater comfort of the knees.
When seated ready to meditate, one’s body should be upright, and yet
relaxed. Carefully notice any physical strain and try to correct it.
Also one must ensure that the body is balanced and comfortable before
meditating — this can be done by moving the body around while seated —
for once started the body should not be moved. Clothes should be not
moved. Clothes should be loose and not constricting in any way.
Of all the sitting positions, the lotus posture is the best and
firmest. But not so many people are able to get their legs into this
position without a good deal of practice; so the half-lotus posture may
be tried as it also makes the body firm. Other people find the lion
posture better, or where none of these can be done, just sit in the
ordinary cross-legged way — but the back must be straight.[13]
If it is found difficult to keep the back straight (and drowsiness and
sleep are the results of sitting hunched up), then put a cushion in the
small-of the back and sit against a wall. This will help to straighten
the back while it gives support to anyone who has a weak back. When all
of these ways of sitting are impossible a chair may be used, although it
is difficult to feel really firm on a chair.
When the legs are stiff, it will be useful to try loosening the three
joints of ankle, knee and thigh with these exercises: While standing,
raise one leg keeping it straight, a foot off the floor. Support the
body by grasping hold of something firm with the hand on the other side
of the body. Revolve the foot from the ankle in the widest possible
circle while keeping the rest of the leg still. Turn the foot a number
of times both clockwise and anticlockwise. Then raise the top part of
the leg until it is parallel with the ground and swing the lower leg in
as wide a circle as possible from the knee. Do not move the upper leg.
Reverse direction of swing and repeat several times. Then straighten the
leg and swing it, keeping it straight, from the thigh in the largest
possible circle, in both directions. Repeat these three exercises from
the other leg. The whole procedure may be done two or three times a day
but do not overdo it to begin with — the result will be a lot of aching
joints! After a month or two, the joints will have become more flexible
and the leg muscles more relaxed. It should then be quite easy to adopt
one of these cross-legged postures for a long period of time. So much
for the body.
Having quietened the body and resolved not to move it while
meditating, what about the mind? Most people find that it moves much too
fast for their mindfulness to catch. Usually, what is called “mind”
means the present time consisting of:
So a “mind” may be concerned with any one of the five sense
consciousness, or it may be mind-consciousness-element having as object
something from the past, present or the future, or again it can be the
dhamma-element consisting of the three species of mental states. It will
not be mind-element, which is the passive state of mind operating in
deep sleep. Now a mind, or rather a mind operating in deep sleep. Now a
mind, or rather a succession of “minds,” which is concerned with such
highly differentiated data cannot become very concentrated. Even when
“minds” are not concerned with outer sensual stimulation and only with
inward reflection, they will still be discursive with words, concepts,
pictures and feelings, etc. In the state of meditation we try to cut out
even these inward disturbances by fixing the mind upon one subject
which is not discursive. This will conduce to our “minds” being only
wholesome states (kusaladhamma) which tend towards concentration and
peacefulness. The mental stream of “minds” concerned with many
unwholesome states (akusaladhamma — often fed by sense-stimulation),
defiled by being rooted in greed, aversion and delusion (lobha, dosa,
moha), are unconcentrated. Defilements lead to mental troubles, among
them distraction, dullness, boredom, drowsiness, lust, attachment and
aversion. But the absence of defilements means the growth of strong
wholesome states and hence of increases in clarity and concentration.
So when one has sat down already and made one’s body comfortable,
then reflect a little: This is not the time to think about the past or
the future. Even thoughts about the present must be put down now. This
is the time to quieten and concentrate the mind. To follow the Way of
Lord Buddha to make the mind firm and unshakable. Now I shall only
observe my meditation subject… Breathe in… out… in…
Two subjects in particular are suitable for a Buddhist who has no
direct contact with a meditation teacher. One is mindfulness of
breathing, the other the development of loving-kindness. There are many
other subjects but these two are the most widely used and can usually be
employed (given due care) without a meditation teacher’s guidance.
Here, each one will be treated briefly, as there are other books in
which they are dealt with in greater detail.
Mindfulness of breathing[14]
was, by tradition, the subject used by Gotama in his efforts to attain
Enlightenment. It is most suitable for promoting calm and concentrated
states and so for quelling the distracted mind. It is taught in a number
of different ways but in all of them the meditator must first find one
point in the breathing process where the breath can be watched.
Concentration upon the breath entering and leaving the nostrils, or upon
the upper lip, is good for encouraging clear and concentrated mental
states, except for people who experience some tension in the head, or
for those who find this subject too subtle. For both types of persons,
or for people when affected in these ways, to concentrate upon the
rising and falling of the diaphragm is beneficial. When one has sat down
and begun meditation it is advisable not to change one’s subject
(except in case of fear or some other strong defilement, see below) but
from time to time as the quality of meditation practice changes, for
better or worse according to circumstances, the point of concentration
or even the subject may be changed as it becomes necessary.
One should view the meditation subject as a medicine to cure the
diseases of the mind (distraction, drowsiness, and so on), and as the
symptoms of those diseases change, so the subject of one’s meditation
can be changed. For instance a person practicing with mindfulness of
breathing may find that he is being disturbed by angry thoughts: it may
become necessary then for the control of such thoughts to switch to the
meditation on loving-kindness. However, before changing the subject of
meditation, it is very helpful to get the advice of someone who is
well-established in meditation practice.
Having fixed upon one point for watching the breath, keep the mind
there. You can judge for yourself how successful you are by what happens
after this. If the mind is continuously just fixed on
“breathing-in-out” with no other sense-objects, not even of other parts
of the body, and no discursive thought, then one is doing well, for
meditation is fine and calm. If you do perceive other sense-objects, for
instance, loud or soft noises from outside, but your mind is not shaken
from the concentration, on breathing-in-out, merely having awareness of
them which returns immediately to the breathing when they cease,
without discursive thought, concentration is good. If the mind is mostly
fixed on breathing-in-out but also strays to body (touch) consciousness
elsewhere round the body but still without discursive thoughts, then it
is not so bad. But if one’s breathing-in-out-mind is frequently
disturbed by other mental states consisting of ideas, pictures, etc.,
then there is still a lot of work to do. Even if one’s meditation is up
to the first standard, there is no need for complacency as there is
plenty more to do. The more advanced aspects of meditation do require
guidance and one should make every effort to get in contact with a
reliable source of teaching.
The time that one gives to meditation must depend upon the individual
although less than 15-20 minutes is of little benefit unless the mind
is very well concentrated. Also, it is a good discipline to resolve to
practice every day and at the same time (in so far as
outside circumstances like work allow). One should not practice on some
days but not on others. This shows a wavering mind and cannot accomplish
much. And when one has determined to meditate every day one should also
resolve to practice for the same length of time each day, not
one day twenty and next only five minutes. If one’s practice is not
regular then this shows weakness of the mind and such a mind is good at
suggesting “Today it is too hot,” “Today I am too tired…” and a
thousand and one other excuses. The best time for meditation is early
morning when everything is quiet and while the mind and body are rested.
If one meditates once a day then this is the best time to do it. Some
people like to meditate twice and do some practice also in the evening.
However personal experience will soon make it clear that while hunger is
not conducive to meditation, neither is a full stomach. Tiredness may
also be a limiting factor in the evening.
The Development of Loving-kindness[15]
is another very valuable practice. It aims at the dissolution of angry,
averse states of mind and the increase of that kind of love which is
cool, capable of extension to all and non-possessive. A word here about
love. In English we have only this one word which has to describe a
great range of emotions, whereas in Pali there are several words
describing three levels.
The lowest is the one we share with the animals: lust, which is based
on powerful desires for pleasant feelings and is completely selfish.
This kind of love does not consider others at all and cares only for
self-gratification. In Pali its name is kama (a word which has
the wider, meaning also of the objective stimulants of the senses and
the defiled sensual stimulation in the heart). When there is no kama,
deliberate sexual intercourse is impossible (as for the arahants). Kama
causes sex to appear attractive and is strengthened when the senses are
not guarded. Hence the Buddha’s injunction for bhikkhus to restrain
their senses, to some extent (for instance, limiting the amount of
television that he watches, and other distracting amusements), and this
will help to limit the arising kama making for greater peace of heart.
Second is sneha, the viscous attachment which holds families
together. This love is not totally selfish but rather regards the
attachment as a bargain out of which oneself and others get something.
For instance, the husband gets home cooking while the wife obtains
security to rear a family. The terms of this bargain, of course, may
differ quite widely. But sneha is only capable of being extended to a few people who are involved in this bargain. By contrast, metta
or loving-kindness, is a love not hot with lust nor sticky with
attachment: it is cool and does not consider personal benefits. The
person who has metta is concerned with the happiness of others before he
thinks about himself. No human relationship can last long and be of
great benefit if it is not founded on metta, for only such love can be
extended to other beings generally and without limitation to some group.
Usually our relations with other people are made up of kama sometimes,
sneha frequently, with a sprinkling of metta now and again. From the
point of view of meditation practice, kama hinders it while metta helps
it.
Metta must be practiced first towards oneself. That is to say, one
cannot love others unless first one has established love in one’s own
heart. To try spreading metta to others before strengthening it in
oneself is like a poor man who proposes to give out money for others’
benefit. To have metta for oneself means a relative absence of conflicts
in oneself, to be at peace with oneself. So the first thing to do in
sitting meditation is to repeat over and over again: “May I be at
peace.” When the mind becomes calm and one can feel about one’s heart
the brightness of metta then it is possible to start practicing it
towards other people. Having cultured loving-kindness in one’s heart,
one may next picture any person whom one respects deeply and constantly
wish for that person “May he (or she) be happy!” Having developed
towards that person the same, or greater intensity of metta, then go on
to see in the mind a person with whom one is just friendly, and after
that a neutral person. Only then may one consider a person who is
disliked or even one who is hated. In each case, the emotional tone
accompanying the mental picture should be the same and only when it has
reached the same intensity should one move on to the next person to be
considered. It is useless to begin with those one dislikes as such
practice is merely the extension of what is already there — aversion —
rather than the development of something new — metta. To begin with the
disliked just wearies oneself and gets one nowhere. In this meditation,
thoughts of loving-kindness must be backed up by the emotional feeling
associated with loving-kindness, if they are to be really effective in
ridding oneself of aversion.
This power of metta is used to break down the “walls” which we erect
around ourselves, the walls of aversion and dislike, so that metta,
properly practiced, becomes by deep meditation not only widespread but
infinite in extent. One to whom each person and each living being are
equally dear, who wishes happiness for all sentient beings, visible and
invisible in every direction and state of existence, whose heart is
“endued with loving-kindness, abundant, exalted, measureless, free from
enmity and free from affliction” has truly succeeded with this practice.
But metta fails when it falls into either of two extremes. The first
of these is called “the near enemy,” that is, selfish physical desire or
kama. So one should not attempt to practice metta in meditation towards
a person for whom one has kama. The second is known as “the far enemy”
and means the opposite of metta — ill-will, anger and so on. So much for
the practice of metta as a meditation.
Besides mind, a human being has two other channels of communication —
speech and bodily action. Therefore, digressing again from what is done
in the shrine-room, one should make efforts to express loving-kindness
in these two ways as well. As far as speech is concerned, make an effort
to cut out sharp or harsh words when they are spoken in anger, while
trying to cultivate kindly speech. And as speech to be convincing has to
be backed up by bodily action, one’s body should express
loving-kindness too. See that it performs acts of helpfulness and
service. See that one is “clean-handed” — that is, that things which
could be given do not “stick” to one’s hands, for generosity is a
companion and supporter of loving-kindness. If one makes an effort like
this with one’s speech and body, it will be helpful to one’s meditation
on metta, while that in turn will ensure that one’s good actions are not
just an empty facade.
The subject of meditation is vast, as the mind with which it deals is
intricate and there are many different methods suited to different
minds with their defilements. In this brief section only two methods
have been mentioned and their development has only been outlined upon
the side of calm. The development of calm is very necessary before going
on to the development of insight, in which impermanence,
unsatisfactoriness and non-self are investigated, as the mind must be
strong and undistracted for insight to penetrate towards enlightenment.
The development of calm, cannot be dealt with here and no book, however
extensive, can replace the advice of a meditation master.
It is possible that if the mind becomes deeply concentrated and
states quite new to the meditator are suddenly experienced, that fear
may arise. Fear can also be troublesome if an object of mind comes up, a
mental picture, which is horrible to the meditator. If such fear should
arise then the meditator should leave that object and turn to the
Recollection of the Three Treasures, mentally repeating: “Indeed the
Exalted One is thus: The Accomplished destroyer of defilement…” If the
fear is banished by the first Recollection then one’s meditation can be
resumed, otherwise one should go on to recite “The Dhamma of the
Exalted One is well-expounded…” and “The Sangha of the Exalted One’s
disciples who have practiced well…” until all fear is cured in the
mind. This is sure to be dispelled as the Buddha has said, in the
Dhajagga Sutta (The Discourse on the Foremost Banner), because one is
recollecting the qualities of Buddha, Dhamma and Sangha which are “free
of greed, free of aversion and free of delusion” and are therefore free
from fear. This is where strong and sure Refuge in the three Treasures
is shown to be so valuable, for if strong confidence in them is present
fear has no chance. But the mind in which there are many doubts is
easily shaken and fear can get a hold there. Well-balanced Dhamma
practice should dispel the causes giving rise to fears, but if these
persist it is necessary to ask someone competent in meditation how they
should be treated.
At the conclusion of meditation, one should gently bring the mind
back to its usual state of engagement with the senses. During this time
the limbs should not be moved quickly but gently rubbed if they are cool
or have “gone to sleep.” when one is quite ready, then it is time to
chant the Anumodana.
This is one of those words which it is very difficult to translate
into English. It means literally “rejoicing with or after” but implies
“asking beings to rejoice in the good kamma which one has made and so
benefit themselves.” It is often translated “blessing” but this gives
the wrong picture, as one is inviting other beings to rejoice at what
one has done; one is not invoking some blessing of another power upon
them.
The person who is inviting others to rejoice does not actually “share
his merits,” although this expression is often seen. How can merits (a
poor translation of puñña which means all kinds of actions which cleanse
and purify the mind of the doer) be shared indeed? As puñña is good
kamma, one should remember “I am the owner of my kamma, heir to my
kamma…” so how can it be “shared” with others? Good kamma or puñña is
not like a cake which can be cut up into pieces and handed round! What
one does is not “sharing” but dedicating one’s puñña to other beings
(either to particular beings who are suffering, such as parents,
relatives, friends, etc.; or generally to all beings (see below),
“infinite, immeasurable”). And these beings to whom one dedicates kamma
may be either living this life or else reborn in other states. In
dedicating it to them one asks them to rejoice (”By rejoicing in this
cause, this gift of puñña given by me…”) and when they do so they also
make good kamma which is the direct cause of their happiness (”a happy
life and free from hate… and their good wishes all succeed”). The
“Path Secure” mentioned in the verses below is the attainment of
stream-entry when a person has seen Nibbana for the first time, known
the Truth of Dhamma for himself and is no longer liable to fall into
low, subhuman births.
These verses are part of a longer Pali composition by King
Mahamongkut (Rama IV) of Siam, possibly written while he was still a
prince and bhikkhu holding the position of Abbot of Wat Bovoranives in
Bangkok.
May the puñña made by me,
now or at some other time,
be shared among all beings here —
infinite, immeasurable,
By rejoicing in this cause,
this gift of puñña given by me,
may beings all forever live
a happy life and free from hate,
and may they find the Path Secure
and their good wishes all succeed!
Having finished this recitation one should stay quiet with a heart
full of loving-kindness for all beings just for a short while. Then to
conclude the service one again makes the prostration with five limbs
three times.
In Theravada Buddhist countries, the traditional verses and passages,
as well as the Discourses of the Buddha, whether used in services or
for other occasions, are usually recited in Pali, the language spoken by
the Buddha. In each country there are somewhat different traditions of
chanting and pronunciation of Pali.[16]
(In other Buddhist lands also, traditions exist for the chanting of
Buddhist scriptures, usually in a special and now archaic form of the
vernaculars). Besides the established traditions of Pali chanting, there
are also, in countries like Thailand, ways of chanting in the language
of the people. Few lay people understand the grammar of Pali though many
may know a number of important phrases and terms in that language, so
we find that lay people (and sometimes bhikkhus as well) chant in Pali
following each phrase with a translation in the vernacular. This can
often be heard in Thailand where school children also chant verses
composed in Thai on the respect that should be given to the Buddha,
Dhamma, Sangha, parents and teachers (the Five Treasures).
In countries where Buddhism is either newly introduced or again
flourishing after a period of neglect, there may be very few who
understand Pali, while, on the other hand, many may wish for some
devotional and reflective practice for their daily lives. Hence the
short number of texts suggested here are all in English. Then comes the
question of how to chant in this language. Lay Buddhists can be guided
by the Buddha’s words when some bhikkhus began to sing the Dhamma:
Bhikkhus, there are these five dangers when Dhamma is chanted with a long, singing sound:
He is pleased with himself regarding that sound, (= pride)
others are pleased regarding that sound (they have regard for it but not for Dhamma)
householders look down upon him (as music is for those who enjoy sense-pleasures)
while trying for accuracy of sound his concentration is broken, (he neglects the meaning of what he is chanting)
people coming after fall into views (by emulation) (”saying: Our
teachers and preceptors sang it thus” [Commentary] — a source of both
pride and quarreling among later generations of Buddhists).
— Vinaya Pitaka, ii. 108
From these five disadvantages we understand that it is disrespectful
for a bhikkhu to sing or intone the Dhamma in such a way that its
meaning is lost.[17]
This rule, of course, does not apply to lay people but in Buddhist
lands the latter, perhaps guided by the conduct of bhikkhus, have made
little or no use of music for religious purposes. After all what are we
trying to achieve by chanting the words relating to the Buddha and his
teaching? Is it not to gain calm through a mind concentrated on Dhamma?
Then music has rather an exciting effect on many people and so is
opposed to our aim. Again, compared with western religion, Buddhism has a
different aim. There, the object of chanting and singing is to make
sounds pleasing to the Creator’s ear, out of love or fear of him. But
Buddhists are not burdened with such an idea, for our aim and goal lies
within, to be attained by our own efforts, not by propitiation of an
external power. Lord Buddha was one who spoke in praise of silence and
restraint, so in preparing ourselves to be silent, restraint should be
used in our chanting.
The various passages which have been recommended here for this
purpose are embedded in much explanatory matter and people who wish to
use them and any other reflections which they have found stirring, could
copy them all out to form a chanting book.[18] Then only one thing remains to be done and that will come about through daily use: learn these texts by heart. Even if one is far from home one can then quietly repeat them to oneself and so not break one’s regular practice.
In the various Buddhist countries there is a great variety of chants
and recollections and even neighboring monasteries may have their own
traditions and not use all the same items. Those given here in English
translation are among the most popular and common to most traditions.
Others can be added according to individual preference and knowledge.
There is no such thing as a standard morning and evening service in the
Buddhist world and even between these two there may be differences of
items used. So much for daily practice in the shrine room.
Then what about Dhamma-practice outside the shrine-room? This is
really a subject which goes beyond the scope of this book. All the
important aspects of a layman’s practice of the Dhamma have been written
about in other books. However, mention may be made of these things:
Dana (Giving)
The giving of material things (amisa-dana), for instance, to support
bhikkhus, to give to the poor, starving and so forth. There is no lack
of opportunity to practice this in our over-populated world. And
Buddhists who have enough of this world’s wealth, enough of clothes,
food, shelter and medicine which are the basic necessities for life
should practice dana bearing in mind that what is given away is truly
well preserved while what is kept is wasted. The practice, running
counter to the worldly way of craving and attachment, is very important
in the present materialistic civilization with its emphasis upon gain
and accumulation of possessions. Nothing much can be done in Dhamma
until one is prepared to open one’s heart and one’s hands to others.
The giving of Dhamma (Dhamma-dana) means the gift of some useful
teaching and advice for others. It is necessary to know what will
benefit them if one would give this gift in the right way. Dhamma is the
supreme gift in the world, as said by the Buddha:
All gifts the gift of Dhamma does excel,
all tastes the taste of dhamma does excel,
all joys the joy of Dhamma does excel —
the craving-ender overcomes all dukkha.
— Dhp. 354
All material things wear out with use but the Dhamma increases as we
practice it. And material things give benefit only in this life, while
the Dhamma benefits the practice now and in future lives as well.
The giving of non-fear (abhaya-dana). This means acting in such a way
that other beings do not have any cause to fear oneself. This is
another name for the practice of loving-kindness (metta) and is based
upon good moral conduct (sila).
The Five Sila have been mentioned above. The Eight Sila will be dealt
with in connection with the Uposatha day (below). Besides these lists
of precepts which are guides to good conduct, one should study those
discourses of the Buddha, like the Singalovada (The Exhortation to
Singala — see Everyman’s Ethics,
Wheel 14) in which he has given the principles which will conduce to a
harmonious society. This must be founded upon wholesome mental states in
the individual and for this the following practices are essential:
Bhavana (Development or cultivation of the mind)
The four Divine Abidings: Loving-kindness, compassion,
joy-with-others, and equanimity, bring two blessings: harmony within and
peace with other people. Their importance in Buddhist practice cannot
be over-emphasized. They are the educators of the heart or emotions and
from a Buddhist point of view it will be better to be gentle and
non-aggressive though lacking intellectual knowledge of Dhamma. Such a
person shows that he has been tamed by the Dhamma of non-harming, but
mere knowledge of the Dhamma divorced from practice makes only for
conceit and an increase of views (ditthi).
Reading the Suttas in translation, especially the Anguttara-nikaya (see the anthology in two parts with this title from BPS, Kandy, and Gradual Sayings,
the complete translation in 5 vols. from the Pali Text Society London),
will bring to light many discourses containing valuable advice for lay
Buddhist practice. It would be useful to collect these together and then
read them through from time to time. A reading of such relevant suttas
might be introduced into the evening service every day, or else read
upon Uposatha days. This brings us to the subject of the second part of
this book.
The word means “entering to stay,” in the Buddhist sense, in a vihara
or monastery. But it has a long history before Buddhist times as it was
the custom of the brahmans who performed the Vedic rites and sacrifices
to go to the sacred place away from their homes and families and purify
themselves by leading a secluded life for a day and night, returning
after the rites were finished. The days when they kept this seclusion
were determined by the phases of the moon, the most important being the
Full Moon and the New Moon days. Two other days, the quarter-moon days,
were also observed.
Here it may be helpful to say something about the lunar month. This
is a month (originally this word is cognate with “moon”) of 29 1/2 days.
Two months have 59 days, that is, one of thirty and one of twenty-nine.
Each month is divided into fortnights: of the waxing moon and of the
waning moon. Each half is therefore of 14 or 15 days and in each half
the days are numbered from the first of the waxing moon (the day after
new moon day) to the fourteenth (or fifteenth) of the waxing moon, and
then from the first of the waning moon to the fourteenth of the waning
moon. A new lunar month always begins (in Buddhist reckoning) with the
waxing half-month. The eighth day (usually) of both bright and dark
halves is the quartermoon day.
In the Buddha-time, various groups of ascetics and wanderers used the
traditional Full and New moon days for expounding their theories and
practices, while the Buddha allowed bhikkhus to assemble on these days
to listen to the recitation of the Patimokkha (the fundamental rules of a
bhikkhu) and to teach Dhamma to the lay people who came to their
monastery.
From that time down to the present, the Uposatha days have been
observed by Buddhists, both ordained and laity, in all Buddhist
countries. The practice of Buddhists, as known to the writer from Siam —
and there are many local variations — is along these lines: Early in
the morning lay people give almsfood to the bhikkhus who may be walking
on almsround,[20]
invited to a layman’s house, or the lay people may take the food to the
monastery. Usually lay people do not eat before serving their food to
the bhikkhus and they may eat only once that day, specially where the
bhikkhus practice eating a single meal. In any case, their food is
finished before noon. Before the meal the laity request the Eight
Precepts (see below), which they promise to undertake for a day and
night. It is usual for lay people to go to the local monastery and to
spend all day and night there. In different monasteries, of course, the
way they spend their time will not be the same and much depends on which
aspect of the Dhamma is stressed there: study or practice. Where there
is more study, they will hear as many as three or four discourses on
Dhamma delivered by senior bhikkhus and they will have books to read and
perhaps classes on Abhidhamma to attend. But they are quite free to
plan their own time with meditation, discussion of Dhamma with the
bhikkhus and so on. In a meditation monastery lay people will get less
instruction and that will be about the Practice of Dhamma, while
most of their time will be spent mindfully employed — walking and seated
meditation with some time given to helping the bhikkhus with their
daily duties. So the whole of this day and night (and enthusiastic lay
people restrict their sleep) is given over to Dhamma. The Bhikkhus on
these days have to meet (if they are four or more in number) and listen
to one bhikkhu recite by heart the 227 rules of training contained in
the Patimokkha. This meeting may take an hour or more and lay people
may, or may not, attend, according to the tradition of that monastery.
Apart from this regular observance, some bhikkhus may undertake an extra
austere practice, such as not lying down on the Uposatha night, which
means the effort to try and meditate in the three postures of walking,
standing, and sitting all night.
This is the practice in brief, of “entering to stay at” (uposatha) a
monastery in Asia. Obviously a Buddhist who has no facilities like these
in a non-buddhist country must spend his Uposatha differently. Perhaps
the first thing to consider is whether it is worth trying to keep the
Uposatha days. Why are they kept on the phases of the moon? The origin
of the Uposatha days in Buddhist teachings is found in the following
story:
The occasion was this: The Blessed One was living at Rajagaha on the
Vulture-Peak Rock, and at that time Wanderers of other sects were in the
habit of meeting together on the Half Moons of the Fourteenth and
Fifteenth and the Quarter Moon of the Eighth and preaching about Dhamma.
People went to hear about the Dhamma from them. They grew fond of the
Wanderers of other sects and believed in them. So the Wanderers gained
support.
Now while Seniya Bimbisara, king of Magadha was alone in retreat he
considered this, and he thought: “Why should the venerable ones not meet
together too, on these days?”
Then he went to the Blessed One and told him what he had thought,
adding: “Lord, it would be good if the venerable ones met together too,
on these days.”
The Blessed One instructed the king with a talk on the Dhamma; after
which the king departed. Then the Blessed One made this the occasion for
a discourse on the Dhamma and he addressed the bhikkhus thus:
“Bhikkhus, I allow meetings on the Half Moons of the Fourteenth and
Fifteenth and the Quarter Moon of the Eighth.”
So the bhikkhus met together on those days as allowed by the Blessed
One, but they sat in silence. People went to hear the Dhamma. They were
annoyed, and they murmured and protested: “How can the monks, the sons
of the Sakyans, meet together on these days and sit in silence dumb as
hogs? Ought not the Dhamma to be preached when they meet?”
Bhikkhus heard this. They went to the Blessed One and told him. He
made this the occasion for a discourse on the Dhamma, and he addressed
the bhikkhus thus: “Bhikkhus, when there is a meeting on the Half Moons
of the Fourteenth and Fifteenth and the Quarter Moon of the Eighth, I
allow preaching of the Dhamma.
— The Life of the Buddha, trans. by the late Bhikkhu Ñanamoli, p. 157
We can see from this that the Uposatha day was already popular at
that time; in fact India had already a lunar calendar. The Buddha
sometimes allowed popular practices when he had investigated them to see
whether they were profitable. In this case he saw that there were
advantages for Dhamma-practice in the Uposatha days, so he allowed them.
But we should understand clearly that Dhamma in its various aspects was
not taught by him out of conformity with pre-Buddhist traditions. (How
often one sees statements like “The Buddha accepted and taught the Hindu
doctrine of karma and reincarnation”!) Dhamma was taught by him based
on Enlightenment — having seen everything as it truly is. So the
teaching — for instance, of kamma — was because he had seen the truth of
this for himself. Similarly with the Uposatha days, the importance of
which are underlined by a number of discourses on the subject in the
Anguttara-nikaya, the Book of the Eights (see the Appendix).
But if the timing of the Uposatha days in Buddhist tradition was
fixed merely to coincide with the existing lunar calendar and the
traditional observances connected with it, then today when most people
work in countries which do not follow a lunar calendar it would seem
sensible to have days for special Buddhist observance during the
weekends. Is there any other significance to the Uposatha days falling
on the phases of the moon? A fairly new branch of biology, called
chronobiology, studies the rhythmicity in nature and appears to support
the importance of the Uposatha days, particularly the full moon
observance. Dr. W. Menaker of New York, writing in the American Journal
of Obstetrics and Gynecology (77:905, 1959) has observed as the result
of an analysis of data on birth and conception that the coincidences
between the lunar month of 29.53 and the average duration of the
menstrual cycle of 29 1/2 days “constitutes a combination of
circumstances that points to the synodic lunar month as the time unit of
the human sexual reproductive cycle.” It seems as though the keeping of
the Uposatha days by large numbers of the Buddhist laypeople until
recent times will have helped to limit the growth of the population in
Buddhist countries. Some people have also observed that sexual desire
comes to a peak with the full moon. Those who understand that restraint
in this and other sensual appetites is good, will see that there is a
good cause for keeping at least the full moon as an Uposatha day.
Chronobiologists are now working on the assumption that as the oceans
are affected by the moon, so the water in the body is also affected —
“As our bodies are about two-thirds ’sea’ and one-third ‘land,’ we must
sustain ‘tidal’ effects.” (Dr. Menaker, op. cit.) This seems reasonable
looked at from the teaching given on the elements by the Buddha: ”
Whatever is internal liquid element and whatever is external liquid
element, just these are the liquid element” (see Maharahulovada Sutta,
M. 62) — though the context for this quotation is the development of
insight. At any rate, development in the Dhamma goes in the direction of
becoming less affected by desires concerning the body, for to have such
desires is to have a defiled mind.
The defilements and passions can best be controlled when they can be
seen — when they are strongest. It is impossible to restrain defilements
in oneself when they are not apparent, though they may operate
underground. For instance, the person who is well-provided with wealth
and comforts may not be able to see greed or aversion at work in
himself; these defilements have not surfaced since the sea of satisfied
desires, in which they swim, is deep enough. But place this person in a
bare little hut with poor food only once a day and a strict discipline
to control his actions and then see what happens! The monsters of the
deep all rise to the surface and clamor for more extensive waters in
which to sport. On the other hand, the attitude of good bhikkhus shows
the right way to deal with defilements. Some of the strongest —
sensuality and sloth — manifest themselves at night, so the night was
recommended by the Buddha as the time when they could be tackled most
effectively. An enemy that one has not seen and known cannot be
defeated, but an enemy well known and attacked with the weapons of Right
Effort, Right Mindfulness and Right Collectedness, has no hope to win.
It is the same on Uposatha days. The defilements that show themselves
then can be restrained and limited with the aid of the Uposatha
discipline, which includes the Eight Precepts.
Let us consider it from another point of view. Renunciation is a
thread which runs through all Buddhist practice. If one practices Giving
then one renounces the pleasures that could be bought with that wealth.
When the Five Precepts are practiced then one renounces the actions
covered by them which may be pleasurable or thrilling to some and are,
in any case, unwholesome. And when effort is made to meditate, the
earnest practicer will soon find that certain pleasures and distractions
offered by this world just do not go with a calm and mindful mind, so
he renounces them.
The Eight Precepts to be discussed below are part of the same way of
practice, a discipline for a lay person’s temporary renunciation. In the
Sutta mentioned above the Buddha speaks of a noble disciple reflecting:
By undertaking the Uposatha with its eight precepts for a day and a
night I renounce the way of common men and live as the arahants do for
all their lives, compassionate, pure and wise. So the Right Precepts are
really a test of how far one can discipline oneself. That means really,
to what extent do wholesome states of mind consonant with
Dhamma-practice predominate in one’s character over unwholesome desires
built on greed, aversion and delusion? The practice of the Eight
Precepts gives one a chance to find out about this. And this is an
investigation which one can make four times a month if one wishes.
We have seen how lay people in Buddhist countries periodically
withdraw for twenty-four hours to a monastery for the practice for some
special Dhamma. But what is to be done where there is no monastery, no
bhikkhus, and no possibility of taking time off from work?
First, on these days, or on some of them, one could be a bit more in
the shrine room. This would include reciting the Eight Precepts instead
of the five and if one knows any special discourse of the Buddha, in
Pali or in English, they should be chanted or read through. A very
appropriate sutta to chant or read is the Discourse on the Eight-part Uposatha
and to this could be added such popular suttas as the Discourse on
Loving-kindness (Karaniya-metta Sutta) and the Discourse on the truly
Auspicious (Maha-mangala Sutta). Longer suttas such as the Discourse on
Treasures (Ratana Sutta) and the Discourse on Setting in motion the
Wheel of Dhamma (Dhammacakkappavattana Sutta) would be appropriate if
one has time.
Apart from precepts and discourses, more time should be given to
meditation on these days, so if one uses the shrine room only once on
ordinary days, it should be used twice upon these days, while making the
effort to sit rather longer. When the Eight Precepts are backed up by
the calm strong mind produced in meditation then they become easy to
keep.
The Dhamma that one can practice during the day at work must be
decided by each person, taking account of his own personality and of the
circumstances surrounding him. Of course, one tries to keep one’s
conduct within the bounds of the Eight Precepts and do only those things
which are consonant with the spirit of the precepts. One may find it
possible to practice Giving (dana) in some way on these days and some
short periods devoted to some of the recollections might be possible —
it depends on each person to find his own ways and means.
This brings us to the Eight Precepts and some remarks upon them. The precepts are as follows:[21]
1. I undertake the rule of training to refrain from
killing living creatures.
2. I undertake the rule of training to refrain from
taking what is not given.
3. I undertake the rule of training to refrain from
unchaste conduct.
4. I undertake the rule of training to refrain from
false speech.
5. I undertake the rule of training to refrain from
distilled and fermented intoxicants which are the occasion for carelessness.
6. I undertake the rule of training to refrain from
eating outside the time.
7. I undertake the rule of training to refrain from
dancing, singing, music, going to see entertainments,
wearing garlands, smartening with perfumes and beautifying
with cosmetics.
8. I undertake the rule of training to refrain from
a high or large sleeping-place.
It has always been understood by Buddhist lay people that if one
undertakes these Eight Precepts then great efforts should be made not to
break any of them. The Five Precepts represent a general measure for
ordinary life and in practice people have a flexible attitude towards
minor infringements of some of them. But the Eight Precepts are a more
serious commitment and should not be undertaken lightly. If one does
take them on, then one should feel reasonably certain, whatever one’s
interior and exterior circumstances, that none of the precepts will be
broken.
In the case of the first one, not only should one not kill any
living being but also one should not do the sort of work which might
involve one in killing unintentionally, where one has no choice in the
matter (work such as digging and cultivating). Even acts which are
harmful in any way to others should be avoided on an Uposatha day. Few
people have work which involves killing and fewer still of these people
will be Buddhists, as such work must be repugnant to sincere
Dhamma-practicers.
The second precept will need attention in such things as using
for one’s own purposes materials belonging to the firm (government,
etc.) that one works for, or taking extra or surplus materials for
oneself or others without permission to do so. Taking what is not given
would also include such practices as adulteration of materials for sale
and making others work without adequate remuneration.
The third precept is changed from the set of five. There
“wrong conduct” means all kinds of sex which results in harm to others —
breaking up for others’ marriages, rape and the seduction of minors,
for instance. But under this precept “unchaste conduct” means that all
kinds of sexual behavior are to be avoided whether they are wrong
conduct or are allowable in normal lay life, whether with others or by
self-stimulation. The Buddha has said:
Do not engage in heedlessness!
Do not come near to sexual joys!
The heedful and contemplative
attains abundant bliss.
— Dhp. 27
And when this abstinence is to be practiced only for one, two or four days a month there should be no great difficulty.
The fourth
precept requires a special watch on the runaway tongue. This means the
effort to practice Right Speech that is, speech which is true, brings harmony between people, is gentle and has meaning.
Dhamma has all these qualities and one’s speech should be in accordance
with it. One who has taken the Uposatha precepts should try not to
become involved in worldly chatter or arguments. And similarly with
words on paper: news-papers and magazines which just distract the mind
should be avoided for this day. If one wants to read then it should be a
book on Dhamma.
It should not be too hard to keep the fifth precept strictly
on these days. Under this precept one must include any kind of
intoxicant taken for pleasure and escape, so drugs soft and hard find a
place here as well as alcohol. At all times a Buddhist is trying to
increase in the quality of heedfulness —
Heedfulness — the path to Deathlessness,
heedlessness — the path to death:
the heedful ones do not die,
the heedless are like unto the dead.
— Dhp. 21
But intoxicants only increase unwholesome states of mind so that a person becomes more heedless (or careless as pamada has been translated in this precept).
The sixth precept also follows the practice of bhikkhus and
aims at cutting down the sloth which is experienced after a day’s work
and a substantial evening meal, while it ensures that the body is light
and fit for meditative practice. In the precept, the words “outside the
time” mean after twelve noon until dawn the following day. During this
time no food is eaten. However, some flexibility will be needed here
with people going out to work. For them it would mean no food after
their midday lunch until breakfast the next day. If one is troubled by
tiredness after work on a day when these precepts are undertaken then
tea or coffee are allowable as refreshing drinks. If hunger is the
trouble then cocoa (or even plain chocolate) should cure it. None of
these refreshments should contain milk, which is considered a food,
though sugar, honey and butter are allowed (to bhikkhus, and therefore
to lay people keeping the Eight Precepts), presumably because one can
take only a little of these things. Fruit juices which have been
strained (without fruit pulp) are other possible drinks.
The seventh precept is really a compound of two in the Ten
Precepts of a novice and therefore falls into two parts: the first on
“dancing… entertainments,” and the second concerned with “wearing
garlands… cosmetics.” The first half is aimed at keeping mind, speech
and body away from all kinds of amusements. Not of course that they are
“sinful,” but that they turn the mind out through the senses, arouse
defilements and cause conflicts where there might be peace. So these
days, under this precept must be put radio, television, theater, cinema
and sporting events. These are all ways of escape from being quiet. The
second half of the precept is directed against vanity and conceit
arising by way of the body. The tradition in the East is for Buddhists
who undertake these precepts to clothe themselves simply in white cloth
with no adornments. This will not be possible for the lay Buddhist who
goes out to work, but on such days jewelry could be left at home, scents
and lotions not used on the body, nor cosmetics on the face.
The last precept concerns sleep. Just as all the other
luxuries have been cut out, so the luxury of a large, soft bed should be
dispensed with for this night. In warm Buddhist countries a mat on the
floor is enough, but where the weather is colder a hard mattress or
folded blankets on the floor could be used. On a hard surface the body
actually relaxes more than on a soft one, also there is less desire to
sleep long. On these nights an effort should be made to restrict sleep
to the minimum. A “large bed” means one in which two people sleep. The
Buddhist who practices these precepts for a day and a night always
sleeps by himself.
This summarizes the practice of the Uposatha day. Some people may
think these precepts too difficult to carry out in the midst of an alien
society. Others may think them too easy to bother about. But before any
judgment is passed on them try practicing them for a few Uposathas and
then see what is the result. Effort made to practice Dhamma can never
bear bad fruits.
According to tradition, one may practice the Eight Precepts on the
Full Moon, New Moon and two Quarter-moon days. This is for someone who
is really making an effort and whose circumstances allow him to do so.
Others might undertake them on the two Uposatha days — the Full and New
Moon days. Or if they are to be undertaken one day a month this will
usually be on the Full Moon.
Where this had been found by experience to be quite impossible, then
the Uposatha could be kept on weekends. Better this than nothing at all!
But then married lay people may find that this will conflict with their
family responsibilities — perhaps to others in the family who are not
Buddhist. This is something for individual Buddhists to decide for
themselves.
This indeed is called the eight-part Uposatha
taught by the Buddha, gone to dukkha’s end.
This is a period of three months when bhikkhus must reside in one
place and cannot wander, though they may undertake all their usual
duties provided that they do not take them away from their monasteries
overnight. In special circumstances they may even be absent from the
monastery or residence where they have vowed to keep the Rains for as
long as seven days. As bhikkhus do not withdraw more than usual at this
time from involvement with lay people, unless they are devoting all
their time to meditation, it is better to translate vassavasa literally as “rains-residence” rather than “rains-retreat.”
The rains residence was instituted by the Buddha to prevent bhikkhus
traveling during the Rainy Season of India and S.E. Asia, and so
damaging the crops, and the living creatures which are abundant then. No
doubt he considered their health as well when he laid down that
bhikkhus must spend the rains with four walls round them and a roof over
their heads.
From the beginning this was a time when a bhikkhu could live near a
teacher, a senior bhikkhu who had specialized in meditation, in the
Discipline, or in the Discourses. He had the chance then to make
intensive efforts and learn whatever the teacher taught. After the
Rains, especially in the early days when bhikkhus mostly wandered and
had few monasteries, the teacher might receive an invitation to go
elsewhere and the settled association with pupils would be broken. And
then during the Rains there are fewer visitors to the quieter and more
secluded monasteries so that more intensive efforts are possible at this
time.
In Buddhist countries this is still the time for intensive activity:
the meditator meditates more and undertakes more of the austere
practices; the student of books makes more effort to master his studies;
the teacher-monk is more active in teaching Dhamma and the writer in
writing. In some countries this is the time when many laymen, mostly the
young, get temporary ordination as “Rains-bhikkhus” (fewer women also
become nuns for some time), usually for about four months, after which
they disrobe and return to the layman’s state. They are honored by
others with the name “pandit” (a learned man) for the learning and good
conduct that they have acquired in the monastery and benefit their
families and society in general by bringing this knowledge back with
them. This general intensification of activities in the Sangha leads lay
people to consider what they can do during this period.
Usually a lay person on the day of entering the Rains makes a vow or
vows to practice in a certain way during the three months of the
Rains-residence. This vow may be told to a senior bhikkhu or it may be
kept private but in any case it is made in front of a Buddhist shrine.
This is something which could be done by any one who wanted to tighten
up on practice for the duration of the Rains-residence. The content of
the vows vary with one’s character, country and circumstances. Below are
a number of typical vows made by lay people on Rains-entry day, some of
which could be practiced by isolated Buddhists:
During the Rains I shall give almsfood to bhikkhus every day.
I shall give up smoking while the Rains are on.
For the Rains, I shall chant morning and evening service every day.
I shall go to the monastery to hear Dhamma on every holy day (i.e., 4 days a month).
While the Rains are on I shall not take any intoxicants, or see or hear any form of entertainment.
During the Rains I shall undertake the Uposatha precepts on each Full Moon day.
For the whole Rains I shall practice meditation twice a day.
Each holy day during the Rains I shall keep the Eight Precepts and meditate twice, each time for an hour.
The vows must be practicable. It is no good making vows, perhaps
quite exalted ones, which are out of one’s range and only another
extension of one’s ego. A person who practices the Dhamma for a while
gets to know his strength and weaknesses and will know therefore what it
possible for him to undertake. At the end of the Rains, having
accomplished one’s vows without a break, one feels that something
worthwhile has been done. And sometimes these temporary practices have a
lasting effect — the smoker does not go back to tobacco, or the
meditator finds that his practice goes so much better that he continues
to sit twice a day, and so on.
During the Rains residence, some lay people in Buddhist countries
undertake one or two of the austere practices which were allowed by the
Buddha for bhikkhus.[23]
It is not possible for lay people to practice most of them but Acariya
Buddhaghosa in his “Path of Purification” (Visuddhimagga) has written
there (Ch. II para 92) that they can undertake the One-sessioner’s
practice and the bowl-food-eater’s practice. For an isolated Buddhist
who goes out to work, even these two could not be practiced.
The One-sessioner’s practice means eating one meal in one session a
day. Practiced strictly a person does not even drink foods (such as milk
and milk beverages) at other times but having sat down eats enough to
last for twenty-four hours.
The Bowl-food-eater’s practice is undertaken when a person does not
have many plates and dishes but puts all the food to be eaten on one
vessel — the sweet with the main part of the meal, though without
necessarily mixing them.
Both practices are good for limiting greed for food, for fine flavors
and desires for fine textures, etc. Food is taken by such lay people as
a medicine which is necessary to cure the disease of hunger. It is not
used for the satisfaction of sensual desires. Particularly for greed
characters (in which greed or desire is the strongest of the Roots of
Evil) such restraint can be valuable.
And if during the Rains one cannot do anything else, at least one
should at this time practice dana to the best of one’s ability and in
whatever personal ways it is possible to give. Impersonal giving, for
instance, having amounts stopped out of one’s wage packet, should be
avoided as there is little or no good kamma made in such ways. It may be
that giving time and sympathy with the effort to help others may be
more effective than giving money or goods. The Rains traditionally is
the time when lay people have the chance to increase their practice of
dana and even though one may not live near to the Sangha there are still
plenty of opportunities for giving.
This is simply to generate some zeal for Dhamma in oneself. To bring
the Dhamma to life in oneself. To get away from reading books on it and
into doing it. Not just to take a mild intellectual interest in it but
to make it the basis of one’s life. Not only to go to an occasional
lecture on the subject but to consider. “What can I DO?” Not to be
content to play with the ideas of “Buddhism” — making sure that these do
not touch one’s precious self, but to get into Dhamma so that what is
rotten in oneself is changed. Not to haggle about the finer points of atta and anatta
(self-and non-self) when one has not even got round to making effort
with the Five Precepts. Not to talk of the Void while one harbors hatred
in one’s heart. Not to be way up there with subtle ideas but to get
down to being loving and generous. Not to be swayed at every turn by the
world but to have a discipline based on Dhamma for one’s life.
A lay person in a non-Buddhist country is not only surrounded by a
culture which is opposed to the practice of many aspects of Dhamma but
he is often without the help which can be got from bhikkhus and
experienced lay teachers. If then he does make the effort to practice
along the lines suggested here, sooner or later he will be engulfed. His
mild interest in Dhamma fades away or gets lost in the jungle of
conflicting desires.
One cannot stand still in Dhamma. Either one makes effort and
cultivates oneself, or one slides away from Dhamma to deterioration.
Everything suggested here is on the side of Dhamma and leads one to grow
in Dhamma, so here is a chance to put into practice the Buddha’s words:
Make haste towards the good
and check your mind from evil.
Whoso is slow in making puñña
his mind delights in evil.
If a man should puñña make
let him do it again and again;
he should make a wish for that:
happy is the piling up of puñña.
Uposatha-atthangika Sutta (Anguttara Nikaya IV.255-259)
Thus have I heard: At one time the Exalted One was staying near
Savatthi at the Eastern monastery in the mansion (given by) Migara’s
mother. Then Visakha,[24]
Migara’s mother, approached the Exalted One; having approached and
bowed down she sat down in a suitable place. When she was seated the
Exalted One spoke thus to Visakha, Migara’s Mother:
“Visakha, when the Uposatha undertaken with its eight component practices,[25]
is entered on, it is of great fruit, of great advantage, of great
splendor, of great range. And how, Visakha, is the Uposatha undertaken
with its eight component practices, entered on, is of great fruit, great
advantage, great splendor and great range?
“Here,[26] Visakha, a noble disciple considers thus:
“‘For all their lives the arahants dwell having abandoned killing
living beings, refrain from killing living beings, they have laid down
their staffs, laid down their weapons, they are conscientious,[27]
sympathetic, compassionate for the good of all living beings; so today I
dwell, for this night and day, having abandoned killing living beings,
refraining from killing living beings, I am one who has laid down my
staff, laid down my weapon, I am conscientious, sympathetic,
compassionate for the good of all living beings. By this practice,
following after the arahants, the Uposatha will be entered on by me.’
“It is undertaken by this first practice.
“(He considers:) ‘For all their lives the arahants dwell having
abandoned taking what is not given, refrain from taking what is not
given, they are takers of what is given, those who expect only what is
given, themselves become clean without thieving; so today I dwell, for
this night and day, having abandoned taking what is not given,
refraining from taking what is not given. I am a taker of what is given,
one who expects only what is given, by myself become clean without
thieving. By this practice, following after the arahants, the Uposatha
will be entered on by me.’
“It is undertaken by this second practice.
“(He considers:) ‘For all their lives the arahants dwell having
abandoned unchaste conduct, they are of chaste conduct, living aloof,
refrain from sex which is the way of common society; so today I dwell,
for this night and day, having abandoned unchaste conduct, I am of
chaste conduct, living aloof, refraining from sex which is the common
way of society. By this practice, following after the arahants, the
Uposatha will be entered on by me.’
“It is undertaken by this third practice.
“(He considers:) ‘For all their lives the arahants dwell having
abandoned false speech, refrain from false speech, they are speakers of
truth, joiners of truth,[28] firm-in-truth,[29] grounded-on-truth,[30]
not speakers of lies to the world; so today I dwell, for this night and
day, having abandoned false speech, refraining from false speech, a
speaker of truth, a joiner of truth, firm-in-truth, grounded-on-truth,
not a speaker of lies to the world. By this practice, following after
the arahants, the Uposatha will be entered on by me.’
“It is undertaken by this fourth practice.
“(He considers:) ‘For all their lives the arahants dwell having
abandoned distilled and fermented intoxicants which are the occasion for
carelessness and refrain from them; so today I dwell, for this night
and day, having abandoned distilled and fermented intoxicants which are
the occasion for carelessness, refraining from them. By this practice,
following after the arahants, the Uposatha will be entered on by me.’
“It is undertaken by this fifth practice.
“(He considers:) ‘For all their lives the arahants are one-mealers, refrain from eating outside the time, desisting at night,[31]
so today I am a one-mealer, refraining from eating outside the time,
desisting at night. By this practice, following after the arahants, the
Uposatha will be entered on by me.’
“It is undertaken by this sixth practice.
“(He considers:) ‘For all their lives the arahants refrain from
dancing, singing, music, going to see entertainments, wearing garments,
smartening with perfumes and beautifying with cosmetics; so today I
refrain from dancing, singing, music, going to see entertainments,
wearing ornaments, smartening with perfumes and beautifying with
cosmetics. By this practice, following after the arahants, the Uposatha
will be entered on by me.’
“It is undertaken by this seventh practice.
“(He considers:) ‘For all their lives the arahants having abandoned high beds[32] and large beds,[33]
refraining from high beds and large beds, they make use of a low
sleeping place, a (hard) bed or a strewing of grass; so today I have
abandoned high beds and large beds, refraining from high beds and large
beds, I make use of a low sleeping place, a (hard) bed or a strewing of
grass. By this practice, following after the arahants the Uposatha will
be entered on by me.’
“It is undertaken by this eighth practice.
“Thus indeed, Visakha, is the Uposatha entered on and undertaken with
its eight component practices, of great fruit, of great advantage, of
great splendor, of great range. “How great a fruit? How great an
advantage? How great a splendor? How great a range?
“Just as though, Visakha, one might have power, dominion and kingship[34] over sixteen great countries abounding in the seven treasures[35]
— that is to say, Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti,
Vansa, Kure, Pañcala, Maccha, Surasena, Assaka, Avanti, Gandhara and
Kamboja, yet it is not worth a sixteenth part of the Uposatha undertaken
with its eight practices. For what reason? Miserable is kingship over men compared with heavenly bliss.
“That which among men is fifty years, Visakha, is one night and day
of the devas of the Four Great Kings, their month has thirty of those
days, their year twelve of those months; the lifespan of the devas of
the Four Great Kings is five hundred of those heavenly years. Now here a
certain woman or man, having entered on the Uposatha undertaken with
its eight practices, at the break up of the body, after death, may arise
to fellowship with the devas of the Four Great Kings — such a thing
indeed is known, Visakha. It was in connection with this that I have
said: Miserable is kingship over men compared with heavenly bliss.
“That which among men is a hundred years, Visakha, is one night and
day of the devas of the Thirty-three, their month has thirty of those
days, their year twelve of those months; the lifespan of the devas of
the Thirty-three is one thousand of those heavenly years.[36]
Now here a certain woman or man, having entered on the Uposatha
undertaken with the eight practices, at the break up of the body, after
death, may arise to fellowship with the devas of the Thirty-three — such
a thing indeed is known, Visakha. It was in connection with this that I
have said: Miserable is kingship over men compared with heavenly bliss.
“That which among men is two hundred years, Visakha, is one night and
day of the Yama devas, their month has thirty of those days, their year
twelve of those months; the lifespan of the Yama devas is two thousand
of those heavenly years. Now here a certain woman or man, having entered
on the Uposatha undertaken with the eight practices, at the break-up of
the body, after death, may arise to fellowship with the Yama devas —
such a thing indeed is known, Visakha. It was in connection with this
that I have said: Miserable is kingship over men compared with heavenly bliss.
“That which among men is four hundred years, Visakha, is one night
and day of the Tusita devas, their month has thirty of those days, their
year twelve of those months; the lifespan of the Tusita devas is four
thousand of those heavenly years. Now here a certain woman or man,
having entered on the Uposatha undertaken with the eight practices, at
the break up of the body, after death, may arise to fellowship with the
Tusita devas — such a thing indeed is known, Visakha. It was in
connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
“That which among men is eight hundred years, Visakha, is one night
and day of the Nimmanarati devas, their month has thirty of those days,
their year twelve of those months; the lifespan of the Nimmanarati devas
is eight thousand of those heavenly years. Now here a certain woman or
man, having entered on the Uposatha undertaken with the eight practices,
at the break up of the body, after death may arise to fellowship with
the Nimmanarati devas — such a thing indeed is known, Visakha. It was in
connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
“That which among men is sixteen hundred years, Visakha, is one night
and day of the Paranimmitavasavatti devas, their month has thirty of
those days, their year twelve of those months; the lifespan of the
Paranimmitavasavatti devas is sixteen thousand of those heavenly years.
Now here a certain woman or man, having entered on the Uposatha
undertaken with the eight practices, at the break up of the body, after
death, may arise to fellowship with the Paranimmitavasavatti devas —
such a thing indeed is known, Visakha. It was in connection with this
that I have said: Miserable is kingship over men compared with heavenly bliss.
“Kill no life, nor take what is not given, speak no lie, nor be an
alcoholic, refrain from sex and unchaste conduct, at night do not eat
out-of-time food, neither bear garlands nor indulge with perfume, and
make your bed a mat upon the ground: this indeed is called the
eight-part uposatha taught by the Buddha gone to dukkha’s end. The
radiance of the sun and moon, both beautiful to see, follow on from each
other, dispelling the darkness as they go through the heavens,
illumining the sky and brightening the quarters and the treasure found
between them: pearls and crystals and auspicious turquoises, gold
nuggets and the gold called “ore,” monetary gold with gold dust carried
down — compared with the eight-part uposatha, though they are enjoyed,
are not a sixteenth part — as the shining of the moon in all the groups
of stars. Hence indeed the woman and the man who are virtuous enter on
uposatha having eight parts and having made merits[37] bringing forth happiness blameless they obtain heavenly abodes.”
— Anguttara Nikaya, iv. 255-258
(The upasaka Vasettha, when he heard this discourse, after the Buddha had finished speaking the above verses, exclaimed:)
“Lord, if my dear kin and relatives were to enter on the uposatha
undertaken with its eight practices, it would be for their benefit and
happiness for many a day. Lord, if all the warrior-nobles, brahmans,
merchants and laborers were to enter on the uposatha undertaken with its
eight practices, it would be for their benefit and happiness for many a
day.”
“So it is, Vasettha. If all the warrior-nobles, brahmans, merchants
and laborers were to enter on the uposatha undertaken with its eight
practices, it would be for their benefit and happiness for many a day.
If this world with its devas, maras and brahmas, this generation with
its samanas and brahmans, together with its rulers and mankind were to
enter on the uposatha undertaken with its eight practices, it would be
for their benefit and happiness for many a day. Vasettha, if these great
sala trees were to enter on the uposatha undertaken with its eight
practices it would be for their benefit and happiness for many a day,
that is, if they were conscious, what to speak of mankind.”
— Anguttara Nikaya, iv. 259
The Precepts or Moral Conduct (sila) are:
A great crossbar preventing entrance into the four woeful states,
a tree of the gods fulfilling all wishes,
an autumnal sun dispelling the miserable darkness,
a seedbed in which wholesome dhammas grow,
an adamantine casket full of various sorts of gems,
a ladder ascending to the palaces of the heavenly worlds,
a bubbling source from which the waters of loving-kindness flow,
a ship to cross over the sea of all fears,
a great bridge to pass over the ocean of wandering-on,
a great cloud cooling the blaze of birth, decay and death,
the one vehicle for entering the City of Nibbana.
— From “The Adornment of the Buddhist Laity” (Upasaka janalamkara)
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.
Buddha
asked them to experience,to seek their own truths,not to conform to
what they heard,but rather to observe. To build their own conclusions on
gathered & observed evidence.He explained that there was no other
way of determining if something was good or not, except by living it.
Buddha’s
discourses have been named the Suttas. Normally, the word accompanying
Sutta refers to the people to whom he was speaking to. The speech he
made for the Kalamas is very well known, because it’s the text that
emphasizes Buddha’s appreciation for inquiry. This is why this Sutta is
also named The Inquiry Sutta.
The Beginning
When
Buddha reached the Kalamas they were all very excited to be face to
face with the Awakenement with Awareness One. They had questions, and
were also eager to learn from the Buddha himself.
They
all gathered around the Buddha, along with his disciples. That’s when a
Kalama man approached Buddha, in the most respectful way, and asked him
about the wise men that would come and go to their village.
He
explained that these men would usually exalt their faith and criticize
other beliefs. They would all have great reasons to justify their own
faith over other faiths. So, all of these men were considered very wise,
and this is why the townspeople didn’t know who to believe, or who to
follow
The Way of Inquiry
Buddha
accepted and understood this confusion, because of all the conflicting
information. That’s when he taught them the way of inquiry. He told them
not to believe or accept anything based on who says it, or because it’s
in the scriptures, or because of the nature of the ones practicing it.
Not even his teachings were to be accepted without questioning.
He
asked them to experience, to seek their own truths, not to conform to
what they heard, but rather to observe. And to build their own
conclusions on gathered and observed evidence. He explained that there
was no other way of determining if something was good or not, except by
living it.
The
Kalamas had doubts about their capacity of judgment about what was good
and what was not. That’s when Buddha mentioned a line of reflective
questions, numbering behaviors and consequences, and asking the Kalamas
to judge them as good or bad.
The Kalamas did a great job and Buddha made them realize that they already had what was necessary to decide on their own.
The origins of suffering
What
catches our attention is that the reflective questions the Buddha asks
the Kalamas are all based on the three origins of suffering. He asks
about someone who is attached to things, and about someone who’s full of
rage and another living in delusion. The Kalamas recognized that these
were going to lead to negative consequences and therefore should not
serve as examples.
Buddha
believed that men’s suffering had three basic origins or attachments –
The first, is the fact that man was deeply connected to impermanent
beings or things, which didn’t belong to anyone. The second origin of
suffering is hatred – the rage one could experience was enough to blind
him to what was good and right. And the final and third is delusion –
the habit of living as if there was no suffering, as if there was no
ending, as if there was no constant transformation. Believing in a
constant reality that does not exist.
Buddha,
as it was common at that time as a good teaching practice, would then
ask about antagonist situations. He would ask about someone with no
attachments, no hatred and no delusions. He would ask about the product
that would come from these men and the consequences of their acts.
Kamma (Law of Cause and Condition)
Explaining
the origins of suffering in that way was a great tool that Buddha used
to show us how we can manage our own kamma. Normally when we hear the
word Kamma we think about the negative consequences.
However,
Kamma is about good things too. All the good you do, also comes back to
you. Doing things for this exclusive purpose is not right, but becomes
natural. Actually, I would dare say it is already, at least to some
degree, natural to you.
You
help someone carry a bag upstairs, or to the car, and a few blocks
ahead you encounter someone you really liked to see again, but you lost
his/her phone number. These things can be seen as coincidence, but often
are not. We don’t realize this, because the good you did before was so
natural, you didn’t wait for any sort of reward.
The
Sutta gives you the keys along the path, these are the philosophical
tools necessary for your own growth. They act as the basic building
blocks for your own personal development. The rest is up to you, for you
have to be your own teacher, you have to awaken your own soul.
10 Life Lessons From Buddha (Buddhism)
Philosophies for Life
431K subscribers
In
this video we will be talking about 10 Life Lessons From Buddha.
Gautama Buddha was a philosopher, meditator, spiritual teacher, and
religious leader who is credited as the founder of Buddhism.
So with that in mind, here are 10 important lessons that we can learn from Gautama Buddha -
01. Practice the Middle Way
02. Adopt the right view
03. Create good karma
04. Live everyday like it is your last
05. Great things are the results of small good habits
06. Show your wisdom in silence
07. If in a conflict, choose compassion
08. Choose friends for quality over quantity
09. Be generous
10. You can be a Buddha too
I hope you enjoyed watching the video and hope these 10 life lessons from Buddha will add value to your life.
The
Buddha was a philosopher, meditator, spiritual teacher, and religious
leader who is credited as the founder of Buddhism. He was born as
Siddhartha Gautama in India in 566 BC into an aristocratic family and
when he was twenty-nine years old, he left the comforts of his home to
seek the meaning of the suffering he saw around him.
After
six years of arduous yogic training, he abandoned the way of
self-mortification and instead sat in mindful meditation beneath a bodhi
tree. On the full moon of May, with the rising of the morning star,
Siddhartha Gautama became the Buddha, the awakened one. The Buddha
wandered the plains of northeastern India for 45 years more, teaching
the path or Dharma he had realized in that moment. Around him developed a
community of people, drawn from every tribe and caste, devoted to
practicing this path.
Nowadays,
he is worshiped by most Buddhist schools as the enlightened one who has
escaped the cycle of birth and rebirth, transcending Karma. Their main
teachings focus on their insight into duhkha meaning “suffering” and
into Nirvana, which means the end of suffering.
In
this video we will be talking about 10 Life Lessons From Buddha.
Gautama Buddha was a philosopher, meditator, spiritual teacher, and
religious leader who …
Búdda
bað þá að upplifa, að leita að eigin sannleika, ekki að vera í samræmi
við það sem þeir heyrðu, heldur að fylgjast með. Til að byggja eigin
ályktanir á safnaðri og athuguðum sönnunargögnum. Hann útskýrði að það
væri engin önnur leið til að ákvarða hvort eitthvað væri gott eða ekki,
nema með því að lifa því.
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Búdda bað þá að upplifa, að leita að eigin sannleika, ekki að vera í
samræmi við það sem þeir heyrðu, heldur að fylgjast með. Til að byggja
eigin ályktanir á safnaðri og athuguðum sönnunargögnum. Hann útskýrði að
það væri engin önnur leið til að ákvarða hvort eitthvað væri gott eða
ekki, nema með því að lifa því.
Erindi Búdda hafa verið nefnd Suttas. Venjulega vísar orðið sem fylgir
Sutta til fólksins sem hann var að tala við. Ræðan sem hann flutti fyrir
Kalamas er mjög þekkt, vegna þess að það er textinn sem leggur áherslu á
þakklæti Búdda fyrir fyrirspurn. Þetta er ástæðan fyrir því að þessi
Sutta er einnig nefnd The Enquiry Sutta.
Byrjunin
Þegar Búdda náði til Kalamas voru þeir allir mjög spenntir fyrir því að
vera augliti til auglitis við Awakenement with Awareness One. Þeir höfðu
spurningar og voru líka fúsir til að læra af Búdda sjálfum.
Þeir söfnuðust allir í kringum Búdda ásamt lærisveinum hans. Það var
þegar Kalama maður nálgaðist Búdda, á virðulegasta hátt, og spurði hann
um vitringana sem myndu koma og fara til þorpsins þeirra.
Hann útskýrði að þessir menn myndu venjulega upphefja trú sína og
gagnrýna aðrar skoðanir. Þeir hefðu allir miklar ástæður til að réttlæta
eigin trú umfram aðrar trúarbrögð. Svo að allir þessir menn voru taldir
mjög vitrir og þess vegna vissu borgarbúar ekki hverjum þeir ættu að
trúa eða hverjum þeir ættu að fylgja
Leiðin að fyrirspurninni
Búdda samþykkti og skildi þetta rugl vegna allra misvísandi upplýsinga.
Það var þegar hann kenndi þeim leiðina til fyrirspurnar. Hann sagði þeim
að trúa ekki eða samþykkja neitt út frá því hver segir það, eða vegna
þess að það er í ritningunum eða vegna eðlis þeirra sem iðka það. Ekki
einu sinni átti að taka við kenningum hans án efa.
Hann bað þá um að upplifa, leita að eigin sannleika, ekki að vera í
samræmi við það sem þeir heyrðu, heldur að fylgjast með. Og að byggja
sínar eigin ályktanir á safnaðri og athuguðum sönnunargögnum. Hann
útskýrði að það væri engin önnur leið til að ákvarða hvort eitthvað væri
gott eða ekki, nema með því að lifa því.
Kalamas höfðu efasemdir um dómgreindargetu sína um hvað væri gott og
hvað ekki. Það var þegar Búdda nefndi línu af hugsandi spurningum,
talaði hegðun og afleiðingar og bað Kalama um að dæma þær sem góðar eða
slæmar.
Kalamas stóðu sig frábærlega og Búdda lét þá átta sig á því að þeir
höfðu þegar það sem nauðsynlegt var til að ákveða sjálfir.
Uppruni þjáningar
Það sem vekur athygli okkar er að hugsandi spurningar sem Búdda spyr
Kalamas byggjast allar á þremur uppruna þjáningarinnar. Hann spyr um
einhvern sem er tengdur hlutunum og um einhvern sem er fullur af reiði
og annar sem lifir í blekkingu. Kalamas viðurkenndu að þetta myndi leiða
til neikvæðra afleiðinga og ættu því ekki að vera dæmi.
Búdda trúði því að þjáningar karla ættu sér þrjá grundvallar uppruna eða
viðhengi - sú fyrsta er sú staðreynd að maðurinn var djúpt tengdur
óendanlegum verum eða hlutum, sem tilheyrðu engum. Annar uppruni
þjáningarinnar er hatur - reiðin sem maður gæti upplifað nægði til að
blinda hann fyrir því sem var gott og rétt. Og það síðasta og þriðja er
blekking - venjan að lifa eins og engar þjáningar væru, eins og enginn
endir væri, eins og engin stöðug umbreyting væri. Að trúa á stöðugan
veruleika sem er ekki til.
Búdda, eins og það var algengt á þeim tíma sem góð kennsluvenja, myndi
þá spyrja um andstæðar aðstæður. Hann myndi spyrja um einhvern án
tengsla, haturs og blekkinga. Hann spurði um vöruna sem kæmi frá þessum
mönnum og afleiðingar gjörða þeirra.
Kamma (lögmál um orsök og ástand)
Að útskýra uppruna þjáningarinnar á þann hátt var frábært tæki sem Búdda
notaði til að sýna okkur hvernig við getum stjórnað okkar eigin kamma.
Venjulega þegar við heyrum orðið Kamma hugsum við um neikvæðar
afleiðingar.
Hins vegar snýst Kamma um góða hluti líka. Allt það góða sem þú gerir,
kemur einnig aftur til þín. Að gera hluti í þessum sérstaka tilgangi er
ekki rétt heldur verður það eðlilegt. Reyndar myndi ég þora að segja að
það sé nú þegar, að minnsta kosti að einhverju leyti, eðlilegt fyrir
þig.
Þú hjálpar einhverjum að bera tösku uppi, eða að bílnum og nokkrum
húsaröðum á undan lendir þú í einhverjum sem þér fannst mjög gaman að
sjá aftur, en þú misstir símanúmerið hans. Það má líta á þessa hluti sem
tilviljun en oft ekki. Við gerum okkur ekki grein fyrir þessu, vegna
þess að það góða sem þú gerðir áður var svo eðlilegt, að þú beiðst ekki
eftir neinum verðlaunum.
Sutta gefur þér lyklana meðfram stígnum, þetta eru heimspekileg verkfæri
sem eru nauðsynleg fyrir þinn eigin vöxt. Þeir virka sem
grunnbyggingarefni fyrir eigin persónulega þróun. Restin er undir þér
komið, því þú verður að vera þinn eigin kennari, þú verður að vekja þína
eigin sál.
Buddha
gwara ha ka ha nwee ahụmahụ, ka ha chọọ eziokwu nke aka ha, ọ bụghị iji
kwekọọ n’ihe ha nụrụ, kama ka ha mee. Iji mee ka mkpebi nke aka ha
gbakọtara na ihe akaebe a chọpụtara. Ọ kọwara na ọ nweghị ụzọ ọzọ isi
achọpụta ma ọ bụrụ na ihe dị mma ma ọ bụ na ọ bụghị, belụsọ ibi ya.
Okwu Buddha ka akpọrọ Suttas. Okwu a so Sutta na-ezo aka na ndị ọ
na-agwa okwu. Okwu a o kwuru maka Kalamas bụ ihe amaara nke ọma, n’ihi
na ọ bụ ederede na-emesi Buddha ike ịju ajụjụ. Nke a bụ ihe kpatara
akpọrọ Sutta a Enyocha Sutta.
Mmalite
Mgbe Buddha rutere Kalamas, ha niile nwere ọ excitedụ na ihu na ihu na
edemede na Onye Mmata. Ha nwere ajụjụ, ma dịkwa njikere ị mụta ihe na
Buddha n’onwe ya.
Ha niile gbakọtara na Buddha, ya na ndị na-eso ụzọ ya. Nke ahụ bụ mgbe
otu nwoke Kalama bịarutere Buddha, n’ụzọ kachasị nsọpụrụ, wee jụọ ya
banyere ndị amamihe ahụ ga-abịa ma laa n’obodo ha.
Ọ kọwara na ndị ikom a na-ebulikarị okwukwe ha elu ma katọọ nkwenkwe ndị
ọzọ. Ha nile g’enwe ezi nkpuru ime ka okwukwe ha di ka ndi ozo. Ya
mere, a na-ewere ndị ikom a niile ka ndị maara ihe, nke a mere na ndị
obodo ahụ amaghị onye ha ga-ekwere, ma ọ bụ ndị na-eso
Ofzọ nyocha
Buddha nakweere ma ghọta nghota a, n’ihi ozi niile na-emegiderịta onwe
ha. Ọ bụ mgbe ahụ ka ọ kụziiri ha ụzọ ịjụ ase. Ọ gwara ha ka ha ghara
ikwere ma ọ bụ nara ihe ọ bụla dabere na onye na-ekwu ya, ma ọ bụ n’ihi
na ọ dị n’akụkụ Akwụkwọ Nsọ, ma ọ bụ n’ihi ọdịdị nke ndị na-eme ya. A
gaghị anabata ọbụna ihe ndị ọ kụziri n’enweghị ajụjụ ọ bụla.
Ọ gwara ha ka ha nwee ahụmahụ, ka ha chọọ eziokwu nke aka ha, ọ bụghị
ime ihe kwekọrọ n’ihe ha nụrụ, kama ka ha mee ihe ha kwuru. Na iji wuo
nkwubi okwu nke aka ha mgbe ha chikotara ma lekwa akaebe. Ọ kọwara na ọ
nweghị ụzọ ọzọ isi achọpụta ma ọ bụrụ na ihe dị mma ma ọ bụ na ọ dịghị,
belụsọ site n’ibi ya.
Ndị Kalamas nwere obi abụọ banyere ikike ha nwere ikpe ikpe maka ezi ihe
na ihe na-adịghị mma. Nke ahụ bụ mgbe Buddha kwuru banyere ajụjụ ndị
na-atụgharị uche, nọmba omume na nsonaazụ, na ịjụ Kalamas ikpe ha ikpe
dị ka ndị ọma ma ọ bụ ihe ọjọọ.
Kalamas rụrụ nnukwu ọrụ na Buddha mere ka ha ghọta na ha nwere ihe dị
mkpa iji kpebie n’onwe ha.
Mmalite nke ahụhụ
Ihe na-adọrọ uche anyị bụ na ajụjụ ndị na-atụgharị uche Buddha jụrụ
Kalamas niile dabere na isi mmalite atọ nke nhụjuanya. Ọ na-ajụ maka otu
onye nwere mmasị n’ihe, yana gbasara onye iwe juru obi na onye ọzọ bi
na aghụghọ. Ndị Kalamas ghọtara na ihe ndị a ga-eduga na nsonaazụ
na-adịghị mma, yabụ na ha ekwesịghị ịbụ ihe atụ.
Buddha kwenyere na nhụjuanya ụmụ mmadụ nwere mmalite atọ ma ọ bụ
mgbakwunye - nke mbụ, bụ eziokwu na mmadụ nwere njikọ miri emi na ndị
na-adịghị adịgide adịgide ma ọ bụ ihe, nke na-abụghị nke onye ọ bụla.
Isi mmalite nke nhụjuanya bụ ịkpọasị - ọnụma nke mmadụ nwere ike ịnagide
mere ka ọ kpuo ìsì banyere ihe dị mma na ihe ziri ezi. Na nke ikpeazu
na nke ato bu nduhie - omume nke ibi ndu dika agagh enwe ahuhu, dika
agasi na ogwugwu enweghi ogwugwu, dika agagh enwe ngbanwe mgbe nile.
Ikwere na mgbe niile nke na-adịghị adị.
Buddha, dịka ọ bụ ihe a na-ahụkarị n’oge ahụ dị ka ezigbo nkuzi nkuzi,
ga-ajụzi maka ọnọdụ ndị na-emegide ya. Ọ ga-ajụ maka onye na-enweghị
mgbakwunye, enweghị ịkpọasị na echiche efu. Ọ ga-ajụ maka ngwaahịa
ga-esi n’aka ndị ikom a na nsonaazụ nke omume ha.
Kamma (Iwu nke Ihe kpatara na Ọnọdụ)
Kọwa mmalite nke nhụjuanya n’ụzọ ahụ bụ nnukwu ngwaọrụ Buddha jiri gosi
anyị otu anyị ga - esi jikwa kamma anyị. Nọmalị mgbe anyị nụrụ okwu
Kamma anyị na-eche maka nsonaazụ ọjọọ.
Otú ọ dị, Kamma banyere ezi ihe kwa. Ihe ọma niile ị n’eme,
lọghachikwute gị. Ime ihe maka ebumnuche a abụghị ihe ziri ezi, kama ọ
na-abụ ihe ebumpụta ụwa. N’ezie, m ga-anwa anwa ikwu na ọ bụrịrị, ma ọ
dịkarịa ala, dị ka okike gị.
Na-enyere mmadụ aka iburu akpa n’ụlọ elu, ma ọ bụ n’ụgbọala, na obere
blọlụ dị n’ihu ị ga-ezute onye ị masịrị ịhụ ọzọ, mana nọmba ekwentị ya
efunahụ. Enwere ike ịhụ ihe ndị a dịka ndabakọ, mana anaghị adịkarị.
Anyị amataghị nke a, n’ihi na ezi ihe ị mere na mbụ bụ ihe okike, ị
chereghị ụdị ụgwọ ọrụ ọ bụla.
Sutta na-enye gị mkpịsị ugodi n’okporo ụzọ ahụ, ihe ndị a bụ ngwa ọrụ
nkà ihe ọmụma dị mkpa maka uto gị. Ha na-arụ ọrụ dị ka ntọala ụlọ nke
aka gị. Ihe ndị ọzọ dị gị n’aka, n’ihi na ị ga-abụ onye nkuzi nke gị, ị
ga-akpọte mkpụrụ obi gị.
Buddha
meminta mereka untuk mengalami, mencari kebenaran mereka sendiri, bukan
untuk menyesuaikan diri dengan apa yang mereka dengar, melainkan untuk
mengamati. Untuk membangun kesimpulan sendiri atas bukti yang
dikumpulkan & diamati, dia menjelaskan bahwa tidak ada cara lain
untuk menentukan apakah sesuatu itu baik atau tidak, kecuali dengan
menjalaninya.
5 Situasi Yang Tidak Dapat Diperoleh Oleh Siapapun - Ayya Santini
TheResidentofdhamma
3.38K subscribers
Situasi yang tidak dapat diperoleh oleh siapapun juga,
Tidak menjadi tua , semua orang pasti akan mengalami usia tua
Tidak jatuh sakit, semua orang akan megalami sakit
Tidak meninggal, semua orang pasti akan meninggal pada akhirnya
Tidak hancur, semua pada akhirnya akan hancur
Tidak hilang , semua orang pasti akan mengalami kehilangan
Dhamadesana yang di bawakan oleh Ayya Santini di Vihara Parivara Dhamma Acala, New york . USA
5 Situasi Yang Tidak Dapat Diperoleh Oleh Siapapun - Ayya Santini
Situasi
yang tidak dapat diperoleh oleh siapapun juga, Tidak menjadi tua ,
semua orang pasti akan mengalami usia tuaTidak jatuh sakit, semua orang
akan meg…
Khotbah Buddha disebut Sutta. Biasanya, kata Sutta yang menyertai
mengacu pada orang yang dia ajak bicara. Pidato yang dia buat untuk para
Kalama sangat terkenal, karena teksnya yang menekankan penghargaan
Buddha untuk penyelidikan. Inilah mengapa Sutta ini juga disebut Sutta
Penyelidikan.
Awal mula
Ketika Buddha mencapai Kalama, mereka semua sangat bersemangat untuk
bertatap muka dengan Kebangkitan dengan Kesadaran. Mereka memiliki
pertanyaan, dan juga ingin belajar dari Buddha sendiri.
Mereka semua berkumpul di sekitar Buddha, bersama dengan murid-muridnya.
Saat itulah seorang pria Kalama mendekati Buddha, dengan cara yang
paling hormat, dan bertanya tentang orang bijak yang akan datang dan
pergi ke desa mereka.
Dia menjelaskan bahwa orang-orang ini biasanya meninggikan iman mereka
dan mengkritik kepercayaan lain. Mereka semua akan memiliki alasan yang
kuat untuk membenarkan keyakinan mereka sendiri di atas agama lain.
Jadi, semua pria ini dianggap sangat bijak, dan inilah mengapa penduduk
kota tidak tahu siapa yang harus dipercaya, atau siapa yang harus
diikuti
Cara Penyelidikan
Buddha menerima dan memahami kebingungan ini, karena semua informasi
yang saling bertentangan. Saat itulah dia mengajari mereka cara
bertanya. Dia mengatakan kepada mereka untuk tidak percaya atau menerima
apa pun berdasarkan siapa yang mengatakannya, atau karena itu ada dalam
kitab suci, atau karena sifat orang yang mempraktikkannya. Bahkan
ajarannya tidak diterima tanpa pertanyaan.
Dia meminta mereka untuk mengalami, untuk mencari kebenaran mereka
sendiri, bukan untuk menyesuaikan diri dengan apa yang mereka dengar,
melainkan untuk mengamati. Dan untuk membangun kesimpulan mereka sendiri
atas bukti yang dikumpulkan dan diamati. Dia menjelaskan bahwa tidak
ada cara lain untuk menentukan apakah sesuatu itu baik atau tidak,
kecuali dengan menjalaninya.
Kalama memiliki keraguan tentang kapasitas penilaian mereka tentang apa
yang baik dan yang tidak. Saat itulah Buddha menyebutkan sederet
pertanyaan reflektif, menghitung perilaku dan konsekuensi, dan meminta
Kalama untuk menilai mereka sebagai baik atau buruk.
Kalama melakukan pekerjaan dengan baik dan Buddha membuat mereka
menyadari bahwa mereka sudah memiliki apa yang perlu untuk diputuskan
sendiri.
Asal mula penderitaan
Apa yang menarik perhatian kami adalah bahwa pertanyaan reflektif yang
Buddha ajukan kepada para Kalama semuanya didasarkan pada tiga asal mula
penderitaan. Dia bertanya tentang seseorang yang terikat pada hal-hal,
dan tentang seseorang yang penuh amarah dan yang lainnya hidup dalam
delusi. Kalama menyadari bahwa ini akan membawa konsekuensi negatif dan
oleh karena itu tidak boleh dijadikan sebagai contoh.
Buddha percaya bahwa penderitaan manusia memiliki tiga asal usul atau
keterikatan dasar - Yang pertama, adalah fakta bahwa manusia sangat
terkait dengan makhluk atau benda yang tidak kekal, yang bukan milik
siapa pun. Asal mula penderitaan yang kedua adalah kebencian - kemarahan
yang dialami seseorang sudah cukup untuk membutakannya terhadap apa
yang baik dan benar. Dan yang terakhir dan ketiga adalah delusi -
kebiasaan hidup seolah-olah tidak ada penderitaan, seolah-olah tidak ada
akhir, seolah-olah tidak ada perubahan yang konstan. Percaya pada
realitas konstan yang tidak ada.
Buddha, sebagaimana lazimnya pada waktu itu sebagai praktik mengajar
yang baik, kemudian akan bertanya tentang situasi antagonis. Dia akan
bertanya tentang seseorang tanpa keterikatan, tanpa kebencian, dan tanpa
delusi. Dia akan bertanya tentang produk yang akan datang dari
orang-orang ini dan konsekuensi dari tindakan mereka.
Kamma (Hukum Sebab dan Kondisi)
Menjelaskan asal mula penderitaan dengan cara itu adalah alat hebat yang
digunakan Buddha untuk menunjukkan kepada kita bagaimana kita dapat
mengatur kamma kita sendiri. Biasanya ketika kita mendengar kata kamma
kita memikirkan tentang konsekuensi negatifnya.
Bagaimanapun, Kamma adalah tentang hal-hal yang baik juga. Semua
kebaikan yang Anda lakukan, juga kembali kepada Anda. Melakukan sesuatu
untuk tujuan eksklusif ini tidaklah benar, tetapi menjadi wajar.
Sebenarnya, saya berani mengatakan itu, setidaknya sampai taraf
tertentu, alami bagi Anda.
Anda membantu seseorang membawa tas ke atas, atau ke mobil, dan beberapa
blok di depan Anda bertemu dengan seseorang yang sangat Anda sukai,
tetapi Anda kehilangan nomor teleponnya. Hal-hal ini dapat dilihat
sebagai kebetulan, tetapi seringkali tidak. Kami tidak menyadarinya,
karena kebaikan yang Anda lakukan sebelumnya sangat alami, Anda tidak
menunggu imbalan apa pun.
Sutta memberi Anda kunci di sepanjang jalan, ini adalah alat filosofis
yang diperlukan untuk pertumbuhan Anda sendiri. Mereka bertindak sebagai
blok bangunan dasar untuk pengembangan pribadi Anda. Selebihnya
terserah Anda, karena Anda harus menjadi guru Anda sendiri, Anda harus
membangunkan jiwa Anda sendiri.
D’iarr
Búda orthu taithí a fháil, a bhfírinní féin a lorg, gan cloí leis an
méid a chuala siad, ach breathnú orthu. Chun a gcuid conclúidí féin a
thógáil ar fhianaise a bailíodh agus a breathnaíodh. Mhínigh sé nach
raibh aon bhealach eile ann lena chinneadh an raibh rud éigin go maith
nó nach raibh, ach amháin trína mhaireachtáil.
Ainmníodh dioscúrsaí Búda mar Suttas. De ghnáth, tagraíonn an focal a
ghabhann le Sutta do na daoine a raibh sé ag labhairt leo. Tá an-aithne
ar an óráid a rinne sé do na Kalamas, toisc gurb é an téacs é a leagann
béim ar an meas atá ag Búda ar fhiosrú. Sin é an fáth go dtugtar an
Sutta Fiosrúcháin ar an Sutta seo freisin.
An tús
Nuair a shroich Búda na Kalamas bhí an-áthas orthu go léir a bheith
aghaidh ar aghaidh leis an Awakenement le Feasacht a hAon. Bhí
ceisteanna acu, agus bhí fonn orthu foghlaim ón mBúda féin freisin.
Chruinnigh siad go léir timpeall an Bhúda, in éineacht lena
dheisceabail. Sin é an uair a chuaigh fear Kalama i dteagmháil le Búda,
ar an mbealach is measúla, agus chuir sé ceist air faoi na daoine
críonna a thiocfadh agus a rachadh chun a sráidbhaile.
Mhínigh sé gur gnách leis na fir seo a gcreideamh a mhúscailt agus
cáineadh a dhéanamh ar chreidimh eile. Bheadh cúiseanna móra acu go
léir chun a gcreideamh féin a chosaint ar chreidimh eile. Mar sin,
measadh go raibh na fir seo go léir an-ciallmhar, agus is é seo an fáth
nach raibh a fhios ag muintir an bhaile cé a chreidfeadh iad, nó cé a
leanfadh iad
Bealach an Fhiosrúcháin
Ghlac Búda leis an mearbhall seo agus thuig sé é, mar gheall ar an
bhfaisnéis chontrártha uile. Sin é an uair a mhúin sé an bealach
fiosrúcháin dóibh. Dúirt sé leo gan aon rud a chreidiúint nó glacadh
leis bunaithe ar cé a deir é, nó toisc go bhfuil sé sna scrioptúir, nó
mar gheall ar nádúr na ndaoine a chleachtann é. Ní raibh fiú a theagasc
le glacadh gan cheistiú.
D’iarr sé orthu dul i dtaithí, a bhfírinní féin a lorg, gan cloí leis an
méid a chuala siad, ach breathnú orthu. Agus a gconclúidí féin a
thógáil ar fhianaise a bailíodh agus a breathnaíodh. Mhínigh sé nach
raibh aon bhealach eile ann lena chinneadh an raibh rud éigin go maith
nó nach raibh, ach amháin trína mhaireachtáil.
Bhí amhras ar na Kalamas faoina gcumas breithiúnais faoi na rudaí a bhí
go maith agus faoi na rudaí nach raibh. Sin é an uair a luaigh Búda líne
ceisteanna machnamhach, iompraíochtaí agus iarmhairtí a uimhriú, agus
iarraidh ar na Kalamas iad a mheas mar mhaith nó olc.
Rinne na Kalamas sár-jab agus thug Búda orthu a thuiscint go raibh an
méid a bhí riachtanach acu cheana féin chun cinneadh a dhéanamh leo
féin.
Bunús na fulaingthe
Is é an rud a ghlacann ár n-aird ná go bhfuil na ceisteanna machnamhach a
chuireann an Búda ar na Kalamas bunaithe ar thrí bhunús na fulaingthe.
Fiafraíonn sé faoi dhuine atá ceangailte le rudaí, agus faoi dhuine atá
lán le buile agus duine eile atá ina chónaí faoi dhraíocht. D’aithin na
Kalamas go mbeadh iarmhairtí diúltacha mar thoradh orthu seo agus dá
bhrí sin níor cheart go bhfónfadh siad mar shamplaí.
Chreid Búda go raibh trí bhunús nó iatán bunúsacha ag fulaingt na bhfear
- An chéad cheann, ná go raibh baint dhomhain ag an duine le neacha nó
rudaí neamhfhoirfe, nár bhain le duine ar bith. Is fuath leis an dara
bunús fulaingt - ba leor an rage a d’fhéadfadh a bheith aige chun é a
dhalladh leis an rud a bhí go maith agus go ceart. Agus is é an cluiche
ceannais agus an tríú ceann ná mealltacht - an nós maireachtála amhail
is nach mbeadh aon fhulaingt ann, amhail is nach mbeadh deireadh leis,
amhail is nach mbeadh claochlú leanúnach ann. A chreidiúint i réaltacht
leanúnach nach bhfuil ann.
Chuirfeadh Búda, mar a bhí coitianta ag an am sin mar dhea-chleachtas
teagaisc, ceist ansin faoi chásanna antagonist. Chuirfeadh sé ceist ar
dhuine faoi aon cheangaltáin, gan fuath agus gan urchair. Chuirfeadh sé
ceist faoin táirge a thiocfadh ó na fir seo agus faoi iarmhairtí a
ngníomhartha.
Kamma (Dlí Cúis agus Coinníoll)
Uirlis iontach ab ea míniú a thabhairt ar bhunús na fulaingthe ar an
mbealach sin a d’úsáid Búda chun a thaispeáint dúinn conas is féidir
linn ár kamma féin a bhainistiú. De ghnáth nuair a chloiseann muid an
focal Kamma smaoinímid ar na hiarmhairtí diúltacha.
Mar sin féin, baineann Kamma le rudaí maithe freisin. Gach maith a
dhéanann tú, tagann sé ar ais chugat freisin. Níl sé ceart rudaí a
dhéanamh chun na críche eisiacha seo, ach éiríonn sé nádúrtha. I
ndáiríre, ba mhaith liom a rá go bhfuil sé cheana féin, go pointe
áirithe ar a laghad, nádúrtha duit.
Cabhraíonn tú le duine mála a iompar thuas staighre, nó chuig an gcarr,
agus cúpla bloc amach romhainn tagann tú ar dhuine ar thaitin leat a
fheiceáil arís, ach chaill tú a (h) uimhir theileafóin. Is féidir na
rudaí seo a fheiceáil mar chomhtharlú, ach go minic ní bhíonn. Ní
thuigimid é seo, toisc go raibh an mhaith a rinne tú roimhe seo chomh
nádúrtha, níor fhan tú ar luaíocht de chineál ar bith.
Tugann an Sutta na heochracha duit ar feadh an chosáin, is iad seo na
huirlisí fealsúnachta atá riachtanach d’fhás féin. Feidhmíonn siad mar
bhunchlocha d’fhorbairt phearsanta féin. Is fútsa atá an chuid eile, mar
caithfidh tú a bheith i do mhúinteoir féin, caithfidh tú d’anam féin a
mhúscailt.
Buddha
chiese loro di sperimentare, di cercare le proprie verità, non di
conformarsi a ciò che sentivano, ma piuttosto di osservare. Per
costruire le proprie conclusioni su prove raccolte e osservate. Spiegò
che non c’era altro modo per determinare se qualcosa fosse buono o no,
se non vivendolo.
I discorsi di Buddha sono stati chiamati Sutta. Normalmente, la parola
che accompagna Sutta si riferisce alle persone a cui stava parlando. Il
discorso che ha fatto per i Kalama è molto noto, perché è il testo che
sottolinea l’apprezzamento del Buddha per l’indagine. Questo è il motivo
per cui questo Sutta è anche chiamato The Inquiry Sutta.
L’inizio
Quando il Buddha raggiunse i Kalama, erano tutti molto entusiasti di
trovarsi faccia a faccia con il Risveglio con la Consapevolezza Uno.
Avevano domande ed erano anche desiderosi di imparare dallo stesso
Buddha.
Si radunarono tutti intorno al Buddha, insieme ai suoi discepoli. Fu
allora che un uomo di Kalama si avvicinò a Buddha, nel modo più
rispettoso, e gli chiese degli uomini saggi che sarebbero andati e
venuti al loro villaggio.
Ha spiegato che questi uomini di solito esaltano la loro fede e
criticano altre credenze. Tutti avrebbero ottime ragioni per
giustificare la propria fede rispetto ad altre fedi. Quindi, tutti
questi uomini erano considerati molto saggi, ed è per questo che i
cittadini non sapevano a chi credere o chi seguire
La via dell’indagine
Buddha accettò e comprese questa confusione, a causa di tutte le
informazioni contrastanti. Fu allora che insegnò loro la via
dell’indagine. Ha detto loro di non credere o accettare nulla in base a
chi lo dice, o perché è nelle Scritture, o per la natura di quelli che
lo praticano. Nemmeno i suoi insegnamenti dovevano essere accettati
senza essere interrogati.
Ha chiesto loro di sperimentare, di cercare le proprie verità, non di
conformarsi a ciò che hanno sentito, ma piuttosto di osservare. E per
costruire le proprie conclusioni su prove raccolte e osservate. Ha
spiegato che non c’era altro modo per determinare se qualcosa era buono o
no, se non viverlo.
I Kalama avevano dubbi sulla loro capacità di giudizio su ciò che era
buono e cosa non lo era. Fu allora che il Buddha menzionò una linea di
domande riflessive, numerando i comportamenti e le conseguenze e
chiedendo ai Kalama di giudicarli come buoni o cattivi.
I Kalama hanno fatto un ottimo lavoro e Buddha ha fatto capire loro che
avevano già ciò che era necessario per decidere da soli.
Le origini della sofferenza
Ciò che attira la nostra attenzione è che le domande riflessive che il
Buddha pone ai Kalama si basano tutte sulle tre origini della
sofferenza. Chiede di qualcuno che è attaccato alle cose, di qualcuno
che è pieno di rabbia e di un altro che vive nell’illusione. I Kalama
hanno riconosciuto che questi avrebbero portato a conseguenze negative e
quindi non dovevano servire da esempio.
Il Buddha credeva che la sofferenza degli uomini avesse tre origini o
attaccamenti fondamentali: il primo è il fatto che l’uomo era
profondamente connesso a esseri o cose impermanenti, che non
appartenevano a nessuno. La seconda origine della sofferenza è l’odio:
la rabbia che si poteva provare era sufficiente ad accecarlo verso ciò
che era buono e giusto. E l’ultima e la terza è l’illusione: l’abitudine
di vivere come se non ci fosse sofferenza, come se non ci fosse fine,
come se non ci fosse una trasformazione costante. Credere in una realtà
costante che non esiste.
Buddha, poiché era comune a quel tempo come buona pratica di
insegnamento, chiedeva poi delle situazioni antagoniste. Chiedeva di
qualcuno senza attaccamenti, senza odio e senza delusioni. Chiedeva del
prodotto che sarebbe venuto da questi uomini e delle conseguenze delle
loro azioni.
Kamma (legge di causa e condizione)
Spiegare le origini della sofferenza in quel modo è stato un ottimo
strumento che Buddha ha usato per mostrarci come possiamo gestire il
nostro kamma. Normalmente quando sentiamo la parola Kamma pensiamo alle
conseguenze negative.
Tuttavia, il Kamma riguarda anche le cose buone. Tutto il bene che fai,
torna anche a te. Fare le cose per questo scopo esclusivo non è giusto,
ma diventa naturale. In realtà, oserei dire che è già, almeno in una
certa misura, naturale per te.
Aiuti qualcuno a portare una borsa di sopra, o in macchina, e pochi
isolati più avanti incontri qualcuno che ti è piaciuto molto rivedere,
ma hai perso il suo numero di telefono. Queste cose possono essere viste
come una coincidenza, ma spesso non lo sono. Non ce ne rendiamo conto,
perché il bene che hai fatto prima era così naturale, non hai aspettato
nessun tipo di ricompensa.
Il Sutta ti dà le chiavi lungo il percorso, questi sono gli strumenti
filosofici necessari per la tua crescita. Agiscono come elementi
costitutivi di base per il tuo sviluppo personale. Il resto dipende da
te, perché devi essere il tuo insegnante, devi risvegliare la tua stessa
anima.
Buddha
njaluk supaya padha ngrasakake, ngupayakake kayektene dhewe, ora cocog
karo apa sing dirungokake, nanging luwih becik ngawasi. Kanggo nggawe
kesimpulan dhewe babagan bukti sing dikumpulake & diamati. Dheweke
nerangake manawa ora ana cara liya kanggo nemtokake manawa ana sing apik
utawa ora, kajaba kudu urip.
Wacana Buddha wis dijenengi Suttas. Biasane, tembung sing ngancani Sutta
nuduhake wong sing diajak ngobrol. Pidato sing digawe kanggo Kalamas
misuwur banget, amarga teks sing negesake apresiasi Buddha kanggo
penyelidikan. Mula Sutta iki uga dijenengi Inquiry Sutta.
Wiwitane
Nalika Buddha tekan Kalamas, dheweke kabeh seneng banget bisa
adhep-adhepan karo Awakenement kanthi Sadhar. Dheweke duwe pitakon, lan
uga kepengin sinau saka Buddha dhewe.
Kabeh padha kumpul ngubengi Buddha, lan para sakabate. Nalika semana ana
wong Kalama nyedhaki Buddha, kanthi cara sing paling ngajeni, lan takon
babagan wong wicaksana sing bakal teka lan budhal menyang desane.
Dheweke nerangake manawa para pria kasebut biasane bakal nambah iman lan
ngritik kapercayan liyane. Kabeh bakal duwe alasan gedhe kanggo
mbenerake kapercayane dhewe tinimbang agama liyane. Dadi, kabeh wong
kasebut dianggep wicaksana banget, mula wong-wong kutha ora ngerti sapa
sing bakal dipercaya, utawa sing kudu ngetutake
Cara Enquiry
Buddha nampa lan ngerti kebingungan iki, amarga kabeh informasi sing
beda-beda. Nalika semana dheweke mulang cara priksaan. Dheweke ngandhani
supaya ora ngandel utawa nampa apa-apa adhedhasar sing ujar, utawa
amarga ana ing tulisan suci, utawa amarga sifat sing nindakake. Malah
piwulangé ora bisa ditampa tanpa ditakoni.
Dheweke njaluk supaya padha ngrasakake, ngupayakake kayektenane dhewe,
aja nganti padha karo apa sing dirungokake, nanging luwih becik ngawasi.
Lan kanggo nggawe kesimpulan dhewe ing bukti sing dikumpulake lan
diamati. Dheweke nerangake manawa ora ana cara liya kanggo nemtokake
manawa ana sing apik utawa ora, kajaba urip.
Kalamas duwe keraguan babagan kapasitas mutusake babagan sing apik lan
sing ora. Nalika semana Buddha nyebutake babagan pitakon sing
nggambarake, ngetrapake prilaku lan konsekuensi, lan njaluk supaya
Kalamas ngadili sing apik utawa ala.
Wong-wong Kalamas nindakake tugas sing hebat banget lan Buddha nggawe
dheweke sadar yen dheweke wis duwe keperluan kanggo mutusake dhewe.
Asal-usul kasusahan
Sing narik kawigatosan kita yaiku pitakon refleksi sing ditakokake
Buddha marang Kalamas kabeh adhedhasar telung asal-usul panandhang.
Dheweke takon babagan wong sing kepengin banget, lan babagan wong sing
nesu banget lan wong liya sing urip licik. Wong Kalamas ngakoni manawa
bakal nyebabake konsekuensi negatif lan mula ora kudu conto.
Buddha percaya manawa kasengsarane pria duwe telung asal usul utawa
lampiran - Sing pertama, kasunyatane manawa manungsa pancen ana
gandhengane karo makhluk utawa barang-barang sing ora tetep, sing dudu
duweke sapa wae. Asal-Usul penderitaan nomer loro yaiku sengit - nesu
sing bisa dialami cukup kanggo nggawe wuta marang sing apik lan bener.
Lan pungkasan lan nomer telu yaiku khayalan - pakulinan urip kaya ora
ana sengsara, kaya ora ana pungkasane, kaya ora ana transformasi
terus-terusan. Pracaya karo kasunyatan sing terus-terusan sing ora ana.
Buddha, amarga umume minangka praktik mulang sing apik, banjur bakal
takon babagan kahanan antagonis. Dheweke bakal takon babagan wong sing
ora duwe lampiran, ora ana sengit lan khayalan. Dheweke bakal takon
babagan produk sing bakal teka saka para pria kasebut lan akibat saka
tumindak kasebut.
Kamma (Hukum Sebab lan Kahanan)
Nerangake asal-usule kasangsaran kanthi cara kasebut minangka alat sing
hebat sing digunakake Buddha kanggo nuduhake kepiye cara ngatur kamma
dhewe. Biasane, nalika krungu tembung Kamma, kita bakal mikir akibate
sing ala.
Nanging, Kamma uga duwe babagan sing apik. Kabeh kabecikan sing sampeyan
tindakake, uga bakal bali menyang sampeyan. Nindakake perkara kanggo
tujuan eksklusif iki ora bener, nanging dadi wajar. Sejatine, aku bakal
wani ujar manawa wis, paling ora kanggo sawetara derajat, iku alami
kanggo sampeyan.
Sampeyan nulungi wong nggawa tas ing ndhuwur, utawa menyang mobil, lan
sawetara blok ing ngarep sampeyan nemoni wong sing sampeyan seneng
banget bisa ndeleng maneh, nanging sampeyan kelangan nomer telpon.
Prekara-prekara kasebut bisa uga dianggep bisa ketepakan, nanging asring
ora. Kita ora ngerti iki, amarga kabecikan sing sampeyan lakoni
sadurunge iku alami, sampeyan ora ngenteni hadiah apa wae.
Sutta menehi kunci ing dalan, iki minangka alat filosofis sing
dibutuhake kanggo tuwuh dhewe. Dheweke tumindak minangka pamblokiran
dhasar kanggo pangembangan pribadi sampeyan. Sisane mung gumantung karo
sampeyan, amarga sampeyan kudu dadi guru dhewe, sampeyan kudu nggugah
jiwa sampeyan.
Будда
олардан тәжірибе алуды, өз шындықтарын іздеуді, естігендеріне сәйкес
келмеуді, керісінше сақтауды сұрады. Жиналған және бақыланған дәлелдерге
сүйене отырып, өз тұжырымдарын жасау үшін, ол бірдеңенің жақсы немесе
жақсы еместігін, оны өмір сүруден басқа анықтаудың басқа әдісі жоқ
екенін түсіндірді.
Әлемдік діндер. Будда діні / Мәдениеттану
Абенова Айжан
49 subscribers
Пәні / Мәдениеттану
Тақырыбы: Әлемдік діндер. Будда діні
Мақсаты: Буддизм ілімінің пайда болуы, таралуы,
негізгі тармақтарымен таныстыру
Бақылау сұрақтары:
1. Қазіргі кездегі буддизмнің үш ағымын атаңыз.
2. Будда дінінің пайда болу тарихына тоқталыңыз
3. Будда дінінің уағыздарында не туралы айтылады?
4. Діни детерминизм дегеніміз не?
5. будда дінінен бөлініп шыққын ағымды қалай түсінеміз?
Пәні
/ МәдениеттануТақырыбы: Әлемдік діндер. Будда дініМақсаты: Буддизм
ілімінің пайда болуы, таралуы,негізгі тармақтарымен таныстыру Бақылау
сұрақтары:1. Қа…
Будданың дискурстары Сутта деп аталды. Әдетте, Саттаны сүйемелдейтін сөз
ол сөйлескен адамдарға қатысты болады. Оның Каламалар үшін сөйлеген
сөзі өте танымал, өйткені бұл мәтін Будданың сұрау салуға деген
ризашылығын білдіреді. Сондықтан бұл Сатта «Сұрау Сутта» деп те аталады.
Басы
Будда Каламаларға жеткенде, олардың бәрі Оянумен оянғанымен бетпе-бет
келгеніне қатты қуанды. Олардың сұрақтары болды, сонымен қатар Будданың
өзінен сабақ алуға құлшынысты.
Олардың барлығы шәкірттерімен бірге Будданың айналасына жиналды. Міне,
сол кезде калама адамы Буддаға ең құрметпен жақындап, одан өз ауылына
келіп-кететін ақылды адамдар туралы сұрады.
Ол бұл адамдар әдетте сенімдерін жоғарылатып, басқа нанымдарды
сынайтынын түсіндірді. Олардың барлығына өз сенімдерін басқа сенімдерге
қарағанда ақтауға үлкен себептер болар еді. Демек, бұл адамдардың
барлығы өте дана саналды, сондықтан да қала тұрғындары кімге сенетінін
немесе кімге еретінін білмейді
Анықтау тәсілі
Будда бұл түсініксіздікті қабылдады және түсінді, өйткені барлық
қайшылықты ақпарат. Міне, сол кезде ол оларға тергеу амалдарын үйретті.
Ол оларға ешнәрсе айтпайтындығына, не Жазбаларда болғандықтан немесе оны
қолданатындардың табиғатына байланысты ештеңеге сенбеуді немесе
қабылдамауды айтты. Тіпті оның ілімдері де сұрақсыз қабылданбауы керек
еді.
Ол олардан тәжірибе алуды, өз шындықтарын іздеуді, естігендеріне сәйкес
келмеуді, керісінше сақтауды сұрады. Жиналған және бақыланған дәлелдерге
өз қорытындыларын жасау. Ол бір нәрсенің жақсы не жақсы еместігін, оны
өмір сүру арқылы анықтайтын басқа әдіс жоқ деп түсіндірді.
Каламалар ненің жақсы және ненің жақсы емес екендігіне деген
қабілеттеріне күмәнданды. Дәл сол кезде Будда рефлексиялық сұрақтар,
мінез-құлық пен салдарды санау және Каламалардан оларды жақсы немесе
жаман деп бағалауын сұраған.
Каламалар өте жақсы жұмыс істеді, ал Будда оларды өздері шешуге қажетті
нәрселер бар екенін түсіндірді.
Азаптың бастауы
Біздің назарымызды аударатын нәрсе - Будданың Каламалардан беретін
рефлексиялық сұрақтарының бәрі азаптың үш бастауына негізделген. Ол
заттарға байланған біреу туралы, ал ашуға толы біреу туралы, ал екіншісі
адасушылықта өмір сүретін адам туралы сұрайды. Каламалар бұлардың
жағымсыз салдарға әкелетіндігін және сондықтан олар мысал бола
алмайтынын түсінді.
Будда ерлердің азап шегуінің үш негізгі бастауы немесе тіркеуі бар деп
есептеді - біріншісі, адамның тұрақты болмыстармен немесе ешкімге
тиесілі емес заттармен терең байланыста болуы. Қайғы-қасіреттің екінші
бастауы - жеккөрушілік - ашуланшақтық оны жақсылық пен жақсылыққа соқыр
ету үшін жеткілікті болды. Ал ақырғы және үшіншісі - алдау - азап
шекпегендей өмір сүру әдеті, аяқталмаған сияқты, үнемі өзгеріс
болмағандай. Болмайтын тұрақты шындыққа сену.
Будда, әдеттегідей, жақсы оқыту тәжірибесі ретінде антагонистік
жағдайлар туралы сұрайтын. Ол ешқандай жабысқақ, жеккөрушіліксіз,
алдамшы адам туралы сұрайтын. Ол осы адамдардан келетін өнім және
олардың әрекеттерінің салдары туралы сұрайтын.
Камма (себеп пен жағдай заңы)
Азаптың пайда болуын осылайша түсіндіру Будда бізге өз каммамызды қалай
басқаруға болатындығын көрсететін керемет құрал болды. Әдетте біз Камма
сөзін естігенде оның жағымсыз салдары туралы ойланамыз.
Алайда, Камма да жақсы нәрселер туралы. Сіз жасаған барлық жақсылықтар
сізге де оралады. Осы эксклюзивті мақсатта істер жасау дұрыс емес, бірақ
табиғи болып шығады. Шындығында, мен бұл сізге, кем дегенде, белгілі
бір дәрежеде табиғи деп айтуға батылымды беремін.
Сіз біреудің үстіңгі қабатқа немесе көлікке сөмке көтеруіне
көмектесесіз, ал бірнеше блокта сіз қайта көруді қатты ұнатқан адаммен
кездесесіз, бірақ сіз оның телефон нөмірін жоғалтып алдыңыз. Бұл
нәрселерді кездейсоқтық ретінде қарастыруға болады, бірақ көбінесе олай
емес. Біз мұны түсінбейміз, өйткені сіздің жасаған жақсылығыңыз табиғи
болғандықтан, сіз қандай да бір сыйақы күтпедіңіз.
Сатта сізге кілттерді береді, бұл сіздің өсуіңізге қажетті философиялық
құралдар. Олар сіздің жеке дамуыңыздың негізгі құрылыс материалдары
ретінде әрекет етеді. Қалғаны өз еркіңде, өйткені сен өзіңнің мұғалімің
болуың керек, өзіңнің жаныңды ояту керек.
불교의 예언3 미륵부처님의 출세, 석가모니는 4대 제자에게 열반에 들지 말고 미륵불을 기다리라 했다ㅣ이것이 개벽이다 책
부처님의 설교는 경 (Sutta)으로 명명되었습니다. 일반적으로 경에 수반되는 단어는 그가 말하고있는 사람들을 의미합니다. 그가
Kalamas를 위해 만든 연설은 부처님의 탐구에 대한 감사를 강조하는 텍스트이기 때문에 매우 잘 알려져 있습니다. 이것이이
Sutta가 The Inquiry Sutta라고도 불리는 이유입니다.
시작
Buddha가 Kalamas에 도착했을 때 그들은 Awakenement with Awareness One을 마주하게되어 매우
흥분했습니다. 그들은 질문이 있었고 또한 부처님에게서 배우기를 열망했습니다.
그들은 모두 그의 제자들과 함께 부처 주위에 모였습니다. 그때 Kalama 남자가 부처에게 가장 정중하게 다가가 자신의 마을에오고
갈 현자들에 대해 물었습니다.
그는이 사람들이 보통 그들의 믿음을 높이고 다른 믿음을 비판 할 것이라고 설명했습니다. 그들은 모두 다른 신앙에 대한 자신의
신앙을 정당화 할 큰 이유가있을 것입니다. 그래서이 모든 사람들은 매우 현명하다고 여겨졌 고 마을 사람들은 누구를 믿어야할지,
누구를 따라야할지 몰랐습니다.
문의 방법
붓다는 모든 상충되는 정보 때문에이 혼란을 받아들이고 이해했습니다. 그때 그는 그들에게 탐구 방법을 가르쳤습니다. 그는 말한
사람이나 경전에 있기 때문에 또는 그것을 실천하는 사람들의 본질 때문에 어떤 것도 믿거 나 받아들이지 말라고 그들에게 말했습니다.
그의 가르침조차도 의문없이 받아 들여서는 안되었다.
그는 그들에게 경험하고, 자신의 진리를 추구하고, 그들이들은 것에 따르지 않고, 오히려 관찰하라고 요청했습니다. 그리고 수집되고
관찰 된 증거에 대한 자신의 결론을 구축합니다. 그는 그것을 사는 것 외에는 어떤 것이 좋은지 아닌지를 판단하는 다른 방법이
없다고 설명했다.
칼라마는 무엇이 좋은지 아닌지에 대한 판단 능력에 대해 의구심을 가졌습니다. 그때 부처가 일련의 성찰적인 질문, 행동과 결과에
번호를 매기고, 캘 러마에게 그들을 좋든 나쁘게 판단하라고 요청한 때입니다.
칼라마는 훌륭한 일을했고 부처는 그들 스스로 결정하는 데 필요한 것이 이미 있다는 것을 깨닫게했습니다.
고통의 기원
우리의 관심을 끄는 것은 부처님이 칼라마에게 묻는 성찰적인 질문이 모두 고통의 세 가지 기원에 근거하고 있다는 것입니다. 그는
사물에 집착하는 사람, 분노로 가득 찬 사람, 망상 속에 사는 사람에 대해 묻습니다. 칼라마는 이것이 부정적인 결과를 초래할
것이기 때문에 예가되어서는 안된다는 것을 인식했습니다.
부처님은 인간의 고통에는 세 가지 근원이나 집착이 있다고 믿었습니다. 첫 번째는 인간이 누구에게도 속하지 않는 무상 존재 나
사물과 깊이 연결되어 있다는 사실입니다. 고통의 두 번째 근원은 증오입니다. 사람이 경험할 수있는 분노는 그가 선하고 옳은 것을 눈
멀게 할만큼 충분했습니다. 마지막과 세 번째는 망상입니다. 마치 고통이없는 것처럼, 마치 끝이없는 것처럼, 끊임없는 변화가없는
것처럼 사는 습관입니다. 존재하지 않는 끊임없는 현실을 믿습니다.
부처님은 그 당시 좋은 교수법으로 흔했듯이 적대적인 상황에 대해 물어볼 것입니다. 그는 애착도없고 증오도없고 망상도없는 사람에
대해 물었습니다. 그는이 사람들에게서 나올 제품과 그들의 행동의 결과에 대해 물어볼 것입니다.
업 (원인과 조건의 법칙)
그런 식으로 고통의 근원을 설명하는 것은 부처가 우리 자신의 업을 관리 할 수있는 방법을 보여주기 위해 사용한 훌륭한
도구였습니다. 일반적으로 업이라는 단어를들을 때 우리는 부정적인 결과에 대해 생각합니다.
그러나 Kamma는 좋은 것에 관한 것이기도합니다. 당신이 한 모든 좋은 일도 당신에게 돌아옵니다. 이 독점적 인 목적을 위해
일하는 것은 옳지 않지만 자연스러워집니다. 사실, 나는 그것이 이미 적어도 어느 정도는 당신에게 자연스러운 것이라고 감히 말할
것입니다.
당신은 누군가가 가방을 위층이나 차에 가지고 다니는 것을 돕고 몇 블록 앞쪽에서 당신이 정말로 좋아하는 사람을 다시 만나지 만 그
/ 그녀의 전화 번호를 잃어 버렸습니다. 이러한 것들은 우연으로 볼 수 있지만 종종 그렇지 않습니다. 우리는 이것을 깨닫지
못합니다. 이전에 한 일이 너무 자연 스러웠 기 때문에 어떤 보상도 기다리지 않았습니다.
Sutta는 경로를 따라 열쇠를 제공하며, 이는 자신의 성장에 필요한 철학적 도구입니다. 그들은 당신 자신의 개인 개발을위한 기본
구성 요소 역할을합니다. 나머지는 여러분에게 달려 있습니다. 여러분은 여러분 자신의 스승이되어야하고 여러분 자신의 영혼을 깨워
야합니다.
Bûda
ji wan xwest ku ezmûnê, li rastiyên xwe bigerin, ne ku li gorî ya ku
wan bihîstî guncan bin, lê bêtir binêrin. Ji bo ku encamên xwe li ser
delîlên berhevkirî û dîtî ava bikin. Wî diyar kir ku ji xeynî
jiyankirinê tiştek din tune ku meriv diyar bike ka tiştek baş e an na.
Navê vegotinên Bûda hatine Suttas. Bi gelemperî, peyva digel Sutta
mirovên ku wî bi wan re diaxivî ve tête gotin. Axaftina ku wî ji bo
Kalamas kir pir baş tête zanîn, ji ber ku ew nivîsa ku pesnê Bûda ji bo
lêpirsînê dide, girîng e. Ji ber vê yekê navê vê Sutta jî dike Sutta
Lêpirsînê.
Destpêk
Gava Bûda gihîşt Kalamasê ew hemî kêfxweş bûn ku bi Hişyariya Yek re rû
bi rû bûn. Pirsên wan hebûn, û di heman demê de jî dil dixwestin ku ji
Bûda bi xwe fêr bibin.
Ew tev bi şagirtên wî re li dora Bûda civiyan. Wê çaxê zilamek Kalama,
bi awayê herî rêzdar nêzîkê Bûda bû, û jê pirsî derheqê aqilmendên ku dê
werin û biçin gundê wan.
Wî diyar kir ku ev zilam dê bi gelemperî baweriya xwe bilind bikin û
baweriyên din rexne bikin. Dê hemî sedemên wan ên mezin hebin ku
baweriya xwe bi baweriyên din re rast bikin. Ji ber vê yekê, ev hemî mêr
pir şehreza hatin hesibandin, û ji ber vê yekê ye ku bajaran nizanibû
ji kê bawer bike, an ji kî re bişopîne
Awayê Lêpirsînê
Bûda, ji ber hemî agahdariya nakok, vê tevliheviyê qebûl kir û fam kir.
Wê demê wî awayê lêpirsînê fêrî wan kir. Wî ji wan re got ku li ser
bingeha kî dibêje, bawer nakin an qebûl nakin, an ji ber ku di nivîsên
pîroz de ye, an ji ber cewherê yên ku wê dikin. Tewra hînkirinên wî jî
ne dihatin qebûl kirin bê pirsîn.
Wî ji wan xwest ku ezmûnê, li rastiyên xwe bigerin, ne ku bi ya ku wan
bihîstî guncan bin, lê li şûna wan binihêrin. Ji bo ku encamên xwe li
ser delîlên berhevkirî û dîtî ava bikin. Wî diyar kir ku çu rêyek din
tune ku meriv diyar bike ka tiştek baş e an na, ji bilî zindîbûna wê.
Kalamas di derheqê kapasîteya xwe ya dîwanê de di derheqê çi baş û çi ne
de guman kir. Wê çaxê Bûda behsa rêzek pirsên berbiçav, tevger û
encamên hejmartinê kir, û ji Kalamas xwest ku wan baş an xirab
binirxîne.
Kalamas karekî mezin kir û Bûda wan fêhm kir ku jixwe ew ji bo biryarê
bi serê xwe hewce bû.
Kokên êşan
Ya ku bala me dikişîne ev e ku pirsên berbiçav ên Bûda ji Kalamas
dipirse hemî li ser bingeha sê kokên êşan têne girtin. Ew li ser yekê / a
ku bi tiştan ve girêdayî ye, û li ser kesê / a ku ji hêrsê tije ye û yê
din jî di derewan de dijî pirs dike. Kalamas destnîşan kir ku ev ê ber
bi encamên neyînî ve biçin û ji ber vê yekê divê wekî mînak nebin.
Bûda bawer dikir ku êşên mirovan sê jêderk an girêdanên bingehîn hene -
Ya yekem, ev e ku mirov bi kûrahî bi heyberên an tiştên bêserûber ve
girêdayî bû, yên ku ne yên kesî bûn. Duyemîn êşa êşan nefret e - hêrsa
ku meriv pê dikaribû bes bû ku wî korî tiştê qenc û rast bike. Ya dawîn û
sêyemîn jî xapandin e - adeta ku meriv jiyan dike mîna ku êş tunebe,
mîna ku dawiya wê tune, wekî ku veguherînek domdar tune. Baweriya bi
rastiyek domdar ku tune ye.
Bûda, ji ber ku di wê demê de wekî pratîkek hînkirina baş hevpar bû, wê
hingê dê li ser rewşên dijber bipirse. Ew ê li kesek / a ku bêyî
girêdan, nefret û bê xapandin bipirse. Ew ê li ser hilbera ku dê ji van
mirovan were û encamên kiryarên wan bipirse.
Kamma (Zagona Sedem û Mercê)
Bi wî rengî vegotina koka êşan amûrek mezin bû ku Bûda bikar anî da ku
nîşanî me bide ka em çawa dikarin kamma xwe bi rêve bibin. Bi gelemperî
gava ku em peyva Kamma dibihîzin em li ser encamên neyînî difikirin.
Lêbelê, Kamma di derbarê tiştên baş de jî ye. Hemî qenciya ku hûn dikin,
di heman demê de vedigere ba we. Kirina tiştan ji bo vê armanca taybetî
ne rast e, lê xwezayî dibe. Ya rast, ez ê diwêrim bêjim ew jixwe, qe
nebe heya radeyekê, ji we re xwezayî ye.
Hûn alîkariya yekê / a yekî dikin ku li jor, an li gerîdeyê çenteyek
hilgire, û çend blokên li pêş hûn bi kesê / a ku we pir hez dikir dîsa
bibîne re rûbirû dibin, lê we jimara têlefona wî / wê winda kir. Van
tiştan wekî rasthatinê têne dîtin, lê pir caran ne wisa ne. Em viya fam
nakin, ji ber ku qenciya ku we berê kir pir xwezayî bû, hûn li benda
celebek xelatê neman.
Sutta di rê de kilîtan dide we, ev amûrên felsefeyê ne ku ji bo
mezinbûna xwe bi xwe hewce ne. Ew ji bo pêşveçûna kesane ya weya xwe
wekî blokên avahiyê yên bingehîn tevdigerin. Ya mayî bi we re ye, ji bo
ku hûn bibin mamosteyê xwe, divê hûn giyanê xwe şiyar bikin.
Будда
алардан тажрыйба сурап, өз чындыктарын издөөнү, укканына ылайык
келбестен, тескерисинче, байкап көрүүнү суранды. Чогултулган жана
байкалган далилдерге таянып, өз тыянактарын түзүү үчүн, ал бир нерсенин
жакшы же жакшы эместигин, аны жашоо менен гана аныктоонун башка жолу жок
экендигин түшүндүрдү.
Будда: Почитаемый в Мирах
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Рекомендуем к просмотру в формате 4К.
Что
в мире имеет наибольшую ценность? Для одних – материальные блага,
здоровье и безопасность. Для других – бегство от безопасности,
преодоление, победа и признание. Для кого-то наибольшая драгоценность –
это любовь. Для кого-то – удивительные проявления природы и таинство
рождения. Для одних ценнее всего творчество и создание нового. Для
других – время и свобода распоряжаться им.
Но есть в мире нечто гораздо более ценное…
Этот
фильм – подведение итогов большого путешествия, заключительная часть
трилогии о Будде Шакьямуни. Мы отправимся в те места, где Татхагата
оставил последователям квинтэссенцию Учения и завершил свой земной путь.
Наше путешествие – это поиск ответов на вечные вопросы, которые рано
или поздно задает себе каждый человек, это знакомство с новыми местами,
это изменение своего состояния через практику йоги за счет энергии этих
мест, это попытка найти утраченную связь русской и индийской культур.
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Друзья,
представляем Вам новый фильм клуба oum.ru – «Будда: Почитаемый в
Мирах».Рекомендуем к просмотру в формате 4К.Что в мире имеет наибольшую
ценность? Д…
Будданын сөздөрү Сутта деп аталып калган. Адатта, Суттаны коштогон сөз
ал менен сүйлөшкөн адамдарга карата колдонулат. Каламалар үчүн сүйлөгөн
сөзү абдан белгилүү, анткени ал текст Будданын сураганга ыраазычылыгын
баса белгилейт. Ошол себептен бул Сутта “Изилдөө Сутта” деп да аталып
калган.
Башталышы
Будда Каламаларга жеткенде, алардын бардыгы Ойгонгуч менен Ойгонуу менен
бетме-бет болгонуна абдан кубанышты. Аларда суроолор пайда болуп,
Будданын өзүнөн сабак алууга ынтызар болушту.
Баары шакирттери менен бирге Будданын айланасына чогулушту. Мына ошондо
бир калама адам Буддага эң урматтуу жол менен кайрылып, андан алардын
айылына келип-кете турган акылмандар жөнүндө сурады.
Анын айтымында, бул адамдар адатта ишенимин көтөрүп, башка ишенимдерин
сындашат. Алардын ишенимин башка диндерге караганда актоого чоң себептер
болмок. Ошентип, бул адамдардын бардыгы абдан акылдуу деп эсептелген,
ошондуктан шаардыктар кимге ишенээрин же кимдин артынан ээрчишерин
билишкен эмес.
Сурап-билүү жолу
Будда ар кандай карама-каршылыктуу маалыматтардан улам бул
башаламандыкты кабыл алып, түшүнгөн. Мына ошондо ал аларга тергөө
ыкмасын үйрөткөн. Ал аларга кимдир бирөөнүн айткандарына, же Ыйык
Жазмада болгондуктан же аны аткаргандардын мүнөзүнө карап ишенбегиле же
кабыл албагыла деди. Жада калса анын окуулары да суракка алынбай кабыл
алынышы керек болчу.
Ал алардан тажрыйба сурап, өз чындыктарын издөөнү, укканына ылайык
келбестен, тескерисинче, байкап көрүүнү суранды. Жана топтолгон жана
байкалган далилдерге өз тыянактарын түзүү. Ал бир нерсенин жакшы же
жакшы эместигин, аны жашоо менен гана аныктоонун башка жолу жок деп
түшүндүрдү.
Каламалар эмненин жакшы, эмне жакшы эместигин билүү жөндөмүнөн күмөн
санашкан. Мына ошондо Будда чагылдырган суроолордун тизмесин,
жүрүм-турумун жана кесепеттерин санап, Каламалардан аларды жакшы же
жаман деп баалоону суранган.
Каламалар чоң иш жасашты жана Будда аларга өз алдынча чечим кабыл алуу
үчүн эмне керек болгонун сездирди.
Азаптын келип чыгышы
Биздин көңүлүбүздү бурган нерсе - Будданын Каламаларга берген
рефлексиялык суроолорунун бардыгы үч азаптын келип чыгышына негизделген.
Ал нерсеге байланган адам жөнүндө, ачууланган адам жана адашып жашаган
адам жөнүндө сурайт. Каламалар булар терс кесепеттерге алып келерин,
ошондуктан мисал болбошу керектигин түшүнүштү.
Будда эркектердин азап чегишинин үч негизги келип чыгышы же тиркемеси
бар деп эсептеген - Биринчиси, адам эч кимге таандык болбогон туруктуу
жандыктарга же нерселерге терең байланыштуу болгон. Азап чегүүнүн экинчи
келип чыгышы - жек көрүүчүлүк. Анын каары аны жакшы жана туура
нерселерге көзү көрбөй коюу үчүн жетиштүү болгон. Жана акыркы жана
үчүнчүсү - бул адашуу - эч кандай азап жоктой, аягы жоктой, туруктуу
өзгөрүү болбогондой жашоо адаты. Жок болгон туруктуу чындыкка ишенүү.
Будда, ошол кезде кадимкидей эле жакшы окутуу практикасы катары,
антагонисттик жагдайлар жөнүндө сурайт. Ал эч кимге жабышпаган, жек
көрбөгөн жана элеси жок адам жөнүндө сурай берчү. Ал ушул кишилерден
келе турган продукт жана алардын иш-аракеттеринин кесепеттери жөнүндө
сурайт.
Камма (себеп жана шарт мыйзамы)
Азаптын келип чыгышын ушундайча түшүндүрүп берүү Будда өзүбүздүн камманы
кантип башкара аларыбызды көрсөткөн мыкты курал болгон. Адатта, Камма
сөзүн укканда терс кесепеттери жөнүндө ойлонобуз.
Бирок, Камма дагы жакшы нерселер жөнүндө. Сиз жасаган бардык
жакшылыктар, сизге да кайтып келет. Ушул өзгөчө максатта иш кылуу туура
эмес, бирок табигый нерсе болуп калат. Чындыгында, мен буга чейин, жок
дегенде, кандайдыр бир деңгээлде табигый нерсе деп айта алам.
Сиз кимдир бирөөгө баштыкты жогору көтөрүп барууга же унаага көтөрүп
барууга жардам бересиз, андан бир нече кварталда алдыда дагы бир жолу
көрүүнү жактырган адамга жолугасыз, бирок анын телефон номерин жоготуп
алдыңыз. Бул нерселер кокустук катары каралышы мүмкүн, бирок көбүнчө
андай эмес. Буга чейин жасаган жакшылыгыңыз табигый болгондуктан, биз эч
кандай сыйлык күтпөгөндүктөн, биз муну түшүнбөйбүз.
Сатта сизге жолдун ачкычтарын берет, бул сиздин өсүшүңүз үчүн зарыл
болгон философиялык куралдар. Алар сиздин жеке өнүгүүңүз үчүн негизги
курулуш материалы катары иштешет. Калганы өзүңүздүн колуңузда, анткени
сиз өз устатыңыз болуш керек, өз жаныңызды ойготуш керек.
Buddha
interrogavit eos usus ad quaerere suis veris, et quod non audiverunt ad
conformandum uoluntatem, sed potius ut impleat atque custodiat. Ut
afferant conclusiones suas aedificare congregentur & observetur
evidence.He explicavit, qui erat alius modus sumendi bonum, si aliquid
esset vel non, nisi per ejus animam viventem.
Buddha in nomine Suttas sunt sermones. Plerumque vocatio verba refers
Sutta comitante populo, ad quos loquebatur. Notissimum Kalamas dictione
pro eo quod est vehementer Buddha mum quaesitum illud. Inde est, quod is
quoque nominatur in hoc Sutta Sutta Inquisitionis.
Incipit
Buddha et excitatur ad omnes Kalamas esse conscium Awakenement una cum
facie ad faciem. Et habens quaestiones, sunt etiam student et discere
Buddha se.
Iniit igitur omnis multitudo circa Buddha cum discipulis suis. Quod cum
accessit Kalama Buddha maxime pius, et interrogaverunt eum et futura
illorum sapientes castellum.
Exposuit extollere consuevit istos fidem detrahere caeterae opiniones.
Magnam se habere et omnes causas apparere iustum fide sua super alios ®
dei sectis innitentes. Itaque omnium horum numero sapientissimus
oppidani nescio quare credere aut sequendi
Et de Via Inquisitionis
Buddha tumultu acceptis intellexit propter diversas arcu. Quod suus
‘quando docuit eos Dominus viam inquisitionis. Ille dixit eis non
credebant aliquid accipere vel secundum quocumque dicatur, aut quod est
in scripturis, et quod de ratione fuerant eum. Ut ne sermones legis sunt
sine dubitatione accepit.
Et interrogavit eos usus ad quaerere suis veris, et quod non audiverunt
ad conformandum uoluntatem, sed potius ut impleat atque custodiat.
Colligi potest concludere suam aedificetur animadvertit. Explicavit, qui
erat alius modus sumendi bonum, si aliquid esset vel non, nisi per ejus
animam viventem.
Facultas enim dubitabant Kalamas bonum quod non judicet. Quod est
Buddha, ubi quaestiones de quibus in linea reflective erat numerus
conversationibus et casum sequentium instruxeris, rogabat ut Kalamas
judicas eos sicut bonum sive malum.
Buddha et fecerunt sicut Kalamas in magna quis est id quod iam scire
sua.
De origins humane doloris versantes
Quid est enim: Comprehendam nostram operam quaerit reflective
quaestiones in in Buddha omnibus quae fundata super lectionarium
triennale Kalamas origins mundi doloribus respondet. Et qui quaerit
aliquis de coniuncta sunt, et de aliquis qui suus ‘plenus alio iram, et
viventem per operationem erroris. Et sciendum quod irent ad Kalamas rum
exemplum adeoque non serviamus.
Buddha crediderunt viri qui erant tres basic passionibus origins
faciendis vel attachiamentis - Primum est, quod homo esset iunctus ut
penitus INAEQUALIS uel res quod est quis quae non feci. Secundum
originem doloris odium - nemo poterat iram experientia satis est quod
bonum et rectum est ei caecum. Et de ultima tertiam et risu digna est -
viventem sicut habitus et passiones non est, tamquam finis nulla est,
quasi non esset transmutatio nec constant. Credens in re constant, quae
non est.
Buddha, cum esset eo tempore communi doctrina usu in a bono, tunc se de
adversario petere possunt. Cum quaeritur de hoc quod aliquis absque
impedimentis, et erroribus non odio. Quaeritur de hoc quod est productum
ab his, qui se venit et ad detrimenta quaestuosae hominibus secundum
actus.
Kamma (causa in conditione legis)
Qui narrat verbum de origins et qui patiens est magnus ita ut
instrumentum Buddha ad nos ostendere quomodo possumus nos propria
administrare Kamma. Northmanni ut audirent verbum Kamma Cum cogitamus
circa rum.
Sed de Kamma bona quoque. Omne bonum facere, et non revertitur. Non
solum enim finis faciunt, fit naturalis. Quippe iam dicere ausim tamen
quodammodo naturalis est.
Et subsidium portare sacculum aliquis susum, nec super currus et paucos
cuneos occurrant vobis praemisit ad aliquis, iterum vere probaverunt,
sed non perdidit / Phone numerus eius. Haec res potest esse videatur
quod accidit, sed non saepe. Non cognoverunt quia prius fuit bonum
naturale non praemiis expectabant.
Sutta et dederit tibi per claves per viam, hi sunt necessaria
instrumenta ac philosophicae tractandae propter se ipsum crescit. Illi
sunt basic aedificium cuneos ad agendum pro suo personali. Reliqua autem
ad vos, pro vobis est esse doctorem tuum, vos have ut a somno
exsuscitem anima tua.
Buda
lūdza viņus piedzīvot, meklēt savas patiesības, nevis pielāgoties
dzirdētajam, bet drīzāk novērot. Lai izdarītu paši savus secinājumus,
pamatojoties uz apkopotajiem un novērotajiem pierādījumiem. Viņš
paskaidroja, ka nav citu veidu, kā noteikt, vai kaut kas ir labs vai nē,
izņemot to, ka dzīvojat pēc tā.
Budas diskursi ir nosaukti par sutām. Parasti vārds, kas pavada Sutta,
attiecas uz cilvēkiem, ar kuriem viņš runāja. Runa, ko viņš teica
Kalamas labā, ir ļoti labi zināma, jo tieši teksts uzsver Budas atzinību
par izmeklēšanu. Tāpēc šo Sutta sauc arī par izmeklēšanu Sutta.
Sākums
Kad Buda sasniedza Kalamasu, viņi visi bija ļoti satraukti, saskaroties
aci pret aci ar Atmoda ar Apziņu. Viņiem bija jautājumi, un viņi arī
ļoti vēlējās mācīties no paša Budas.
Viņi visi pulcējās ap Budu kopā ar viņa mācekļiem. Tas ir, kad kāds
Kalamas vīrietis viscieņpilnākajā veidā vērsās pie Budas un jautāja par
gudrajiem, kas nāks un aizies uz viņu ciemu.
Viņš paskaidroja, ka šie vīrieši parasti paaugstina savu ticību un
kritizē citus uzskatus. Viņiem visiem būtu lieli iemesli attaisnot savu
ticību pār citām ticībām. Tātad visi šie vīrieši tika uzskatīti par ļoti
gudriem, un tāpēc pilsētnieki nezināja, kam ticēt vai kam sekot
Izmeklēšanas ceļš
Buda pieņēma un saprata šo neskaidrību visas pretrunīgās informācijas
dēļ. Tieši tad viņš mācīja viņiem izmeklēšanas veidu. Viņš lika viņiem
neticēt un neko nepieņemt, pamatojoties uz to, kas to saka, vai tāpēc,
ka tas ir Svētajos Rakstos, vai to praktizējošo cilvēku dēļ. Pat viņa
mācības nebija jāpieņem bez jautājuma.
Viņš lūdza viņus piedzīvot, meklēt savas patiesības, nevis pielāgoties
dzirdētajam, bet drīzāk novērot. Un, lai balstītos uz savāktajiem un
novērotajiem pierādījumiem, izdarītu savus secinājumus. Viņš
paskaidroja, ka nav citu veidu, kā noteikt, vai kaut kas ir labs vai nē,
izņemot to, ka dzīvo pēc tā.
Kalamas šaubījās par spēju spriest par to, kas ir labs un kas ne. Tieši
tad Buda pieminēja virkni reflektīvo jautājumu, uzvedības un seku
numurēšanu un lūdza Kalamas viņus vērtēt kā labus vai sliktus.
Kalamas paveica lielisku darbu, un Buda lika viņiem saprast, ka viņiem
jau ir viss nepieciešamais, lai viņi paši izlemtu.
Ciešanu pirmsākumi
Mūsu uzmanību piesaista tas, ka atstarojošie jautājumi, kurus Buda uzdod
Kalamām, visi ir balstīti uz trim ciešanu pirmsākumiem. Viņš jautā par
kādu, kurš ir pieķēries lietām, un par kādu, kurš ir pilns dusmu un
citu, kurš dzīvo maldos. Kalamas atzina, ka tās radīs negatīvas sekas,
un tāpēc tām nevajadzētu kalpot par piemēru.
Buda uzskatīja, ka vīriešu ciešanām ir trīs pamatcēloņi vai piesaistes -
pirmais ir fakts, ka cilvēks bija dziļi saistīts ar pastāvīgām būtnēm
vai lietām, kas nevienam nepiederēja. Otrā ciešanu izcelsme ir naids -
ar dusmām, ko varēja piedzīvot, pietika, lai apžilbinātu viņu pret labu
un pareizu. Un pēdējais un trešais ir maldi - ieradums dzīvot tā, it kā
nebūtu ciešanu, it kā nebūtu beigu, it kā nebūtu pastāvīgas
transformācijas. Ticot pastāvīgai realitātei, kuras nav.
Buda, kā tas tajā laikā bija izplatīts kā laba mācību prakse, pēc tam
jautāja par antagonistu situācijām. Viņš jautātu par kādu, kuram nav
pieķeršanās, nav naida un maldu. Viņš jautāja par produktu, kas nāk no
šiem vīriešiem, un viņu darbību sekām.
Kamma (cēloņu un stāvokļa likums)
Šādi izskaidrot ciešanu izcelsmi bija lielisks līdzeklis, ko Buda
izmantoja, lai parādītu mums, kā mēs varam pārvaldīt savu kammu.
Parasti, dzirdot vārdu Kamma, mēs domājam par negatīvajām sekām.
Tomēr arī Kamma ir par labām lietām. Viss labais, ko jūs darāt, arī
atgriežas pie jums. Darīt lietas šim ekskluzīvajam mērķim nav pareizi,
bet kļūst dabiski. Patiesībā es uzdrīkstētos teikt, ka tas jums jau
vismaz kaut kādā mērā ir dabiski.
Jūs palīdzat kādam nest maisu augšā vai līdz automašīnai, un dažus
kvartālus uz priekšu jūs atkal sastopaties ar kādu, kuru patiešām patika
redzēt, bet jūs pazaudējāt viņa / viņas tālruņa numuru. Šīs lietas var
uzskatīt par nejaušību, bet bieži vien tā nav. Mēs to neapzināmies, jo
tas labais, ko jūs darījāt iepriekš, bija tik dabisks, jūs negaidījāt
nekādu atlīdzību.
Sutta dod jums atslēgas ceļā, tie ir filozofiskie instrumenti, kas
nepieciešami jūsu pašu izaugsmei. Tie darbojas kā jūsu personīgās
attīstības pamatelementi. Pārējais ir atkarīgs no jums, jo jums jābūt
pašam par savu skolotāju, jums ir jāmodina sava dvēsele.
64) Classical Lithuanian-Klasikinė lietuvių kalba,
Buda
paprašė jų patirti, ieškoti savo tiesų, neatitikti to, ką išgirdo, o
greičiau stebėti. Norėdami padaryti savo išvadas remdamiesi surinktais
ir pastebėtais įrodymais. Jis paaiškino, kad nėra jokio kito būdo
nustatyti, ar kažkas yra gerai, ar ne, išskyrus tai, ar juo gyvena.
Budos diskursai buvo pavadinti sutais. Paprastai žodis, lydintis Suttą,
reiškia žmones, su kuriais jis kalbėjo. Kalama, kurią jis pasakė dėl
„Kalamos“, yra labai gerai žinoma, nes būtent tekstas pabrėžia Budos
vertinimą už tyrimą. Štai kodėl ši „Sutta“ taip pat vadinama „Tyrimo
Sutta“.
Pradžia
Kai Buda pasiekė Kalamas, jie visi labai džiaugėsi, kad akis į akį
susidūrė su „Pabudimas su sąmoningumu“. Jie turėjo klausimų, taip pat
norėjo mokytis iš paties Budos.
Jie visi kartu su mokiniais susirinko aplink Budą. Štai tada kalamietis
pagarbiausiu būdu kreipėsi į Budą ir paklausė apie išmintingus vyrus,
kurie ateis ir eis į jų kaimą.
Jis paaiškino, kad šie vyrai paprastai išaukština savo tikėjimą ir
kritikuoja kitus įsitikinimus. Jie visi turėtų didelių priežasčių
pateisinti savo tikėjimą prieš kitus tikėjimus. Taigi visi šie vyrai
buvo laikomi labai išmintingais, todėl miestiečiai nežinojo, kuo tikėti
ar kuo sekti
Tyrimo būdas
Buda priėmė ir suprato šią painiavą dėl visos prieštaringos
informacijos. Tada jis mokė juos tyrimo būdo. Jis liepė jiems netikėti
ir nepriimti nieko, remdamasis tuo, kas tai sako, ar dėl to, kad tai yra
Šventajame Rašte, ar dėl to praktikuojančių asmenų pobūdžio. Net jo
mokymai nebuvo priimti be abejonių.
Jis paprašė jų patirti, ieškoti savo tiesų, neatitikti to, ką girdėjo, o
greičiau stebėti. Ir daryti savo išvadas remdamiesi surinktais ir
pastebėtais įrodymais. Jis paaiškino, kad nėra jokio kito būdo
nustatyti, ar kažkas yra gerai, ar ne, išskyrus tai, ar juo gyvenama.
Kalamams kilo abejonių dėl jų gebėjimo spręsti, kas yra gerai, o kas ne.
Štai tada Buda paminėjo eilę atspindinčių klausimų, elgesio ir pasekmių
numeravimą ir paprašė Kalamų juos vertinti kaip gerus ar blogus.
„Kalamos“ atliko puikų darbą, o Buda privertė juos suprasti, kad jie jau
turi tai, ko reikia norint apsispręsti savarankiškai.
Kančios ištakos
Mūsų dėmesį patraukia tai, kad atspindintys klausimai, kuriuos Budas
užduoda Kalamams, visi yra pagrįsti trimis kančios ištakomis. Jis
klausia apie žmogų, kuris yra prisirišęs prie daiktų, ir apie tą, kuris
yra pilnas pykčio, o kitą gyvena kliedesiuose. Kalamas pripažino, kad
tai sukels neigiamų padarinių, todėl neturėtų būti pavyzdžiu.
Buda tikėjo, kad vyrų kančios turi tris pagrindines ištakas ar
prisirišimus - pirmoji yra tai, kad žmogus buvo giliai susijęs su
nuolatinėmis būtybėmis ar daiktais, kurie niekam nepriklausė. Antroji
kančios kilmė yra neapykanta - užteko įniršio, kurį galėjai patirti, kad
apakintum tai, kas gera ir teisinga. Ir paskutinis ir trečias yra
kliedesys - įprotis gyventi taip, tarsi nebūtų kančios, tarsi nebūtų
pabaigos, tarsi nebūtų nuolatinės transformacijos. Tikėjimas nuolatine
realybe, kurios nėra.
Buda, kaip tuo metu buvo įprasta kaip gera mokymo praktika, tada
klausdavo apie antagonistines situacijas. Jis klausdavo apie žmogų,
neturintį prisirišimų, neapykantos ir kliedesių. Jis klausė apie
produktą, kuris atsiras iš šių vyrų, ir jų veiksmų pasekmes.
Kamma (priežasties ir būklės dėsnis)
Tokiu būdu paaiškinti kančios kilmę buvo puikus įrankis, kurį Buda
naudodamas parodė mums, kaip mes galime valdyti savo kamą. Paprastai
išgirdę žodį „Kamma“ galvojame apie neigiamas pasekmes.
Tačiau „Kamma“ taip pat yra apie gerus dalykus. Viskas, ką darai, taip
pat grįžta pas tave. Daryti dalykus šiuo išskirtiniu tikslu nėra
teisinga, bet tampa natūralu. Tiesą sakant, drįsčiau teigti, kad tai jau
yra bent jau tam tikru laipsniu jums natūralu.
Padedate kam nors nešiotis krepšį aukštyn arba prie automobilio, o keli
kvartalai į priekį vėl susiduriate su žmogumi, kurį labai patiko
pamatyti, bet pametėte jo / jos telefono numerį. Šiuos dalykus galima
vertinti kaip sutapimą, bet dažnai taip nėra. Mes to nesuprantame, nes
prieš tai padarytas gėris buvo toks natūralus, kad nelaukei jokio
atlygio.
„Sutta“ suteikia jums raktus kelyje, tai yra filosofinės priemonės,
reikalingos jūsų pačių augimui. Jie veikia kaip pagrindiniai jūsų
asmeninio tobulėjimo elementai. Visa kita priklauso nuo jūsų, nes jūs
turite būti savo mokytoju, turite pažadinti savo sielą.
De Buddha huet si gefrot ze erliewen, hir eege Wourechten ze sichen, net no deem ze konforméieren wat se héieren hunn, mä éischter z’observéieren. Fir hir eege Conclusiounen op gesammelt & observéiert Beweiser ze bauen. Hien huet erkläert datt et keen anere Wee war fir ze bestëmmen ob eppes gutt wier oder net, ausser duerch et ze liewen.
Dem Buddha seng Discourse goufen d’Suttas genannt. Normalerweis bezitt d’Wuert mam Sutta op d’Leit op déi hie geschwat huet. D’Ried déi hie fir d’Kalamas gemaach huet ass ganz bekannt, well et ass den Text deen dem Buddha seng Unerkennung fir d’Untersuchung ënnersträicht. Dofir gëtt dës Sutta och The Enquiry Sutta genannt.
Den Ufank
Wéi de Buddha d’Kalamas erreecht huet, ware se all ganz opgereegt Gesiicht zu Gesiicht mam Awakenement with Awareness One ze sinn. Si hate Froen, a waren och gär vum Buddha selwer ze léieren.
Si hunn sech all ronderëm de Buddha versammelt, zesumme mat senge Jünger. Dat ass wann e Kalama Mann de Buddha ugefrot huet, op déi respektvollst Manéier, an hie gefrot huet iwwer d’Wäisheeten déi an hiert Duerf kommen a géife goen.
Hien huet erkläert datt dës Männer normalerweis hire Glawen ophiewen an aner Iwwerzeegunge kritiséieren. Si hätten all super Grënn fir hiren eegene Glawen iwwer aner Glawen ze justifizéieren. Also, all dës Männer goufen als ganz schlau ugesinn, an dofir woussten d’Gemengen net wien ze gleewen, oder wien ze verfollegen
De Wee vun der Enquête
De Buddha huet dës Verwirrung akzeptéiert a verstan, wéinst all de contraire Informatiounen. Dat ass wann hien hinnen de Wee vun der Enquête bäibruecht huet. Hien huet hinne gesot net ze gleewen oder eppes ze akzeptéieren op Basis vu wien et seet, oder well et an de Schrëften ass, oder wéinst der Natur vun deenen déi et praktizéieren. Net emol seng Léiere sollten ugeholl ginn ouni ze froen.
Hien huet si gefrot ze erliewen, hir eege Wourechten ze sichen, net konform ze sinn, wat se héieren hunn, awer éischter z’observéieren. A fir hir eege Conclusiounen op gesammelt an observéiert Beweiser ze bauen. Hien huet erkläert datt et keen anere Wee wier ze bestëmmen ob eppes gutt wier oder net, ausser duerch et ze liewen.
D’Kalamas hunn Zweifel iwwer hir Kapazitéit vum Uerteel iwwer wat gutt war a wat net. Dat ass wann de Buddha eng Zeil vu reflektive Froen erwähnt huet, nummeréiert Verhalen a Konsequenzen, an d’Kalamas gefrot huet se als gutt oder schlecht ze beuerteelen.
D’Kalamas hunn eng super Aarbecht gemaach an de Buddha huet se bewosst gemaach datt si scho wat néideg war fir selwer ze entscheeden.
D’Originne vum Leiden
Wat eis Opmierksamkeet fënnt ass datt d’reflektiv Froen, déi de Buddha de Kalamas stellt, all baséieren op den dräi Urspréng vu Leed. Hie freet iwwer een deen u Saache verbonnen ass, an iwwer een dee voller Roserei ass an deen aneren an der Wahn lieft. D’Kalamas hunn unerkannt datt dës zu negativen Konsequenze féieren an dofir net als Beispiller sollten déngen.
De Buddha huet gegleeft datt d’Leed vu Männer dräi Basis Urspréng oder Uschlëss huet - Déi éischt, ass de Fakt datt de Mënsch déif verbonne war mat impermanente Wiesen oder Saachen, déi net zu engem gehéieren. Den zweeten Urspronk vu Leed ass Haass - d’Roserei, déi een erliewe konnt, war genuch fir hien ze verblennen op dat, wat gutt a richteg war. An dat lescht an dat Drëtt ass Wahn - d’Gewunnecht ze liewen wéi wann et kee Leed wier, wéi wann et keen Enn géing ginn, wéi wann et keng konstant Transformatioun wier. Gleeft un eng konstant Realitéit déi et net gëtt.
Buddha, wéi et zu där Zäit als eng gutt Léierpraxis üblech war, géif dann iwwer antagonistesch Situatioune froen. Hie géif no engem froen ouni Uschlëss, ouni Haass a ouni Wahn. Hie géif froen iwwer d’Produkt dat vun dëse Männer géif kommen an d’Konsequenze vun hiren Akten.
Kamma (Gesetz vun der Ursaach an der Konditioun)
D’Originne vu Leed op dës Manéier z’erklären war e super Tool dat de Buddha benotzt huet fir eis ze weisen wéi mir eis eege Kamma kënne managen. Normalerweis wa mir d’Wuert Kamma héieren denken mir un déi negativ Konsequenzen.
Wéi och ëmmer, Kamma ass och iwwer gutt Saachen. Alles Guddes wat Dir maacht, kënnt och zréck op Iech. Saache maache fir dësen exklusiven Zweck ass net richteg, awer gëtt natierlech. Eigentlech géif ech mech trauen ze soen datt et Iech schonn, op d’mannst zu engem gewësse Grad, natierlech ass.
Dir hëlleft engem engem Sak uewen ze droen, oder an den Auto, an e puer Block viru stéisst Dir op een deen Dir wierklech erëm gär gesinn hutt, awer Dir hutt seng Telefonsnummer verluer. Dës Saache kënnen als Zoufall gesi ginn, awer dacks net. Mir realiséieren dëst net, well dat Gutt wat Dir virdru gemaach hutt war sou natierlech, Dir waart net op eng Zort Belounung.
D’Sutta gitt Iech d’Schlësselen laanscht de Wee, dëst sinn déi philosophesch Tools déi fir Äert eegent Wuesstum noutwendeg sinn. Si handelen als Basis Bausteng fir Är eege perséinlech Entwécklung. De Rescht läit u Iech, well Dir musst Ären eegene Proff sinn, Dir musst Är eege Séil erwächen.
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 A
wakened One with
Awareness for their happiness, welfare and peace to enable them to
attain Eternal Bliss as their Final Goal.
Buddha
asked them to experience,to seek their own truths,not to conform to
what they heard,but rather to observe. To build their own conclusions on
gathered & observed evidence.He explained that there was no other
way of determining if something was good or not, except by living it.
Buddha’s
discourses have been named the Suttas. Normally, the word accompanying
Sutta refers to the people to whom he was speaking to. The speech he
made for the Kalamas is very well known, because it’s the text that
emphasizes Buddha’s appreciation for inquiry. This is why this Sutta is
also named The Inquiry Sutta.
The Beginning
When Buddha
reached the Kalamas they were all very excited to be face to face with
the Awakenement with Awareness One. They had questions, and were also
eager to learn from the Buddha himself. They all gathered around the
Buddha, along with his disciples. That’s when a Kalama man approached
Buddha, in the most respectful way, and asked him about the wise men
that would come and go to their village.
He explained that these
men would usually exalt their faith and criticize other beliefs. They
would all have great reasons to justify their own faith over other
faiths. So, all of these men were considered very wise, and this is why
the townspeople didn’t know who to believe, or who to follow
The Way of Inquiry
Buddha
accepted and understood this confusion, because of all the conflicting
information. That’s when he taught them the way of inquiry. He told them
not to believe or accept anything based on who says it, or because it’s
in the scriptures, or because of the nature of the ones practicing it.
Not even his teachings were to be accepted without questioning.
He
asked them to experience, to seek their own truths, not to conform to
what they heard, but rather to observe. And to build their own
conclusions on gathered and observed evidence. He explained that there
was no other way of determining if something was good or not, except by
living it.
The Kalamas had doubts about their capacity of
judgment about what was good and what was not. That’s when Buddha
mentioned a line of reflective questions, numbering behaviors and
consequences, and asking the Kalamas to judge them as good or bad.
The Kalamas did a great job and Buddha made them realize that they already had what was necessary to decide on their own.
The origins of suffering
What
catches our attention is that the reflective questions the Buddha asks
the Kalamas are all based on the three origins of suffering. He asks
about someone who is attached to things, and about someone who’s full of
rage and another living in delusion. The Kalamas recognized that these
were going to lead to negative consequences and therefore should not
serve as examples.
Buddha believed that men’s suffering had three
basic origins or attachments – The first, is the fact that man was
deeply connected to impermanent beings or things, which didn’t belong to
anyone. The second origin of suffering is hatred – the rage one could
experience was enough to blind him to what was good and right. And the
final and third is delusion – the habit of living as if there was no
suffering, as if there was no ending, as if there was no constant
transformation. Believing in a constant reality that does not exist.
Buddha,
as it was common at that time as a good teaching practice, would then
ask about antagonist situations. He would ask about someone with no
attachments, no hatred and no delusions. He would ask about the product
that would come from these men and the consequences of their acts.
Kamma (Law of Cause and Condition)
Explaining
the origins of suffering in that way was a great tool that Buddha used
to show us how we can manage our own kamma. Normally when we hear the
word Kamma we think about the negative consequences.
However,
Kamma is about good things too. All the good you do, also comes back to
you. Doing things for this exclusive purpose is not right, but becomes
natural. Actually, I would dare say it is already, at least to some
degree, natural to you.
You help someone carry a bag upstairs, or
to the car, and a few blocks ahead you encounter someone you really
liked to see again, but you lost his/her phone number. These things can
be seen as coincidence, but often are not. We don’t realize this,
because the good you did before was so natural, you didn’t wait for any
sort of reward. The Sutta gives you the keys along the path, these
are the philosophical tools necessary for your own growth. They act as
the basic building blocks for your own personal development. The rest is
up to you, for you have to be your own teacher, you have to awaken your
own soul.
Buddha
li hà dumandatu di sperimentà, di circà e so propie verità, micca di
conformassi à ciò ch’elli anu intesu, ma piuttostu di osservà. Per
custruisce e so proprie conclusioni nantu à e prove raccolte è
osservate, hà spiegatu chì ùn ci era un altru modu per determinà se
qualcosa era bè o micca, eccettu vivendulu.
Namo Amitoufo Reciting Buddha name
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Namo Amitoufo Reciting Buddha name. 1 Mala 108 repititions. This is
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108 repititions. This is one of the very good ways to recite Buddha name
w…
I discorsi di Buddha sò stati chjamati Suttas. Normalmente, a parolla
chì accumpagna Sutta si riferisce à e persone à quale ellu parlava. U
discorsu ch’ellu hà fattu per i Kalamas hè assai cunnisciutu, perchè hè u
testu chì mette l’accentu nantu à l’apprezzamentu di Buddha per
l’inchiesta. Hè per quessa chì questu Sutta hè ancu chjamatu L’inchiesta
Sutta.
U Principiu
Quandu Buddha ghjunse à i Kalamas eranu tutti assai eccitati per esse
faccia a faccia cù u Svegliu cù Sensibilizazione Unu. Anu avutu dumande,
è eranu ancu desiderosi di amparà da u Buddha stessu.
Tutti si sò riuniti intornu à u Buddha, cù i so discepuli. Hè tandu chì
un omu di Kalama s’avvicinò di Buddha, in u modu u più rispettosu, è li
dumandò nantu à i maghi chì venianu è andavanu in u so paese.
Hà spiegatu chì questi omi di solitu esaltanu a so fede è criticanu
altre credenze. Avianu tutti grandi ragioni per ghjustificà a so propria
fede nantu à altre fede. Dunque, tutti questi omi eranu cunsiderati
assai saggi, è hè per quessa chì i citadini ùn sapianu micca à chì crede
o à chì seguità
A Via d’Inchiesta
Buddha hà accettatu è capitu sta cunfusione, per via di tutte
l’infurmazioni cuntrastanti. Hè tandu ch’ellu li hà amparatu u modu
d’inchiesta. Li hà dettu di ùn crede nè accettà nunda basatu annantu à
chì a dice, o perchè hè in e Scritture, o per via di a natura di quelli
chì a praticanu. Mancu i so insignamenti devenu esse accettati senza
interrugassi.
Li dumandò di sperimentà, di circà e so verità, micca di conformassi à
ciò ch’elli anu intesu, ma piuttostu d’osservà. È per custruisce e so
proprie conclusioni nantu à e prove raccolte è osservate. Hà spiegatu
chì ùn ci era un altru modu per determinà se qualcosa era bè o micca,
eccettu vivendulu.
I Kalamas anu dubbitatu di a so capacità di ghjudiziu nantu à ciò chì
era bonu è ciò chì ùn era micca. Hè quandu Buddha hà menzionatu una
linea di dumande riflessive, numerendu cumpurtamenti è cunsequenze, è
dumandendu à i Kalamas di ghjudicalli cum’è boni o cattivi.
I Kalamas anu fattu un bellu travagliu è Buddha li hà fattu capì chì
avianu dighjà ciò chì era necessariu per decide da solu.
L’urigine di a suffrenza
Ciò chì chjama a nostra attenzione hè chì e dumande riflessive chì
Buddha pone à i Kalamas sò tutte basate nantu à e trè origini di a
sofferenza. Dumanda di qualchissia chì hè attaccatu à e cose, è di
qualchissia chì hè pienu di rabbia è di un altru chì vive in
l’illusione. I Kalamas anu ricunnisciutu chì queste avianu da cunduce à
cunsequenze negative è dunque ùn devenu micca serve cum’è esempi.
Buddha hà cridutu chì a suffrenza di l’omi avia trè urigine o
attaccamenti di basa - U primu, hè u fattu chì l’omu era profondamente
cunnessu à l’esseri impermanenti o cose, chì ùn appartenianu à nimu. A
seconda origine di a sofferenza hè l’odiu - a furia chì si pudia
sperimentà era abbastanza per accecallu cù ciò chì era bonu è ghjustu. È
l’ultimu è u terzu hè l’illusione - l’abitudine di campà cum’è s’ellu
ùn ci fussi nisuna suffrenza, cum’è s’ellu ùn ci fussi fine, cum’è
s’ellu ùn ci fussi una trasfurmazione custante. Cridendu in una realità
custante chì ùn esiste micca.
Buddha, cum’ellu era cumunu à quellu tempu cum’è una bona pratica di
insegnamentu, dumandava allora nantu à situazioni antagoniste.
Dumanderebbe di qualchissia senza attaccamenti, senza odiu è senza
delusioni. Dumanderebbe nantu à u pruduttu chì vene da questi omi è e
cunsequenze di i so atti.
Kamma (Legge di Cause è Cundizione)
Spiegà l’urigine di a sofferenza in questu modu era un ottimu strumentu
chì Buddha usava per mostracci cume pudemu gestisce u nostru kamma.
Normalmente quandu sintimu a parolla Kamma pensemu à e cunsequenze
negative.
Tuttavia, Kamma si tratta ancu di cose belle. Tuttu u bè chì fate, torna
ancu à voi. Fà e cose per questu scopu esclusivu ùn hè micca ghjustu,
ma diventa naturale. In verità, oseraghju dì chì ghjè digià, almenu in
un certu modu, naturale per voi.
Aiutate qualcunu à purtà un saccu à u pianu di sopra, o versu a vittura,
è uni pochi di blocchi avanti scontri à qualchissia chì ti piacia
veramente di vede torna, ma avete persu u so numeru di telefunu. Queste
cose ponu esse viste cum’è coincidenza, ma spessu ùn sò micca. Ùn ci
rendimu micca contu, perchè u bè chì avete fattu prima era cusì
naturale, ùn avete micca aspettatu alcuna sorte di ricumpensa.
U Sutta vi dà e chjave in u caminu, questi sò l’utili filosofichi
necessarii per a vostra propria crescita. Funzionanu cum’è i blocchi di
basa di basa per u vostru propiu sviluppu persunale. U restu tocca à
voi, perchè duvete esse u vostru propiu maestru, duvete svegliare a
vostra anima.
Buda
ih je zamolio da iskuse, traže vlastite istine, ne da se prilagode
onome što su čuli, već da ih promatraju. Da bi svoje zaključke izradili
na prikupljenim i promatranim dokazima. Objasnio je da ne postoji drugi
način utvrđivanja je li nešto dobro ili ne, osim ako se živi.
Preuzeto sa sajta: opusteno.rsIzvor: http://opusteno.rs/mudrosti-f136/mudrosti-budizma-za-svakodnevni-zivot-t31246.html
Budini diskursi nazvani su suttama. Uobičajeno, riječ koja prati Suttu
odnosi se na ljude s kojima je razgovarao. Govor koji je održao za
Kalame vrlo je poznat, jer je to tekst koji naglašava Buddhinu
zahvalnost za istragu. Zbog toga se ova Sutta naziva i Upitna sutta.
Početak
Kad je Buda stigao do Kalama, svi su bili vrlo uzbuđeni što su bili
licem u lice s Buđenjem sa Svjesnošću Jedno. Imali su pitanja, a bili su
i nestrpljivi učiti od samog Bude.
Svi su se okupili oko Bude, zajedno s njegovim učenicima. Tada je čovjek
iz Kalame prišao Budi, na najpoštovaniji način, i pitao ga za mudre
ljude koji bi došli i otišli u njihovo selo.
Objasnio je da bi ti muškarci obično uzvisivali svoju vjeru i
kritizirali druga uvjerenja. Svi bi imali velike razloge da opravdaju
vlastitu vjeru u odnosu na druge vjere. Dakle, svi su se ti ljudi
smatrali vrlo mudrima i zbog toga stanovnici grada nisu znali kome
vjerovati ili koga slijediti
Put istrage
Buda je prihvatio i razumio ovu zbrku, zbog svih proturječnih
informacija. Tada ih je naučio načinu ispitivanja. Rekao im je da ne
vjeruju i ne prihvaćaju ništa na temelju onoga tko to govori ili zato
što je to u spisima ili zbog prirode onih koji to prakticiraju. Ni
njegova učenja nisu smjela biti prihvaćena bez propitivanja.
Zamolio ih je da iskuse, da traže vlastite istine, ne da se prilagode
onome što su čuli, već da to promatraju. I da svoje zaključke grade na
prikupljenim i promatranim dokazima. Objasnio je da ne postoji drugi
način utvrđivanja je li nešto dobro ili ne, osim ako se to živi.
Kalame su sumnjale u sposobnost prosudbe o tome što je dobro, a što
nije. Tada je Buddha spomenuo niz reflektirajućih pitanja, numerirajući
ponašanja i posljedice i tražeći od Kalama da ih prosude kao dobre ili
loše.
Kalame su učinile sjajan posao i Buda ih je natjerao da shvate da već
imaju ono što je potrebno da samostalno odluče.
Podrijetlo patnje
Ono što privlači našu pozornost jest da se reflektirajuća pitanja koja
Buddha postavlja Kalamama temelje na tri podrijetla patnje. Pita za
nekoga tko je vezan za stvari, i za nekoga tko je pun bijesa i drugog
koji živi u zabludi. Kalame su prepoznale da će to dovesti do negativnih
posljedica i stoga ne bi trebale biti primjeri.
Buddha je vjerovao da patnja muškaraca ima tri osnovna podrijetla ili
vezanosti - Prva je činjenica da je čovjek bio duboko povezan s
nestalnim bićima ili stvarima, koje nisu pripadale nikome. Drugo
porijeklo patnje je mržnja - bijes koji je čovjek mogao iskusiti bio je
dovoljan da ga zaslijepi za ono što je dobro i ispravno. I konačno i
treće je zabluda - navika živjeti kao da nema patnje, kao da nema kraja,
kao da ne postoji stalna preobrazba. Vjerujući u stalnu stvarnost koja
ne postoji.
Budući da je u to vrijeme bio uobičajen kao dobra učiteljska praksa,
Buda bi tada pitao o antagonističkim situacijama. Pitao bi za nekoga bez
vezanosti, mržnje i zabluda. Pitao bi o proizvodu koji bi dolazili od
tih ljudi i posljedicama njihovih djela.
Kamma (Zakon uzroka i stanja)
Objasniti podrijetlo patnje na taj način bilo je sjajno sredstvo koje
nam je Buddha koristio kako bi nam pokazao kako možemo upravljati
vlastitom kammom. Kad čujemo riječ Kamma, obično razmišljamo o
negativnim posljedicama.
Međutim, i Kamma se bavi dobrim stvarima. Sve dobro što učinite, također
vam se vraća. Raditi stvari u tu isključivu svrhu nije u redu, već
postaje prirodno. Zapravo, usudio bih se reći da vam je to već, barem
donekle, prirodno.
Pomognete nekome da nosi torbu gore ili do automobila, a nekoliko
blokova ispred naiđete na nekoga koga ste zaista voljeli ponovno
vidjeti, ali izgubili ste njegov / njezin telefonski broj. Te se stvari
mogu smatrati slučajnošću, ali često nisu. To ne shvaćamo, jer dobro
koje ste prije učinili bilo je tako prirodno, niste čekali nikakvu
nagradu.
Sutta vam daje ključeve na putu, to su filozofski alati neophodni za vaš
vlastiti rast. Oni djeluju kao osnovni gradivni elementi za vaš osobni
razvoj. Ostalo je na vama, jer morate biti sami svoj učitelj, morate
probuditi vlastitu dušu.
Buddha
je požádal, aby zažívali, aby hledali své vlastní pravdy, ne aby
odpovídali tomu, co slyšeli, ale spíše aby je pozorovali. Vybudovat
vlastní závěry na shromážděných a pozorovaných důkazech. Vysvětlil, že
neexistuje žádný jiný způsob, jak určit, zda je něco dobré nebo ne,
kromě toho, že to budeme žít.
AUDIOKNIHA Mních, ktorý predal svoje Ferrari
Michal Drienik
48.7K subscribers
Prvá
polovica knihy, ktorá sa podielala na začiatkoch mojej vnútornej
premeny. Vrelo odporúčam celú sériu kníh. Pokiaľ by ste si radi
prečítali alebo vypočuli celú knihu, tak si ju môžete zakúpiť napríklad
na Martinuse: https://bit.ly/3ewF7I5
Na
tomto účte nájdeš inšpiráciu, motiváciu, osobnostný rozvoj a mnoho
iného. Snažím sa zdieľať všetko, čo ma zaujalo alebo mi pomohlo. Veľmi
rád si vypočujem názory iných ľudí a nikdy netvrdím, že to, čo rozprávam
je jediná pravda.
Prvá
polovica knihy, ktorá sa podielala na začiatkoch mojej vnútornej
premeny. Vrelo odporúčam celú sériu kníh. Pokiaľ by ste si radi
prečítali alebo vypočul…
Buddhovy projevy byly pojmenovány Suttas. Slovo doprovázející Suttu se
obvykle vztahuje na lidi, s nimiž mluvil. Projev, který přednesl pro
Kalamas, je velmi dobře známý, protože je to text, který zdůrazňuje
Buddhovo ocenění pro dotaz. To je důvod, proč je tato Sutta také
pojmenována The Enquiry Sutta.
Začátek
Když Buddha dosáhl Kalamas, byli všichni velmi nadšení, že se mohli
setkat tváří v tvář s Probuzením s vědomím. Měli otázky a byli také
dychtiví učit se od samotného Buddhy.
Všichni se shromáždili kolem Buddhy spolu s jeho učedníky. Tehdy se muž
Kalama přiblížil k Buddhovi nejuznávanějším způsobem a zeptal se ho na
moudré muže, kteří přicházejí a odcházejí do jejich vesnice.
Vysvětlil, že tito muži obvykle vyzdvihují svou víru a kritizují jiné
víry. Všichni by měli velké důvody k ospravedlnění své vlastní víry nad
jinými vírami. Takže všichni tito muži byli považováni za velmi moudré, a
proto měšťané nevěděli, komu věřit nebo komu se řídit
Způsob vyšetřování
Buddha tento zmatek přijal a pochopil kvůli všem protichůdným
informacím. Tehdy je naučil způsob dotazování. Řekl jim, aby nevěřili
ani nepřijali nic na základě toho, kdo to říká, nebo proto, že je to v
písmech, nebo kvůli povaze těch, kdo to praktikují. Ani jeho učení
nemělo být přijato bez výslechu.
Požádal je, aby zažívali, hledali své vlastní pravdy, ne přizpůsobili se
tomu, co slyšeli, ale spíše pozorovali. A stavět své vlastní závěry na
shromážděných a pozorovaných důkazech. Vysvětlil, že neexistuje jiný
způsob, jak určit, zda je něco dobré nebo ne, kromě toho, že to budeme
žít.
Kalamové pochybovali o své schopnosti úsudku o tom, co je dobré a co ne.
Tehdy Buddha zmínil řadu reflexních otázek, číslování chování a
důsledků a požádal kalamy, aby je hodnotili jako dobré nebo špatné.
Kalamové odvedli skvělou práci a Buddha je přiměl uvědomit si, že již
mají to, co je nezbytné, aby se mohli rozhodnout sami.
Počátky utrpení
To, co nás upoutá, je to, že reflexivní otázky, které Buddha kalamům
klade, jsou založeny na třech původech utrpení. Ptá se na někoho, kdo je
připoután k věcem, a na někoho, kdo je plný vzteku a jiný žije v klamu.
Kalamas uznal, že to povede k negativním důsledkům, a proto by neměly
sloužit jako příklady.
Buddha věřil, že utrpení mužů mělo tři základní původy nebo
připoutanosti - první je skutečnost, že člověk byl hluboce spojen s
nestálými bytostmi nebo věcmi, které nikomu nepatřily. Druhým původcem
utrpení je nenávist - vztek, který člověk mohl zažít, stačil na to, aby
ho zaslepil tím, co bylo dobré a správné. A poslední a třetí je klam -
zvyk žít, jako by neexistovalo utrpení, jako by neexistoval konec, jako
by nedošlo k žádné neustálé transformaci. Věřit v konstantní realitu,
která neexistuje.
Buddha, jak to bylo v té době běžné jako dobrá pedagogická praxe, se pak
ptal na antagonistické situace. Zeptal by se na někoho bez připoutání,
bez nenávisti a bez klamů. Ptal by se na produkt, který by pocházel od
těchto mužů, a na důsledky jejich činů.
Kamma (zákon příčiny a stavu)
Takto vysvětlovat původ utrpení byl skvělý nástroj, kterým nám Buddha
ukázal, jak dokážeme spravovat svou vlastní kammu. Normálně, když
slyšíme slovo Kamma, myslíme na negativní důsledky.
Kamma je však také o dobrých věcech. Všechno dobré, co děláte, se vám
také vrací. Dělat věci pro tento výlučný účel není správné, ale stává se
to přirozeným. Vlastně bych si dovolil říci, že je vám to již alespoň
do jisté míry přirozené.
Pomůžete někomu nosit tašku nahoře nebo k autu a několik bloků před
sebou narazíte na někoho, koho jste opravdu rádi viděli, ale ztratili
jste jeho telefonní číslo. Tyto věci lze považovat za náhodu, ale často
tomu tak není. Neuvědomujeme si to, protože dobro, které jste udělali
dříve, bylo tak přirozené, že jste nečekali na žádnou odměnu.
Sutta vám dává klíče na cestě, to jsou filozofické nástroje nezbytné pro
váš vlastní růst. Působí jako základní stavební kameny pro váš osobní
rozvoj. Zbytek je na vás, protože musíte být svým vlastním učitelem,
musíte probudit svou vlastní duši.
Buddha
bad dem om at opleve, at søge deres egne sandheder, ikke at tilpasse
sig det, de hørte, men snarere at observere. At bygge deres egne
konklusioner på samlet og observeret bevis. Han forklarede, at der ikke
var nogen anden måde at afgøre, om noget var godt eller ej, undtagen ved
at leve det.
Buddhas diskurser er blevet kaldt Suttas. Normalt henviser ordet til
Sutta til de mennesker, som han talte til. Talen, han holdt for Kalamas,
er meget kendt, fordi det er teksten, der understreger Buddhas
påskønnelse af forespørgsel. Dette er grunden til, at denne Sutta også
hedder The Enquiry Sutta.
Begyndelsen
Da Buddha nåede Kalamas, var de alle meget begejstrede for at være
ansigt til ansigt med Awakenement with Awareness One. De havde spørgsmål
og var også ivrige efter at lære af Buddha selv.
De samlede sig omkring Buddha sammen med hans disciple. Det var da en
Kalama-mand henvendte sig til Buddha på den mest respektfulde måde og
spurgte ham om de vise mænd, der ville komme og gå til deres landsby.
Han forklarede, at disse mænd normalt ville ophøje deres tro og
kritisere andre trosretninger. De ville alle have store grunde til at
retfærdiggøre deres egen tro i forhold til andre trosretninger. Så alle
disse mænd blev betragtet som meget kloge, og det var derfor, byboerne
ikke vidste, hvem de skulle tro eller hvem de skulle følge
Vejen til undersøgelse
Buddha accepterede og forstod denne forvirring på grund af al
modstridende information. Det var da han lærte dem, hvordan man
undersøgte. Han bad dem om ikke at tro eller acceptere noget baseret på,
hvem der siger det, eller fordi det står i skrifterne, eller på grund
af arten af dem, der praktiserer det. Ikke engang hans lære skulle
accepteres uden spørgsmålstegn.
Han bad dem om at opleve, søge deres egne sandheder, ikke at tilpasse
sig det, de hørte, men snarere at observere. Og at bygge deres egne
konklusioner på indsamlet og observeret bevis. Han forklarede, at der
ikke var nogen anden måde at afgøre, om noget var godt eller ej,
undtagen ved at leve det.
Kalamas var i tvivl om deres evne til at dømme hvad der var godt og hvad
der ikke var. Det var da Buddha nævnte en række reflekterende
spørgsmål, nummererede adfærd og konsekvenser og bad Kalamas om at
bedømme dem som gode eller dårlige.
Kalamas gjorde et stort stykke arbejde, og Buddha fik dem til at indse,
at de allerede havde det, der var nødvendigt for selv at beslutte.
Oprindelsen til lidelse
Hvad der fanger vores opmærksomhed er, at de reflekterende spørgsmål,
som Buddha stiller Kalamas, alle er baseret på lidelsens tre
oprindelser. Han spørger om en, der er knyttet til ting, og om en, der
er fuld af vrede og en anden, der lever i vildfarelse. Kalamas
anerkendte, at disse ville føre til negative konsekvenser og derfor ikke
skulle tjene som eksempler.
Buddha mente, at mænds lidelse havde tre grundlæggende oprindelser eller
tilknytninger - Den første er det faktum, at mennesket var dybt
forbundet med ugyldige væsener eller ting, som ikke tilhørte nogen. Den
anden lidelses oprindelse er had - den vrede man kunne opleve var nok
til at blinde ham for det der var godt og rigtigt. Og den sidste og
tredje er vildfarelse - vanen med at leve som om der ikke var nogen
lidelse, som om der ikke var nogen ende, som om der ikke var nogen
konstant transformation. At tro på en konstant virkelighed, der ikke
eksisterer.
Buddha, som det var almindeligt på det tidspunkt som en god
undervisningsskik, ville derefter spørge om antagonist situationer. Han
ville spørge om nogen uden tilknytning, uden had og uden vildfarelser.
Han ville spørge om det produkt, der ville komme fra disse mænd, og
konsekvenserne af deres handlinger.
Kamma (lov om årsag og tilstand)
At forklare lidelsens oprindelse på den måde var et fantastisk redskab,
som Buddha brugte til at vise os, hvordan vi kan styre vores egen kamma.
Når vi hører ordet Kamma, tænker vi normalt på de negative
konsekvenser.
Kamma handler imidlertid også om gode ting. Alt det gode, du gør, kommer
også tilbage til dig. At gøre ting til dette eksklusive formål er ikke
rigtigt, men det bliver naturligt. Faktisk vil jeg tør sige, at det
allerede i det mindste til en vis grad er naturligt for dig.
Du hjælper nogen med at bære en taske ovenpå eller til bilen, og et par
blokke foran støder du på en, du virkelig kunne lide at se igen, men du
mistede hans / hendes telefonnummer. Disse ting kan ses som en
tilfældighed, men ofte ikke. Vi ved ikke dette, fordi det gode, du
gjorde før, var så naturligt, at du ikke ventede på nogen form for
belønning.
Sutta giver dig nøglerne langs stien, dette er de filosofiske værktøjer,
der er nødvendige for din egen vækst. De fungerer som de grundlæggende
byggesten til din egen personlige udvikling. Resten er op til dig, for
du skal være din egen lærer, du skal vække din egen sjæl.
Boeddha
vroeg hen om te ervaren, om hun eigen waarheden te zoeken, niet om te
conformeren aan wat ze hoorden, maar om te observeren. Om hun eigen
conclusies te bouwen op verzameld en geobserveerd bewijs, legde hij uit
dat er geen andere manier was om vast te stellen of iets goed was of
niet, dan door ernaar te leven.
869-1 Be Organic Vegan to Save the Planet, Multi-subtitles
On
May 9th, 2009, Supreme Master Ching Hai was invited to attend the
videoconference on global warming entitled “Be Organic Vegan to Save the
World.” During the conference, the Supreme Master pointed out that the
oceans play a major role in regulating the global climate. However,
fishing has severely disturbed the complex ecosystems of the world’s
oceans. Since global warming spares no one, each person is responsible
to do their best in awakening noble qualities in themselves; that is to
adopt an organic vegan diet, which not only benefits our health so that
we can keep diseases away but also helps strike a balance between
agriculture and the environment. The Supreme Master said, “If we wish
to live healthily and happily ourselves, we should let others live
likewise. This is the best guideline.”
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Hanu Khosla, BMI|Manu Khosla, BMI
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Wayne Coster, ASCAP
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869-1 Be Organic Vegan to Save the Planet, Multi-subtitles
Boeddha’s verhandelingen worden de Sutta’s genoemd. Normaal gesproken
verwijst het woord dat Sutta vergezelt naar de mensen met wie hij sprak.
De toespraak die hij hield voor de Kalama’s is zeer bekend, omdat het
de tekst is die de nadruk legt op Boeddha’s waardering voor onderzoek.
Daarom wordt deze Sutta ook wel The Inquiry Sutta genoemd.
Het begin
Toen Boeddha de Kalama’s bereikte, waren ze allemaal erg opgewonden om
oog in oog te staan met de Awakenement with Awareness One. Ze hadden
vragen en wilden ook graag van de Boeddha zelf leren.
Ze verzamelden zich allemaal rond de Boeddha, samen met zijn discipelen.
Op dat moment benaderde een Kalama-man Boeddha, op de meest
respectvolle manier, en vroeg hem naar de wijze mannen die zouden komen
en gaan naar hun dorp.
Hij legde uit dat deze mannen gewoonlijk hun geloof zouden verheffen en
andere overtuigingen zouden bekritiseren. Ze zouden allemaal goede
redenen hebben om hun eigen geloof boven andere geloven te
rechtvaardigen. Dus al deze mannen werden als erg wijs beschouwd, en
daarom wisten de stadsmensen niet wie ze moesten geloven of wie ze
moesten volgen
De weg van onderzoek
Boeddha accepteerde en begreep deze verwarring vanwege alle
tegenstrijdige informatie. Toen leerde hij ze de manier van onderzoek.
Hij zei dat ze niets moesten geloven of accepteren op basis van wie het
zegt, of omdat het in de Schriften staat, of vanwege de aard van degenen
die het beoefenen. Zelfs zijn leringen mochten niet zonder twijfel
worden aanvaard.
Hij vroeg hen om te ervaren, om hun eigen waarheden te zoeken, niet om
te conformeren aan wat ze hoorden, maar om te observeren. En om hun
eigen conclusies te trekken op verzameld en geobserveerd
bewijsmateriaal. Hij legde uit dat er geen andere manier was om te
bepalen of iets goed was of niet, dan door ernaar te leven.
De Kalama’s twijfelden aan hun beoordelingsvermogen over wat goed was en
wat niet. Dat is het moment waarop Boeddha een reeks reflecterende
vragen noemde, gedragingen en consequenties nummert, en de Kalama’s
vroeg om ze als goed of slecht te beoordelen.
De Kalama’s hebben geweldig werk geleverd en Boeddha liet hen beseffen
dat ze al hadden wat nodig was om zelf te beslissen.
De oorsprong van lijden
Wat onze aandacht trekt, is dat de reflectieve vragen die de Boeddha aan
de Kalama’s stelt allemaal gebaseerd zijn op de drie oorzaken van
lijden. Hij vraagt naar iemand die gehecht is aan dingen, en naar
iemand die vol woede is en iemand die in waanideeën leeft. De Kalama’s
erkenden dat deze negatieve gevolgen zouden hebben en daarom niet als
voorbeeld mochten dienen.
Boeddha geloofde dat het lijden van de mens drie fundamentele oorzaken
of gehechtheden had - De eerste is het feit dat de mens diep verbonden
was met vergankelijke wezens of dingen, die niemand toebehoorden. De
tweede oorzaak van lijden is haat - de woede die men kon ervaren was
genoeg om hem blind te maken voor wat goed en juist was. En de laatste
en derde is waanvoorstelling - de gewoonte om te leven alsof er geen
lijden is, alsof er geen einde is, alsof er geen constante transformatie
is. Geloven in een constante realiteit die niet bestaat.
Boeddha, zoals het in die tijd gebruikelijk was als een goede
onderwijspraktijk, vroeg dan naar antagonistische situaties. Hij vroeg
naar iemand zonder gehechtheid, zonder haat en zonder waanideeën. Hij
zou vragen stellen over het product dat van deze mannen zou komen en de
gevolgen van hun daden.
Kamma (wet van oorzaak en toestand)
Het op die manier verklaren van de oorsprong van lijden was een geweldig
hulpmiddel dat Boeddha gebruikte om ons te laten zien hoe we met onze
eigen kamma om kunnen gaan. Normaal gesproken denken we bij het horen
van het woord Kamma na over de negatieve gevolgen.
Maar Kamma gaat ook over goede dingen. Al het goede dat je doet, komt
ook weer bij je terug. Dingen doen voor dit exclusieve doel is niet
goed, maar wordt natuurlijk. Eigenlijk zou ik durven zeggen dat het al,
althans tot op zekere hoogte, natuurlijk voor je is.
Je helpt iemand een tas naar boven te dragen, of naar de auto, en een
paar straten verderop kom je iemand tegen die je heel graag weer wilde
zien, maar je bent zijn / haar telefoonnummer kwijt. Deze dingen kunnen
als toeval worden gezien, maar zijn dat vaak niet. We realiseren ons dit
niet, omdat het goede dat je eerder deed zo natuurlijk was, dat je niet
op een beloning wachtte.
De Sutta geeft je de sleutels langs het pad, dit zijn de filosofische
hulpmiddelen die nodig zijn voor je eigen groei. Ze zijn de
basisbouwstenen voor je eigen persoonlijke ontwikkeling. De rest is aan
jou, want je moet je eigen leraar zijn, je moet je eigen ziel wakker
maken.
Budho
petis ilin sperti, serĉi siajn proprajn verojn, ne konformiĝi al tio,
kion ili aŭdis, sed prefere observi. Por konstrui siajn proprajn
konkludojn pri kolektitaj kaj observitaj pruvoj. Li klarigis, ke ne
ekzistas alia maniero determini ĉu io estas bona aŭ ne, krom vivante
ĝin.
La diskursoj de Budho nomiĝis Suttas. Normale, la vorto akompananta
Sutta rilatas al la homoj al kiuj li parolis. La parolado, kiun li faris
por la kalamoj, estas tre konata, ĉar ĝi estas la teksto, kiu emfazas
la estimon de Budho al enketo. Tial ĉi tiu Sutta ankaŭ nomiĝas La Enketo
Sutta.
La komenco
Kiam Budho atingis Kalamas, ili ĉiuj tre ekscitis esti vizaĝo kontraŭ
vizaĝo kun la Vekiĝo kun Konscio Unu. Ili havis demandojn, kaj ankaŭ
volis lerni de la Budho mem.
Ili ĉiuj kolektiĝis ĉirkaŭ la Budho, kune kun liaj disĉiploj. Jen kiam
kalama viro alproksimiĝis al Budho, laŭ la plej respekta maniero, kaj
demandis lin pri la saĝuloj, kiuj venos kaj iros al sia vilaĝo.
Li klarigis, ke ĉi tiuj viroj kutime altigos sian kredon kaj kritikos
aliajn kredojn. Ili ĉiuj havus grandajn kialojn pravigi sian propran
fidon super aliaj kredoj. Do, ĉiuj ĉi tiuj viroj estis konsiderataj tre
saĝaj, kaj tial la urbanoj ne sciis, kiun kredi aŭ kiun sekvi
La Voja Enketo
Budho akceptis kaj komprenis ĉi tiun konfuzon, pro ĉiuj konfliktaj
informoj. Tiam li instruis al ili la manieron de enketo. Li diris al
ili, ke ili ne kredu aŭ akceptu ion ajn bazitan sur kiu diras ĝin, aŭ
ĉar ĝi estas en la skribaĵoj, aŭ pro la naturo de tiuj, kiuj praktikas
ĝin. Eĉ liaj instruoj ne estis akceptotaj sen pridemandado.
Li petis ilin sperti, serĉi siajn proprajn verojn, ne konformiĝi al tio,
kion ili aŭdis, sed prefere observi. Kaj konstrui siajn proprajn
konkludojn pri kolektitaj kaj observitaj pruvoj. Li klarigis, ke ne
ekzistas alia maniero determini ĉu io estas bona aŭ ne, krom vivante
ĝin.
La Kalamas dubis pri sia juĝkapablo pri tio, kio estis bona kaj kio ne.
Tiam Budho menciis vicon de reflektaj demandoj, nombrante kondutojn kaj
konsekvencojn, kaj petante al la Kalamas juĝi ilin kiel bonaj aŭ
malbonaj.
La Kalamas bonege laboris kaj Budho igis ilin rimarki, ke ili jam havas
tion, kio necesas por mem decidi.
La originoj de sufero
Kio allogas nian atenton, estas, ke la reflektaj demandoj, kiujn la
Budho faras al la kalamoj, ĉiuj baziĝas sur la tri originoj de sufero.
Li demandas pri iu, kiu estas ligita al aferoj, kaj pri iu, kiu estas
plena de kolerego kaj alia vivanta en iluzio. La Kalamas rekonis, ke ĉi
tiuj kaŭzos negativajn konsekvencojn kaj tial ne devas servi kiel
ekzemploj.
Budho kredis, ke la sufero de viroj havas tri bazajn originojn aŭ
ligilojn - La unua estas la fakto, ke la homo estis profunde ligita al
nepermanentaj estaĵoj aŭ aferoj, kiuj ne apartenis al iu ajn. La dua
origino de sufero estas malamo - la kolero, kiun oni povus sperti,
sufiĉis por blindigi lin pri tio, kio estis bona kaj prava. Kaj la fina
kaj tria estas iluzio - la kutimo vivi kvazaŭ ne estus sufero, kvazaŭ ne
estus fino, kvazaŭ ne estus konstanta transformo. Kredi je konstanta
realaĵo, kiu ne ekzistas.
Budho, ĉar ĝi estis ofta tiutempe kiel bona instrua praktiko, tiam
demandus pri antagonismaj situacioj. Li demandus pri iu sen ligiloj, sen
malamo kaj sen iluzioj. Li demandus pri la produkto, kiu venos de ĉi
tiuj viroj kaj la konsekvencoj de iliaj agoj.
Kamma (Leĝo de Kaŭzo kaj Kondiĉo)
Klarigi la originojn de sufero tiel estis bonega ilo, kiun Budho uzis
por montri al ni, kiel ni povas administri nian propran kammon. Normale,
kiam ni aŭdas la vorton Kamma, ni pensas pri la negativaj konsekvencoj.
Tamen Kamma ankaŭ temas pri bonaj aferoj. Ĉio bona, kion vi faras, ankaŭ
revenas al vi. Fari aferojn por ĉi tiu ekskluziva celo ne estas ĝuste,
sed fariĝas natura. Fakte, mi kuraĝus diri, ke ĝi estas, almenaŭ
certagrade, natura por vi.
Vi helpas iun porti sakon supren, aŭ al la aŭto, kaj kelkajn blokojn
antaŭe vi renkontas iun, kiun vi tre ŝatis revidi, sed vi perdis lian /
ŝian telefonnumeron. Ĉi tiuj aferoj videblas kiel koincido, sed ofte ne.
Ni ne rimarkas ĉi tion, ĉar la bonaĵo, kiun vi faris antaŭe, estis tiel
natura, ke vi ne atendis ian rekompencon.
La Sutta donas al vi la ŝlosilojn laŭ la vojo, jen la filozofiaj iloj
necesaj por via propra kresko. Ili funkcias kiel la bazaj konstrubazoj
por via propra persona evoluo. La resto dependas de vi, ĉar vi devas
esti via propra instruisto, vi devas veki vian propran animon.
Buddha
palus neil kogeda, otsida oma tõdesid, mitte kuuldule vastama, vaid
pigem jälgida. Kogutud ja vaadeldud tõendite põhjal oma järelduste
tegemiseks. Ta selgitas, et muul viisil ei saa otsustada, kas midagi on
hea või mitte, välja arvatud selle järgi, kas see on elatud.
Buddha diskursusi on nimetatud sutadeks. Tavaliselt viitab Suttaga
kaasnev sõna inimestele, kellega ta rääkis. Kalamase jaoks peetud kõne
on väga tuntud, sest just see tekst rõhutab Buddha hindamist uurimise
vastu. Sellepärast nimetatakse seda Sutta ka uurimiseks Sutta.
Algus
Kui Buddha jõudis Kalamasse, olid nad kõik väga põnevil, et olla ühest
ärkamisest teadlikuga silmast silma. Neil oli küsimusi ja nad soovisid
õppida ka Buddha enda käest.
Nad kõik kogunesid koos Buddha ja tema jüngritega Buddha ümber. See oli
siis, kui üks Kalama mees pöördus kõige lugupidavamalt Buddha poole ja
küsis temalt tarkade inimeste kohta, kes nende külla tulevad ja lähevad.
Ta selgitas, et need mehed tõstavad tavaliselt oma usku ja kritiseerivad
muid tõekspidamisi. Neil kõigil oleks suuri põhjusi, et põhjendada oma
usku teiste uskude ees. Kõiki neid mehi peeti väga targaks ja seetõttu
ei teadnud linlased, keda uskuda või keda järgida
Uurimise viis
Buddha aktsepteeris ja mõistis seda segadust kogu vastuolulise teabe
tõttu. Siis õpetas ta neile uurimise viisi. Ta käskis neil mitte midagi
uskuda ega aktsepteerida selle põhjal, kes seda ütleb, sellepärast, et
see on pühakirjades või seda harrastavate inimeste olemuse tõttu. Isegi
tema õpetusi ei tohtinud küsimata vastu võtta.
Ta palus neil kogeda, otsida oma tõdesid, mitte kuuldule vastavaks
saada, vaid pigem jälgida. Ja kogutud ja vaadeldud tõendite põhjal teha
omad järeldused. Ta selgitas, et muul viisil ei saa otsustada, kas
midagi on hea või mitte, välja arvatud selle järgi, kas see on elatud.
Kalamasid kahtlesid oma otsustusvõimes selle üle, mis on hea ja mis
mitte. Siis mainis Buddha peegeldavate küsimuste rida, käitumiste ja
tagajärgede nummerdamist ning palus Kalamail neid headeks või halbadeks
hinnata.
Kalamad tegid suurepärast tööd ja Buddha pani neid mõistma, et neil on
juba olemas see, mida on vaja iseseisvalt otsustada.
Kannatuste päritolu
Meie tähelepanu köidab see, et peegeldavad küsimused, mida Buddha
Kalamadele esitab, põhinevad kõik kannatuste kolmel päritolul. Ta küsib
kelleltki, kes on asjadesse kiindunud, ja kelleltki, kes on täis raevu
ja teise kohta, kes elab pettekujutelmast. Kalamas tõdes, et need toovad
kaasa negatiivseid tagajärgi ja seetõttu ei tohiks neid eeskujuks
pidada.
Buddha uskus, et meeste kannatustel on kolm põhilist päritolu või
seotust - esimene on asjaolu, et inimene oli sügavalt seotud püsivate
olendite või asjadega, mis ei kuulunud kellelegi. Teine kannatuste
päritolu on vihkamine - raev, mida võis kogeda, oli piisav, et pimestada
teda selle eest, mis oli hea ja õige. Ja viimane ja kolmas on
pettekujutelm - harjumus elada, nagu poleks kannatusi, nagu poleks
lõppu, nagu poleks pidevat muutumist. Uskumine püsivasse reaalsusesse,
mida pole olemas.
Buddha, nagu see oli tol ajal hea õpetamispraktikana levinud, küsis siis
antagonistlike olukordade kohta. Ta küsiks kellegi kohta, kellel pole
kiindumusi, vihkamist ja pettekujutelmat. Ta küsiks toote kohta, mis
nendelt meestelt pärineb, ja nende tegude tagajärgede kohta.
Kamma (põhjuste ja seisundite seadus)
Sel viisil kannatuste päritolu selgitamine oli suurepärane vahend, mille
abil Buddha näitas meile, kuidas me saame oma kammaga hakkama saada.
Tavaliselt mõtleme sõna Kamma kuuldes negatiivsetele tagajärgedele.
Kuid ka Kamma räägib headest asjadest. Kõik hea, mida teete, tuleb ka
teie juurde tagasi. Sel ainuõiguslikul eesmärgil asjade tegemine pole
õige, kuid muutub loomulikuks. Tegelikult julgeksin öelda, et see on
teile juba vähemalt mingil määral loomulik.
Aidate kellelgi kotti ülakorrusel või autosse tassida. Mõni kvartal ette
satute jälle kellegagi, keda tõesti meeldis näha, kuid kaotasite tema
telefoninumbri. Neid asju võib pidada kokkusattumuseks, kuid sageli
mitte. Me ei saa sellest aru, sest see hea, mida sa enne tegid, oli nii
loomulik, ei oodanud sa mingit tasu.
Sutta annab teile võtmed sellel teel, need on teie enda kasvamiseks
vajalikud filosoofilised tööriistad. Need toimivad teie isikliku arengu
põhiliste ehitusdetailidena. Ülejäänud on teie enda teha, sest peate
olema iseenda õpetaja, peate äratama omaenda hinge.
Hiniling
sa kanila ni Buddha na maranasan, upang maghanap ng kanilang sariling
mga katotohanan, hindi upang sumunod sa kanilang narinig, ngunit sa
halip na pagmasdan. Upang makabuo ng kanilang sariling mga konklusyon sa
natipon at naobserbahang ebidensya. Ipinaliwanag niya na walang ibang
paraan ng pagtukoy kung ang isang bagay ay mabuti o hindi, maliban sa
pamamagitan nito.
Ang babae at si Lord Buddha ( Nakakamanghang istorya)
Kuya Baste TV
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Pumunta
Ang babae Kay Lord Buddha para huminge NG tulong DAHIL Ang Isa SA
kapamilya Niya ay namatay. hiniling NG babae kay Lord Buddha ba buhayin
ang kanyang namatay na kapamilya. Ang tugon ni Lord Buddha SA babae
kailangan punuin Niya NG langis ang isang bote kailangan niyang maglibot
SA kanyang Lugar at huminge NG langis SA mga Bahay Bahay. Kailangan Ang
hihingan Niya NG langis ay hindi pa namamatayan NG kapamilya. At pag
nagawa Niya ito bubuhayin no Lord Buddha Ang namatay ba kapamilya Niya.
Ang babae at si Lord Buddha ( Nakakamanghang istorya)
Ang mga diskurso ni Buddha ay tinawag na Suttas. Karaniwan, ang salitang
kasama ni Sutta ay tumutukoy sa mga tao na nakausap niya. Ang
pananalita na ginawa niya para sa mga Kalamas ay kilalang-kilala,
sapagkat ang teksto ang nagbibigay diin sa pagpapahalaga ni Buddha sa
pagtatanong. Ito ang dahilan kung bakit ang Sutta na ito ay
pinangalanang The Enquiry Sutta din.
Ang simula
Nang makarating si Buddha sa Kalamas lahat sila ay nasasabik na harapin
ang Awakenement na may Awcious One. Mayroon silang mga katanungan, at
sabik din na matuto mula sa Buddha mismo.
Lahat sila ay nagtipon sa paligid ng Buddha, kasama ang kanyang mga
alagad. Iyon ay kapag ang isang Kalama na lalaki ay lumapit kay Buddha,
sa pinaka magalang na paraan, at tinanong siya tungkol sa mga pantas na
lalaking darating at pupunta sa kanilang nayon.
Ipinaliwanag niya na ang mga kalalakihang ito ay karaniwang magpapataas
ng kanilang pananampalataya at pumuna sa iba pang mga paniniwala. Lahat
sila ay may magagandang dahilan upang bigyang katwiran ang kanilang
sariling pananampalataya kaysa sa ibang mga pananampalataya. Kaya, ang
lahat ng mga lalaking ito ay itinuturing na napakatalino, at ito ang
dahilan kung bakit hindi alam ng mga tao ang sinong maniniwala, o kung
sino ang susundin
Ang Paraan ng Pagtatanong
Tinanggap at naunawaan ni Buddha ang pagkalito na ito, dahil sa lahat ng
magkasalungat na impormasyon. Noon ay nagturo siya sa kanila ng paraan
ng pagtatanong. Sinabi niya sa kanila na huwag maniwala o tumanggap ng
anumang batay sa kung sino ang nagsasabi nito, o dahil nasa mga banal na
kasulatan, o dahil sa likas na katangian ng mga nagsasagawa nito. Kahit
ang kanyang mga turo ay hindi tatanggapin nang walang pagtatanong.
Hiniling niya sa kanila na maranasan, upang maghanap ng kanilang
sariling mga katotohanan, hindi upang sumunod sa kanilang narinig,
ngunit sa halip na pagmasdan. At upang makabuo ng kanilang sariling mga
konklusyon sa natipon at naobserbahang ebidensya. Ipinaliwanag niya na
walang ibang paraan ng pagtukoy kung may mabuti o hindi, maliban sa
pamamagitan nito.
Ang mga Kalamas ay may pag-aalinlangan tungkol sa kanilang kakayahan sa
paghusga tungkol sa kung ano ang mabuti at kung ano ang hindi. Noon
binanggit ni Buddha ang isang linya ng mga sumasalamin na katanungan,
bilangin ang mga pag-uugali at kahihinatnan, at hinihiling sa mga
Kalamas na hatulan sila bilang mabuti o masama.
Ang Kalamas ay gumawa ng napakahusay na trabaho at ipinaalam sa kanila
ng Buddha na mayroon na sila kung ano ang kinakailangan upang magpasya
sa kanilang sarili.
Ang pinagmulan ng pagdurusa
Ang nakakakuha ng aming pansin ay ang mga mapanasalaming katanungan na
tinatanong ng Buddha sa mga Kalamas ay batay sa tatlong pinagmulan ng
pagdurusa. Nagtanong siya tungkol sa isang taong nakakabit sa mga bagay,
at tungkol sa isang taong puno ng galit at isa pang nabubuhay sa maling
akala. Kinikilala ng mga Kalamas na ang mga ito ay hahantong sa mga
negatibong kahihinatnan at samakatuwid ay hindi dapat magsilbing mga
halimbawa.
Naniniwala si Buddha na ang pagdurusa ng kalalakihan ay may tatlong
pangunahing pinagmulan o mga kalakip - Ang una, ay ang katunayan na ang
tao ay malalim na konektado sa mga hindi permanenteng nilalang o bagay,
na hindi kabilang sa sinuman. Ang pangalawang pinagmulan ng pagdurusa ay
poot - ang galit na maaaring maranasan ng isang tao ay sapat na upang
mabulag siya sa kung ano ang mabuti at tama. At ang panghuli at pangatlo
ay maling akala - ang ugali ng pamumuhay na parang walang pagdurusa, na
parang walang katapusan, na parang walang pare-pareho na pagbabago.
Naniniwala sa isang pare-pareho na reyalidad na wala.
Ang Buddha, tulad ng karaniwan sa oras na iyon bilang isang mahusay na
kasanayan sa pagtuturo, ay magtatanong tungkol sa mga sitwasyong
antagonista. Magtatanong siya tungkol sa isang taong walang mga kalakip,
walang poot at walang maling akala. Itatanong niya tungkol sa
produktong magmumula sa mga lalaking ito at ang mga kahihinatnan ng
kanilang mga kilos.
Kamma (Batas ng Sanhi at Kalagayan)
Ang pagpapaliwanag ng mga pinagmulan ng pagdurusa sa paraang iyon ay
isang mahusay na tool na ginamit ng Buddha upang ipakita sa amin kung
paano namin mapamahalaan ang aming sariling kamma. Karaniwan kapag
naririnig natin ang salitang Kamma iniisip natin ang mga hindi magandang
bunga.
Gayunpaman, ang Kamma ay tungkol din sa mabubuting bagay. Lahat ng
mabuting ginagawa mo, babalik din sa iyo. Ang paggawa ng mga bagay para
sa eksklusibong hangaring ito ay hindi tama, ngunit nagiging natural. Sa
totoo lang, maglakas-loob ako na sabihin na, kahit papaano, sa ilang
antas, likas sa iyo.
Tinutulungan mo ang isang tao na magdala ng isang bag sa itaas, o sa
kotse, at ilang mga bloke sa unahan nakasalubong mo ang isang tao na
talagang gusto mong makita muli, ngunit nawala mo ang kanyang numero ng
telepono. Ang mga bagay na ito ay maaaring makita bilang nagkataon,
ngunit madalas ay hindi. Hindi namin ito napagtanto, dahil ang mabuting
ginawa mo dati ay napaka natural, hindi ka naghintay para sa anumang uri
ng gantimpala.
Binibigyan ka ng Sutta ng mga susi sa daanan, ito ang mga tool na
pilosopiko na kinakailangan para sa iyong sariling paglago. Kumikilos
sila bilang pangunahing mga bloke ng gusali para sa iyong sariling
personal na pag-unlad. Nasa iyo ang natitira, dahil kailangan mong
maging iyong sariling guro, kailangan mong gisingin ang iyong sariling
kaluluwa.
Buddha
pyysi heitä kokemaan, etsimään omia totuuksiaan olemaan noudattamatta
kuultua, vaan pitämään mielessä. Rakentaakseen omat johtopäätöksensä
kerättyihin ja havaittuihin todisteisiin hän selitti, että ei ollut
muuta tapaa määrittää, onko jokin hyvä vai ei, paitsi elämällä sillä.
Buddhan diskurssit on nimetty sutiksi. Normaalisti Suttan mukana oleva
sana viittaa ihmisiin, joille hän puhui. Hänen puheessaan Kalamasille
puhe on hyvin tunnettu, koska teksti korostaa Buddhan arvostusta
tutkimuksiin. Siksi tätä Sutta kutsutaan myös nimellä Tutkimus Sutta.
Alku
Kun Buddha saavutti Kalamasin, he kaikki olivat innoissaan voidessaan
olla kasvokkain Herätys tietoisuuden kanssa -toiminnon kanssa. Heillä
oli kysymyksiä, ja he olivat myös innokkaita oppimaan itse Buddhalta.
He kaikki kokoontuivat Buddhan ympärille yhdessä hänen opetuslastensa
kanssa. Silloin Kalama-mies lähestyi Buddhaa kunnioittavimmalla tavalla
ja kysyi viisailta, jotka tulevat ja menevät heidän kyläänsä.
Hän selitti, että nämä miehet yleensä korottavat uskoaan ja kritisoivat
muita uskomuksia. Heillä kaikilla olisi hyvät syyt perustella oma
uskonsa muihin uskontoihin nähden. Joten kaikkia näitä miehiä pidettiin
erittäin viisaina, ja siksi kaupunkilaiset eivät tienneet, kenen uskoa
tai kenen seurata
Tutkimuksen tapa
Buddha hyväksyi ja ymmärsi tämän sekaannuksen kaiken ristiriitaisen
tiedon takia. Silloin hän opetti heille tutkimustavan. Hän käski heitä
olemaan uskomatta tai hyväksymättä mitään sen perusteella, kuka sen
sanoo, tai koska se on pyhissä kirjoituksissa tai niiden harjoittajien
luonteen vuoksi. Edes hänen opetuksiaan ei pitänyt hyväksyä
kyseenalaistamatta.
Hän pyysi heitä kokemaan, etsimään omia totuuksiaan olemaan
noudattamatta kuultua, vaan pikemminkin tarkkailemaan. Ja rakentaa omat
johtopäätöksensä kerättyihin ja havaittuihin todisteisiin. Hän selitti,
että ei ole muuta tapaa määrittää, onko jokin hyvä vai ei, paitsi
elämällä sillä.
Kalamas epäili kykynsä arvioida, mikä oli hyvää ja mikä ei. Silloin
Buddha mainitsi rivin heijastavia kysymyksiä, käyttäytymisen ja
seurausten numerointia ja pyysi Kalamaita arvioimaan ne hyviksi tai
pahiksi.
Kalamaiset tekivät hienoa työtä, ja Buddha sai heidät ymmärtämään, että
heillä oli jo tarvittava, jotta he voisivat päättää itse.
Kärsimyksen alkuperä
Huomion kiinnittää se, että heijastavat kysymykset, jotka Buddha esittää
Kalamalle, perustuvat kaikki kärsimyksen kolmeen alkuperään. Hän kysyy
joku, joka on kiintynyt asioihin, ja joku, joka on täynnä raivoa ja
toista, joka elää harhassa. Kalamas tunnusti, että nämä johtavat
kielteisiin seurauksiin, eikä niiden pitäisi siksi toimia esimerkkeinä.
Buddha uskoi, että miesten kärsimyksillä oli kolme peruslähtöä tai
kiintymystä - Ensimmäinen on se, että ihminen oli syvästi yhteydessä
pysyviin olentoihin tai asioihin, jotka eivät kuuluneet kenellekään.
Toinen kärsimyksen alkuperä on viha - kokema raivo riitti sokaisemaan
hänet hyvälle ja oikealle. Ja viimeinen ja kolmas on harhaluulo - tapa
elää ikään kuin ei olisi kärsimystä, ikään kuin loppua ei olisi, ikään
kuin ei olisi jatkuvaa muutosta. Uskominen jatkuvaan todellisuuteen,
jota ei ole olemassa.
Buddha, kuten se oli tuolloin yleistä hyvänä opetuskäytäntönä, kysyi
sitten antagonistitilanteista. Hän kysyi joku, jolla ei ole
kiintymyksiä, vihaa ja harhaluuloja. Hän kysyi tuotteesta, jonka nämä
miehet saisivat, ja heidän tekojensa seurauksista.
Kamma (syy- ja kuntolaki)
Kärsimyksen alkuperän selittäminen tällä tavalla oli hieno työkalu, jota
Buddha käytti osoittamaan meille, kuinka voimme hallita omaa kammamme.
Normaalisti, kun kuulemme sanan Kamma, ajattelemme kielteisiä
seurauksia.
Kamma on kuitenkin myös hyvistä asioista. Kaikki hyvä mitä teet, tulee
myös takaisin sinuun. Asioiden tekeminen tähän yksinomaiseen
tarkoitukseen ei ole oikein, mutta siitä tulee luonnollista. Itse
asiassa uskallan sanoa, että se on jo ainakin jossakin määrin sinulle
luonnollista.
Autat jotakuta kantamaan laukkua yläkertaan tai autoon, ja muutaman
korttelin edessä kohtaat jonkun, jonka todella halusit nähdä jälleen,
mutta menetit hänen puhelinnumeronsa. Nämä asiat voidaan nähdä
sattumana, mutta usein eivät ole. Emme ymmärrä tätä, koska se hyvä mitä
teit aiemmin oli niin luonnollista, et odottanut minkäänlaista
palkintoa.
Sutta antaa sinulle avaimet polulla, nämä ovat oman kasvusi kannalta
välttämättömiä filosofisia työkaluja. Ne toimivat peruselementteinä
omalle henkilökohtaiselle kehityksellesi. Loput on sinun tehtäväsi,
sillä sinun täytyy olla oma opettajasi, sinun täytyy herättää oma
sielusi.
Bouddha
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ne pas se conformer à ce qu’ils entendaient, mais plutôt d’observer.
Pour construire leurs propres conclusions sur des preuves rassemblées et
observées, il a expliqué qu’il n’y avait pas d’autre moyen de
déterminer si quelque chose était bon ou pas, sauf en le vivant.
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Les discours de Bouddha ont été appelés les Suttas. Normalement, le mot
accompagnant Sutta fait référence aux personnes à qui il s’adressait. Le
discours qu’il a prononcé pour les Kalamas est très connu, car c’est le
texte qui met l’accent sur l’appréciation de Bouddha pour l’enquête.
C’est pourquoi ce Sutta est également appelé The Inquiry Sutta.
Le début
Lorsque Bouddha atteignit les Kalamas, ils étaient tous très excités
d’être face à face avec l’Éveil avec la Conscience Un. Ils avaient des
questions et étaient également désireux d’apprendre du Bouddha lui-même.
Ils se sont tous rassemblés autour du Bouddha, avec ses disciples. C’est
à ce moment qu’un homme Kalama s’est approché de Bouddha, de la manière
la plus respectueuse, et l’a interrogé sur les sages qui allaient et
venaient dans leur village.
Il a expliqué que ces hommes exalteraient généralement leur foi et
critiqueraient d’autres croyances. Ils auraient tous de bonnes raisons
de justifier leur propre foi par rapport à d’autres religions. Donc,
tous ces hommes étaient considérés comme très sages, et c’est pourquoi
les citadins ne savaient pas qui croire, ni qui suivre.
La voie de l’enquête
Bouddha a accepté et compris cette confusion, à cause de toutes les
informations contradictoires. C’est alors qu’il leur a enseigné la voie
de l’enquête. Il leur a dit de ne pas croire ou accepter quoi que ce
soit en fonction de qui le dit, ou parce que c’est dans les Écritures,
ou à cause de la nature de ceux qui le pratiquent. Pas même ses
enseignements ne devaient être acceptés sans remise en question.
Il leur a demandé d’expérimenter, de rechercher leurs propres vérités,
de ne pas se conformer à ce qu’ils entendaient, mais plutôt d’observer.
Et de construire leurs propres conclusions sur des preuves recueillies
et observées. Il a expliqué qu’il n’y avait pas d’autre moyen de
déterminer si quelque chose était bon ou pas, sauf en le vivant.
Les Kalamas avaient des doutes sur leur capacité de jugement sur ce qui
était bon et ce qui ne l’était pas. C’est alors que Bouddha a mentionné
une série de questions réfléchies, numéroté les comportements et les
conséquences, et a demandé aux Kalamas de les juger comme bons ou
mauvais.
Les Kalamas ont fait un excellent travail et Bouddha leur a fait
comprendre qu’ils avaient déjà ce qu’il fallait pour décider
d’eux-mêmes.
Les origines de la souffrance
Ce qui retient notre attention, c’est que les questions de réflexion que
le Bouddha pose aux Kalamas sont toutes basées sur les trois origines
de la souffrance. Il pose des questions sur quelqu’un qui est attaché
aux choses, sur quelqu’un qui est plein de rage et sur un autre vivant
dans l’illusion. Les Kalamas ont reconnu que ceux-ci allaient entraîner
des conséquences négatives et ne devraient donc pas servir d’exemples.
Bouddha croyait que la souffrance des hommes avait trois origines ou
attachements fondamentaux - La première, c’est le fait que l’homme était
profondément connecté à des êtres ou des choses impermanents, qui
n’appartenaient à personne. La deuxième origine de la souffrance est la
haine - la rage que l’on pouvait ressentir était suffisante pour
l’aveugler sur ce qui était bon et juste. Et le dernier et le troisième
est l’illusion - l’habitude de vivre comme s’il n’y avait pas de
souffrance, comme s’il n’y avait pas de fin, comme s’il n’y avait pas de
transformation constante. Croire en une réalité constante qui n’existe
pas.
Bouddha, comme cela était courant à l’époque comme une bonne pratique
pédagogique, posait alors des questions sur les situations antagonistes.
Il posait des questions sur quelqu’un sans attachement, sans haine et
sans illusions. Il posait des questions sur le produit qui proviendrait
de ces hommes et les conséquences de leurs actes.
Kamma (loi de cause et condition)
Expliquer les origines de la souffrance de cette manière était un
excellent outil que Bouddha a utilisé pour nous montrer comment nous
pouvons gérer notre propre kamma. Normalement, lorsque nous entendons le
mot Kamma, nous pensons aux conséquences négatives.
Cependant, Kamma est aussi une question de bonnes choses. Tout le bien
que vous faites vous revient également. Faire les choses dans ce but
exclusif n’est pas juste, mais devient naturel. En fait, j’oserais dire
que c’est déjà, au moins dans une certaine mesure, naturel pour vous.
Vous aidez quelqu’un à porter un sac à l’étage ou à la voiture, et
quelques rues plus loin, vous rencontrez quelqu’un que vous aimiez
vraiment revoir, mais vous avez perdu son numéro de téléphone. Ces
choses peuvent être considérées comme une coïncidence, mais ne le sont
souvent pas. Nous ne nous en rendons pas compte, car le bien que vous
aviez fait auparavant était si naturel que vous n’aviez attendu aucune
sorte de récompense.
Le Sutta vous donne les clés du chemin, ce sont les outils
philosophiques nécessaires à votre propre croissance. Ils agissent comme
les éléments de base de votre propre développement personnel. Le reste
dépend de vous, car vous devez être votre propre professeur, vous devez
éveiller votre propre âme.
Buddha
frege har te ûnderfinen, har eigen wierheden te sykjen, net te
konformearjen mei wat se hearden, mar earder te observearjen. Om har
eigen konklúzjes te bouwen op sammele en waarnommen bewiis. Hy
ferklearre dat d’r gjin oare manier wie om te bepalen as wat goed wie of
net, útsein troch it te libjen.
Gramsci & Hegemony | Peter D Thomas | Counterforum | London | 3 May 2010
Gramsci & Hegemony | Peter D Thomas | Counterforum | London | 3 May 2010
http://www.counterfire.orgPeter D Thomas is author of The Gramscian Moment.
De diskusjes fan Buddha binne de Suttas neamd. Normaal ferwiist it wurd
by Sutta nei de minsken mei wa’t hy spruts. De taspraak dy’t hy hold
foar de Kalamas is heul bekend, om’t it de tekst is dy’t de wurdearring
fan Buddha foar ûndersyk beklammet. Dit is wêrom dizze Sutta ek The
Enquiry Sutta wurdt neamd.
It begjin
Doe’t Buddha de Kalamas berikte, wiene se allegear tige optein om face
to face te wêzen mei de Awakenement with Awareness One. Se hienen
fragen, en wiene ek entûsjast om te learen fan ‘e Boeddha sels.
Se sammelen har allegear om ‘e Boeddha, tegearre mei syn learlingen. Dat
is doe’t in Kalama-man Boeddha benadere, op ‘e respektfolste manier, en
him frege nei de wizen dy’t soene komme en nei har doarp gean.
Hy ferklearre dat dizze manlju normaal har leauwen soene opheffe en oare
leauwen kritisearje. Se soene allegear grutte redenen hawwe om har
eigen leauwen te rjochtfeardigjen oer oare leauwen. Dat, al dizze manlju
waarden as heul wiis beskôge, en dêrom wisten de stedelingen net wa’t
se leauwe, of wa’t se folgje soene
De wei fan ûndersiik
Buddha akseptearre en begriep dizze betizing, fanwegen alle
tsjinstridige ynformaasje. Dat is doe’t hy har de manier fan ûndersiik
learde. Hy fertelde har om neat te leauwen of te akseptearjen basearre
op wa’t it seit, of om’t it yn ‘e Skriften stiet, of fanwegen de aard
fan dejingen dy’t it oefenje. Sels syn lear waarden net aksepteare
sûnder te freegjen.
Hy frege har te ûnderfinen, har eigen wierheden te sykjen, net om te
konformearjen mei wat se hearden, mar leaver te observearjen. En om har
eigen konklúzjes te bouwen op sammele en observearre bewiis. Hy
ferklearre dat d’r gjin oare manier wie om te bepalen as wat goed wie of
net, útsein troch it te libjen.
De Kalamas hie twifel oer har fermogen fan oardiel oer wat goed wie en
wat net. Dat is doe’t Buddha in line reflektearjende fragen neamde,
gedrach en konsekwinsjes nûmerde, en de Kalamas frege om har as goed as
min te oardieljen.
De Kalamas diene in geweldige baan en Buddha liet har beseffe dat se al
hiene wat nedich wie om sels te besluten.
De oarsprong fan lijen
Wat ús oandacht trekt is dat de spegeljende fragen dy’t de Boeddha de
Kalamas stelt allegear basearre binne op ‘e trije oarsprong fan lijen.
Hy freget oer ien dy’t oan dingen sit, en oer ien dy’t fol lilkens is en
in oar yn waan libbet. De Kalamas erkende dat dizze soene liede ta
negative gefolgen en dêrom net as foarbylden moatte tsjinje.
Buddha leaude dat it lijen fan manlju trije basisôfkomst of oanhing hie -
De earste, is it feit dat de minske djip ferbûn wie mei impermanente
wêzens of dingen, dy’t gjinien hearden. De twadde oarsprong fan lijen is
haat - de woede dy’t men koe ûnderfine wie genôch om him te ferblinzjen
foar wat goed en rjocht wie. En it lêste en tredde is waan - de
gewoante om te libjen as wie der gjin lijen, as wie d’r gjin ein, as wie
d’r gjin konstante transformaasje. Leauwe yn in konstante realiteit
dy’t net bestiet.
Boeddha, sa’t it yn dy tiid gewoan wie as in goede learpraktyk, soe dan
freegje oer antagonistyske situaasjes. Hy soe freegje oer ien sûnder
bylagen, gjin haat en sûnder waan. Hy soe freegje oer it produkt dat soe
komme fan dizze manlju en de gefolgen fan har hannelingen.
Kamma (wet fan oarsaak en tastân)
De oarsprong fan lijen op dy manier ferklearje wie in geweldich ark dat
Buddha brûkte om ús te sjen hoe’t wy ús eigen kamma kinne beheare.
Normaal tinke wy oan ‘e negative gefolgen as wy it wurd Kamma hearre.
Kamma giet lykwols ek oer goede dingen. Al it goede dat jo dogge, komt
ek werom nei jo. Dingen dwaan foar dit eksklusive doel is net rjocht,
mar wurdt natuerlik. Eins soe ik doarre te sizzen dat it al, teminsten
oant in hichte, natuerlik foar jo is.
Jo helpe ien in tas nei boppen te dragen, of nei de auto, en in pear
blokken foarút tsjinkomme jo ien dy’t jo echt wer leuk seagen, mar jo
binne syn / har tillefoannûmer kwytrekke. Dizze dingen kinne wurde sjoen
as tafal, mar faak net. Wy beseffe dit net, om’t it goede dat jo earder
diene sa natuerlik wie, jo wachte net op elke soart beleanning.
De Sutta jout jo de kaaien lâns it paad, dit binne de filosofyske
ynstruminten dy’t nedich binne foar jo eigen groei. Se fungearje as de
basis boustiennen foar jo eigen persoanlike ûntjouwing. De rest is oan
jo, want jo moatte jo eigen learaar wêze, jo moatte jo eigen siel wekker
meitsje.
Buda
pediulles que experimentasen, que buscasen as súas propias verdades,
que non se axustasen ao que oíron, senón que observasen. Para construír
as súas propias conclusións sobre as evidencias recollidas e observadas,
explicou que non había outra forma de determinar se algo era bo ou non,
agás vivíndoo.
Os
discursos de Buda foron nomeados Suttas. Normalmente, a palabra que
acompaña a Sutta refírese ás persoas ás que falaba. O discurso que
pronunciou para os Kalamas é moi coñecido, porque é o texto que enfatiza
o aprecio de Buda pola investigación. É por iso que este Sutta tamén se
chama A investigación Sutta.
O comezo
Cando Buda chegou aos Kalamas, todos estaban moi emocionados de estar
cara a cara co Espertar coa sensibilización. Tiñan preguntas e tamén
estaban ansiosos por aprender do propio Buda.
Reuníronse todos ao redor de Buda, xunto cos seus discípulos. Foi entón
cando un home de Kalama achegouse a Buda, do xeito máis respectuoso, e
preguntoulle polos sabios que ían e ían á súa vila.
Explicou que estes homes normalmente exaltarían a súa fe e criticarían
outras crenzas. Todos terían grandes razóns para xustificar a súa propia
fe sobre outras relixións. Entón, todos estes homes eran considerados
moi sabios e por iso a xente da cidade non sabía a quen crer nin a quen
seguir
O camiño da investigación
Buda aceptou e comprendeu esta confusión debido a toda a información
conflitiva. Foi entón cando lles ensinou o xeito de investigar. Díxolles
que non creran nin aceptasen nada en función de quen o diga ou porque
está nas escrituras ou pola natureza dos que o practican. Nin sequera as
súas ensinanzas debían ser aceptadas sen cuestionarse.
Pediulles que experimentasen, que buscasen as súas propias verdades, que
non se axustasen ao que oíron, senón que observasen. E para construír
as súas propias conclusións sobre probas recollidas e observadas.
Explicou que non había outra forma de determinar se algo era bo ou non,
agás vivíndoo.
Os Kalamas tiñan dúbidas sobre a súa capacidade de xuízo sobre o que era
bo e o que non. Foi entón cando Buda mencionou unha liña de preguntas
reflexivas, numerando comportamentos e consecuencias e pedindo aos
Kalamas que os xulguen como bos ou malos.
Os Kalamas fixeron un gran traballo e Buda fíxolles decatarse de que xa
tiñan o necesario para decidir por si mesmos.
As orixes do sufrimento
O que máis nos chama a atención é que as preguntas reflexivas que Buda
fai aos Kalamas están baseadas nas tres orixes do sufrimento. Pregunta
por alguén que está apegado ás cousas e por alguén que está cheo de
rabia e outro que vive ilusionado. Os Kalamas recoñeceron que ían levar
consecuencias negativas e, polo tanto, non deberían servir de exemplo.
Buda cría que o sufrimento dos homes tiña tres orixes ou anexos básicos:
o primeiro é o feito de que o home estaba profundamente conectado con
seres ou cousas impermanentes, que non pertencían a ninguén. A segunda
orixe do sufrimento é o odio: a rabia que se podería experimentar foi
suficiente para cegalo do que era bo e certo. E o último e o terceiro é a
ilusión: o hábito de vivir coma se non houbese sufrimento, coma se non
houbese un final, coma se non houbese unha transformación constante.
Crer nunha realidade constante que non existe.
Buda, como era habitual nesa época como boa práctica docente,
preguntaría entón sobre situacións antagonistas. Preguntaría por alguén
sen anexos, sen odio e sen delirios. Preguntaría sobre o produto que
proviría destes homes e as consecuencias dos seus actos.
Kamma (Lei de causa e condición)
Explicar as orixes do sufrimento dese xeito foi unha gran ferramenta que
Buda usou para amosarnos como podemos xestionar o noso propio kamma.
Normalmente cando escoitamos a palabra Kamma pensamos nas consecuencias
negativas.
Non obstante, Kamma tamén trata de cousas boas. Todo o bo que fas tamén
che volve. Facer cousas con este propósito exclusivo non é correcto,
pero faise natural. En realidade, atreveríame a dicir que xa é, polo
menos ata certo punto, natural para ti.
Axudas a alguén a levar unha bolsa arriba ou ao coche e, a poucas
cuadras adiante, atopas a alguén que realmente che gustaba ver de novo,
pero perdiches o seu número de teléfono. Estas cousas pódense ver como
unha coincidencia, pero moitas veces non o son. Non nos damos conta
diso, porque o ben que fixeches antes era tan natural que non esperaches
a ningún tipo de recompensa.
O Sutta dálle as claves ao longo do camiño, estas son as ferramentas
filosóficas necesarias para o seu propio crecemento. Actúan como
elementos básicos para o seu propio desenvolvemento persoal. O resto
depende de ti, porque tes que ser o teu propio profesor, tes que
espertar a túa propia alma.
ბუდა
სთხოვა მათ განიცდიდნენ, ეძებდნენ საკუთარ ჭეშმარიტებებს, არ
შეესატყვისებოდნენ მოსმენილს, არამედ დააკვირდნენ. საკუთარი დასკვნების
შესადგენად შეგროვებულ და დაკვირვებულ მტკიცებულებებზე დაყრდნობით. მან
განმარტა, რომ სხვა გზა არ არსებობდა იმის დასადგენად, კარგი იყო თუ არა
რამე, გარდა მისი ცხოვრებით.
თამარ გაგოშიძის ფსიქოლოგიური რჩევები აქტუალურ თემებზე
თამარ გაგოშიძის ფსიქოლოგიური რჩევები აქტუალურ თემებზე
ბუდას დისკურსებს დაერქვა სუტა. ჩვეულებრივ, სუტას თანმხლები სიტყვა ეხება
იმ ხალხს, ვისთანაც ის საუბრობდა. სიტყვით გამოსვლა, რომელიც მან გააკეთა
კალამასისთვის, ძალიან ცნობილია, რადგან ეს არის ტექსტი, რომელიც ხაზს
უსვამს ბუდას შეფასებას. ამიტომ ამ სუტას ასევე უწოდებენ საგამოძიებო
სუტას.
Დასაწყისი
როდესაც ბუდა მიაღწია კალამას, ისინი ყველანი ძალიან აღფრთოვანდნენ, რომ
პირისპირ იყვნენ პირისპირ გამოღვიძება. მათ ჰქონდათ შეკითხვები და ასევე
სურდათ ისწავლოთ თავად ბუდასგან.
ისინი ყველანი შეიკრიბნენ ბუდას გარშემო, მის მოწაფეებთან ერთად. ეს მაშინ,
როდესაც კალამა კაცი ყველაზე პატივისცემით მიუახლოვდა ბუდას და ჰკითხა
ბრძენ ადამიანებზე, რომლებიც მოვიდნენ და წავიდნენ მათ სოფელში.
მან განმარტა, რომ ეს ადამიანები ჩვეულებრივ ამაღლებენ თავიანთ რწმენას და
გააკრიტიკებენ სხვა რწმენებს. მათ ყველას დიდი მიზეზი ექნებოდა საკუთარი
სარწმუნოების გასამართლებლად სხვა სარწმუნოებებზე. ასე რომ, ყველა ეს
ადამიანი ძალიან ბრძენად ითვლებოდა და ამიტომ მოსახლეობამ არ იცოდა ვის
დაუჯეროს ან ვის უნდა გაჰყვეს
გამოკვლევის გზა
ბუდამ მიიღო და გააცნობიერა ეს დაბნეულობა, ყველა ურთიერთსაწინააღმდეგო
ინფორმაციის გამო. ამ დროს მან ასწავლა მათ გამოკვლევის გზა. მან მათ
უთხრა, რომ არ დაიჯერონ და არ მიიღონ არაფერი იმის საფუძველზე, ვინც ამას
ამბობს, ან იმიტომ, რომ ეს საღვთო წერილშია ნათქვამი, ანდა მისი
პრაქტიკოსების ხასიათიდან გამომდინარე. მისი სწავლებები კი არ უნდა იქნას
მიღებული კითხვის გარეშე.
მან სთხოვა მათ განიცდიდნენ, ეძებდნენ საკუთარ ჭეშმარიტებებს, არ
შეესატყვისებოდნენ მოსმენილს, არამედ დააკვირდნენ. საკუთარი დასკვნების
შესადგენად შეგროვილ და დაკვირვებულ მტკიცებულებებზე. მან განმარტა, რომ
სხვა გზა არ არსებობდა იმის გარკვევის, კარგი იყო თუ არა რამე, გარდა
იმისა, რომ ის ცხოვრობდა.
კალამასებს ეჭვი ეპარებოდათ იმის შესახებ, თუ რა იყო კარგი და რა არა. ეს
მაშინ, როდესაც ბუდამ ახსენა ამსახველი კითხვების ხაზი, ნუმერაციის ქცევები
და შედეგები და სთხოვა კალამებს განესაჯა ისინი, როგორც კარგი ან ცუდი.
კალამამებმა დიდი საქმე გააკეთეს და ბუდამ მათ გააცნობიერა, რომ მათ უკვე
ჰქონდათ ის, რაც თავად გადაწყვიტეს.
ტანჯვის წარმოშობა
რაც ჩვენს ყურადღებას იპყრობს არის ის, რომ ამსახველი კითხვები, რომლებიც
ბუდა სთხოვს კალამებს, დაფუძნებულია ტანჯვის სამ საწყისზე. ის ეკითხება
იმას, ვინც ნივთებზე არის მიჯაჭვული და იმაზე, ვინც მრისხანებით არის სავსე
და სხვისი ბოდვა ცხოვრობს. კალამამმა აღიარა, რომ ეს უარყოფით შედეგებს
მოჰყვებოდა და, შესაბამისად, არ უნდა წარმოადგენდეს მაგალითებს.
ბუდას სჯეროდა, რომ მამაკაცთა ტანჯვას სამი ძირითადი წარმოშობა ან
მიჯაჭვულობა ჰქონდა - პირველი, არის ის ფაქტი, რომ ადამიანი ღრმად იყო
დაკავშირებული დაუცველ არსებებთან ან საგნებთან, რომლებიც არავის
ეკუთვნოდა. ტანჯვის მეორე წარმოშობა სიძულვილია - რისხვა, რომელსაც
შეიძლება განიცდიდეს, საკმარისი იყო იმისთვის, რომ იგი თვალნათლივ დაედგინა
კარგსა და სწორში. და საბოლოო და მესამე არის ბოდვა - ცხოვრების ჩვევა
ისე, თითქოს არ იყო ტანჯვა, თითქოს არ იყო დასასრული, თითქოს არ არსებობდა
მუდმივი გარდაქმნა. მწამს მუდმივი რეალობის, რომელიც არ არსებობს.
ბუდა, როგორც ეს იმ დროს გავრცელებული იყო, როგორც კარგი სწავლების
პრაქტიკა, მაშინ იკითხავდა ანტაგონისტურ სიტუაციებს. ის იკითხავდა ვინმეზე,
რომელსაც არ ჰქონდა მიჯაჭვულობა, სიძულვილი და ბოდვა. ის ეკითხებოდა იმ
პროდუქტს, რომელიც ამ კაცებისგან მოდის და მათი მოქმედების შედეგები.
კამმა (მიზეზისა და მდგომარეობის კანონი)
ამ გზით ტანჯვის წარმოშობის ახსნა იყო შესანიშნავი ინსტრუმენტი, რომელსაც
ბუდა გვიჩვენებს, თუ როგორ შეგვიძლია საკუთარი კამა განვახორციელოთ.
ჩვეულებრივ, სიტყვა Kamma- ს მოსმენისას ვფიქრობთ ნეგატიურ შედეგებზე.
თუმცა, კამაც კარგ რამეებს ეხება. ყველა სიკეთე, რასაც აკეთებ, შენც
ბრუნდება. ამ ექსკლუზიური მიზნების გაკეთება არ არის სწორი, მაგრამ
ბუნებრივი ხდება. სინამდვილეში, მე გავბედავდი იმის თქმას, რომ ეს
თქვენთვის, გარკვეულწილად, გარკვეულწილად მაინც ბუნებრივია.
თქვენ დაეხმარებით ვინმეს, ჩანთაში ატაროს ზედა სართულზე ან მანქანამდე და
რამდენიმე კვარტალით ადრე შეხვდებით ისეთს, ვისი ნახვაც ნამდვილად
მოგეწონათ, მაგრამ დაკარგეთ მისი ტელეფონის ნომერი. ეს ყველაფერი შეიძლება
დამთხვევად ჩაითვალოს, მაგრამ ხშირად ასე არ ხდება. ჩვენ ამას ვერ
ვაცნობიერებთ, რადგან სიკეთე, რაც მანამდე გააკეთეთ, იმდენად ბუნებრივი
იყო, რომ რაიმე სახის ჯილდოს არ დაელოდით.
Sutta გაძლევთ გასაღებებს ბილიკის გასწვრივ, ეს არის თქვენი საკუთარი
ზრდისთვის აუცილებელი ფილოსოფიური იარაღები. ისინი მოქმედებენ, როგორც
ძირითადი შენობა-ნაგებობები თქვენი პირადი განვითარებისათვის. დანარჩენი
თქვენზეა, რადგან თქვენ უნდა იყოთ საკუთარი მასწავლებელი, უნდა გაიღვიძოთ
საკუთარი სული.
Buddha
bat sie zu erfahren, ihre eigenen Wahrheiten zu suchen, sich nicht an
das anzupassen, was sie hörten, sondern zu beobachten. Um ihre eigenen
Schlussfolgerungen aus gesammelten und beobachteten Beweisen zu ziehen.
Er erklärte, dass es keine andere Möglichkeit gibt, festzustellen, ob
etwas gut ist oder nicht, als es zu leben.
Jeder Mensch hat 83 Probleme - Eine buddhistische Geschichte
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Jeder Mensch hat 83 Probleme - Eine buddhistische Geschichte
Buddhas Diskurse wurden die Suttas genannt. Normalerweise bezieht sich
das Wort, das Sutta begleitet, auf die Menschen, mit denen er gesprochen
hat. Die Rede, die er für die Kalamas hielt, ist sehr bekannt, weil es
der Text ist, der Buddhas Wertschätzung für Nachforschungen betont. Aus
diesem Grund wird diese Sutta auch The Inquiry Sutta genannt.
Der Anfang
Als Buddha die Kalamas erreichte, waren sie alle sehr aufgeregt, dem
Erwachen mit Bewusstsein Eins gegenüberzustehen. Sie hatten Fragen und
wollten unbedingt vom Buddha selbst lernen.
Sie alle versammelten sich zusammen mit seinen Jüngern um den Buddha.
Dann näherte sich ein Kalama-Mann Buddha auf die respektvollste Weise
und fragte ihn nach den Weisen, die in ihr Dorf kommen und gehen würden.
Er erklärte, dass diese Männer normalerweise ihren Glauben erhöhen und
andere Überzeugungen kritisieren würden. Sie alle hätten gute Gründe,
ihren eigenen Glauben gegenüber anderen Glaubensrichtungen zu
rechtfertigen. Alle diese Männer galten als sehr weise, und deshalb
wussten die Bürger nicht, wem sie glauben oder wem sie folgen sollten
Der Weg der Untersuchung
Buddha akzeptierte und verstand diese Verwirrung aufgrund all der
widersprüchlichen Informationen. Dann brachte er ihnen die Art der
Untersuchung bei. Er sagte ihnen, sie sollten nichts glauben oder
akzeptieren, basierend darauf, wer es sagt, oder weil es in den heiligen
Schriften steht oder weil diejenigen, die es praktizieren. Nicht einmal
seine Lehren sollten ohne Fragen akzeptiert werden.
Er bat sie zu erfahren, ihre eigenen Wahrheiten zu suchen, sich nicht an
das anzupassen, was sie hörten, sondern zu beobachten. Und um ihre
eigenen Schlussfolgerungen aus gesammelten und beobachteten Beweisen zu
ziehen. Er erklärte, dass es keine andere Möglichkeit gebe,
festzustellen, ob etwas gut sei oder nicht, als es zu leben.
Die Kalamas hatten Zweifel an ihrer Fähigkeit zu beurteilen, was gut war
und was nicht. In diesem Moment erwähnte Buddha eine Reihe von
reflektierenden Fragen, nummerierte Verhaltensweisen und Konsequenzen
und bat die Kalamas, sie als gut oder schlecht zu beurteilen.
Die Kalamas haben einen tollen Job gemacht und Buddha hat ihnen klar
gemacht, dass sie bereits das hatten, was nötig war, um selbst zu
entscheiden.
Die Ursprünge des Leidens
Was unsere Aufmerksamkeit auf sich zieht, ist, dass die reflektierenden
Fragen, die der Buddha den Kalamas stellt, alle auf den drei Ursprüngen
des Leidens beruhen. Er fragt nach jemandem, der an Dingen hängt, und
nach jemandem, der voller Wut ist und der in Täuschung lebt. Die Kalamas
erkannten, dass diese zu negativen Konsequenzen führen würden und daher
nicht als Beispiele dienen sollten.
Buddha glaubte, dass das Leiden der Menschen drei grundlegende Ursprünge
oder Eigensinne hatte: Die erste ist die Tatsache, dass der Mensch tief
mit unbeständigen Wesen oder Dingen verbunden war, die niemandem
gehörten. Der zweite Ursprung des Leidens ist Hass - die Wut, die man
erfahren konnte, war genug, um ihn für das zu blenden, was gut und
richtig war. Und das Letzte und Dritte ist die Täuschung - die
Gewohnheit, so zu leben, als gäbe es kein Leiden, als gäbe es kein Ende,
als gäbe es keine ständige Transformation. An eine konstante Realität
glauben, die es nicht gibt.
Buddha, wie es damals als gute Lehrpraxis üblich war, fragte dann nach
antagonistischen Situationen. Er würde nach jemandem fragen, der keine
Eigensinne, keinen Hass und keine Wahnvorstellungen hatte. Er würde nach
dem Produkt fragen, das von diesen Männern kommen würde, und nach den
Konsequenzen ihrer Handlungen.
Kamma (Gesetz von Ursache und Zustand)
Die Ursprünge des Leidens auf diese Weise zu erklären, war ein
großartiges Werkzeug, mit dem Buddha uns zeigte, wie wir mit unserem
eigenen Kamma umgehen können. Wenn wir das Wort Kamma hören, denken wir
normalerweise über die negativen Folgen nach.
Bei Kamma geht es jedoch auch um gute Dinge. Alles Gute, das du tust,
kommt auch zu dir zurück. Dinge für diesen exklusiven Zweck zu tun ist
nicht richtig, sondern wird natürlich. Eigentlich würde ich es wagen zu
sagen, dass es für Sie zumindest bis zu einem gewissen Grad schon
natürlich ist.
Sie helfen jemandem, eine Tasche nach oben oder zum Auto zu tragen, und
ein paar Blocks weiter begegnen Sie jemandem, den Sie wirklich gerne
wieder sehen, aber Sie haben seine Telefonnummer verloren. Diese Dinge
können als Zufall angesehen werden, sind es aber oft nicht. Wir wissen
das nicht, weil das Gute, das Sie zuvor getan haben, so natürlich war,
dass Sie nicht auf irgendeine Belohnung gewartet haben.
Die Sutta gibt Ihnen die Schlüssel auf dem Weg, dies sind die
philosophischen Werkzeuge, die für Ihr eigenes Wachstum notwendig sind.
Sie bilden die Grundbausteine für Ihre persönliche Entwicklung. Der
Rest liegt bei Ihnen, denn Sie müssen Ihr eigener Lehrer sein, Sie
müssen Ihre eigene Seele erwecken.
Ο
Βούδας τους ζήτησε να βιώσουν, να αναζητήσουν τις δικές τους αλήθειες,
όχι να συμμορφωθούν με αυτά που άκουσαν, αλλά μάλλον να παρατηρήσουν.
Για να οικοδομήσουν τα δικά τους συμπεράσματα σχετικά με συγκεντρωμένα
& παρατηρημένα στοιχεία. Εξήγησε ότι δεν υπήρχε κανένας άλλος τρόπος
να καθοριστεί εάν κάτι ήταν καλό ή όχι, εκτός από το να ζήσει.
Οι λόγοι του Βούδα ονομάστηκαν Suttas. Κανονικά, η λέξη που συνοδεύει τη
Σούτα αναφέρεται στους ανθρώπους στους οποίους μιλούσε. Η ομιλία που
έκανε για τον Καλαμά είναι πολύ γνωστή, γιατί είναι το κείμενο που δίνει
έμφαση στην εκτίμηση του Βούδα για έρευνα. Αυτός είναι ο λόγος για τον
οποίο αυτό το Sutta ονομάζεται επίσης The Inquiry Sutta.
Η αρχη
Όταν ο Βούδας έφτασε στον Καλαμά, όλοι ήταν πολύ ενθουσιασμένοι που ήταν
πρόσωπο με πρόσωπο με το Ξύπνημα με Ευαισθητοποίηση. Είχαν ερωτήσεις
και ήταν επίσης πρόθυμοι να μάθουν από τον ίδιο τον Βούδα.
Όλοι συγκεντρώθηκαν γύρω από τον Βούδα, μαζί με τους μαθητές του. Τότε,
ένας άντρας Καλάμα πλησίασε τον Βούδα, με τον πιο σεβαστό τρόπο, και τον
ρώτησε για τους σοφούς που θα ερχόταν και θα πήγαιναν στο χωριό τους.
Εξήγησε ότι αυτοί οι άνδρες συνήθως υπερέβαιναν την πίστη τους και
επέκριναν άλλες πεποιθήσεις. Όλοι θα είχαν εξαιρετικούς λόγους να
δικαιολογήσουν τη δική τους πίστη σε σχέση με άλλες θρησκείες. Έτσι,
όλοι αυτοί οι άντρες θεωρήθηκαν πολύ σοφοί, και γι ‘αυτό οι κάτοικοι της
πόλης δεν ήξεραν ποιος να πιστέψει ή ποιος να ακολουθήσει
Ο τρόπος έρευνας
Ο Βούδας δέχτηκε και κατάλαβε αυτήν τη σύγχυση, λόγω όλων των
αντιφατικών πληροφοριών. Τότε τους έμαθε τον τρόπο έρευνας. Τους είπε να
μην πιστέψουν ή να δεχτούν τίποτα με βάση το ποιος το λέει, ή επειδή
είναι στις γραφές ή λόγω της φύσης αυτών που το ασκούν. Ούτε καν οι
διδασκαλίες του δεν γίνονταν αποδεκτές χωρίς αμφισβήτηση.
Τους ζήτησε να βιώσουν, να αναζητήσουν τις δικές τους αλήθειες, όχι να
συμμορφωθούν με αυτά που άκουγαν, αλλά μάλλον να παρατηρήσουν. Και για
να δημιουργήσουν τα δικά τους συμπεράσματα σχετικά με τα συγκεντρωμένα
και παρατηρημένα στοιχεία. Εξήγησε ότι δεν υπήρχε κανένας άλλος τρόπος
για να καθοριστεί εάν κάτι ήταν καλό ή όχι, εκτός από το να ζεις.
Οι Καλαμάς είχαν αμφιβολίες σχετικά με την ικανότητα κρίσης τους σχετικά
με το τι ήταν καλό και τι όχι. Τότε ο Βούδας ανέφερε μια σειρά
ανακλαστικών ερωτήσεων, αρίθμησης συμπεριφορών και συνεπειών και
ζητώντας από τους Καλαμάς να τις κρίνουν ως καλές ή κακές.
Οι Καλαμάς έκαναν εξαιρετική δουλειά και ο Βούδας τους έκανε να
συνειδητοποιήσουν ότι είχαν ήδη αυτό που ήταν απαραίτητο να αποφασίσουν
μόνοι τους.
Η προέλευση του πόνου
Αυτό που μας τραβάει την προσοχή είναι ότι τα ανακλαστικά ερωτήματα που
θέτει ο Βούδας στους Καλαμάς βασίζονται όλα στις τρεις ρίζες του πόνου.
Ρωτάει για κάποιον που είναι προσκολλημένος σε πράγματα, και για κάποιον
που είναι γεμάτος οργή και άλλος που ζει σε αυταπάτη. Οι Καλαμάς
αναγνώρισαν ότι αυτά θα οδηγούσαν σε αρνητικές συνέπειες και ως εκ
τούτου δεν πρέπει να χρησιμεύσουν ως παραδείγματα.
Ο Βούδας πίστευε ότι τα βάσανα των ανδρών είχαν τρεις βασικές ρίζες ή
προσκολλήσεις - Το πρώτο, είναι το γεγονός ότι ο άνθρωπος ήταν βαθιά
συνδεδεμένος με μόνιμα όντα ή πράγματα, τα οποία δεν ανήκαν σε κανέναν. Η
δεύτερη προέλευση του πόνου είναι το μίσος - η οργή που μπορούσε να
βιώσει ήταν αρκετή για να τον τυφλώσει σε αυτό που ήταν καλό και σωστό.
Και το τελευταίο και το τρίτο είναι η αυταπάτη - η συνήθεια να ζεις σαν
να μην υπήρχε πόνο, σαν να μην υπήρχε τέλος, σαν να μην υπήρχε συνεχής
μεταμόρφωση. Πιστεύοντας σε μια σταθερή πραγματικότητα που δεν υπάρχει.
Ο Βούδας, όπως ήταν συνηθισμένο εκείνη την εποχή ως καλή πρακτική
διδασκαλίας, θα ρωτούσε τότε για τις ανταγωνιστικές καταστάσεις. Θα
ρωτούσε για κάποιον χωρίς προσκολλήσεις, χωρίς μίσος και χωρίς
αυταπάτες. Θα ρωτούσε για το προϊόν που θα προερχόταν από αυτούς τους
άντρες και τις συνέπειες των πράξεών τους.
Kamma (νόμος της αιτίας και της κατάστασης)
Η εξήγηση της προέλευσης του πόνου με αυτόν τον τρόπο ήταν ένα
εξαιρετικό εργαλείο που ο Βούδας μας έδειχνε πώς μπορούμε να
διαχειριστούμε το δικό μας κάμμα. Κανονικά όταν ακούμε τη λέξη Kamma
σκεφτόμαστε τις αρνητικές συνέπειες.
Ωστόσο, το Kamma είναι και για καλά πράγματα. Όλο το καλό που κάνετε,
σας επιστρέφει επίσης. Το να κάνεις πράγματα για αυτόν τον αποκλειστικό
σκοπό δεν είναι σωστό, αλλά γίνεται φυσικό. Στην πραγματικότητα, θα
τολμούσα να πω ότι είναι ήδη, τουλάχιστον σε κάποιο βαθμό, φυσικό για
εσάς.
Βοηθάς κάποιον να φέρει μια τσάντα στον επάνω όροφο, ή στο αυτοκίνητο,
και λίγα τετράγωνα μπροστά σου συναντά κάποιον που πραγματικά σου άρεσε
να βλέπεις ξανά, αλλά χάσατε τον αριθμό τηλεφώνου του. Αυτά τα πράγματα
μπορούν να θεωρηθούν σύμπτωση, αλλά συχνά δεν είναι. Δεν το
καταλαβαίνουμε αυτό, επειδή το καλό που κάνατε πριν ήταν τόσο φυσικό,
δεν περιμένατε καμία ανταμοιβή.
Το Sutta σας δίνει τα κλειδιά στην πορεία, αυτά είναι τα φιλοσοφικά
εργαλεία που είναι απαραίτητα για τη δική σας ανάπτυξη. Λειτουργούν ως
τα βασικά δομικά στοιχεία για την προσωπική σας ανάπτυξη. Τα υπόλοιπα
εξαρτώνται από εσάς, γιατί πρέπει να είστε ο δικός σας δάσκαλος, πρέπει
να ξυπνήσετε τη δική σας ψυχή.
Bouda
mande yo fè eksperyans, yo chèche verite pwòp yo, yo pa konfòme yo ak
sa yo tande, men pito yo obsève. Pou konstwi pwòp konklizyon yo sou prèv
ki te rasanble ak obsève yo .. Li te eksplike ke pa te gen okenn lòt
fason pou detèmine si yon bagay te bon oswa ou pa, eksepte nan viv li.
K-DILAK FEAT BEDJINE “POUKI’N TE MARYE”(OFFICIAL VIDEO)
K-DILAK FEAT BEDJINE “POUKI’N TE MARYE”(OFFICIAL VIDEO)
Yo te rele diskou Bouda yo Suttas yo. Nòmalman, mo ki akonpaye Sutta a
refere a moun li te pale ak yo. Diskou li te fè pou Kalamas yo trè byen
li te ye, paske li nan tèks la ki mete aksan sou apresyasyon Bouda a pou
ankèt. Se poutèt sa Sutta sa a yo te rele tou Sutta rechèch la.
Kòmansman
Lè Bouda te rive nan Kalamas yo tout te trè eksite yo dwe fas a fas ak
Awakenement la ak Konsyantizasyon Youn. Yo te gen kesyon, epi yo te tou
anvi aprann nan men Bouda a tèt li.
Yo tout te rasanble alantou Bouda a, ansanm ak disip li yo. Se lè sa a
yon nonm Kalama pwoche bò Bouda, nan fason ki pi respè, epi li mande l
’sou moun ki gen bon konprann ki ta vini epi ale nan bouk yo.
Li te eksplike ke mesye sa yo ta anjeneral elve lafwa yo epi kritike lòt
kwayans yo. Yo tout ta gen gwo rezon pou jistifye pwòp lafwa yo sou lòt
fwa yo. Se konsa, tout moun sa yo te konsidere kòm trè saj, e se poutèt
sa sitaden la pa t ‘konnen ki moun yo kwè, oswa ki moun yo swiv
Fason ankèt la
Bouda aksepte ak konprann konfizyon sa a, paske nan tout enfòmasyon yo
konfli. Se lè sa a li te anseye yo chemen ankèt la. Li te di yo pa kwè
oswa aksepte anyen ki baze sou ki moun ki di li, oswa paske li nan
ekriti yo, oswa paske nan nati a nan yo menm ki pratike li. Yo pa t dwe
menm aksepte ansèyman l yo san yo pa kesyone yo.
Li te mande yo pou yo fè eksperyans, pou chèche pwòp verite yo, pou yo
pa konfòme yo ak sa yo te tande, men pou yo obsève yo. Epi pou konstwi
pwòp konklizyon yo sou prèv rasanble ak obsève yo. Li te eksplike ke pa
te gen okenn lòt fason pou detèmine si yon bagay te bon oswa ou pa,
eksepte nan viv li.
Kalamas yo te gen dout sou kapasite jijman yo sou sa ki te bon ak sa ki
pa t ‘. Se lè sa a Bouda mansyone yon liy nan kesyon meditativ,
nimerasyon konpòtman ak konsekans, epi mande Kalamas yo jije yo kòm bon
oswa move.
Kalamas yo te fè yon gwo travay epi Bouda te fè yo reyalize ke yo te
deja gen sa ki nesesè yo deside sou pwòp yo.
Orijin yo nan soufrans
Ki sa ki atire atansyon nou se ke kesyon yo meditativ Bouda a mande
Kalamas yo tout ki baze sou twa orijin yo nan soufrans. Li mande sou yon
moun ki atache ak bagay sa yo, ak sou yon moun ki plen raj ak yon lòt k
ap viv nan awogans. Kalamas yo rekonèt ke sa yo te pral mennen nan
konsekans negatif ak Se poutèt sa pa ta dwe sèvi kòm egzanp.
Bouda kwè ke soufrans gason an te gen twa orijin debaz oswa atachman -
Premye a, se lefèt ke nonm te pwofondman konekte ak èt pèmanan oswa
bagay sa yo, ki pa t ‘fè pati nenpòt moun. Dezyèm orijin nan soufrans se
rayi - raj la yon sèl te kapab fè eksperyans te ase yo avèg l ‘nan sa
ki te bon ak sa ki dwat. Ak final la ak twazyèm se awogans - abitid la
nan k ap viv tankou si pa te gen okenn soufrans, tankou si pa te gen
okenn fen, tankou si pa te gen okenn transfòmasyon konstan. Kwè nan yon
reyalite konstan ki pa egziste.
Bouda, kòm li te komen nan tan sa a kòm yon pratik ansèyman bon, ta Lè
sa a, mande sou sitiyasyon antagonist. Li ta mande enfòmasyon sou yon
moun ki pa gen okenn atachman, pa gen rayi e pa gen okenn delis. Li ta
mande sou pwodwi ki ta soti nan mesye sa yo ak konsekans zak yo.
Kamma (lwa nan kòz ak kondisyon)
Eksplike orijin yo nan soufrans nan fason sa a se te yon gwo zouti ke
Bouda itilize yo montre nou ki jan nou ka jere kamma pwòp nou yo.
Nòmalman lè nou tande mo Kamma nou panse sou konsekans negatif yo.
Sepandan, Kamma se sou bon bagay tou. Tout byen ou fè, tou tounen vin
jwenn ou. Fè bagay sa yo pou rezon eksklizif se pa bon, men vin natirèl.
Aktyèlman, mwen ta azade di li deja, omwen nan yon sèten degre, natirèl
pou ou.
Ou ede yon moun pote yon sak anwo, oswa nan machin nan, ak kèk blòk
devan ou rankontre yon moun ou reyèlman te renmen wè ankò, men ou pèdi /
nimewo telefòn li. Bagay sa yo ka wè sa tankou konyensidans, men souvan
yo pa. Nou pa reyalize sa a, paske bon an ou te fè anvan te tèlman
natirèl, ou pa t ‘tann pou nenpòt ki sòt de rekonpans.
Sutta a ba ou kle yo sou chemen an, sa yo se zouti filozofik ki nesesè
pou kwasans pwòp ou yo. Yo aji kòm blòk bilding debaz yo pou pwòp
devlopman pèsonèl ou. Rès la se ou, pou ou gen yo dwe pwòp pwofesè ou,
ou gen reveye pwòp nanm ou.
Buddha
sun nemi su dandana, don neman gaskiyar kansu, ba don dacewa da abin da
suka ji ba, amma don kiyayewa. Don gina yanke shawara kan abin da aka
tara & bayanan da aka lura da su.Ya bayyana cewa babu wata hanyar
tantancewa idan wani abu yana da kyau ko babu, sai dai rayuwa kawai.
Jati Bedha ಜಾತಿ ಬೇಧ ಮೇಲು ಕೀಳು ಸಾಹಿತ್ಯದೊಂದಿಗೆ ಬಹುಜನ ಗೀತೆ ಅಂಬೇಡ್ಕರ್ ಗೀತೆ #bahujan_movement_songs
Chinni Studio Jigani
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ಜಾತಿ ಬೇಧ ಮೇಲು ಕೀಳು ಬಹುಜನ ಗೀತೆ ಸಾಹಿತ್ಯದೊಂದಿಗೆ Jati Bedha movement Song
Ua
noi ʻo Buddha iā lākou e ʻike, e ʻimi i kā lākou ʻoiaʻiʻo iho, mai
kūlike i ka mea a lākou i lohe ai, akā e nānā. E kūkulu i kā lākou mau
hopena ponoʻī i ka hōʻiliʻili & ʻike ʻike. Ua wehewehe ʻo ia ʻaʻohe
ala ʻē aʻe e hoʻoholo ai inā maikaʻi a maikaʻi ʻole paha kekahi mea, koe
wale nō ma ka noho ʻana.
בודהא
ביקש מהם לחוות, לחפש את אמיתותיהם שלהם, לא להתאים את עצמם למה ששמעו,
אלא להתבונן. לבנות מסקנות משלהם על ראיות שנאספו ונצפו. הוא הסביר כי אין
דרך אחרת לקבוע אם משהו טוב או לא, פרט לחיות אותו.
Buddha
tau thov kom lawv tau paub dhau los, mus nrhiav lawv tus kheej qhov
tseeb, kom tsis txhob ua raws li lawv hnov, tab sis ua kom soj ntsuam.
Txhawm rau txhim kho lawv tus kheej cov lus xaus rau sau ua ke & pom
cov pov thawj.He piav qhia tias tsis muaj lwm txoj kev txiav txim siab
tias ib yam dab tsi zoo los tsis yog, tshwj tsis yog nyob ntawm nws.
Tso nyuj ciab thiab ntaj ntoo tua phim ntuj vais 21/1/2020
Nyob
zoo. zoo siab txais tos tag nrho kuv ib tsoom me phooj ywg tsoom niam
txiv kwv tij neej tsa txhua txhua leej txhua tus ua nkag los koom nrog
rau kuv vajxob channel thiab kuv vam tias nyaj nej txhua tus yuav muaj
kev lom zem xauv npo nrog rau kuv cov dab neeg ntawm no es txawm tias
kuv tham tau zoo li cas los thov sawv daws txhob muab ntau nqis dab tsis
es peb sawv daws tsua lam mloog ua kev lom zem laug hnub laug hmo xwb
nawb mog.
Tom
qab ua nej mloog tag zaj dab neeg no tsua thov kom nej ntsib txoj kev
noj qab nyob zoo muaj lub dag zog khov kho tsis muaj mob tsis muaj nkeeg
mus lawm yav tom ntej thiab ua yam twg kom tau yam ntawv mus khwv nyiaj
kom tau nyiaj khwv kub kom kub khwv me tau ntau khwv ntau kom noj tsis
tag nawb ib tsoom hmoob ua nyob thoob plaws lub qab ntuj khwb no.
Tso nyuj ciab thiab ntaj ntoo tua phim ntuj vais 21/1/2020
Cov hauj sam los qhuab qhia tau lub npe hu ua Suttas. Feem ntau, cov lus
nrog Sutta yog hais txog cov neeg uas nws tau hais rau. Cov lus nws tau
hais rau Kalamas yog qhov zoo heev, vim tias nws yog cov ntawv sau uas
hais meej txog Buddha txoj kev txaus siab rau kev nug. Vim li no Sutta
tseem muaj npe hu ua Kev Tshawb Nrhiav Sutta.
Thaum Pib
Thaum Buddha tau mus txog rau Kalamas nkawd tag nrho sawv daws zoo siab
heev uas tau tig ntsej muag nrog Txoj Kev Sawv Rov Los nrog Kev Txaus
Qhia Ib Leeg. Lawv muaj lus nug, thiab lawv kuj kub siab kawm ntawm tus
hauj sam tib si.
Lawv sawv daws teev Yes Xus, nrog nws cov thwj tim. Tus ntawd yog thaum
tus txiv neej Kalama mus ze rau Buddha, ntawm txoj kev saib taus nws,
thiab nug nws txog cov txiv neej txawj ntse uas tuaj thiab mus rau lawv
lub zos.
Nws tau piav qhia tias cov txiv neej no ib txwm yuav tsa lawv txoj kev
ntseeg thiab thuam lwm yam kev ntseeg. Lawv txhua tus yuav muaj lub laj
thawj zoo los txhawb lawv tus kheej txoj kev ntseeg dhau ntawm lwm txoj
kev ntseeg. Yog li, tag nrho cov txiv neej no suav hais tias yog neeg
ntse heev, thiab vim li no cov neeg hauv nroog tsis paub leej twg
ntseeg, lossis leej twg yuav ua raws
Txoj kev ntawm Kev Nug
Buddha tau lees thiab nkag siab qhov tsis meej pem no, vim yog txhua yam
xwm txheej tsis sib haum. Ntawd yog thaum nws qhia lawv txoj hauv kev
ntawm kev nug. Nws hais kom lawv tsis txhob ntseeg lossis lees yuav ib
yam dab tsi raws li leej twg hais, lossis vim nws yog nyob hauv cov vaj
lug kub, lossis vim yog kev coj ua. Tsis txawm nws cov lus qhia raug
lees paub yam tsis muaj kev nug.
Nws hais kom lawv tau ntsib, nrhiav lawv tus kheej qhov tseeb, tsis
txhob yoog raws li lawv tau hnov, tab sis, kom saib lawv. Thiab los tsim
lawv tus kheej cov lus xaus rau sib sau ua ke thiab pom pov thawj. Nws
piav qhia hais tias tsis muaj lwm txoj hauv kev los txiav txim siab tias
yog ib qho zoo lossis tsis zoo, tshwj tsis yog kev ua neej nyob.
Lub Kalamas tau ua xyem xyav txog lawv qhov kev muaj peev xwm ntawm kev
txiav txim siab hais txog dab tsi yog qhov zoo thiab tsis zoo. Tus ntawd
yog thaum tus Buddha hais txog ib kab ntawm cov lus nug, cov lej cim
tus cwj pwm thiab qhov yuav raug txim, thiab thov kom Kalamas txiav txim
rau lawv zoo lossis tsis zoo.
Tus Kalamas tau ua haujlwm zoo thiab Buddha tau ua rau lawv pom tias
lawv twb muaj dab tsi tsim nyog los txiav txim rau lawv tus kheej.
Lub hauv paus pib ntawm kev txom nyem
Dab tsi yog qhov uas ua rau peb lub siab xav yog tias cov lus nug nthuav
dav uas tus txiv neej nug txog Kalamas yog txhua yam nyob ntawm peb lub
hauv paus ntawm kev txom nyem. Nws nug txog ib tus neeg uas txuas nrog
rau yam, thiab txog tus neeg uas muaj kev npau taws thiab lwm tus nyob
hauv qhov tsis meej. Lub Kalamas tau lees paub tias cov no yuav mus ua
rau lub txim tsis zoo thiab yog li ntawd yuav tsum tsis txhob ua tus piv
txwv.
Buddha ntseeg hais tias tus txiv neej raug kev txom nyem muaj peb lub
hauv paus los yog qhov txuas - Thawj, yog qhov tseeb hais tias tus txiv
neej tau txuas mus tob rau cov neeg tsis muaj dab tsi lossis tej yam,
uas tsis yog tus neeg. Qhov thib ob keeb kwm ntawm kev txom nyem yog kev
ntxub - cov npau taws ib qho tuaj yeem paub tau yog qhov txaus rau qhov
muag tsis pom nws mus qhov twg yog qhov zoo thiab qhov yog. Thiab qhov
kawg thiab thib peb yog kev tsis sib xws - tus cwj pwm ntawm kev ua neej
zoo li tsis muaj kev txom nyem, zoo li tsis muaj qhov xaus, zoo li yog
tsis muaj qhov hloov pauv tas mus li. Ntseeg hauv ib qhov tseeb uas tsis
muaj tiag.
Buddha, zoo li nws tau muaj nyob rau lub sijhawm ntawd yog kev xyaum
qhuab qhia zoo, tom qab ntawd mam li nug txog xwm txheej tsis muaj cuam
tshuam. Nws yuav nug txog ib tug neeg uas tsis muaj kev sib txuas, tsis
muaj kev sib ntxub thiab tsis muaj kev zam tawm. Nws yuav nug txog cov
khoom uas yuav los ntawm cov txiv neej no thiab qhov yuav tshwm sim
ntawm lawv kev ua haujlwm.
Kamma (Txoj Cai ntawm Teeb Meem thiab Mob)
Piav txog lub hauv paus ntawm kev txom nyem hauv txoj kev ntawd yog ib
qho cuab yeej zoo uas Buddha tau siv los qhia peb tias peb yuav tswj hwm
peb tus kheej li cas. Nquag thaum peb hnov lo lus Kamma peb xav txog
qhov yuav raug qhov tsis zoo.
Txawm li cas los xij, Kamma tseem hais txog tej yam zoo thiab. Txhua yam
zoo koj ua, kuj rov qab los rau koj. Ua txhua yam rau lub hom phiaj
tshwj xeeb no tsis yog lawm, tab sis dhau los ua ntuj tsim. Tiag tiag,
Kuv xav twv nws yog twb, tsawg kawg ntawm qee qhov degree, ntuj tsim rau
koj.
Koj pab ib tug neeg nqa ib lub hnab saum toj, lossis mus rau lub tsheb,
thiab ob peb block tom ntej koj ntsib tus neeg koj nyiam pom dua, tab
sis koj xiam nws tus lej xov tooj. Tej yam no tuaj yeem raug pom ua
coincidence, tab sis feem ntau tsis yog. Peb tsis paub qhov no, vim tias
qhov zoo koj tau ua yav dhau los yog ntuj, koj tsis tau tos rau ib qho
txiaj ntsig twg.
Cov Sutta muab cov yuam sij rau koj ntawm txoj kev, cov no yog cov tswv
yim tsim nyog rau koj txoj kev loj hlob. Lawv ua raws li theem pib tsev
rau koj tus kheej txoj kev txhim kho. Qhov so yog nyob ntawm koj, rau
koj yuav tsum yog koj tus kws qhia, koj yuav tsum tsim koj tus kheej lub
siab.
Buddha
arra kérte őket, hogy tapasztalják meg, keressék meg saját
igazságaikat, ne feleljenek meg a hallottaknak, hanem inkább figyeljék
meg őket. Saját következtetéseik összegyűjtött és megfigyelt
bizonyítékokra épülhetnek. Elmagyarázta, hogy nincs más módja annak
megállapítására, hogy valami jó-e vagy sem, csak azáltal, hogy megélik.
Légzésmódszerek a buddhizmusban
Cser Zoltán
8.47K subscribers
Cser Zoltán előadása a Tan Kapuja Buddhista Főiskolán, 2019-ben.
A videóból a gyakorlások idejét kivágtuk.
Ha tetszett a videó, megköszönheted egy -al.
Iratkozz fel a csatornára, hogy ne maradj le az új videókról:
Bemutatnám
YouTube csatornámat, ami azért jött létre, hogy saját tudatomban is
rendet tegyek, és talán egy kis világosság is szülessen arról, hogy
miről szólnak a buddhista szellemi utak. A cél, hogy segítsük egymást,
hogy minél kevesebb időt töltsünk vakvágányokon, és minél önállóbban
merjük vállalni a felelősséget saját döntéseinkért.
It
is the Voice of 99.9% All Aboriginal Awakened Societies that CJI Sharad
Arvind Bobde to pass orders to use Ballot Papers instead of the fraud
EVMs and dismiss the rule of Mad murderer of democratic institutions
(Modi) remotely controlled by foreigners from Bene Israel, Tibet,
Africa, Eastern Europe, Western Germany, Northern Europe, South Russia,
Hungary chitpavan brahmins who gobbled the Master Key by tampering the
fraud EVMs to save Democracy, Liberty, Equality and fraternity as
enshrined in our Marvellous Modern Constitution for the welfare,
happiness and peace for all societies by way of distribution of wealth
proportionately among all societies.
Farmers’ Protest | SC says proposed tractor rally on January 26 not for court to decide.
The
farmers, who have been protesting against the three central farm laws,
have vowed to take out the rally on January 26. The Delhi police in its
application had said that no tractor rally by farmers be allowed on
Republic Day as it would malign the nation globally.
The
Centre on January 20 withdrew a plea seeking an injunction against the
proposed tractor rally by farmers on January 26 after Supreme Court said
not for court to decide.
The
top court told the Centre that it was not for the court to pass orders
and the Centre was an authority with it while hearing a plea against
proposed tractor rally on January 26, news agency PTI reported.
We
won’t pass the orders. We will allow you to withdraw this application.
You are the authority. You decide.,” Chief Justice of India (CJI) Sharad
Arvind Bobde was quoted by Livelaw.in.
When
the Attorney General asked the Court if it was keeping the application
pending, the CJI replied, “No, no. This is not a matter for the court to
decide. You have the powers under the law.”
Farmers’ Protest | SC Says Proposed Tractor Rally On January 26 A Police Matter, Not For Court To Decide
The
farmers, who have been protesting against the three central farm laws,
have vowed to take out the rally on January 26. The Delhi police in its
application had said that no tractor rally by farmers be allowed on
Republic Day as it would malign the nation globally.
பிரசாரத்தில் பேசிய பழனிசாமி, வேல் தூக்கினாலும் கடவுள் ஸ்டாலினுக்கு வரம்
தர மாட்டார் என்றார். பழனி சாமிக்கு அரோகரா!
அமைச்சர் செல்லூர் ராஜு பேசுகையில், தேர்தல் வந்தால் ஸ்டாலின் வேல்
குத்திக் கொண்டு கூட ஆடுவார் என்றார். நடனம் செல்லுலார் ராஜவக்கு அரோகரா.
Love முருகன் GIF - Love முருகன் Hindu - Discover & Share GIFs
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சர்ச்சையாகவும் காமெடியாகவும் பேசிவதில் புகழ்பெற்றவர் வனத்துறை அமைச்சர்
திண்டுக்கல் சீனிவாசன். பேச்சில் மட்டுமல்ல, சிறுவனை தனது காலணிகளை
எடுக்கச் சொல்லி செயலிலும் சர்ச்சையில் சிக்கியவர் என்பது
குறிப்பிடத்தக்கது.
திண்டுக்கல் சி.சீனிவாசன் Govinda Govindaa!
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இதேபோல ஜெயலலிதாவால் கொள்ளையடிக்கப்பட்ட பணத்தை டிடிவி.தினகரன் மூலம் 18
எம்.எல்.ஏ-க்களும் பெற்றுக் கொண்டு மக்களை ஏமாற்றுகிறார்கள் என்று பேசி
அதிரடித்தார்.திண்டுக்கல் சி.சீனிவாசன் Govinda Govindaa!
Jayalalithaa Tamil GIF - Jayalalithaa Tamil WalkOut - Discover &…
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முன்னாள்
முதல்வர் ஜெயலலிதா உங்களுக்கு பாட்டி முறை, எம்.ஜி.ஆர்., உங்களுக்கு
தாத்தா முறை, என அம்மா விளையாட்டு திட்டம் தொடக்கவிழாவில் மாணவர்களிடையே
வனத்துறை அமைச்சர் திண்டுக்கல் சி.சீனிவாசன் பேசினார். Govinda Govindaa!
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.
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.
Ambedkar, Buddhism and Democracy
An
excerpt from Dr. Ambedkar and Democracy about Ambedkar’s analysis of
the affinities of Buddhism with democracy that led to his conversion.
At
times, it seems that Ambedkar looked at democracy as a western creation
that he had learnt from outside and imported. Certainly, he has read
most of the European and American political philosophers of democracy
and drew most of his inspiration from outside for drafting the Indian
Constitution. His intellectual affinities with the Western developed
during his stays in the United States and in England. A good part of his
ideas ensued from them. He also waited from the westerners an actual
support. In 1931, his “Appeal on behalf of the Depressed Classes
Institute”, by which he tried to collect 40,000 pounds sterling, asked
“the Europeans and the Americans” to help a “deprived humanity” — a part
of the human race (Dr. Ambedkar often resorted in his Marathi writings
to the word manuski in English translated as “humanness”). However, he
found variants of humanism in the Indian civilization, through Buddhism.
Dr.
Ambedkar was a religious person in some ways. He considered that
“Religion is absolutely essential for the development of mankind” and
diverged from the Marxists’ atheism in that respect. But his vision of
religion was overdetermined by social considerations. He rejected
Hinduism because he thought that the caste system was co-substantial to
this religion, whereas equality was inherent in Buddhism:
By
remaining in the Hindu religion nobody can prosper in any way. Because
of the stratification in Hindu religion, it is fact that higher varnas
and castes are benefitted. But what about the others? The moment Brahmin
woman delivers a child, her eyes are focussed towards a post of High
Court Judge where it is lying vacant. On the contrary, when our sweeper
‘woman delivers a child, her eyes are focussed on a post of sweeper
where it is lying vacant. The Varna-System of Hindu religion is
responsible for such a strange social structure. What improvement can
take place from this? Prosperity can be achieved only in the Buddhist
religion.
In
the Buddhist religion 75% Bhikkhus were Brahmins. 25% were the Shudras
and others. But the Lord Buddha said, « O Bhikkhus, you have come from
different countries and castes ». Rivers flow separately when they flow
in their provinces, but they lose their identity when they meet the sea.
They become one and the same. The Buddhist Sangh is like an ocean. In
this Sangh all are equal.
This
reading of Buddhism does not only have social implications – it also
has political implications. Considering that the “religion of the Buddha
gives freedom of thought and freedom of self-development to all”,
Ambedkar argues that “the rise of Buddhism in India was as significant
as the French Revolution” – a political even in the first place.
Ambedkar saw deep affinities between Buddhism and the French Revolution.
In an All-India Radio broadcast speech on 3 October 1954 he declared:
Positively,
my Social Philosophy, may be said to be enshrined in three words:
Liberty, Equality and Fraternity. Let no one, however, say that I have
borrowed my philosophy from the French-Revolution. I have not. My
philosophy has roots in religion and not in political science. I have
derived them from the teachings of my Master, the Buddha. In his
philosophy, liberty and equality had a place. (…) He gave the highest
place to fraternity as the only real safeguard against the denial of
liberty or equality or fraternity which was another name for brotherhood
or humanity, which was again another name for religion.
In
that sense, Buddhism is a democratic religion and Ambedkar, eventually
found in this religion the societal values he had tried to promote via
political democracy. Between 1919 and 1949-50 he tried to instill in the
Indian society a more fraternal sense of human relations by making
assemblies places of endosmosis, by arguing in favour of a new unity
between the majority and the minorities within the Constituent assembly
itself. To no avail: fraternity never resulted from these political
arrangements. Hence the last resort device that conversion to Buddhism, a
democratic religion, became in his eyes by the mid-1950s.
This
rediscovery of Buddhism had important implications. If the teaching of
the Buddha was democratic, then democracy is not an invention of the
West – as the manner in which Dr. Ambedkar drew his inspiration from so
many European and American scholars and leaders suggested -, but it’s a
product of the Indian history. In his historic speech of 25 November
1949 where Dr. Ambedkar presented the final draft of the Indian
Constitution to the Assembly which was to pass it on 26 January 1950, he
pointed out that by becoming a parliamentary constituency “again”,
India is back to its Buddhist roots:
It
is not that India did not know Parliaments or Parliamentary Procedure. A
study of the Buddhist Bhikshu Sanghas discloses that not only there
were Parliaments—for the Sanghas were nothing but Parliaments—but the
Sanghas knew and observed all the rules of Parliamentary Procedure known
to modern times. They had rules regarding seating arrangements, rules
regarding Motions, Resolutions, Quorum, Whip, Counting of Votes, Voting
by Ballot, Censure Motion, Regularization, Res Judicata, etc. Although
these rules of Parliamentary Procedure were applied by the Buddha to the
meetings of the Sanghas, he must have borrowed them from the rules of
the Political Assemblies functioning in the country in his time.
Such
an “invention of the tradition” (to use the words of Eric Hobsbawm)
shows that even in his interpretation of the historical impact of
Buddhism over India, Dr. Ambedkar remains deeply interested in political
ideas. This is evident from a tangible fact: on 13 October 1956, the
day before he converted to Buddhism in a grand ceremony in Nagpur, he
addressed a press conference in which he announced that he had drafted
the constitution of his new party, the Republican Party of India. (He
called it the Republican Party of India by reference, at the same time,
to Lincoln’s American Republican Party and to the Republics of the
Buddhist era in India). In this charter, it was stated that this party
would “stand for the Parliamentary system of Government as the being the
best form of Government both in the interest of the public and in the
interest of the individual”. This party would also uphold “the secular
character of the State”. These components of Dr. Ambedkar’s ideology of
Republicanism reflect his liberal values, which are even more obvious in
his deep attachment to the rule of law.
The
Constitution of India came into force on 26th January, 1950. At the
time of its adoption, the Constitution contained 395 Articles and 8
Schedules and was about 145,000 words long, making it the longest
national Constitution to ever be adopted. Every Article in the
Constitution was debated by the members of the Constituent Assembly, who
sat for 11 sessions and 166 days to frame the Constitution, over a
period of 2 years and 11 months.
This
section contains every Article in the amended Constitution of India (as
of 2020), with its corresponding Article in the Draft Constitution of
India, 1948. Each Article also contains a summary of the debates on that
Article in the Constituent Assembly. The Articles are grouped into 22
different parts, which reflects how they are organized in the text of
the Constitution of India, 1950 The Schedules to the Constitution, which
are now 12 in number, elaborate on government policy or rules in
relation to specific Articles of the Constitution. Each Schedule in this
section is tagged with the corresponding Article(s) for ease of
understanding.
Parts
Preamble
WE,
THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a
SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC and to secure to all
its citizens:
JUSTICE, social, economic and political; LIBERTY of thought, expression, belief, faith and worship;
EQUALITY of status and of opportunity;
and to promote among them all FRATERNITY assuring the dignity of the individual and the unity and integrity of the Nation;
IN
OUR CONSTITUENT ASSEMBLY this twenty-sixth day of November, 1949, do
HEREBY ADOPT, ENACT AND GIVE TO OURSELVES THIS CONSTITUTION
Debate Summary
The
Constituent Assembly debated the Preamble on 17th October 1949. The
debates around the Preamble revolved around the name of India and
inclusion of ‘God’ and ‘Gandhi’.
One
member urged the Assembly to rename India as the ‘Union of Indian
Socialistic Republics’, similar to the USSR. Members were not convinced
with this suggestion as they felt that it would go against the already
adopted constitutional scheme.
Another
member sought to include ‘In the name of God’. Many were opposed to
this suggestion – it was noted that it was unfortunate to put ‘God’ on
vote. One member believed that inclusion of ‘God’ would amount to
‘compulsion of faith’ and violate the fundamental right to freedom of
faith.
Another
proposal was made to include Gandhi’s name in the Preamble. A member
was discontent with the already adopted draft articles as he felt that
the Indian constitution was based on the American Supreme Court cases
and Government of India Act. He opposed any association of Gandhi with
the ‘rotten Constitution’.
The
amendments moved by the members were negatived. However, this was one
of the rare instances of the Assembly proceedings wherein the members
voted on the proposal to include ‘God’ by a show of hands.
The Assembly was divided with 41 voting in favour and 68 voting against it.
The Assembly adopted the Preamble as presented by the Drafting Committee.
‘The
greatest thing the Buddha has done is to tell the world that the world
cannot be reformed except by the reformation of the mind of man and the
mind of the world.’
Dr.
Ambedkar.Dr Ambedkar wrote:“Buddhism was a revolution. It was as great a
revolution as the French revolution. Though it began as a religious
revolution, it became more than religious revolution. It became a social
and political revolution. To be able to realize how profound was the
character of this revolution, it is necessary to know the state of the
society before the revolution began its course. ..The aryan community of
his time was steeped in the worst kind of debauchery; social, religious
and spiritual.”While Buddha showed the unique path of awakenment with
awareness or self-realisation using noble eight-fold path, it was his
revolution against the social evils and his fight against the
Chaturvarnya (varna system) that made him a revolutionary.
Buddha’s
fierce attack on the Chaturvarya actually irked the beneficiary of the
social system —namely the priestly class.“Buddha preached against
Chaturvarnya.
He used some of the most offensive similes in attacking the theory of Chaturvarnya.
The
order of Chaturvarnya had been turned upside down. Shudras and women
could become sannyasis, a status which counter-revolution had denied
them. Buddha had condemned the Karma kanda and the Yajnas.
He
condemned them on the ground of himsa or violence.”So each time our
ISRO scientists seek divine blessings ahead of the launch of
Chandrayaan, or our defence minister indulges in unscientific acts like
placing a pair of limes under a fighter jet or our HRD minister does
what the IIT Bombay students call a “scientific blasphemy” at a
convocation ceremony, or a house speaker cites the supremacy of Brahmin
caste, we betray Buddha’s revolutionary teachings.
Constitution came into force on January 26, 1950, completing the country’s transition toward becoming an independent republic.
Republic Day is a public holiday. It is a day off for the general population, and schools and most businesses are closed.
National,
state and local government offices, post offices and banks are closed
on this date. Stores and other businesses and organizations may be
closed or have reduced opening hours.
Prabuddha Bharat became independent of the United Kingdom on August 15, 1947.
Did
not have a permanent constitution at this time. The drafting committee
presented the constitution’s first draft to the national assembly on
November 4, 1947. The national assembly signed the final English and
Hindi language versions of the constitution on January 24, 1950.
Constitution
came into effect on Republic Day, January 26, 1950. This date was
chosen as it was the anniversary of Purna Swaraj Day, which was held on
January 26, 1930.The constitution gave citizens the power to govern
themselves by choosing their own government. Dr Rajendra Prasad took
oath as first president at the Durbar Hall in the Government House,
followed by a residential drive along a route to the Irwin Stadium,
where he unfurled national flag. Ever since the historic day, January 26
is celebrated with festivities and patriotic fervor across the country.
National
flag is a horizontal tricolor of deep saffron (kesaria) at the top,
white in the middle and dark green at the bottom in equal proportion.
The ratio of the flag’s width to its length is two to three. A navy-blue
wheel in the center of the white band represents the chakra. Its design
is that of the wheel which appears on the abacus of the Sarnath Lion
Capital of Ashoka. Its diameter approximates to the white band’s width
and it has 24 spokes.
Reclaiming
our republic from anti national traitors foreigners kicked out from
Bene Israel,Tibet, Africa ,Eastern Europe, Western Germany, South
Russia, Western Europe, Hungary chitpavan brahmins of RSS Rowdy Swayam
Sevaks and their stooges, slaves, BJ(P)ltd (Bevakoof Jhoothe
Psychopaths) who are own mother’s flesh eaters saving the Constitution
are the biggest challenges today.
RSS
idea of a nation is rooted in division and not in harmony. The politics
of hate the Sangh Parivar preaches is dependent on othering, in the
name of religion, caste, gender, nationality and so on.
RSS
chief Bhagwat said: “If someone is hindutva cult member he has to be
patriotic, that will be his or her basic character and nature. At times
you may have to awaken his or her patriotism but he can never be
anti-India.” The quoted section created a controversy as people were
quick to recognise and call out the divisive agenda behind such
utterings. RSS-BJP leaders are making such remarks which are
disrespectful of the spirit of our Constitution and are reflective of
the nefarious designs of the RSS-BJP.
For
RSS-BJP combine religion has been and will remain an axis around which
it tries to gather diverse groups of people by imposing a uniformity of
hindutva to complete their agenda of a communal authoritarian state.
RSS has based its outlook on texts like manusmriti which envisioned a
divided society, the chitpavan brahmins are 1st rate asthmas (souls),
Kshatriya, Vyshia, Shudra as 2nd, 3rd, 4th rate souls and the aboriginal
awakened SC/STs and women having no souls at all with no space of
dignity but only perpetual suffering and degradation. But the Buddha
never believed in any soul. He said all are equal.
Founded
in 1925, the RSS was quick in recognising its role, preaching hatred
against the minorities and a faithful allegiance to the British.
The
environment of hate it had created around the partition of the country
claimed the life of gandhi by nathuram godse, whom the BJP-RSS leaders
are hailing as a great patriot. According to Bhagwat’s definition of
patriotism, a nathuram godse will qualify as a patriot but not a
Babasaheb Ambedkar, who chose Buddhism as his faith rejecting the
inhuman and discriminatory hierarchical stealth shadowy hindutva cult.
The
RSS idea of a nation is rooted in division and not in harmony. The
politics of hate the Sangh Parivar preaches is dependent on othering, in
the name of religion, caste, gender, nationality and so on. The second
Sarsanghchalak and the most influential RSS ideologue ms goal walker
wrote: “The non hindutva people in hindutvasthan either adopt the
hindutva cult and language, must learn to respect and hold in reverence
hindutva cult or “may stay in the country, wholly subordinated to the
hindutvasthan, claiming nothing, deserving no privileges, far less
preferential treatment—not even citizen’s rights.
It
is this aggressive homogenizing politics of hindutva that sees a
significant population of the country as foreigners or ‘others’ and has
to offer only a second-class citizenship to them with no regard to any
democratic norm of the world or to the approach to the citizenship that
our Constitution makers adopted.
The
remarks by the RSS chief also have another agenda, to derecognise and
wash away the contribution made in the freedom movement or in the
development of the republic by people from other religions, secularists
and atheists. According to Mohan Bhagwat, a Maulana Azad or a Khan Abdul
Gaffar Khan would not be patriot because of them being Muslims. A
Dadabhai Naoroji or a Homi Jehangir Bhabha won’t qualify too. A
revolutionary patriot like Bhagat Singh, because of him being an avowed
atheist would have his patriotism questioned, ironically by those who
never took part in the freedom movement because of their firm loyalty
towards the colonizers.
This
linking of a particular religion as a criterion for citizenship of the
country has dangerous implications for the population and for the
secular inheritances of our freedom movement. India opted to be a
secular, multi-cultural, multi-lingual democracy instead of the
theocratic Brahamanical Hindu-Rashtra as the RSS wanted, and now with a
RSS pracharak leading the government, we need to be ever-vigilant about
the attempts at tampering with our Constitution, secular democracy and
the inclusive legacy of our freedom movement.
Dr
Ambedkar who returned from London in 1920 questioned the caste system
and brought the issues of social justice and annihilation of caste to
the focus.
Ambedkar
had differences in their understanding on several critical issues. But
worked together to unite the people and to end colonial rule.
Their
patriotism and commitment towards building a better India was beyond
questions. Their discourse was historic and source of inspiration today.
These three played a great role and made immense contributions for
making the new modern Prabuddha Bharat.
Ambedkar thundered “I will make this country Prabuddha Bharat”.
After
we gained independence in 1947 and the Constituent Assembly was
convened to draft a Constitution for the soon to be inaugurated
Republic, these three streams engaged with each other to consolidate the
ideals of equality, liberty and fraternity in our Constitution.
Another
group in pre-independence led by the progenitors of those who are in
power today, was trying to sabotage every demand for national liberation
and unity. That group was the hindutva right-wing namely the RSS under
kb headgearwar and ms goal walker and the hindutva Mahasabha under vd
savarkar . Ever since their inception, they preached unconditional
loyalty to the British colonizers and waged their struggles against
those who were fighting for the independence of the country, those who
were fighting against caste discrimination and against those who wanted
to build a more equal society once country gains independence.
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.
Ambedkar, Buddhism and Democracy
An
excerpt from Dr. Ambedkar and Democracy about Ambedkar’s analysis of
the affinities of Buddhism with democracy that led to his conversion.
At
times, it seems that Ambedkar looked at democracy as a western creation
that he had learnt from outside and imported. Certainly, he has read
most of the European and American political philosophers of democracy
and drew most of his inspiration from outside for drafting the Indian
Constitution. His intellectual affinities with the Western developed
during his stays in the United States and in England. A good part of his
ideas ensued from them. He also waited from the westerners an actual
support. In 1931, his “Appeal on behalf of the Depressed Classes
Institute”, by which he tried to collect 40,000 pounds sterling, asked
“the Europeans and the Americans” to help a “deprived humanity” — a part
of the human race (Dr. Ambedkar often resorted in his Marathi writings
to the word manuski in English translated as “humanness”). However, he
found variants of humanism in the Indian civilization, through Buddhism.
Dr.
Ambedkar was a religious person in some ways. He considered that
“Religion is absolutely essential for the development of mankind” and
diverged from the Marxists’ atheism in that respect. But his vision of
religion was overdetermined by social considerations. He rejected
Hinduism because he thought that the caste system was co-substantial to
this religion, whereas equality was inherent in Buddhism:
By
remaining in the Hindu religion nobody can prosper in any way. Because
of the stratification in Hindu religion, it is fact that higher varnas
and castes are benefitted. But what about the others? The moment Brahmin
woman delivers a child, her eyes are focussed towards a post of High
Court Judge where it is lying vacant. On the contrary, when our sweeper
‘woman delivers a child, her eyes are focussed on a post of sweeper
where it is lying vacant. The Varna-System of Hindu religion is
responsible for such a strange social structure. What improvement can
take place from this? Prosperity can be achieved only in the Buddhist
religion.
In
the Buddhist religion 75% Bhikkhus were Brahmins. 25% were the Shudras
and others. But the Lord Buddha said, « O Bhikkhus, you have come from
different countries and castes ». Rivers flow separately when they flow
in their provinces, but they lose their identity when they meet the sea.
They become one and the same. The Buddhist Sangh is like an ocean. In
this Sangh all are equal.
This
reading of Buddhism does not only have social implications – it also
has political implications. Considering that the “religion of the Buddha
gives freedom of thought and freedom of self-development to all”,
Ambedkar argues that “the rise of Buddhism in India was as significant
as the French Revolution” – a political even in the first place.
Ambedkar saw deep affinities between Buddhism and the French Revolution.
In an All-India Radio broadcast speech on 3 October 1954 he declared:
Positively,
my Social Philosophy, may be said to be enshrined in three words:
Liberty, Equality and Fraternity. Let no one, however, say that I have
borrowed my philosophy from the French-Revolution. I have not. My
philosophy has roots in religion and not in political science. I have
derived them from the teachings of my Master, the Buddha. In his
philosophy, liberty and equality had a place. (…) He gave the highest
place to fraternity as the only real safeguard against the denial of
liberty or equality or fraternity which was another name for brotherhood
or humanity, which was again another name for religion.
In
that sense, Buddhism is a democratic religion and Ambedkar, eventually
found in this religion the societal values he had tried to promote via
political democracy. Between 1919 and 1949-50 he tried to instill in the
Indian society a more fraternal sense of human relations by making
assemblies places of endosmosis, by arguing in favour of a new unity
between the majority and the minorities within the Constituent assembly
itself. To no avail: fraternity never resulted from these political
arrangements. Hence the last resort device that conversion to Buddhism, a
democratic religion, became in his eyes by the mid-1950s.
This
rediscovery of Buddhism had important implications. If the teaching of
the Buddha was democratic, then democracy is not an invention of the
West – as the manner in which Dr. Ambedkar drew his inspiration from so
many European and American scholars and leaders suggested -, but it’s a
product of the Indian history. In his historic speech of 25 November
1949 where Dr. Ambedkar presented the final draft of the Indian
Constitution to the Assembly which was to pass it on 26 January 1950, he
pointed out that by becoming a parliamentary constituency “again”,
India is back to its Buddhist roots:
It
is not that India did not know Parliaments or Parliamentary Procedure. A
study of the Buddhist Bhikshu Sanghas discloses that not only there
were Parliaments—for the Sanghas were nothing but Parliaments—but the
Sanghas knew and observed all the rules of Parliamentary Procedure known
to modern times. They had rules regarding seating arrangements, rules
regarding Motions, Resolutions, Quorum, Whip, Counting of Votes, Voting
by Ballot, Censure Motion, Regularization, Res Judicata, etc. Although
these rules of Parliamentary Procedure were applied by the Buddha to the
meetings of the Sanghas, he must have borrowed them from the rules of
the Political Assemblies functioning in the country in his time.
Such
an “invention of the tradition” (to use the words of Eric Hobsbawm)
shows that even in his interpretation of the historical impact of
Buddhism over India, Dr. Ambedkar remains deeply interested in political
ideas. This is evident from a tangible fact: on 13 October 1956, the
day before he converted to Buddhism in a grand ceremony in Nagpur, he
addressed a press conference in which he announced that he had drafted
the constitution of his new party, the Republican Party of India. (He
called it the Republican Party of India by reference, at the same time,
to Lincoln’s American Republican Party and to the Republics of the
Buddhist era in India). In this charter, it was stated that this party
would “stand for the Parliamentary system of Government as the being the
best form of Government both in the interest of the public and in the
interest of the individual”. This party would also uphold “the secular
character of the State”. These components of Dr. Ambedkar’s ideology of
Republicanism reflect his liberal values, which are even more obvious in
his deep attachment to the rule of law.
The
Constitution of India came into force on 26th January, 1950. At the
time of its adoption, the Constitution contained 395 Articles and 8
Schedules and was about 145,000 words long, making it the longest
national Constitution to ever be adopted. Every Article in the
Constitution was debated by the members of the Constituent Assembly, who
sat for 11 sessions and 166 days to frame the Constitution, over a
period of 2 years and 11 months.
This
section contains every Article in the amended Constitution of India (as
of 2020), with its corresponding Article in the Draft Constitution of
India, 1948. Each Article also contains a summary of the debates on that
Article in the Constituent Assembly. The Articles are grouped into 22
different parts, which reflects how they are organized in the text of
the Constitution of India, 1950 The Schedules to the Constitution, which
are now 12 in number, elaborate on government policy or rules in
relation to specific Articles of the Constitution. Each Schedule in this
section is tagged with the corresponding Article(s) for ease of
understanding.
Parts
Preamble
WE,
THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a
SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC and to secure to all
its citizens:
JUSTICE, social, economic and political; LIBERTY of thought, expression, belief, faith and worship;
EQUALITY of status and of opportunity;
and to promote among them all FRATERNITY assuring the dignity of the individual and the unity and integrity of the Nation;
IN
OUR CONSTITUENT ASSEMBLY this twenty-sixth day of November, 1949, do
HEREBY ADOPT, ENACT AND GIVE TO OURSELVES THIS CONSTITUTION
Debate Summary
The
Constituent Assembly debated the Preamble on 17th October 1949. The
debates around the Preamble revolved around the name of India and
inclusion of ‘God’ and ‘Gandhi’.
One
member urged the Assembly to rename India as the ‘Union of Indian
Socialistic Republics’, similar to the USSR. Members were not convinced
with this suggestion as they felt that it would go against the already
adopted constitutional scheme.
Another
member sought to include ‘In the name of God’. Many were opposed to
this suggestion – it was noted that it was unfortunate to put ‘God’ on
vote. One member believed that inclusion of ‘God’ would amount to
‘compulsion of faith’ and violate the fundamental right to freedom of
faith.
Another
proposal was made to include Gandhi’s name in the Preamble. A member
was discontent with the already adopted draft articles as he felt that
the Indian constitution was based on the American Supreme Court cases
and Government of India Act. He opposed any association of Gandhi with
the ‘rotten Constitution’.
The
amendments moved by the members were negatived. However, this was one
of the rare instances of the Assembly proceedings wherein the members
voted on the proposal to include ‘God’ by a show of hands.
The Assembly was divided with 41 voting in favour and 68 voting against it.
The Assembly adopted the Preamble as presented by the Drafting Committee.
‘The
greatest thing the Buddha has done is to tell the world that the world
cannot be reformed except by the reformation of the mind of man and the
mind of the world.’
Dr.
Ambedkar.Dr Ambedkar wrote:“Buddhism was a revolution. It was as great a
revolution as the French revolution. Though it began as a religious
revolution, it became more than religious revolution. It became a social
and political revolution. To be able to realize how profound was the
character of this revolution, it is necessary to know the state of the
society before the revolution began its course. ..The aryan community of
his time was steeped in the worst kind of debauchery; social, religious
and spiritual.”While Buddha showed the unique path of awakenment with
awareness or self-realisation using noble eight-fold path, it was his
revolution against the social evils and his fight against the
Chaturvarnya (varna system) that made him a revolutionary.
Buddha’s
fierce attack on the Chaturvarya actually irked the beneficiary of the
social system —namely the priestly class.“Buddha preached against
Chaturvarnya.
He used some of the most offensive similes in attacking the theory of Chaturvarnya.
The
order of Chaturvarnya had been turned upside down. Shudras and women
could become sannyasis, a status which counter-revolution had denied
them. Buddha had condemned the Karma kanda and the Yajnas.
He
condemned them on the ground of himsa or violence.”So each time our
ISRO scientists seek divine blessings ahead of the launch of
Chandrayaan, or our defence minister indulges in unscientific acts like
placing a pair of limes under a fighter jet or our HRD minister does
what the IIT Bombay students call a “scientific blasphemy” at a
convocation ceremony, or a house speaker cites the supremacy of Brahmin
caste, we betray Buddha’s revolutionary teachings.
Constitution came into force on January 26, 1950, completing the country’s transition toward becoming an independent republic.
Republic Day is a public holiday. It is a day off for the general population, and schools and most businesses are closed.
National,
state and local government offices, post offices and banks are closed
on this date. Stores and other businesses and organizations may be
closed or have reduced opening hours.
Prabuddha Bharat became independent of the United Kingdom on August 15, 1947.
Did
not have a permanent constitution at this time. The drafting committee
presented the constitution’s first draft to the national assembly on
November 4, 1947. The national assembly signed the final English and
Hindi language versions of the constitution on January 24, 1950.
Constitution
came into effect on Republic Day, January 26, 1950. This date was
chosen as it was the anniversary of Purna Swaraj Day, which was held on
January 26, 1930.The constitution gave citizens the power to govern
themselves by choosing their own government. Dr Rajendra Prasad took
oath as first president at the Durbar Hall in the Government House,
followed by a residential drive along a route to the Irwin Stadium,
where he unfurled national flag. Ever since the historic day, January 26
is celebrated with festivities and patriotic fervor across the country.
National
flag is a horizontal tricolor of deep saffron (kesaria) at the top,
white in the middle and dark green at the bottom in equal proportion.
The ratio of the flag’s width to its length is two to three. A navy-blue
wheel in the center of the white band represents the chakra. Its design
is that of the wheel which appears on the abacus of the Sarnath Lion
Capital of Ashoka. Its diameter approximates to the white band’s width
and it has 24 spokes.
Reclaiming
our republic from anti national traitors foreigners kicked out from
Bene Israel,Tibet, Africa ,Eastern Europe, Western Germany, South
Russia, Western Europe, Hungary chitpavan brahmins of RSS Rowdy Swayam
Sevaks and their stooges, slaves, BJ(P)ltd (Bevakoof Jhoothe
Psychopaths) who are own mother’s flesh eaters saving the Constitution
are the biggest challenges today.
RSS
idea of a nation is rooted in division and not in harmony. The politics
of hate the Sangh Parivar preaches is dependent on othering, in the
name of religion, caste, gender, nationality and so on.
RSS
chief Bhagwat said: “If someone is hindutva cult member he has to be
patriotic, that will be his or her basic character and nature. At times
you may have to awaken his or her patriotism but he can never be
anti-India.” The quoted section created a controversy as people were
quick to recognise and call out the divisive agenda behind such
utterings. RSS-BJP leaders are making such remarks which are
disrespectful of the spirit of our Constitution and are reflective of
the nefarious designs of the RSS-BJP.
For
RSS-BJP combine religion has been and will remain an axis around which
it tries to gather diverse groups of people by imposing a uniformity of
hindutva to complete their agenda of a communal authoritarian state.
RSS has based its outlook on texts like manusmriti which envisioned a
divided society, the chitpavan brahmins are 1st rate asthmas (souls),
Kshatriya, Vyshia, Shudra as 2nd, 3rd, 4th rate souls and the aboriginal
awakened SC/STs and women having no souls at all with no space of
dignity but only perpetual suffering and degradation. But the Buddha
never believed in any soul. He said all are equal.
Founded
in 1925, the RSS was quick in recognising its role, preaching hatred
against the minorities and a faithful allegiance to the British.
The
environment of hate it had created around the partition of the country
claimed the life of gandhi by nathuram godse, whom the BJP-RSS leaders
are hailing as a great patriot. According to Bhagwat’s definition of
patriotism, a nathuram godse will qualify as a patriot but not a
Babasaheb Ambedkar, who chose Buddhism as his faith rejecting the
inhuman and discriminatory hierarchical stealth shadowy hindutva cult.
The
RSS idea of a nation is rooted in division and not in harmony. The
politics of hate the Sangh Parivar preaches is dependent on othering, in
the name of religion, caste, gender, nationality and so on. The second
Sarsanghchalak and the most influential RSS ideologue ms goal walker
wrote: “The non hindutva people in hindutvasthan either adopt the
hindutva cult and language, must learn to respect and hold in reverence
hindutva cult or “may stay in the country, wholly subordinated to the
hindutvasthan, claiming nothing, deserving no privileges, far less
preferential treatment—not even citizen’s rights.
It
is this aggressive homogenizing politics of hindutva that sees a
significant population of the country as foreigners or ‘others’ and has
to offer only a second-class citizenship to them with no regard to any
democratic norm of the world or to the approach to the citizenship that
our Constitution makers adopted.
The
remarks by the RSS chief also have another agenda, to derecognise and
wash away the contribution made in the freedom movement or in the
development of the republic by people from other religions, secularists
and atheists. According to Mohan Bhagwat, a Maulana Azad or a Khan Abdul
Gaffar Khan would not be patriot because of them being Muslims. A
Dadabhai Naoroji or a Homi Jehangir Bhabha won’t qualify too. A
revolutionary patriot like Bhagat Singh, because of him being an avowed
atheist would have his patriotism questioned, ironically by those who
never took part in the freedom movement because of their firm loyalty
towards the colonizers.
This
linking of a particular religion as a criterion for citizenship of the
country has dangerous implications for the population and for the
secular inheritances of our freedom movement. India opted to be a
secular, multi-cultural, multi-lingual democracy instead of the
theocratic Brahamanical Hindu-Rashtra as the RSS wanted, and now with a
RSS pracharak leading the government, we need to be ever-vigilant about
the attempts at tampering with our Constitution, secular democracy and
the inclusive legacy of our freedom movement.
Dr
Ambedkar who returned from London in 1920 questioned the caste system
and brought the issues of social justice and annihilation of caste to
the focus.
Ambedkar
had differences in their understanding on several critical issues. But
worked together to unite the people and to end colonial rule.
Their
patriotism and commitment towards building a better India was beyond
questions. Their discourse was historic and source of inspiration today.
These three played a great role and made immense contributions for
making the new modern Prabuddha Bharat.
Ambedkar thundered “I will make this country Prabuddha Bharat”.
After
we gained independence in 1947 and the Constituent Assembly was
convened to draft a Constitution for the soon to be inaugurated
Republic, these three streams engaged with each other to consolidate the
ideals of equality, liberty and fraternity in our Constitution.
Another
group in pre-independence led by the progenitors of those who are in
power today, was trying to sabotage every demand for national liberation
and unity. That group was the hindutva right-wing namely the RSS under
kb headgearwar and ms goal walker and the hindutva Mahasabha under vd
savarkar . Ever since their inception, they preached unconditional
loyalty to the British colonizers and waged their struggles against
those who were fighting for the independence of the country, those who
were fighting against caste discrimination and against those who wanted
to build a more equal society once country gains independence.
Buddha
asked them to experience,to seek their own truths,not to conform to
what they heard,but rather to observe. To build their own conclusions on
gathered & observed evidence.He explained that there was no other
way of determining if something was good or not, except by living it.
Buddha’s
discourses have been named the Suttas. Normally, the word accompanying
Sutta refers to the people to whom he was speaking to. The speech he
made for the Kalamas is very well known, because it’s the text that
emphasizes Buddha’s appreciation for inquiry. This is why this Sutta is
also named The Inquiry Sutta.
The Beginning
When Buddha
reached the Kalamas they were all very excited to be face to face with
the Awakenement with Awareness One. They had questions, and were also
eager to learn from the Buddha himself. They all gathered around the
Buddha, along with his disciples. That’s when a Kalama man approached
Buddha, in the most respectful way, and asked him about the wise men
that would come and go to their village.
He explained that these
men would usually exalt their faith and criticize other beliefs. They
would all have great reasons to justify their own faith over other
faiths. So, all of these men were considered very wise, and this is why
the townspeople didn’t know who to believe, or who to follow
The Way of Inquiry
Buddha
accepted and understood this confusion, because of all the conflicting
information. That’s when he taught them the way of inquiry. He told them
not to believe or accept anything based on who says it, or because it’s
in the scriptures, or because of the nature of the ones practicing it.
Not even his teachings were to be accepted without questioning.
He
asked them to experience, to seek their own truths, not to conform to
what they heard, but rather to observe. And to build their own
conclusions on gathered and observed evidence. He explained that there
was no other way of determining if something was good or not, except by
living it.
The Kalamas had doubts about their capacity of
judgment about what was good and what was not. That’s when Buddha
mentioned a line of reflective questions, numbering behaviors and
consequences, and asking the Kalamas to judge them as good or bad.
The Kalamas did a great job and Buddha made them realize that they already had what was necessary to decide on their own.
The origins of suffering
What
catches our attention is that the reflective questions the Buddha asks
the Kalamas are all based on the three origins of suffering. He asks
about someone who is attached to things, and about someone who’s full of
rage and another living in delusion. The Kalamas recognized that these
were going to lead to negative consequences and therefore should not
serve as examples.
Buddha believed that men’s suffering had three
basic origins or attachments – The first, is the fact that man was
deeply connected to impermanent beings or things, which didn’t belong to
anyone. The second origin of suffering is hatred – the rage one could
experience was enough to blind him to what was good and right. And the
final and third is delusion – the habit of living as if there was no
suffering, as if there was no ending, as if there was no constant
transformation. Believing in a constant reality that does not exist.
Buddha,
as it was common at that time as a good teaching practice, would then
ask about antagonist situations. He would ask about someone with no
attachments, no hatred and no delusions. He would ask about the product
that would come from these men and the consequences of their acts.
Kamma (Law of Cause and Condition)
Explaining
the origins of suffering in that way was a great tool that Buddha used
to show us how we can manage our own kamma. Normally when we hear the
word Kamma we think about the negative consequences.
However,
Kamma is about good things too. All the good you do, also comes back to
you. Doing things for this exclusive purpose is not right, but becomes
natural. Actually, I would dare say it is already, at least to some
degree, natural to you.
You help someone carry a bag upstairs, or
to the car, and a few blocks ahead you encounter someone you really
liked to see again, but you lost his/her phone number. These things can
be seen as coincidence, but often are not. We don’t realize this,
because the good you did before was so natural, you didn’t wait for any
sort of reward. The Sutta gives you the keys along the path, these
are the philosophical tools necessary for your own growth. They act as
the basic building blocks for your own personal development. The rest is
up to you, for you have to be your own teacher, you have to awaken your
own soul.
Buda
els va demanar que experimentessin, que cerquessin les seves pròpies
veritats, que no s’ajustessin al que van escoltar, sinó que observessin.
Per construir les seves pròpies conclusions sobre proves recollides i
observades, va explicar que no hi havia cap altra manera de determinar
si alguna cosa era bona o no, tret de viure-la.
TALLEM LES SET CAMES DE LA VELLA QUARESMA
Montse Oller
7.51K subscribers
Cada
setmana la Vella Quaresma ens porta una norma per treballar, mentre
anem tallant cada una de les seves set cames. Abans de mirar aquesta
presentació, s’aconsella mirar el conte “El Rei Carnestolltes i la Vella
Quaresma” que trobareu en aquest mateix canal.
Els
discursos de Buda s’han batejat com els Suttas. Normalment, la paraula
que acompanya Sutta es refereix a les persones amb qui parlava. El
discurs que va pronunciar per als kalamas és molt conegut, perquè és el
text que emfatitza l’apreciació de Buda per la investigació. Per això,
aquest Sutta també rep el nom de Sutta d’investigació.
El començament
Quan Buda va arribar als Kalamas, tots estaven molt emocionats d’estar
cara a cara amb el despertar amb consciència. Tenien preguntes i també
desitjaven aprendre del propi Buda.
Tots es van reunir al voltant de Buda, juntament amb els seus deixebles.
Va ser llavors quan un home de Kalama es va apropar a Buda, de la
manera més respectuosa, i li va preguntar sobre els savis que anirien i
anirien al seu poble.
Va explicar que aquests homes normalment exaltarien la seva fe i
criticarien altres creences. Tots tindrien grans raons per justificar la
seva pròpia fe sobre les altres confessions. Per tant, es considerava
que tots aquests homes eren molt savis i per això la gent del poble no
sabia a qui creure ni a qui seguir
El camí d’investigació
Buda va acceptar i va entendre aquesta confusió, a causa de tota la
informació conflictiva. Va ser llavors quan els va ensenyar la manera
d’investigar. Els va dir que no creguessin ni acceptessin res en funció
de qui ho digui, o perquè figura a les escriptures o per la naturalesa
dels que ho practiquen. Ni tan sols els seus ensenyaments havien de ser
acceptats sense qüestionaments.
Els va demanar que experimentessin, que cerquessin les seves pròpies
veritats, que no s’ajustessin al que van escoltar, sinó que observessin.
I per construir les seves pròpies conclusions sobre proves recollides i
observades. Va explicar que no hi havia cap altra manera de determinar
si alguna cosa era bona o no, tret de viure-la.
Els Kalamas tenien dubtes sobre la seva capacitat de judici sobre el que
era bo i el que no. Va ser llavors quan Buda va esmentar una línia de
preguntes reflexives, numerant comportaments i conseqüències i demanant
als kalamas que els jutgin com a bons o dolents.
Els Kalamas van fer un gran treball i Buda els va fer adonar-se que ja
tenien allò necessari per decidir ells sols.
Els orígens del patiment
El que ens crida l’atenció és que les preguntes reflexives que Buda fa
als Kalamas es basen en els tres orígens del sofriment. Pregunta sobre
algú que està lligat a les coses i sobre algú ple de ràbia i un altre
que viu enganyat. Els Kalamas van reconèixer que aquestes provocarien
conseqüències negatives i, per tant, no haurien de servir d’exemple.
Buda creia que el patiment dels homes tenia tres orígens o apegats
bàsics: el primer és el fet que l’home estava profundament connectat amb
éssers o coses impermanents, que no pertanyien a ningú. El segon origen
del patiment és l’odi: la ràbia que es podia experimentar era suficient
per encegar-lo del que era bo i correcte. I l’últim i tercer és
l’il·lusió: l’hàbit de viure com si no hi hagués patiment, com si no hi
hagués un final, com si no hi hagués una transformació constant. Creure
en una realitat constant que no existeix.
Buda, com era habitual en aquella època com a bona pràctica docent,
preguntaria llavors sobre situacions antagonistes. Preguntaria per algú
que no tingués fitxers adjunts, ni odi ni deliris. Preguntaria sobre el
producte que provindria d’aquests homes i sobre les conseqüències dels
seus actes.
Kamma (Llei de causa i condició)
Explicar els orígens del patiment d’aquesta manera va ser una gran eina
que Buda va utilitzar per mostrar-nos com podem gestionar el nostre
propi kamma. Normalment, quan escoltem la paraula Kamma, pensem en les
conseqüències negatives.
No obstant això, Kamma també tracta de coses bones. Tot el bé que fas,
també et torna. Fer coses amb aquest propòsit exclusiu no és correcte,
però es fa natural. En realitat, gosaria dir que ja és, almenys fins a
cert punt, natural per a vosaltres.
Ajudeu algú a portar una bossa al pis de dalt o al cotxe i, a poques
quadres, us trobeu amb algú que realment us agradava tornar a veure,
però heu perdut el seu número de telèfon. Aquestes coses es poden veure
com una coincidència, però sovint no ho són. No ens n’adonem, perquè el
bé que feies abans era tan natural que no vas esperar cap mena de
recompensa.
El Sutta us proporciona les claus del camí, aquestes són les eines
filosòfiques necessàries per al vostre propi creixement. Actuen com a
eixos bàsics per al vostre propi desenvolupament personal. La resta
depèn de tu, perquè has de ser el teu propi mestre, has de despertar la
teva pròpia ànima.
Gihangyo
sila ni Buddha nga makasinati, sa pagpangita sa ilang kaugalingon nga
mga kamatuoran, dili aron mahiuyon sa ilang nadungog, apan sa
pag-obserbar. Aron makahimo ang ilang kaugalingon nga mga konklusyon sa
natipon & naobserbahan nga ebidensya. Gipasabut niya nga wala’y
ubang pamaagi sa pagtino kung adunay maayo o dili, gawas sa pagpuyo
niini.
Ang
mga diskurso ni Buddha ginganlan nga Suttas. Kasagaran, ang pulong nga
kauban ni Sutta nagpasabut sa mga tawo nga iyang nakigsulti. Ang
pamulong nga iyang gihimo alang sa mga Kalamas naila kaayo, tungod kay
kini ang teksto nga nagpasiugda sa pagpasalamat ni Buddha sa
pagpangutana. Kini ang hinungdan nga kini nga Sutta ginganlan usab nga
The Enquiry Sutta.
Ang sinugdanan
Sa pag-abut ni Buddha sa Kalamas silang tanan naghinamhinam nga
mag-atubang sa Awakenement with Awciousness One. Adunay sila mga
pangutana, ug naghinamhinam usab nga makakat-on gikan sa Buddha mismo.
Tanan sila nagpundok libot sa Buddha, kauban ang iyang mga disipulo.
Kana kung ang usa ka Kalama nga tawo miduol sa Buddha, sa labing
matinahuron nga paagi, ug gipangutana siya bahin sa mga tawong maalamon
nga moadto ug moadto sa ilang baryo.
Gipasabut niya nga kini nga mga kalalakin-an kanunay magpataas sa ilang
pagtuo ug manaway sa ubang mga tinuohan. Tanan sila adunay daghang
katarungan nga pakamatarungon ang ilang kaugalingon nga tinuohan sa
ubang mga tinuohan. Mao nga, kining tanan nga mga tawo giisip nga
maalamon kaayo, ug kini ang hinungdan nga ang mga tawo sa lungsod wala
mahibalo kinsa ang tuohan, o kinsa ang magsunod
Ang Paagi sa Pagpangutana
Gidawat ug nasabtan ni Buddha ang kini nga kalibog, tungod sa tanan nga
nagkasumpaki nga kasayuran. Kana sa diha nga gitudloan niya sila sa
paagi sa pagpangutana. Gisultihan niya sila nga dili mutuo o pagdawat
bisan unsa nga gibase sa kung kinsa ang nagsulti niini, o tungod kay naa
kini sa mga kasulatan, o tungod sa kinaiyahan sa mga nagbansay niini.
Bisan ang iyang mga gitudlo dili madawat nga wala’y pagpangutana.
Gihangyo niya sila nga makasinati, sa pagpangita sa ilang kaugalingon
nga mga kamatuoran, dili sa pagpahiuyon sa kung unsa ang ilang nadungog,
apan sa pag-obserbar. Ug aron matukod ang ilang kaugalingon nga mga
konklusyon sa natipon ug naobserbahan nga ebidensya. Gipasabut niya nga
wala’y lain nga paagi aron mahibal-an kung adunay maayo o dili, gawas sa
pagsunod niini.
Ang mga Kalamas adunay pagduhaduha bahin sa ilang katakus sa paghukum
bahin sa kung unsa ang maayo ug kung unsa ang dili. Kana kung kanus-a
gihisgutan ni Buddha ang usa ka linya sa mga nakapabanaag nga mga
pangutana, pag-ihap sa mga pamatasan ug sangputanan, ug paghangyo sa mga
Kalamas nga hukman sila nga maayo o dili maayo.
Ang mga Kalamas naghimo usa ka maayo nga trabaho ug gipabati kanila ni
Buddha nga sila adunay na kung unsa nga kinahanglanon aron magdesisyon
sa ilang kaugalingon.
Ang gigikanan sa pag-antos
Ang nakakuha sa among atensyon mao nga ang mga nagsalamin nga mga
pangutana nga gipangutana sa Buddha sa mga Kalamas tanan gibase sa tulo
nga gigikanan sa pag-antos. Nangutana siya bahin sa usa ka tawo nga
naapil sa mga butang, ug bahin sa usa ka tawo nga puno sa kapungot ug
uban pa nga nabuhi sa sayup. Giila sa mga Kalamas nga kini magdala sa
mga dili maayong sangputanan ug busa dili kini magsilbing mga
panig-ingnan.
Nagtoo si Buddha nga ang pag-antos sa kalalakin-an adunay tulo nga
sukaranan nga gigikanan o kadugtong - Ang una, mao ang kamatuoran nga
ang tawo lawom nga nakakonektar sa dili permanente nga mga binuhat o mga
butang, nga wala sa bisan kinsa. Ang ikaduhang gigikanan sa pag-antos
mao ang pagdumot - ang kasuko nga mahimo’g masinati sa usa ka tawo igo
na aron mabuta siya kung unsa ang maayo ug husto. Ug ang katapusan ug
ikatulo mao ang sayup nga hunahuna - ang batasan sa pagpuyo ingon nga
kung wala’y pag-antus, ingon kung wala’y katapusan, ingon kung wala’y
kanunay nga pagbag-o. Pagtoo sa usa ka kanunay nga reyalidad nga wala.
Ang Buddha, sama sa naandan kaniadto nga maayo nga batasan sa pagtudlo,
mangutana dayon bahin sa mga sitwasyon nga kontra. Mangutana siya bahin
sa usa ka tawo nga wala’y kadugtong, wala’y pagdumot ug wala’y sayup nga
ideya. Nangutana siya bahin sa produkto nga maggikan sa kining mga
lalaki ug ang sangputanan sa ilang mga lihok.
Kamma (Balaod sa Hinungdan ug Kundisyon)
Ang pagpatin-aw sa mga gigikanan sa pag-antos sa kana nga paagi usa ka
maayong gamit nga gigamit sa Buddha aron ipakita sa amon kung giunsa
namon madumala ang among kaugalingon nga kamma. Kasagaran kung madungog
naton ang pulong Kamma gihunahuna naton ang mga dili maayong
sangputanan.
Bisan pa, ang Kamma bahin usab sa maayong mga butang. Ang tanan nga
maayo nga imong gibuhat, mobalik ra usab kanimo. Ang paghimo og mga
butang alang sa kini nga eksklusibo nga katuyoan dili husto, apan
nahimong natural. Sa tinuud, nangahas ako nga isulti nga kini na, labing
menos sa pila ka degree, natural kanimo.
Gitabangan nimo ang usa ka tawo nga magdala usa ka bag sa taas, o sa
awto, ug pila ka mga bloke sa unahan nga mahibalag nimo ang usa nga
gusto nimo nga makita pag-usab, apan nawala kanimo ang iyang numero sa
telepono. Kini nga mga butang makit-an nga sulagma, apan kanunay dili.
Wala namon nahibal-an kini, tungod kay ang maayo nga imong gihimo
kaniadto natural kaayo, wala ka maghulat alang sa bisan unsang klase nga
ganti.
Gihatag kanimo sa Sutta ang mga yawi sa agianan, kini ang mga himan sa
pilosopiya nga kinahanglan alang sa imong kaugalingon nga pagtubo.
Naglihok sila ingon nga sukaranan nga mga bloke sa pagtukod alang sa
imong kaugalingon nga kalamboan. Ang nahabilin naa ra kanimo, tungod kay
kinahanglan nimo nga magtutudlo, kinahanglan nimo pukawon ang imong
kaugalingon nga kalag.
Buddha
adawafunsa kuti adziwe, kuti afufuze zowona zawo, osati kuti
zigwirizane ndi zomwe adamva, koma kuti azisunga. Kuti apange
malingaliro awo paumboni womwe wasonkhanitsa ndikuwonera. Adafotokoza
kuti palibe njira ina yodziwira ngati china chake chinali chabwino
kapena ayi, kupatula mwa kuchichita.
Nkhani
za Buddha zidatchedwa kuti Suttas. Nthawi zambiri, mawu omwe akutsatira
Sutta amatanthauza anthu omwe amalankhula nawo. Zolankhula zomwe
adapanga Kalamas ndizodziwika bwino, chifukwa ndi zomwe zimatsindika
kuyamikira kwa Buddha kufunsa. Ichi ndichifukwa chake Sutta iyi
imadziwikanso kuti Inquiry Sutta.
Chiyambi
Buddha atafika ku Kalamas onse anali okondwa kwambiri kukumana
pamasom’pamaso ndi Kudzuka ndi Kuzindikira Mmodzi. Anali ndi mafunso,
komanso ofunitsitsa kuphunzira kuchokera kwa Buddha yemweyo.
Onse adasonkhana mozungulira Buddha, pamodzi ndi ophunzira ake.
Ndipamene bambo wina wa Kalama adayandikira Buddha, mwaulemu kwambiri,
ndikumufunsa za anzeru omwe amabwera ndikupita kumudzi kwawo.
Iye adalongosola kuti amunawa nthawi zambiri amakweza chikhulupiriro
chawo ndikudzudzula zikhulupiriro zina. Onse adzakhala ndi zifukwa
zazikulu zodzifotokozera chikhulupiriro chawo pazikhulupiriro zina.
Chifukwa chake, amuna onsewa adawonedwa ngati anzeru kwambiri,
ndichifukwa chake anthu akumatauniwo samadziwa kuti akhulupirire ndani,
kapena ndani
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On
one occasion, the Bhagavā, traveling on tour among the Kosalans with a
large saṅgha of bhikkhus, arrived at a town of the Kālāmas named
Kesamutti. So the Kālāmas of Kesamutti heard: ‘The samaṇa Gotama, bho,
the son of the Sakyas who has gone forth from the Sakyan family,
traveling on tour among the Kosalans with a large saṅgha of bhikkhus,
has reached Kesamutti. And it is that venerable Gotama, about whom such a
good reputation has spread: “surely, he is a Bhagavā, an arahant,
rightly and fully awakened, accomplished in vijjā and [good] conduct,
faring well, knowing the world, the unsurpassed leader of persons to be
tamed, teacher of devas and humans, a Buddha, a Bhagavā. He makes known
this world with its devas, with its Māras, with its Brahmas, with the
samaṇas and brahmins, [this] generation with rulers and peoples, having
experienced himself abhiññā. He teaches the Dhamma which is advantageous
in the beginning, advantageous in the middle, advantageous in the end,
with the [right] meaning and with the [right] phrasing; he reveals the
brahmacariya which is completely perfect and pure.” And seeing such an
arahant would be profitable.’
So the Kālāmas of Kesamutti
approached the Bhagavā; having approached, some of them paid respect to
the Bhagavā and sat down to one side; some of them exchanged friendly
greetings with the Bhagavā and, having exchanged friendly greetings and a
cordial talk, sat down to one side; some of them raised their joined
hands in salutation to the Bhagavā and sat down to one side; some of
them announced their name and clan and sat down to one side. Sitting to
one side, the Kālāmas of Kesamutti said to the Bhagavā:
– There
are, bhante, samaṇas and brahmans who come to Kesamutti. They expound
and extol their own doctrine, but they disparage, despise, treat with
contempt and debunk the doctrines of others. Then, bhante, some other
samaṇas and brahmans come to Kesamutti. They too expound and extol their
own doctrine, and they disparage, despise, treat with contempt and
debunk the doctrines of others. On account of that, bhante, there is for
us perplexity and vicikicchā: ‘Which then, of these venerable samaṇas
and brahmans say the truth, and which speak falsely?’
– Of
course, Kālāmas, you are perplexed, of course you are doubting.
Vicikicchā has arisen in you on account of a perplexing matter. Do not
go, you Kālāmas, by what you have heard said, nor by what has been
transmitted [by a tradition], nor by the general consensus, nor by what
has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’.
Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala,
these dhammas are sāvajja, these dhammas are censured by the wise, these
dhammas, when undertaken and carried out, lead to harm and dukkha’,
then, Kālāmas, you should abandon them.
– What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this greedy person, Kālāmas, his citta being overcome, overpowered
by lobha, destroys life, takes what is not given, goes to the wife of
another, speaks falsely, and prompts others to do the same, which is for
his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this aversive person, Kālāmas, his citta being overcome,
overpowered by dosa, destroys life, takes what is not given, goes to the
wife of another, speaks falsely, and prompts others to do the same,
which is for his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this deluded person, Kālāmas, his citta being overcome, overpowered
by dosa, destroys life, takes what is not given, goes to the wife of
another, speaks falsely, and prompts others to do the same, which is for
his long term harm and dukkha.
– Indeed, bhante.
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Akusala, bhante.
– Sāvajja or anavajja?
– Sāvajja, bhante.
– Censured by the wise or commended by the wise?
– Censured by the wise, bhante.
– If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?
– If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.
____________________
–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these
dhammas are censured by the wise, these dhammas, when undertaken and
carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon
them.” Thus has it been said, it has been said considering this.
Do
not go, you Kālāmas, by what you have heard said, nor by what has been
transmitted [by a tradition], nor by the general consensus, nor by what
has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’.
Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala,
these dhammas are anavajja, these dhammas are commended by the wise,
these dhammas, when undertaken and carried out, lead to welfare and
sukha’, then, Kālāmas, having reached them, you should dwell in them.
– What do you think, Kālāmas, when a·lobha arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this ungreedy person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– What do you think, Kālāmas, when a·dosa arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this unaversive person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– What do you think, Kālāmas, when a·moha arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this undeluded person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Kusala, bhante.
– Sāvajja or anavajja?
– Anavajja, bhante.
– Censured by the wise or commended by the wise?
– Commended by the wise, bhante.
– If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?
– If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.
–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these
dhammas are commended by the wise, these dhammas, when undertaken and
carried out, lead to welfare and sukha’, then, Kālāmas, having reached
them, you should dwell in them.” Thus has it been said, it has been said
considering this.
Such an ariya·sāvaka, Kālāmas, thus devoid of
abhijjhā, devoid of byāpāda, undeluded, sampajāna, (consistently) sata,
dwells pervading one direction with a citta imbued with mettā, likewise
the second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with mettā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will.
He dwells
pervading one direction with a citta imbued with karuṇā, likewise the
second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with karuṇā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will. ___________________________________________
He
dwells pervading one direction with a citta imbued with muditā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with muditā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.
He
dwells pervading one direction with a citta imbued with upekkhā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with upekkhā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.
Such
an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind
thus unmalevolent, having a mind thus unsoiled, having a mind thus pure,
has gained four confidences in the visible order of phenomena:
‘If
there is another world, there is a fruit and result of kamma rightly
and wrongly performed, then at the breakup of the body, after death, I
will re-arise in a good destination, a state of happiness’: this is the
first confidence he has gained.
‘And if there is no another
world, there is no fruit nor result of kamma rightly and wrongly
performed, then in the visible order of phenomena I look after myself
without hostility, without ill-will, without trouble, happy’: this is
the second confidence he has gained.
‘And if pāpa befalls its
doer, I do not intend any pāpa. Not having done pāpa kamma, how would
dukkha touch me?’: this is the third confidence he has gained.
‘And if pāpa does not befall its doer, then I see myself pure in both respects’: this is the fourth confidence he has gained.
Such
an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind
thus unmalevolent, having a mind thus unsoiled, having a mind thus pure,
has gained these four confidences in the visible order of phenomena.
–
So it is, Bhagavā, so it is, sugata! Such an ariya·sāvaka, Bhante,
having a mind thus unhostile, having a mind thus unmalevolent, having a
mind thus unsoiled, having a mind thus pure, has gained four confidences
in the visible order of phenomena:
‘If there is another world,
there is a fruit and result of kamma rightly and wrongly performed, then
at the breakup of the body, after death, I will re-arise in a good
destination, a state of happiness’: this is the first confidence he has
gained.
‘And if there is no another world, there is no fruit nor
result of kamma rightly and wrongly performed, then in the visible order
of phenomena I look after myself without hostility, without ill-will,
without trouble, happy’: this is the second confidence he has gained.
‘And
if pāpa befalls its doer, I do not intend any pāpa. Not having done
pāpa kamma, how would dukkha touch me?’: this is the third confidence he
has gained.
‘And if pāpa does not befall its doer, then I
consider myself pure in both respects’: this is the fourth confidence he
has gained.
Such an ariya·sāvaka, Bhante, having a mind thus
unhostile, having a mind thus unmalevolent, having a mind thus unsoiled,
having a mind thus pure, has gained these four confidences in the
visible order of phenomena.
Excellent, Bhante, excellent, Bhante!
Just as, Bhante, if one were to set upright what was overturned, or to
uncover what was hidden, or to show the way to one who was erring, or to
hold an oil lamp in the darkness, [thinking:] ‘Those who have eyes will
see visible forms’; in the same way, the Dhamma has been revealed by
the Bhagavā in various ways. So we, Bhante, go for refuge to the
Bhagavā, to the Dhamma and to the saṅgha of bhikkhus. Let the Bhagavā,
Bhante, admit us as upāsakas having gone for refuge from today on, for
life.
1. anussava: [anu+sava] (lit: what is heard/learned
along, what is in conformity with what has been heard/learned) - ‘oral
tradition’ (B. Bodhi) - ‘reports’ (Than. B.) - ‘what has been acquired
by repeated hearing’ (Soma Thera). B. Bodhi writes about it: “generally
understood to refer to the Vedic tradition, which, according to the
Brahmins, had originated with the Primal Deity and had been handed down
orally through successive generations.”
The term is clearly used with the meaning of ‘report’ at MN 68:
Here,
Anuruddha, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; it
has been declared by the Bhagavā that he was established in (final)
knowledge.’ And he has seen that venerable one himself or he has heard
the report: ‘That venerable one’s virtue was thus
At MN 76 are
given as synonyms itihitiha·parampara and piṭaka·sampada (’what has been
transmitted dogmatically’, ‘what has been handed down in a collection
of texts’), both of which refer to traditions (see following notes).
So it seems that the word anussava is rather used in this case in the sense of ‘lore/tradition’:
_______________
..a
certain teacher is one who goes by a lore/tradition, who takes a
lore/tradition for the truth. He teaches a dhamma in conformity with
what he has heard, through what has been transmitted dogmatically,
through what has been handed down in a collection of texts.
In
the context of the Kālāma Sutta, given the fact that the listeners have
been hearing mutually contradicting doctrines, it would be quite logical
that the first expression would refer directly to it, so ‘what you have
heard said’ seems to be a satisfying rendering.
2. paramparā:
[para+para] (lit: ‘further-further’, or ‘another-another’ ie. one after
the other, successive) - ‘lineage of teaching’ (B. Bodhi) - legends
(Than. B.) - tradition (Soma Th.). B. Bodhi writes about it: “‘lineage’,
signifies tradition in general, an unbroken succession of teachings or
teachers.” However, it may not be that simple.
It is obviously an
idiomatic expression, which is not precisely self-explanatory, which
seems to be quite loose in meaning and to accept a relatively large
panel of contexts. As an example, we find bāhā·paramparāya in the
Pārājika of the Vinaya Pitaka, and it means ‘arm in arm’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ. many women, having tightly surrounded a certain bhikkhu, drove him along arm in arm.
Parampara·bhojana·sikkhāpada
is one of the Pātimokkha rules and refers to an ‘out-of-turn/extra
meal’, which Than B. sums up as follows: “The term out-of-turn meal
covers two sorts of situations: A bhikkhu has been invited to a meal
consisting of any of the five staple foods but then either (1) goes
elsewhere and eats another meal consisting of any of the five staple
foods at the same time as the meal to which he was originally invited;
or (2) eats a staple food prior to going to the meal.”
In the
Parivāra of the Vinaya, the word ācariya·paramparā means obviously
‘lineage of teachers’, but this may belong to relatively late
literature.
At MN 83 ‘paramparā caturāsītirājasahassāni’ means
‘84000 successive kings’ (even though this sutta seems to be of
relatively late origin too).
And at MN 95 and 99, regarding the vedic hymns, it is said:
among
the brahman seers of the past, the creators of the hymns, the composers
of the hymns, those ancient hymns, sung, repeated, & collected,
which brahmans at present still sing, still chant, repeating what was
said, repeating what was spoken, ie..
Just as if (..) there would
be a file of blind men attached one to another: the first one does not
see, the middle one does not see, and the last one does not see.
So
the word is clearly used here with a reference to an oral tradition of
blind repetition. This proves that there is indeed some ground for the
above mentioned assertion of B. Bodhi, and the interpretation of
paramparā as a teaching that comes through a ‘lineage’.
We find
as well (as at MN 76) the compound itihitiha·parampara, which is also
usually associated with anussava and piṭaka·sampada (’what has been
transmitted dofmatically’, ‘what has been handed down in a collection of
texts’), and it seems that the simple parampara we have here is a
shortening of this term.
The reduplication itih·itiha
(’thus-thus’) seems to refer to dogmatism (’thus indeed it is!’), which
would be consistent with early exegesis: in the Cūḷaniddesa of the
Khuddaka Nikāya (Nc 106), in an explanation of the expression ’sabbaṃ
taṃ itihītiha’ (everything that is itihītiha) all the terms of this
passage are cited (itikirāya paramparāya etc.), and the following
explanation is added: ‘na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ
dhammaṃ yaṃ kathayiṃsū’ (they expounded the teaching without having
experienced it themselves, without having ascertained it personally).
So
according to the early exegesis, and keeping in mind the examples found
at MN 95 and 99, itih·itiha·param·para could mean ‘what has been
transmitted dogmatically’. And since the reduplication param·para seems
to emphasize the idea of transmission, it would make sense in our case
to render it as ‘what has been transmitted [by a tradition]’.
3.
iti·kira: [iti+kira] (lit: ‘thus surely/one would expect’) - ‘hearsay’
(B. Bodhi) - tradition (Than. B.) - rumor (Soma Th.). B. Bodhi writes
about it: ‘“Hearsay” (or “report”; itikarā) may mean popular opinion or
general consensus’, but we may note the misspelling of the word that
might be a source of confusion. This word does not appear in any other
context, so we are left with a semantical analysis and guesses. ‘General
consensus’ seems to make sense.
______________________
4.
piṭakasampadāna: [piṭaka+sampadāna] - ‘a collection of scriptures’ (B.
Bodhi) - scripture (Than. B.) - ‘what is in a scripture’ (Soma Th.). B.
Bodhi writes about it: “‘a collection of scriptures’ (piṭaka-sampadā)
signifies any collection of religious texts regarded as infallible.” The
term is quite self-explanatory. However, given the order of the words
in this compound, the emphasis seems to be rather on the last one. And
given the fact that at that time the knowledge was transmitted orally
(so ’scripture’ doesn’t seem quite appropriate), the rendering ‘what has
been handed down in a collection of texts’ seems more satisfying.
5.
takka·hetu: logical reasoning (B. Bodhi) - logical conjecture (Than.
B.) - surmise (Soma Th.). The compound itself does not appear in any
other context, so we are again left with a semantic analysis. Takka
means ‘thought, reflection, reasoning, logic or butter-milk’. At DN 1
and MN 76, the words takkī, and thereby takka, are explained as follows:
..a
certain [individual] is a reasoner, an investigator. He teaches a
dhamma hammered out by reasoning/logical thinking, following lines of
investigation as they occur to him.
So takka seems to be
satisfyingly rendered by ‘reasoning/logical thinking’. Hetu, in
compounds, may mean ‘on account of–, for the sake of–, by reason of–,
in consequence of–’ etc. So finally takka·hetu could be rendered by
‘on the basis of logical reasoning’.
6. naya·hetu: inferential
reasoning (B. Bodhi) - inference (Than. B.) - axiom (Soma Th.). Once
again, the compound itself does not appear in any other context. Naya
comes from nayati (=neti), which means ‘to lead, guide, conduct, to
take, carry (away)’, or ‘to draw (a conclusion), to understand, to take
as’. The expression ‘nayaṃ neti’ means ‘to draw a conclusion’. Naya·hetu
seems to be satisfyingly rendered by ‘on the basis of inference’.
7.
ākāra·parivitakka: reflection on reasons, reasoned reflection (B.
Bodhi) - analogies (Than. B.) - specious reasoning (Soma Th.). Ākāra has
quite a large panel of meanings: ’state, condition, property, quality,
attribute, sign, appearance, form, way, mode, manner, reason, ground,
account’. ‘Appearance’ seems to fit the context better than ‘reasons’.
In that case, ākāra·parivitakka would mean ‘reflection on appearances’,
and would refer to theories such as the big bang theory, which is based
on observations of the seeming evolution of the apparent universe.
8.
diṭṭhi·nijjhāna·kkhanti: acceptance of a view after pondering it (B.
Bodhi) - agreement through pondering views (Than. B.) - bias toward a
notion that has been pondered over [doesn’t seem quite appropriate]
(Soma Th.). Nijjhāna·kkhanti is a substantivation of the expression
‘nijjhānaṃ khamati’. The best way to understand it is to see in which
contexts it appears elsewhere:
SN 25.1
The eye.. the mind
is inconstant, changeable, alterable. (…) One who, after pondering
with a modicum of discernment, has accepted that these phenomena are
this way is called a Dhamma-follower..
SN 55.24
The dhammas proclaimed by the Tathāgata are approved by him after examination with a modicum of discernment.
So
it is clear that nijjhāna·kkhanti refers to an intellectual acceptation
that involves some moderate application of paññā, but which is not
enough yet to come to a definite conclusion. See the example of the
elephant footprints given at MN 27. Therefore, ‘agreement after
pondering views’ seems to be an appropriate rendering for
diṭṭhi·nijjhāna·kkhanti.
9. bhabba·rūpatā: the seeming competence
of a speaker (B. Bodhi) - probability (Than. B.) - another’s seeming
ability (Soma Th.). B. Bodhi and Soma Th. simply follow the Aṭṭhakathā
(older commentary). The Aṭṭhakathā, mentions a speaker as being a
bhikkhu, but that doesn’t fit the context of the Kālāmas (who have been
seeing ascetics of different origin), and there is no mention of any
speaker in this expression. The term appears only once at Ud 70, in a
very obscure verse (’mohasambandhano loko, bhabbarūpova dissati’) out of
which it is difficult to draw any clear conclusion, all the more that
the Aṭṭhakathā seems to take it rather as ‘bhavarūpova’.
Bhabba
means ‘able, capable, fit for, possible’, and is mostly used in the
latter sense. Rūpatā means ‘appearance, accordance, conformity’. Two
renderings seem to fit the context: ‘what seems possible’, ‘what seems
probable’. That might refer for example to choosing the most adequate
rendering for a translation.
Translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 1 July 2010.
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Awakened
One with Awareness the crown prince of Shakya Kingdom in the Northern
Prabuddha Bharat introduced his religion as a revolt against the
governance system prevailing in a strongly stratified feudal society
characterized by the dominance rigid class and caste system
Centralization of authority based on tradition and coercive power,
dependency, discrimination in the distribution of resources, and status
and dignity sustaining exploitation in institutionalized forms
legitimized by strong religious belief system were the basic features of
that governance system. This system was generating sufferings of
millions of downtrodden people termed as Sudras or Dassha. Awakened One
with Awareness realized the sufferings of these people along with the
common suffering of all human beings during their impermanent life time.
One day Awakened One with Awareness would become the number one man in
that system assuming supreme power to steer the kingdom, he would become
the head of that governance system based on the prevalent Vedic values
and norms, but it was quite clear to him that it was not possible to
ensure the salvation of the oppressed human being materially and
mentally within the existing system of governance and/or by using the
prevalent power structure.
The power he inherited was externally
exposed and exercised, bestowed on him due to his position in the social
structure where individual self was uncounted and ignored. Awakened One
with Awareness moved on to a different way, he took individual as basic
point of reference and basic source of power, and lastly he explored a
new way of life and new type of power with a corresponding system of
governance. His contemplative intellectual ability with higher-level
mental makeup helped him clearly understand the evils of the state
governance that left the crown, palace, and his family in search of
alternative system for the salvation of all entities including human
being. He took a declassed form, and after being enlightened through a
hazardous process, he revealed a new lifestyle within new system of
governance.
Awakened One with Awareness introduced this
revolutionary governance system during his lifetime without encountering
any opposition from the vested interest group. Because of universal and
massive conversion of common people into his system, he did not
encounter any resistance to introduce the system. Later on during the
period of Ashoka, Prabuddha Bharatiya society in general predominantly
became under the social governance system of Awakened One with
Awarenessism. Historical record shows that in the third century four
fifth of the total population of Prabuddha Bharat Awakened One with
Awareness who would lead centered life.Due to a theoretical weakness
emanating from the principles of prohibiting killing of any living being
and winning enemies through friendship, Awakened One with Awareness Due
to a theoretical weakness emanating from the principles of prohibiting
killing of any living being and winning enemies through friendship,
Awakened One with Awareness governance could not develop any mechanism
to protect and sustain itself in the birth place of Awakened One with
Awareness.But in Bangladesh, it survived unto mid twelfth century, and
the period from 750 to 1150 during Pala kingdom may be termed as the
most glorious period of Awakened One with Awareness governance
throughout the history all over the world.
https://thewisemind.net/kalama-sutta-summary/
Buddha
asked them to experience,to seek their own truths,not to conform to
what they heard,but rather to observe. To build their own conclusions on
gathered & observed evidence.He explained that there was no other
way of determining if something was good or not, except by living it.
Buddha’s
discourses have been named the Suttas. Normally, the word accompanying
Sutta refers to the people to whom he was speaking to. The speech he
made for the Kalamas is very well known, because it’s the text that
emphasizes Buddha’s appreciation for inquiry. This is why this Sutta is
also named The Inquiry Sutta.
The Beginning
When Buddha
reached the Kalamas they were all very excited to be face to face with
the Awakenement with Awareness One. They had questions, and were also
eager to learn from the Buddha himself. They all gathered around the
Buddha, along with his disciples. That’s when a Kalama man approached
Buddha, in the most respectful way, and asked him about the wise men
that would come and go to their village.
He explained that these
men would usually exalt their faith and criticize other beliefs. They
would all have great reasons to justify their own faith over other
faiths. So, all of these men were considered very wise, and this is why
the townspeople didn’t know who to believe, or who to follow
The Way of Inquiry
Buddha
accepted and understood this confusion, because of all the conflicting
information. That’s when he taught them the way of inquiry. He told them
not to believe or accept anything based on who says it, or because it’s
in the scriptures, or because of the nature of the ones practicing it.
Not even his teachings were to be accepted without questioning.
He
asked them to experience, to seek their own truths, not to conform to
what they heard, but rather to observe. And to build their own
conclusions on gathered and observed evidence. He explained that there
was no other way of determining if something was good or not, except by
living it.
The Kalamas had doubts about their capacity of
judgment about what was good and what was not. That’s when Buddha
mentioned a line of reflective questions, numbering behaviors and
consequences, and asking the Kalamas to judge them as good or bad.
The Kalamas did a great job and Buddha made them realize that they already had what was necessary to decide on their own.
The origins of suffering
What
catches our attention is that the reflective questions the Buddha asks
the Kalamas are all based on the three origins of suffering. He asks
about someone who is attached to things, and about someone who’s full of
rage and another living in delusion. The Kalamas recognized that these
were going to lead to negative consequences and therefore should not
serve as examples.
Buddha believed that men’s suffering had three
basic origins or attachments – The first, is the fact that man was
deeply connected to impermanent beings or things, which didn’t belong to
anyone. The second origin of suffering is hatred – the rage one could
experience was enough to blind him to what was good and right. And the
final and third is delusion – the habit of living as if there was no
suffering, as if there was no ending, as if there was no constant
transformation. Believing in a constant reality that does not exist.
Buddha,
as it was common at that time as a good teaching practice, would then
ask about antagonist situations. He would ask about someone with no
attachments, no hatred and no delusions. He would ask about the product
that would come from these men and the consequences of their acts.
Kamma (Law of Cause and Condition)
Explaining
the origins of suffering in that way was a great tool that Buddha used
to show us how we can manage our own kamma. Normally when we hear the
word Kamma we think about the negative consequences.
However,
Kamma is about good things too. All the good you do, also comes back to
you. Doing things for this exclusive purpose is not right, but becomes
natural. Actually, I would dare say it is already, at least to some
degree, natural to you.
You help someone carry a bag upstairs, or
to the car, and a few blocks ahead you encounter someone you really
liked to see again, but you lost his/her phone number. These things can
be seen as coincidence, but often are not. We don’t realize this,
because the good you did before was so natural, you didn’t wait for any
sort of reward. The Sutta gives you the keys along the path, these
are the philosophical tools necessary for your own growth. They act as
the basic building blocks for your own personal development. The rest is
up to you, for you have to be your own teacher, you have to awaken your
own soul.
Buddha
onlardan təcrübələrini, öz həqiqətlərini axtarmalarını, eşitdiklərinə
uyğun gəlməmələrini, əksinə müşahidə etmələrini istədi. Toplanmış və
müşahidə olunmuş dəlillər üzərində öz nəticələrini yaratmaq üçün bir
şeyin yaxşı olub olmadığını müəyyənləşdirmək üçün başqa bir yolu
olmadığını izah etdi.
Buddanın
nitqlərinə Suttas adı verilmişdir. Normalda, Suttanı müşayiət edən söz,
danışdığı insanlara aiddir. Kalamalar üçün etdiyi danışma çox yaxşı
bilinir, çünki Buddanın araşdırma üçün təşəkkürünü vurğulayan mətndir.
Buna görə bu Sutta The Sorgu Sutta adlanır.
Başlanğıc
Budda
Kalamalara çatdıqda hamısı Awareness One ilə Uyanışla üz-üzə olmaqdan
çox həyəcanlandılar. Sualları var idi və Buddanın özündən də öyrənməyə
can atırdılar.
Hamısı
şagirdləri ilə birlikdə Buddanın ətrafına toplandı. Bu zaman bir Kalama
kişisi ən hörmətli şəkildə Buddaya yaxınlaşdı və onlardan kəndlərinə
gəlib gedəcək ağıllı adamlar barədə soruşdu.
Bu
kişilərin ümumiyyətlə inanclarını yüksəldəcəyini və digər inancları
tənqid edəcəklərini izah etdi. Onların hamısının öz inanclarını digər
inanclara görə doğrulamaq üçün böyük səbəbləri olardı. Beləliklə, bu
adamların hamısı çox müdrik sayılırdı və bu səbəbdən şəhər sakinləri
kimə inanacaqlarını və ya kimləri təqib edəcəklərini bilmirlər.
Sorğu yolu
Buddha,
bütün ziddiyyətli məlumatlara görə bu qarışıqlığı qəbul etdi və başa
düşdü. Elə o zaman onlara araşdırma yolunu öyrətdi. Onlara kimin
söylədiyinə, ya da kitablarda olduğu üçün və ya tətbiq edənlərin
təbiətinə görə bir şeyə inanmamalarını və qəbul etməmələrini söylədi.
Onun təlimləri də sorğu-sual olunmadan qəbul edilməli deyildi.
Onlardan
təcrübə etmələrini, öz həqiqətlərini axtarmalarını, eşitdiklərinə uyğun
gəlməmələrini, əksinə müşahidə etmələrini istədi. Və toplanmış və
müşahidə olunan dəlillər üzərində öz nəticələrini yaratmaq. Bir şeyin
yaxşı olub olmadığını müəyyənləşdirməyin, onu yaşamaqdan başqa bir yolu
olmadığını izah etdi.
Kalamalar
nəyin yaxşı və nəyin olmaması barədə mühakimə etmə qabiliyyətinə şübhə
edirdilər. Budda yansıtıcı suallar, davranışları və nəticələri saymaq və
Kalamalardan onları yaxşı və ya pis olaraq qiymətləndirmələrini xahiş
edən bir sətirdən bəhs etdikdə.
Kalamalar əla bir iş gördülər və Budda onlara özləri qərar vermək üçün lazım olan şeylərə sahib olduqlarını anlatdı.
Əzabın mənşəyi
Diqqətimizi
çəkən buddanın Kalamalardan soruşduğu əks etdirici sualların hamısının
əzabın üç kökünə söykənməsidir. Şeylərə bağlı olan biri və qəzəblə dolu
olan biri və aldanışda yaşayan biri haqqında soruşur. Kalamalar bunların
mənfi nəticələrə gətirib çıxaracağını və bu səbəbdən nümunə olmamalı
olduqlarını qəbul etdilər.
Buddha,
kişilərin əzab çəkməsinin üç əsas mənşəyinə və ya bağlılığına sahib
olduğuna inanırdı - Birincisi, insanın heç kəsə aid olmayan, daimi
olmayan varlıqlar və ya şeylərlə dərindən bağlı olmasıdır. Əzabın ikinci
mənşəyi nifrətdir - yaşana bilən qəzəb onu yaxşı və doğru olanı
görməmək üçün kifayət edirdi. Son və üçüncüsü isə xəyaldır - heç bir
əzab yoxdu, sanki sonu yoxdur, sanki daimi çevrilmə olmadığı kimi
yaşamaq vərdişi. Mövcud olmayan daimi bir reallığa inanmaq.
Buda,
yaxşı bir tədris praktikası olaraq o dövrdə yayılmış olduğu kimi, daha
sonra antaqonist vəziyyətləri soruşurdu. Bağları olmayan, nifrəti
olmayan və xəyalları olmayan birisi haqqında soruşardı. Bu kişilərdən
gələcək məhsul və əməllərinin nəticələrini soruşardı.
Kamma (Səbəb və Vəziyyət Qanunu)
Əzabın
mənşəyini bu şəkildə izah etmək, Buddanın öz kammamızı necə idarə edə
biləcəyimizi göstərmək üçün istifadə etdiyi böyük bir vasitə idi.
Normalda Kamma sözünü eşidəndə mənfi nəticələri düşünürük.
Bununla
birlikdə, Kamma da yaxşı şeylərdən bəhs edir. Etdiyiniz bütün
yaxşılıqlar sizə qayıdır. Bu müstəsna məqsəd üçün işlər görmək düzgün
deyil, təbii olur. Əslində, cəsarət edərdim ki, onsuz da sizin üçün heç
olmasa müəyyən dərəcədə təbiidir.
Birinin
yuxarı çantada və ya maşında bir çanta aparmasına kömək edirsiniz və
bir neçə blok qabaqda yenidən görmək çox sevdiyiniz birisi ilə
qarşılaşırsınız, ancaq telefon nömrəsini itirdiniz. Bunlar təsadüf kimi
qəbul edilə bilər, lakin əksər hallarda belə deyil. Bunu dərk etmirik,
çünki əvvəllər etdiyiniz yaxşılıq təbii idi, heç bir mükafat
gözləmirdiniz.
Sutta
sizə yol boyunca açarları verir, bunlar öz böyüməniz üçün lazım olan
fəlsəfi vasitələrdir. Şəxsi inkişafınız üçün əsas bina daşları kimi
çıxış edirlər. Qalanları sizin ixtiyarınızdadır, çünki öz müəlliminiz
olmalı, öz ruhunuzu oyatmalısınız.
Kālāmā
Sutta Klassik Azərbaycan- Klassik Azərbaycan dilində tərənnüm edir
AN 3.66 -
Kesamutti [aka Kālāmā] Sutta
- Kesamutti Kalamalarına -
Beləliklə eşitdim:
Bir dəfə böyük bir bhikkhus sağası ilə Kosalanlar arasında səyahətə
çıxan Bhagavā, Kalamların Kesamutti adlı bir qəsəbəsinə gəldi.
Beləliklə, Kesamutti Kalamaları eşitdilər: ‘Sakyan ailəsindən çıxan
Sakyalar oğlu Samoa Gotama, bho, böyük bir bhikkhus saaghasıyla
Kosalanlar arasında səyahətə çıxaraq Kesamutti’ye çatdı. Və haqqında
belə yaxşı bir şöhrətin yayıldığı hörmətli Gotamadır: “şübhəsiz ki, o,
haqlı və tam oyanmış, vijjada və [yaxşı] davranışlarda müvəffəq olmuş,
dünyaya bələd olan, misilsiz bir Bhagavadır. öyrədiləcək şəxslərin
lideri, devas və insanların müəllimi, Buddha, Bhagavā, bu dünyanı
devaları ilə, Māras ilə, Brahmalarla, samaṇalar və brahmanlarla, [bu]
nəsil rəhbərlər və xalqlarla tanıtdırır. Özünü abhiññā yaşamış,
əvvəlində üstünlüklü, ortada üstünlüklü, sonda üstünlüklü, sağ [məna] və
[sağ] ifadələrlə Dhammanı öyrədir; tamamilə mükəmməl və brahmacariyanı
ortaya qoyur. təmiz.” Və belə bir araxant görmək sərfəli olardı. ‘
Beləliklə Kesamutti Kalaları Bhagavaya yaxınlaşdı; yaxınlaşıb bəziləri
Bhaqavaya hörmət etdilər və bir tərəfə əyləşdilər; bəziləri Bhaqava ilə
səmimi salamlarını dəyişdilər və səmimi salamlarını və səmimi bir
söhbətini tapıb bir tərəfə əyləşdilər; bəziləri birləşmiş əllərini
Bhagavaya salamlayaraq bir tərəfə əyləşdilər; bəziləri adlarını və
qəbilələrini elan edib bir tərəfə əyləşdilər. Bir tərəfə əyləşən
Kesamutti qalaları Bhagavaya dedi:
- Kesamutti’ye gələn bhante, samaas və brahmanlar var. Öz doktrinalarını
izah edir və tərifləyirlər, lakin başqalarının təlimlərini alçaldırlar,
aşağılayır, hörmətsiz davranırlar və çürütürlər. Sonra bhante, bəzi
başqa samaas və brahmanlar Kesamutti’yə gəlirlər. Onlar da öz
doktrinalarını açıqlayır və tərifləyirlər, başqalarının təlimlərini
alçaldırlar, aşağılayır, hörmətsiz davranırlar və çürütürlər. Buna görə,
bhante, bizim üçün çaşqınlıq və vicikicchā var: ‘O zaman bu hörmətli
samaas və brahmanlardan hansı həqiqəti söyləyir və yalan danışanlar?’
- Əlbətdə, Kalamas, çaşqınlıq içindəsiniz, şübhəsiz ki, şübhə edirsiniz.
Vicikicchā, qarışıq bir məsələ ucbatından sizdə yarandı. Gitməyin, ey
Kalamalar, nə eşitdiklərinizə, nə bir ənənə ilə ötürülənlərə, nə ümumi
razılığa, nə də mətnlər toplusunda təhvil verilənlərə, nə də nə məntiqi
mülahizə, nə nəticəyə əsaslanmaqla, nə görünüşlərə əks olunmaqla, nə
fikirləşdikdən sonra razılaşmaqla, nə də ehtimal olunan görünməklə, nə
də [düşüncə:] ‘Samaṇa bizim hörmətli müəllimimizdir’. Nə vaxt,
Kalamalar, özünüz bilirsiniz: ‘Bu dhammalar akusala, bu dhammalar
səvajja, bu dhammalar ağıllılar tərəfindən tənqid olunur, bu dhammalar,
həyata keçirildiyi zaman zərər və dukhaya səbəb olur’, o zaman
Kalamalar, etməlisən. onları tərk et.
- Necə düşünürsən, Kalamas, bir şəxsdə lobha yarananda onun rifahı və ya
ziyanı üçün yaranır?
- Zərərinə görə, bhante.
- Və bu açgözlü insan, Kalamas, citta-sı üstələdiyi, lobha tərəfindən
üstələdiyi, həyatı məhv edən, vermədiyi şeyi götürən, başqasının
arvadının yanına gedən, yalan danışan və başqalarını eyni şeylərə sövq
edən, bu da onun uzun müddətinə aiddir. zərər və dukkha.
- Həqiqətən, bhante.
- Sizcə, Kālamas, bir şəxsdə dosa yarananda onun rifahı və ya ziyanı
üçün yaranır?
- Zərərinə görə, bhante.
- Və bu xoşagəlməz insan Kālamas, onun sitası aşılır, dosa ilə məğlub
olur, həyatı məhv edir, vermədiyini alır, başqasının arvadının yanına
gedir, yalan danışır və başqalarını da eləməyə sövq edir ki, bu da onun
uzunmüddətli dövrü üçündür zərər və dukkha.
- Həqiqətən, bhante.
- Sən necə düşünürsən, Kalamas, bir insanın içində moha yarananda onun
rifahı və ya ziyanı üçün ortaya çıxır?
- Zərərinə görə, bhante.
- Və bu aldanmış insan, Kālamā, citta-ının üstələdiyi, dosanın üstün
olduğu, həyatı məhv edən, vermədiyi şeyi götürən, başqasının arvadının
yanına gedən, yalan danışan və başqalarını eyni işi görməyə sövq edən
uzun müddətinə aiddir. zərər və dukkha.
- Həqiqətən, bhante.
- Bəs sən nə düşünürsən, Kālāmas, bunlar dhammas kusala, yoxsa akusala?
- Akusala, bhante.
- Sāvajja ya anavajja?
- Sāvajja, bhante.
- Ağıllılar tərəfindən məzəmmət olunur, yoxsa ağıllılar tərəfindən
təriflənir?
- Müdrik, bhante tərəfindən məzəmmət olunur.
- Edilən və həyata keçirildiyi təqdirdə zərər və dukha gətirib
çıxararlar, yoxsa yox? Bu vəziyyətdə necədir?
- Edilən və həyata keçirildiyi təqdirdə zərər və dükhaya səbəb olurlar.
Bu vəziyyətdə belədir.
-
Bu, Kalamas, dediklərimdir: “Getməyin, ey Kalamalar, dediklərinizə
görə, nə ötürülənlər [bir ənənə] ilə, nə ümumi bir fikir birliyi ilə, nə
də təhvil verildi. nə mətnlər toplusunda, nə məntiqi mülahizə əsasında,
nə nəticə çıxarmaq, nə zahiri düşüncə, nə fikirləşdikdən sonra
razılaşmaqla, nə ehtimalla görünə bilər, nə də [düşüncə:] ‘ bizim
hörmətli müəllimimizdir. “Kələmələr, hər zaman özünüz bilirsiniz:” Bu
dhamalar akusala, bu dhammalar səvajja, bu dhammalar müdriklər
tərəfindən tənqid olunur, bu dhammalar, həyata keçirildiyi zaman zərər
və dükhaya səbəb olur ‘, sonra Kalamas, onlardan imtina etməlisən. ”
Belə deyildi, bunu nəzərə alaraq söylənildi.
Gitməyin, ey Kalamalar, nə eşitdiklərinizə, nə bir ənənə ilə
ötürülənlərə, nə ümumi razılığa, nə də mətnlər toplusunda təhvil
verilənlərə, nə də nə məntiqi mülahizə, nə nəticəyə əsaslanmaqla, nə
görünüşlərə əks olunmaqla, nə fikirləşdikdən sonra razılaşmaqla, nə də
ehtimal olunan görünməklə, nə də [düşüncə:] ‘Samaṇa bizim hörmətli
müəllimimizdir’. Nə vaxt, Kalamalar, özünüz bilirsiniz: ‘Bu dhammalar
kusala, bu dhammalar anavajja, bu dhammalar müdriklər tərəfindən
təriflənir; Onlarda oturmalısan.
- Sən necə düşünürsən, Kalamas, bir fərd içərisində bir lobha meydana
gəldikdə, bu onun rifahı və ya ziyanı üçün ortaya çıxır?
- Rifahı üçün bhante.
- Və bu xəyanət etməyən şəxs Kālamas, onun citta-ının üstələməməsi,
lobha tərəfindən üstələməməsi, həyatı məhv etməməsi, vermədiyini
götürməməsi, başqasının arvadının yanına getməməsi, yalan danışmaması və
istəməməsi digərləri də bunu etməlidir, bu da onun uzun müddətli rifahı
və suxası üçündür.
- Həqiqətən, bhante.
- Sən necə düşünürsən, Kalamas, bir fərd içərisində bir dosa meydana
gəldikdə, bu onun rifahı və ya ziyanı üçün ortaya çıxır?
- Rifahı üçün bhante.
- Və bu istəksiz insan, Kalamas, citta-ının üstələməməsi, lobha
tərəfindən üstələməməsi, həyatı məhv etməməsi, vermədiyini götürməməsi,
başqasının arvadının yanına getməməsi, yalan danışmaması və istəməməsi
digərləri də bunu etməlidir, bu da onun uzun müddətli rifahı və suxası
üçündür.
- Həqiqətən, bhante.
- Necə düşünürsən, Kalamas, bir fərd içərisində bir moha yarananda onun
rifahı və ya ziyanı üçün ortaya çıxır?
- Rifahı üçün bhante.
- Və bu öyrənilməmiş insan, Kālamas, onun citta-ının üstələməməsi, lobha
ilə üstələməməsi, həyatı məhv etməməsi, vermədiyini götürməməsi,
başqasının arvadının yanına getməməsi, yalan danışmaması və istəməməsi
digərləri də bunu etməlidir, bu da onun uzun müddətli rifahı və suxası
üçündür.
- Həqiqətən, bhante.
- Bəs sən nə düşünürsən, Kālāmas, bunlar dhammas kusala, yoxsa akusala?
- Kusala, bhante.
- Sāvajja ya anavajja?
- Anavajja, bhante.
- Ağıllılar tərəfindən məzəmmət olunur, yoxsa ağıllılar tərəfindən
təriflənir?
- Ağıllı, bhante tərəfindən təriflənir.
- Edilən və həyata keçirildikdə, zərər və suxaya səbəb olurlar, yoxsa
yox? Bu vəziyyətdə necədir?
- Əgər həyata keçirilsə və həyata keçirilərsə, rifah və suxaya səbəb
olurlar. Bu vəziyyətdə belədir.
- Bu, Kalamas, dediklərimdir: “Getməyin, ey Kalamalar, dediklərinizə
görə, nə ötürülənlər [bir ənənə] ilə, nə ümumi bir fikir birliyi ilə, nə
də təhvil verildi. nə mətnlər toplusunda, nə məntiqi mülahizə əsasında,
nə nəticə çıxarmaq, nə zahiri düşüncə, nə fikirləşdikdən sonra
razılaşmaqla, nə ehtimalla görünə bilər, nə də [düşüncə:] ‘ Bizim
hörmətli müəllimimizdir. “Kələmələr, hər zaman özünüz bilirsiniz:” Bu
dhammalar kusala, bu dhammalar anavajja, bu dhammalar müdriklər
tərəfindən təriflənir, bu dhammalar, həyata keçirildiyi zaman rifah və
suxaya səbəb olur ‘, o zaman Kalamas, onlara çatdıqda, içərisində
qalmalısan. ” Belə deyildi, bunu nəzərə alaraq söylənildi.
Beləliklə abhijhhadan məhrum, bipadadan məhrum, araşdırılmamış,
sampajana, (ardıcıl) sata kimi bir ariya · sāvaka, Kālamas, bir metta
bürünmüş bir citta ilə bir istiqaməti əhatə edir, ikincisi də, üçüncüsü
də, dördüncüsü də; Beləliklə, yuxarıda, aşağıda, enində, hər yerdə və
hər cəhətdən bütün dünyanı metta ilə zəngin, bol, geniş, sərhədsiz,
düşmənçilikdən məhrum, pis niyyətdən məhrum bir citta ilə əhatə edir.
O, bir istiqaməti karuṇā ilə batırılmış bir citta ilə əhatə edir, eyni
şəkildə ikinci, üçüncü də, dördüncü də; beləliklə yuxarıda, aşağıda,
enində, hər yerdə və hər baxımdan, bütün dünyanı karuṇā ilə zəngin, bol,
geniş, sərhədsiz, düşmənçilikdən məhrum, pis niyyətdən məhrum bir citta
ilə əhatə edir.
Bir
istiqaməti muditaya bürünmüş bir citta ilə əhatə edir, eyni şəkildə
ikinci, üçüncü də, dördüncü də; beləliklə yuxarıda, aşağıda, enində, hər
yerdə və hər baxımdan, bütün dünyanı muditaya bürünmüş, bol, geniş,
sərhədsiz, düşmənçilikdən məhrum, pis niyyətdən məhrum bir citta ilə
əhatə edir.
Bir istiqaməti upekkha ilə batırılmış bir citta ilə əhatə edir, eyni
şəkildə ikinci, üçüncü də, dördüncü də; beləliklə yuxarıda, aşağıda,
enində, hər yerdə və hər baxımdan, bütün dünyanı upekkha ilə zəngin,
bol, geniş, sərhədsiz, düşmənçilikdən məhrum, pis niyyətdən məhrum bir
citta ilə əhatə edir.
Belə bir ariyaşavaka, Kalamas, beləcə ağılsız, bir ağıl belə dəyişməz,
bir ağıl belə dağılmamış, belə bir ağıl olan, hadisələrin görünən
qaydasında dörd güvən qazandı:
‘Başqa bir dünya varsa, haqlı və səhv yerinə yetirilən kammanın bir
bəhrəsi və nəticəsi var, bədənin parçalanması zamanı, ölümdən sonra
yaxşı bir məkanda, xoşbəxtlik vəziyyətində yenidən qalxacağam’: bu
qazandığı ilk güvən.
‘Başqa bir dünya yoxdursa, haqlı və səhv yerinə yetirilən kammanın nə
bir meyvəsi, nə də bir nəticəsi yoxdur, onda mən görünən hadisələr
sırasına düşmənçilik etmədən, istəksiz, problemsiz, xoşbəxt baxıram’: bu
qazandığı ikinci güvən.
‘Və əgər bir papa onu edənə düşərsə, mən heç bir papa etmək niyyətində
deyiləm. Pāpa kamma etmədən, dukkha mənə necə toxunardı? ‘: Bu,
qazandığı üçüncü güvəndir.
‘Və əgər pafa işləyənə dəyməzsə, mən hər iki cəhətdən özümü saf
görürəm’: bu, qazandığı dördüncü etimaddır.
Belə bir ariyaşavaka, Kalamas, beləcə ağılsız, bir ağıl belə dəyişməz,
bir ağıl belə dağılmamış, belə bir ağıl var, hadisələrin görünən
qaydasında bu dörd güvən qazandı.
- Elədir, Bhagavā, belədir, sugata! Belə bir ariyaşavaka, Bhante, beləcə
ağılsız, bir ağıl belə qeyri-adi, bir ağıl belə yağlanmamış, belə bir
ağıl olan, hadisələrin görünən qaydasında dörd güvən qazandı:
‘Başqa bir dünya varsa, haqlı və səhv yerinə yetirilən kammanın bir
bəhrəsi və nəticəsi var, bədənin parçalanması zamanı, ölümdən sonra
yaxşı bir məkanda, xoşbəxtlik vəziyyətində yenidən qalxacağam’: bu
qazandığı ilk güvən.
‘Başqa bir dünya yoxdursa, haqlı və səhv yerinə yetirilən kammanın nə
bir meyvəsi, nə də bir nəticəsi yoxdur, onda mən görünən hadisələr
sırasına düşmənçilik etmədən, istəksiz, problemsiz, xoşbəxt baxıram’: bu
qazandığı ikinci güvən.
‘Və əgər bir papa onu edənə düşərsə, mən heç bir papa etmək niyyətində
deyiləm. Pāpa kamma etmədən, dukkha mənə necə toxunardı? ‘: Bu,
qazandığı üçüncü güvəndir.
‘Və əgər pafa işləyənə dəyməzsə, mən hər iki cəhətdən özümü saf hesab
edirəm’: bu onun qazandığı dördüncü etimaddır.
Belə bir ariyaasaka, Bhante, beləcə ağılsız, bir ağıl belə qeyri-adi,
bir ağıl belə dağılmamış, belə bir ağıl olan, hadisələrin görünən
qaydasında bu dörd güvən qazandı.
Əla, Bhante, əla, Bhante! Eynilə, Bhante, kimsə aşmış olanı dik
quracaqsa, gizlədilən şeyin üstünü açsaydı, səhv edənə yol göstərsəydi
və ya qaranlıqda yağ çırağı tutsaydı, [düşünərək:] ‘ gözlər görünən
formaları görəcək ‘; eyni şəkildə Dhamma Bhagavā tərəfindən müxtəlif
yollarla aşkar edilmişdir. Beləliklə, biz, Bhante, Bhagavaya, Dhamma’ya
və bhikkhus’un sığınacağına sığınırıq. Bhagavā, Bhante, bu gündən
etibarən həyat üçün sığınacaq üçün getdiyimiz bizi upakaka olaraq qəbul
etsin.
1. anussava: [anu + sava] (lit: birlikdə eşidilən / öyrənilən, eşidilən /
öyrəndiklərinizlə uyğun olanlar) - ‘şifahi ənənə’ (B. Bodhi) -
‘hesabatlar’ (B. ) - ‘təkrar dinləmə ilə əldə edilən’ (Soma Thera). B.
Bodhi bu barədə yazır: “ümumiyyətlə Brahmanlara görə, İbtidai
İlahiyyatdan qaynaqlanan və bir-birinin ardınca gələn nəsillər
vasitəsilə şifahi olaraq ötürülən Veda ənənəsinə istinad etmək başa
düşülür.”
Termin MN 68-də ‘hesabat’ mənası ilə açıq şəkildə istifadə olunur:
Budur, bir bhikkhu Anuruddha eşidir: ‘filankəs adlı bhikkhu öldü;
Bhagavā tərəfindən (son) bilikdə qurulduğu elan edildi. ‘ Və o hörmətli
birini özü gördü və ya hesabatı eşitdi: ‘Bu hörmətli insanın fəziləti
belə idi
MN 76-da itihitiha · parampara və piṭaka · sampada (’dogmatik olaraq
ötürülən’, ‘mətnlər toplusunda təhvil verilmiş’ ‘) sinonimi olaraq
verilir (hər ikisi də ənənələrə istinad edir).
Beləliklə, anussava sözünün bu halda ‘irfan / ənənə’ mənasında
işlədildiyi görünür:
..
müəyyən bir müəllim irfanə / ənənə ilə gedən, həqiqət üçün bir irfanə /
ənənə alan bir müəllimdir. Eşitdiklərinə, dogmatik olaraq ötürülənlərə,
mətnlər toplusuna təhvil verilənlərə uyğun bir dhamma öyrədir.
Kālāma Sutta kontekstində dinləyicilərin qarşılıqlı ziddiyyətli
təlimləri eşitdiklərini nəzərə alsaq, ilk ifadənin birbaşa ona istinad
etməsi olduqca məntiqli olardı, buna görə ‘eşitdiklərinizin’ razı
qaldığını göstərir. .
2. paramparā: [para + para] (lit: ‘daha da irəli’ və ya ‘başqa birisi’,
yəni bir-birinin ardınca, ardıcıl) - ‘tədris xətti’ (B. Bodhi) -
əfsanələr (B .) - ənənə (Soma Th.). B. Bodhi bu barədə yazır: “” soy “,
ümumiyyətlə ənənəni, təlimlərin və ya müəllimlərin qırılmaz bir
ardıcıllığını bildirir.” Lakin bu o qədər də sadə olmaya bilər.
Şübhəsiz ki, tamamilə özünü izah etməyən, mənada olduqca sərbəst görünən
və nisbətən geniş kontekstlər panelini qəbul edən idiomatik bir
ifadədir. Nümunə olaraq, Vinaya Pitakanın Parajikasında bāhā ·
paramparaya tapırıq və bu, ‘qol-qola’ deməkdir (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
bir çox qadın müəyyən bir bhikkhu-nu möhkəm bir şəkildə əhatə edərək onu
qol-qola sürdülər.
Parampara · bhojana · sikkhāpada, Pātimokkha qaydalarından biridir və
‘növbədənkənar / əlavə yeməyə’ istinad edir ki, B.-dən daha çox belə
ifadə edir: “Sıra xaricində yemək termini iki növü əhatə edir: Bir
bhikkhu beş əsas qidadan hər hansı birindən ibarət bir yeməyə dəvət
olunmuşdur, lakin sonra ya (1) başqa bir yerə gedir və əvvəlcə dəvət
olunduğu yeməklə eyni vaxtda beş əsas qidadan hər hansı birindən ibarət
başqa bir yemək yeyir; və ya (2) yeməyə getmədən əvvəl əsas yemək yeyir.
”
Vinayanın Parivarasında ācariya · paramparā sözü açıq şəkildə
‘müəllimlərin nəsli’ mənasını verir, lakin bu, nisbətən gec ədəbiyyata
aid ola bilər.
MN 83 ‘paramparā caturāsītirājasahassani’ ‘’ ardıcıl 84000 padşah ‘’
deməkdir (baxmayaraq ki, bu sutta nisbətən gec mənşəli görünür).
MN 95 və 99-da vedik ilahilərlə əlaqədar olaraq belə deyilir:
keçmiş brahman görənlər arasında, himnlərin yaradıcıları, himnlərin
bəstəkarlarında, o brahmanların hələ də oxuduqları oxunan, təkrarlanan
və toplanan o qədim ilahilər, hələ də söyləyənləri təkrarlayan,
danışılanları təkrarlayan yəni ..
Eynən (..) bir-birinə yapışan kor kişilərin bir dosyası olardı:
birincisi görmür, orta görmür, sonuncusu görmür.
Beləliklə, bu söz şifahi kor təkrar ənənəsinə istinad edərək burada açıq
şəkildə istifadə olunur. Bu, B. Bodhinin yuxarıda göstərilən iddiası və
paramparanın “nəsil” dən gələn bir təlim kimi şərh edilməsi üçün
həqiqətən bir zəmin olduğunu sübut edir.
Həm də (MN 76-da olduğu kimi) adətən anussava və piṭaka · sampada ilə
əlaqəli olan itihitiha · parampara birləşməsini də tapırıq (’dofmatik
olaraq ötürülən’, ‘mətnlər toplusunda verilənlər’), və görünür ki,
buradakı sadə parampara bu müddətin qısaldılmasıdır.
İtih · itiha (’beləliklə’) reduplikasiyası, erkən təfsirlə uyğun olacaq
dogmatizmə (’beləliklə belədir!’) Aiddir: bir izahda, Huddaka Nikaya’nın
Caniddesasında (Nc 106). ’sabbaṃ taṃ itihītiha’ ifadəsindən (itihītiha
olan hər şey) bu keçidin bütün şərtləri göstərilmişdir (itikirāya
paramparāya vs.) və aşağıdakı izahat əlavə edilmişdir: ‘na sāmaṃ
sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsū’ (izah edildi)
bunu özləri yaşamadan, şəxsən müəyyənləşdirmədən öyrətmək).
Beləliklə, erkən mülahizələrə görə və MN 95 və 99-da tapılan nümunələri
nəzərə alaraq itih · itiha · param · para ‘dogmatik olaraq ötürülən’
mənasını verə bilər. Yenidənqurma paramarası, ötürülmə fikrini
vurğuladığına görə, bunu ‘bir ənənə ilə ötürülən’ ‘kimi göstərmək
məntiqli olardı.
3. iti · kira: [iti + kira] (aydın: ‘buna görə mütləq / gözləmək olar’) -
‘eşitmə’ (B. Bodhi) - ənənə (Th. B.) - şayiə (Soma Th.). B. Bodhi bu
barədə yazır: ‘”Eşitmə” (və ya “hesabat”; itikarā) xalq rəyi və ya ümumi
bir fikir birliyi mənasını verə bilər’, ancaq qarışıqlıq mənbəyi ola
bilən sözün səhv yazılmasına diqqət çəkə bilərik. Bu söz başqa bir
kontekstdə görünmür, buna görə bizdə semantik təhlil və təxminlər qalır.
‘Ümumi konsensus’ mənada görünür.
4.
piṭakasampadāna: [piṭaka + sampadāna] - ‘kitablar toplusu’ (B. Bodhi) -
kitab (daha çox B.) - ‘kitabdakılar’ (Soma Th.). B. Bodhi bu barədə
yazır: “‘kitablar toplusu’ (piṭaka-sampadā), məsum sayılan dini mətnlər
toplusunu bildirir.” Bu müddət kifayət qədər özünü izah edir. Bununla
birlikdə, bu birləşmədəki sözlərin sırası nəzərə alınmaqla, sonuncunun
üzərində dayanıb. Və o zaman biliklərin şifahi şəkildə ötürüldüyünü
nəzərə alsaq (buna görə ‘kitab’ çox uyğun görünmür), ‘mətnlər toplusunda
verilmiş’ ifadəsi daha razı görünür.
5. takka · hetu: məntiqi mülahizə (B. Bodhi) - məntiqi fərziyyə (Th. B.)
- surmise (Soma Th.). Mürəkkəbin özü başqa bir kontekstdə görünmür,
buna görə yenə də semantik təhlil qalır. Takka ‘düşüncə, düşüncə,
düşünmə, məntiq və ya yağ südü’ mənasını verir. DN 1 və MN 76-da takkī
və bununla da takka sözləri belə izah olunur:
.. müəyyən bir şəxs bir mühakiməçi, müstəntiqdir. Düşüncə / məntiqi
düşüncə ilə vurulmuş bir dhamma, ağlına gəldikcə araşdırma xəttini
izləyir.
Beləliklə, takka ‘düşünmə / məntiqi düşüncə’ ilə razı qaldığını
göstərir. Hetu, birləşmələrdə, ’səbəbi ilə -, - səbəbi ilə -’ və s.
Mənasını verə bilər. Beləliklə, nəhayət takkahetu ‘məntiq əsasında’
verilə bilər. əsaslandırmaq ‘.
6. naya · hetu: nəticə çıxarmaq (B. Bodhi) - nəticə çıxarmaq (daha çox
B.) - aksioma (Soma Th.). Bir daha, birləşmənin özü başqa bir kontekstdə
görünmür. Naya nayati (= neti) ‘mənasını verir,’ rəhbərlik etmək,
rəhbərlik etmək, aparmaq, aparmaq, aparmaq (aparmaq) ‘və ya’ (nəticə
çıxarmaq) başa düşmək, qəbul etmək ‘mənasını verir. ‘Nayaṃ neti’ ifadəsi
‘nəticə çıxarmaq’ mənasını verir. Naya · hetu ‘qənaət əsasında’
məmnuniyyətlə ifadə edilir.
7. ākāra · parivitakka: səbəblər üzərində düşüncə, əsaslandırılmış əks
(B. Bodhi) - oxşarlıqlar (Th. B.) - mülahizə (Soma Th.). Ākāra olduqca
böyük bir məna panelinə malikdir: ‘vəziyyət, vəziyyət, xüsusiyyət,
keyfiyyət, atribut, işarə, görünüş, forma, yol, rejim, tərz, səbəb,
əsas, hesab’. ‘Görünüş’ kontekstə ’səbəblərdən’ daha yaxşı uyğun gəlir.
Bu halda, ākāra · parivitakka ‘zahiri görünüşlər’ deməkdir və görünən
kainatın görünən təkamülü müşahidələrinə əsaslanan böyük partlayış
nəzəriyyəsi kimi nəzəriyyələrə istinad edəcəkdir.
8. diṭṭhiijijanaākkhanti: düşüncədən sonra bir mənzərənin qəbulu (B.
Bodhi) - düşündürən baxışlarla razılaşma (Th. B.) - üzərində düşünülmüş
bir anlayışa tərəf qərəz [olduqca uyğun görünmür] ( Soma Th.). Nijjhāna ·
kkhanti ‘nijjhānaṃ hamati’ ifadəsinin əsaslandırmasıdır. Bunu başa
düşməyin ən yaxşı yolu başqa yerdə hansı kontekstdə göründüyünü
görməkdir:
SN 25.1
Göz .. ağıl sabit deyil, dəyişkəndir, dəyişdirilə bilər. (…) Bir
fərqlilik modu ilə düşündükdən sonra bu hadisələrin bu şəkildə olduğunu
qəbul edənə Dhamma izləyicisi deyilir ..
SN 55.24
Tathāgata tərəfindən elan edilən dhammalar, fərqlilik modu ilə
araşdırıldıqdan sonra onun tərəfindən təsdiqlənir.
Beləliklə, aydındır ki, nijjhāna · kkhanti, paññanın bəzi orta dərəcədə
tətbiq edilməsini ehtiva edən, lakin qəti bir nəticəyə gəlməsi üçün hələ
yetərli olmayan bir fikri qəbuluna işarə edir. MN 27-də verilmiş fil
izləri nümunəsinə baxın. Buna görə də ‘fikirləri düşündükdən sonra
razılaşmaq’ dihihijijhhana-kkhanti üçün uyğun bir iş kimi görünür.
9. bhabba · rūpatā: natiqin görünən səriştəsi (B. Bodhi) - ehtimal (Th.
B.) - başqasının görünmə qabiliyyəti (Soma Th.). B. Bodhi və Soma Th.
sadəcə Aṭṭhakathā (köhnə şərh) izləyin. Ahhathathā, bir natiqin bhikkhu
olduğunu xatırladır, lakin bu Kalamaların (fərqli mənşəli zahidləri
görən) kontekstinə uyğun gəlmir və bu ifadədə heç bir natiqdən bəhs
edilmir. Termin Ud 70-də yalnız bir dəfə, çox qaranlıq bir ayədə
(’mohasambandhano loko, bhabbarūpova dissati’) çıxır, bundan aydın bir
nəticə çıxarmaq çətindir, bundan əlavə Aṭṭhakathā ‘bhavarūpova’ kimi
qəbul edir. .
Bhabba ‘bacarıqlı, bacarıqlı, uyğun, mümkün’ deməkdir və daha çox son
mənada istifadə olunur. Rūpatā ‘görünüş, uyğunluq, uyğunluq’ deməkdir.
İki göstərmə kontekstə uyğundur: ‘mümkün görünən’, ‘ehtimal görünən’.
Məsələn, tərcümə üçün ən uyğun göstəricinin seçilməsinə müraciət edə
bilərsiniz.
Thanissaro Bhikkhu tərəfindən Pali dilindən tərcümə edilmişdir.
Insight’a giriş, 1 iyul 2010.
——— oOo ———
Dhamma hədiyyə olaraq nəşr olunur, pulsuz paylanacaq.
İstifadə şərtləri: Bu əsəri hər hansı bir mühitdə kopyalaya, yenidən
formatlaşdıra, yenidən çap edə və yenidən yaya bilərsən, bir şərtlə: (1)
yalnız bu cür nüsxələri və s. Pulsuz etmək; (2) bu əsərin hər hansı bir
türevinin (tərcümələr də daxil olmaqla) bu mənbə sənədindən
qaynaqlandığını açıq şəkildə göstərmisiniz; və (3) bunun tam mətnini
daxil etmisiniz
Bir
dəfə böyük bir bhikkhus sağası ilə Kosalanlar arasında səyahətə çıxan
Bhagavā, Kalamların Kesamutti adlı bir qəsəbəsinə gəldi. Beləliklə,
Kesamutti Kalamaları eşitdilər: ‘Sakyan ailəsindən çıxan Sakyalar oğlu
Samoa Gotama, bho, böyük bir bhikkhus saaghasıyla Kosalanlar arasında
səyahətə çıxaraq Kesamutti’ye çatdı. Və haqqında belə yaxşı bir şöhrətin
yayıldığı hörmətli Gotamadır: “şübhəsiz ki, o, haqlı və tam oyanmış,
vijjada və [yaxşı] davranışlarda müvəffəq olmuş, dünyaya bələd olan,
misilsiz bir Bhagavadır. öyrədiləcək şəxslərin lideri, devas və
insanların müəllimi, Buddha, Bhagavā, bu dünyanı devaları ilə, Māras
ilə, Brahmalarla, samaṇalar və brahmanlarla, [bu] nəsil rəhbərlər və
xalqlarla tanıtdırır. Özünü abhiññā yaşamış, əvvəlində üstünlüklü,
ortada üstünlüklü, sonda üstünlüklü, sağ [məna] və [sağ] ifadələrlə
Dhammanı öyrədir; tamamilə mükəmməl və brahmacariyanı ortaya qoyur.
təmiz.” Və belə bir araxant görmək sərfəli olardı. ‘
Budak
esperimentatzeko eskatu zien, beren egiak bilatzeko, ez
entzundakoarekin bat etortzeko, baizik eta behatzeko. Bildutako eta
ikusitako ebidentzietan beren ondorioak eraikitzeko. Azaldu zuen ez
zegoela beste modu bat zerbait ona zen edo ez jakiteko, hura bizitzea
izan ezik.
Budaren
diskurtsoei Suttas izena eman zaie. Normalean, Sutta-rekin batera hitz
egiten zuen jendea aipatzen da. Kalamasentzat egin zuen hitzaldia oso
ezaguna da, Budak kontsultarekiko duen estimua azpimarratzen duen testua
delako. Horregatik, Sutta honi The Inquiry Sutta ere deitzen zaio.
Hasieran
Buddha
Kalamas-era iritsi zenean oso pozik zeuden guztiak Awakenement with
Awareness One-rekin aurrez aurre egoteko. Galderak zituzten, eta Budaren
berarengandik ikasteko gogoz ere bai.
Buda
inguruan bildu ziren guztiak, bere ikasleekin batera. Orduan Kalama
gizon bat Budara hurbildu zen, modu errespetuzenean, eta bere herrira
joan eta etorriko ziren jakintsuei buruz galdetu zion.
Azaldu
zuen gizon horiek normalean beren fedea goratu eta beste sinesmen
batzuk kritikatuko zituztela. Guztiek arrazoi bikainak izango lituzkete
beren fedea beste fede batzuen aurrean justifikatzeko. Beraz, gizon
horiek guztiak oso jakintsuak zirela uste zen, eta horregatik
herritarrek ez zekiten nori sinetsi edo nori jarraitu.
Kontsulta Bidea
Budak
nahasmen hori onartu eta ulertu zuen, informazio gatazkatsua zela eta.
Orduan irakatsi zien galdeketa egiteko modua. Nork esaten duenaren
arabera sinesteko edo onartzeko ezer esan zien, edo Santuetan dagoelako
edo praktikatzen dutenen izaeragatik. Ez ziren haren irakaspenak ere
onartu behar zalantzan jarri gabe.
Esperimentatzeko
eskatu zien, beren egiak bilatzeko, ez entzundakoarekin konformatzeko,
baizik eta behatzeko. Bildutako eta ikusitako ebidentzien inguruko
ondorioak eraikitzeko. Azaldu zuenez, zerbait ona zen edo ez jakiteko
beste modurik ez zegoen, hura bizitzeaz gain.
Kalamasek
zalantzak zituzten onak zer zen eta zer ez zen epaitzeko duten
gaitasunaz. Orduantxe Budak hausnarketa galdera, portaerak eta ondorioak
zenbatu zituen lerro bat aipatu zuen eta Kalamas-i onak edo txarrak
direla epaitzeko eskatu zien.
Kalamatarrek lan bikaina egin zuten eta Budak konturatu zen jada bazutela beren kabuz erabakitzeko beharrezkoa zena.
Sufrimenduaren jatorria
Arreta
deitzen diguna da Budak Kalamari egiten dizkion galdera islatzaileak
sufrimenduaren hiru jatorrian oinarrituta daudela. Gauzekin lotura duen
norbaiti buruz galdetzen du, amorruz beteriko norbaiti buruz eta
engainatuta bizi den beste bati buruz. Kalamasek aitortu zuen ondorio
negatiboak ekarriko zituela eta, beraz, ez zutela adibide gisa balio
behar.
Budak
uste zuen gizonen sufrimenduak oinarrizko hiru jatorri edo atxikimendu
zituela - Lehenengoa, gizakia inorenak ez ziren izaki edo gauzen
iraunkorrekin oso lotuta zegoela da. Sufrimenduaren bigarren jatorria
gorrotoa da - bizi zitekeen amorrua nahikoa zen ona eta zuzena zena
itsutzeko. Eta azkena eta hirugarrena engainua da: sufrimendurik ez
balego bezala bizitzeko ohitura, amaierarik ez balego bezala, etengabeko
eraldaketarik egongo ez balitz bezala. Existitzen ez den etengabeko
errealitatean sinestea.
Budak,
garai hartan irakaskuntza praktika on gisa ohikoa zenez, egoera
antagonistei buruz galdetuko zuen. Atxikimendurik, gorrotorik eta
engainurik ez duen norbaiti buruz galdetzen zuen. Gizon horiengandik
etorriko zen produktuaz eta haien ekintzen ondorioez galdetuko zuen.
Kamma (Kausaren eta Baldintzaren Legea)
Sufrimenduaren
jatorria horrela azaltzea Budak gure kamma nola kudeatu dezakegun
erakusteko erabili zuen tresna bikaina izan zen. Normalean Kamma hitza
entzutean ondorio negatiboei buruz pentsatzen dugu.
Hala
ere, Kamma ere gauza onak dira. Egiten duzun on guztia ere itzultzen
zaizu. Gauzak helburu esklusibo horretarako egitea ez da zuzena, baina
natural bihurtzen da. Egia esan, ausartuko nintzateke dagoeneko, neurri
batean behintzat, naturala dela zuretzat.
Norbaiti
poltsa bat goian edo kotxera eramaten laguntzen diozu, eta bloke batzuk
lehenago berriro ikustea gustatzen zaizun norbaitekin topo egiten duzu,
baina bere telefono zenbakia galdu duzu. Gauza horiek kasualitate gisa
ikus daitezke, baina askotan ez dira horrela izaten. Ez gara horretaz
konturatzen, lehen egiten zenuen ona oso naturala zenez, ez zenuen
inolako saririk itxaron.
Sutta-k
bidean gakoak ematen dizkizu, zeure hazkuntzarako beharrezkoak diren
tresna filosofikoak dira. Zure garapen pertsonalerako oinarrizko bloke
gisa jokatzen dute. Gainerakoa zure esku dago, zure irakasle izan behar
baituzu, zure arima esnatu behar duzu.
Kālāmā Sutta chanting in Classical Basque- Euskal klasikoa
3,66
AN
Kesamutti [aka Kālāmā] Sutta
- Kesamutietako Kālāmetara
Honela entzun dut:
Behin batean, Bhagavā, kosalarren artean biran bidaiatuz bhikkhus sa
tourgha handi batekin, Kesamutti izeneko Kālāmas herri batera iritsi
zen. Beraz, Kesamutiren Kālāmak entzun zuten: ‘Samaṇa Gotama, bho,
Sakyan familiatik atera den Sakyas semea, Kosalarren artean bhikkhus
saṅgha handi batekin biran bidaiatuz, Kesamutira iritsi da. Eta Gotama
agurgarri hori da, eta horren inguruan zabaldu da horren ospe ona: “ziur
asko, Bhagavā da, arahant bat, zuzen eta guztiz esnatua, vijjan eta
jokabide [onean] egina, ondo ateratzen, mundua ezagutzen, gaindiezina
dena. gizastu beharreko pertsonen buruzagia, devas eta gizakien
irakaslea, Buda, Bhagavā. Mundu hau ezagutzera ematen du bere devasekin,
bere Māras-ekin, bere Brahmas-ekin, samaṇas-ekin eta Brahmin-ekin,
belaunaldi hau [agintariek eta herriek] Hasieran abantailatsua den
Dhamma irakasten du, erdian abantailatsua, azkenean abantailatsua,
[eskuineko] esanahiarekin eta [eskuineko] formulazioarekin; guztiz
perfektua eta brahmacariya agerian uzten du. hutsa “. Eta horrelako
arahant bat ikustea errentagarria litzateke ».
Beraz, Kesamutiren Kālāmak Bhagavara hurbildu ziren; hurbildu ondoren,
horietako batzuek errespetua errespetatu zioten Bhagavari eta alde
batera eseri ziren; horietako batzuek lagunarteko agurrak trukatu
zituzten Bhagavarekin eta, lagunarteko agurrak eta hitzaldi atsegina
trukatu ondoren, alde batera eseri ziren; horietako batzuk eskuak
elkartu zituzten Bhagavari agurtzeko eta alde batera eseri ziren;
horietako batzuk izena eta klana iragarri eta alde batera eseri ziren.
Alde batera eserita, Kesamuttiren Kālāmak Bhagavari esan zioten:
- Badira Kesamutira etortzen diren bhante, samaṇak eta brahmanak.
Beraien doktrina azaldu eta goresten dute, baina mespretxatu,
mespretxatu, mespretxuz tratatu eta besteen doktrinak baztertzen
dituzte. Gero, bhante, beste samaṇa eta brahman batzuk etortzen dira
Kesamutira. Haiek ere beraien doktrina azaltzen eta goresten dute, eta
mespretxatzen, mespretxatzen, mespretxuz tratatzen dituzte eta besteen
doktrinak baztertzen dituzte. Hori dela eta, bhante, bada guretzat
perplexity eta vicikicchā: “Orduan, zein dira sama eta brahman agurgarri
horietatik egia esaten dutenak eta gezurrez hitz egiten dutenak?”
- Jakina, Kālāmas, harrituta zaude, zalantzarik gabe zaude. Vicikicchā
sortu da zure baitan gai harrigarri baten ondorioz. Ez joan, Kālāmas,
entzun duzuenaren arabera, ez [tradizio batek] transmititu duenaren
arabera, ez adostasun orokorraren bidez, ez testu-bilduma batean
emandakoaren arabera, ezta arrazoibide logikoa, ez inferentzia
oinarritzat hartuta, ez itxurei buruzko hausnarketaren bidez, ez
iritziak hausnartu ondoren adostasunez, ezta litekeena dirudienarengatik
ere, ezta [pentsamendua:] “samaṇa gure irakasle adoratua da”. Kālāmas,
badakizu zeure burua: ‘Dhamma hauek akusala dira, dhamma hauek sāvajja
dira, jakintsuak zentsura ditu dhamma horiek, dhamma hauek, burutzen eta
burutzen direnean kalteak eta dukkha eragiten dituzte’, orduan,
Kālāmas, behar zenuke alde batera utzi.
- Zer uste duzu, Kālāmas, lobha gizabanako baten barruan sortzen denean,
bere ongizaterako edo bere kalterako sortzen da?
- Bere kalteengatik, bhante.
- Eta pertsona gutiziar hau, Kālāmas, bere citta gainditzen ari da,
lobak menperatzen du, bizitza suntsitzen du, ematen ez dena hartzen du,
beste baten emaztearengana joaten da, gezurrez hitz egiten du eta
besteei gauza bera egitera bultzatzen die, hau da, bere epe luzerako
kaltea eta dukkha.
- Benetan, bhante.
- Zer uste duzu, Kālāmas, dosa gizabanako baten barruan sortzen denean,
bere ongizaterako edo bere kalterako sortzen da?
- Bere kalteengatik, bhante.
- Eta pertsona aversibo hau, Kālāmas, bere citta gainditzen ari da,
dosak menperatzen du, bizitza suntsitzen du, ematen ez dena hartzen du,
beste baten emaztearengana joaten da, gezurrez hitz egiten du eta
besteei gauza bera egitera bultzatzen die, hau da, bere epe luzerako.
kaltea eta dukkha.
- Benetan, bhante.
- Zer uste duzu, Kālāmas, moha gizabanako baten barruan sortzen denean,
bere ongizaterako edo bere kalterako sortzen da?
- Bere kalteengatik, bhante.
- Eta pertsona engainatu hau, Kālāmas, bere citta gainditzen ari da,
dosak menperatzen du, bizitza suntsitzen du, ematen ez dena hartzen du,
beste baten emaztearengana joaten da, gezurrez hitz egiten du eta
besteei gauza bera egitera bultzatzen die, hau da, bere epe luzerako.
kaltea eta dukkha.
- Benetan, bhante.
- Orduan, zer uste duzu, Kālāmas, dira dhammas horiek kusala edo
akusala?
- Akusala, bhante.
- Sāvajja edo anavajja?
- Sāvajja, bhante.
- Jakintsuak zentsuratuta edo jakintsuak gomendatuta?
- Jakintsuak zentsuratuta, bhante.
- Egin eta burutzen bada, kalte eta dukkha eragiten dute, edo ez? Nola
dago kasu honetan?
- Egin eta burutzen bada, kalte eta dukkha eragiten dute. Horrela
gertatzen da kasu honetan.
-
Hau, Kālāmas, esan dudana da: “Ez zaitezte joan, Kālāmas, entzun
duzuenaren arabera, ez [tradizio batek] transmititu duenaren arabera, ez
adostasun orokorraren bidez, ezta emandakoaren arabera ere.
testu-bilduma batean, ez arrazoiketa logikoan oinarrituta, ez
inferentzian oinarrituta, ez itxurei buruzko hausnarketaren bidez, ez
iritziak hausnartu ondoren adostasunez, ez litekeena dirudienaren
arabera, ez [pentsamendua:] ‘The samaṇa gure irakasle entzutetsua da “.
Kālāmas, zuk zeuk badakizu:” Dhamma hauek akusala dira, dhamma hauek
sāvajja dira, jakintsuak zentsura ditu dhamma hauek, dhamma hauek,
burutzen eta burutzen direnean, kalte eta dukkha eragiten dute “,
orduan, Kālāmas, alde batera utzi beharko zenituzke “. Horrela esan da,
hori kontuan hartuta esan da.
Ez joan, Kālāmas, entzun duzuenaren arabera, ez [tradizio batek]
transmititu duenaren arabera, ez adostasun orokorraren bidez, ez
testu-bilduma batean emandakoaren arabera, ezta arrazoibide logikoa, ez
inferentzia oinarritzat hartuta, ez itxurei buruzko hausnarketaren
bidez, ez iritziak hausnartu ondoren adostasunez, ezta litekeena
dirudienarengatik ere, ezta [pentsamendua:] “samaṇa gure irakasle
adoratua da”. Kālāmas, badakizu zeure burua: ‘Dhamma hauek kusala dira,
dhamma hauek anavajja dira, jakitunek gomendatzen dituzte dhamma horiek,
dhamma hauek, burutzen eta burutzen direnean ongizatea eta sukhara
eramaten dituzte’, orduan, Kālāmas, iritsita haietan bizi beharko
zenuke.
- Zer iruditzen zaizu, Kālāmas, lobha gizabanako baten barruan sortzen
denean, bere ongizaterako edo bere kalterako sortzen da?
- Bere ongizateagatik, bhante.
- Eta pertsona maltzur hori, Kālāmas, bere citta ez da gainditzen, ez da
lobha menderatzen, ez du bizitza suntsitzen, ez du ematen ez duena
hartzen, ez du beste baten emaztearengana joaten, ez du gezurrez hitz
egiten eta ez du eskatzen beste batzuek gauza bera egitea, hau da, epe
luzerako ongizatea eta sukha.
- Benetan, bhante.
- Zer uste duzu, Kālāmas, a · dosa gizabanako baten barruan sortzen
denean, bere ongizaterako edo bere kaltetarako sortzen da?
- Bere ongizateagatik, bhante.
- Eta oharkabeko pertsona hau, Kālāmas, bere citta ez da gainditzen, ez
da lobha menderatzen, ez du bizitza suntsitzen, ez du ematen ez duena
hartzen, ez du beste baten emaztearengana joaten, ez du gezurrez hitz
egiten eta ez du eskatzen beste batzuek gauza bera egitea, hau da, epe
luzerako ongizatea eta sukha.
- Benetan, bhante.
- Zer uste duzu, Kālāmas, a · moha gizabanako baten baitan sortzen
denean, bere ongizaterako edo bere kalterako sortzen da?
- Bere ongizateagatik, bhante.
- Eta Epaitu gabeko pertsona hau, Kālāmas, bere citta ez da gainditzen,
ez da lobha menderatzen, ez du bizitza suntsitzen, ez du ematen ez duena
hartzen, ez du beste baten emaztearengana joaten, ez du gezurrez hitz
egiten eta ez du eskatzen beste batzuek gauza bera egitea, hau da, epe
luzerako ongizatea eta sukha.
- Benetan, bhante.
- Orduan, zer uste duzu, Kālāmas, dira dhammas horiek kusala edo
akusala?
- Kusala, bhante.
- Sāvajja edo anavajja?
- Anavajja, bhante.
- Jakintsuak zentsuratuta edo jakintsuak gomendatuta?
- Jakintsuak goraipatu, bhante.
- Egin eta burutzen badira, kalteak eta sukha eragiten dituzte, edo ez?
Nola dago kasu honetan?
- Egin eta burutzen badira, ongizatea eta sukha ekarriko dituzte.
Horrela gertatzen da kasu honetan.
- Hau, Kālāmas, esan dudana da: “Ez zaitezte joan, Kālāmas, entzun
duzuenaren arabera, ez [tradizio batek] transmititu duenaren arabera, ez
adostasun orokorraren bidez, ezta emandakoaren arabera ere.
testu-bilduma batean, ez arrazoiketa logikoan oinarrituta, ez
inferentzian oinarrituta, ez itxurei buruzko hausnarketaren bidez, ez
iritziak hausnartu ondoren adostasunez, ez litekeena dirudienaren
arabera, ez [pentsamendua:] ‘The samaṇa gure irakasle entzutetsua da “.
Kālāmas, zuk zeuk dakizuen bakoitzean:” Dhamma hauek kusala dira, dhamma
hauek anavajja dira, jakintsuak gomendatzen dituzte dhamma hauek,
dhamma hauek, burutzen eta burutzen direnean, ongizatea eta sukha
sortzen dituzte “, orduan, Kālāmas, haiengana iritsita, horietan egon
beharko zenuke “. Horrela esan da, hori kontuan hartuta esan da.
Halako ariya · sāvaka, Kālāmas, beraz, abhijjhā gabea, byāpāda gabea, ez
da hautatua, sampajāna, (koherentziaz) sata, norabide bakarrean
murgilduta dagoen citta batekin bizi da, era berean, bigarrena,
hirugarrena ere, laugarrena ere; beraz, goian, behean, zeharka, nonahi
eta zentzu guztietan bizi da mundu guztian murgildutako citta batekin,
ugaria, zabala, mugagabea, etsaitasunik gabea, borondate txarrik gabea.
Norabide bakar batez bizitzen da karuṇāz bustitako citta batekin, era
berean bigarrena, orobat hirugarrena, orobat laugarrena; beraz, goian,
behean, zeharka, nonahi eta zentzu guztietan bizi da mundu osoan zehar
karuṇāz beteriko citta batekin, ugaria, zabala, mugagabea, etsaitasunik
gabea, borondate txarrik gabea.
Noranzko
bakar batez bizitzen da muditaz bustitako citta batekin, era berean
bigarrena, orobat hirugarrena, orobat laugarrena; beraz, goian, behean,
zeharka, nonahi eta zentzu guztietan bizi da mundu guztian barrena,
muditaz jositako citta batekin, ugaria, zabala, mugagabea, etsaitasunik
gabea, borondate txarrik gabea.
Norabide bakarrean hedatzen da upekkhaz bustitako citta batekin, era
berean bigarrena, orobat hirugarrena, orobat laugarrena; beraz, goian,
behean, zeharka, nonahi eta zentzu guztietan bizi da mundu osoa,
upekkhaz bustitako citta batekin, ugaria, zabala, mugagabea,
etsaitasunik gabea, borondate txarrik gabea.
Halako ariya · sāvaka batek, Kālāmas-ek, adostasunik gabekoa izateak,
gogorik gabeko gizakiak izateak, horrela desegin gabeko adimena izateak,
adimena hain garbia izateak, lau konfidentzia lortu ditu fenomenoen
ordena ikusgaian:
“Beste mundu bat badago, kammaren fruitu eta emaitza zuzen eta oker
eginda dago, orduan gorputza desegin ondoren, hil ondoren, berriro
sortuko naiz helmuga onean, zoriontasun egoeran”: hau da irabazi duen
lehen konfiantza.
‘Eta beste mundurik ez badago, ez dago kammaren fruitu eta emaitzarik
zuzen eta gaizki burututa, orduan, fenomenoen ordena agerian, nire burua
zaintzen dut etsaitasunik gabe, borondate txarrik, arazorik gabe,
zoriontsu’: hau da irabazi duen bigarren konfiantza.
‘Eta pāpa bere arduradunari erortzen bazaio, ez dut inolako pāpa
asmorik. Pāpa kamma egin gabe, nola ukituko ninduke dukkhak? ‘: Hau da
lortu duen hirugarren konfiantza.
‘Eta pāpa bere egileak ez badu betetzen, nire burua garbi ikusten dut bi
alderdietan’: horixe da lortutako laugarren konfiantza.
Halako ariya · sāvaka batek, Kālāmas-ek, adostasunik gabeko ostea
izateak, burugabeko gogoa izateak, horrela desegin gabeko adimena
izateak, adimena hain garbia izateak, lau konfidentzia horiek irabazi
ditu fenomenoen ageriko ordenan.
- Hala da, Bhagavā, hala da, sugata! Halako ariya · sāvaka batek,
Bhante-k, adostasunik gabeko ostea duen izakia, burugabeko gogoa
izateak, horrela desegin gabeko adimena izateak, izpiritua hain garbia
izateak, lau konfidantza irabazi ditu fenomenoen ordena agerian:
“Beste mundu bat badago, kammaren fruitu eta emaitza zuzen eta oker
eginda dago, orduan gorputza desegin ondoren, hil ondoren, berriro
sortuko naiz helmuga onean, zoriontasun egoeran”: hau da irabazi duen
lehen konfiantza.
“Eta beste mundurik ez badago, ez dago kammaren fruitu eta emaitzarik
zuzen eta gaizki burututa, orduan, fenomenoen ordena agerian, nire burua
zaintzen dut etsaitasunik gabe, borondate txarrik, arazorik gabe,
zoriontsu”: hau da irabazi duen bigarren konfiantza.
‘Eta pāpa bere arduradunari erortzen bazaio, ez dut inolako pāpa
asmorik. Pāpa kamma egin gabe, nola ukituko ninduke dukkhak? ‘: Hau da
lortu duen hirugarren konfiantza.
‘Eta pāpa bere egileak ez badu betetzen, orduan nire burua purutzat
jotzen dut bi alderdietan’: horixe da lortzen duen laugarren konfiantza.
Halako ariya · sāvaka batek, Bhante-k, adostasunik gabeko ostea duen
izakia du, eta, beraz, gizakia ez duen gogoa du, honela ez dago lurrik
gabeko gogoa izateak, burua hain garbia izateak, lau konfidentzia horiek
irabazi ditu fenomenoen ordena agerian.
Bikain, Bhante, bikain, Bhante! Bhante, iraulitakoa zutik jarriko balitz
edo ezkutatutakoa deskubrituko balu edo oker egiten ari zenari bidea
erakutsiko balio edo olio lanpara ilunpean edukiko balu, [pentsatuz:]
begiek forma ikusgarriak ikusiko dituzte ‘; modu berean, Dhamma Bhagavak
agerian utzi du hainbat modutan. Beraz, guk, Bhante, Bhagavara,
Dhammara eta bhikkhus-en saṅgha-ra joaten gara aterpe bila. Utzi
Bhagavak, Bhante-k, gaitzetsi gaitzala upasak gisa gaurtik aurrera
bizitzera joateko.
1. anussava: [anu + sava] (lit: batera entzun / ikasi dena, entzun /
ikasi denarekin bat datorrena) - ‘ahozko tradizioa’ (B. Bodhi) -
‘txostenak’ (Than. B. ) - ‘errepikatutako entzumenaz eskuratutakoa’
(Soma Thera). B. Bodhi-k honetaz idatzi du: “orokorrean tradizio vedikoa
aipatzen dela ulertzen da, hau da, braminen arabera, Jainko
Primalarekin sortu zen eta ondorengo belaunaldien bidez ahoz eman zen”.
Terminoa argi eta garbi erabiltzen da MN 68-n “txosten” esanahiarekin:
Hemen, Anuruddha, bhikkhu batek hau entzuten du: ‘Honelakoa izeneko
bhikkhu hil egin da; Bhagavak adierazi du (azken) ezagutzan ezarri zela
». Eta berak ikusi du agurgarri hori edo entzun du txostena: ‘Agurgarri
haren bertutea horrela zen
MN 76-n sinonimo gisa itihitiha · parampara eta piṭaka · sampada ematen
dira (’dogmatikoki transmititu dena’, ‘testu bilduma batean eman dena’),
biak tradizioei buruzkoak (ikus ondorengo oharrak).
Beraz, badirudi anussava hitza kasu honetan nahiko erabilia dela ‘lore /
tradizio’ zentzuan:
..
irakasle jakin bat lore / tradizio bat jarraitzen duena da, lore /
tradizio bat egiatzat hartzen duena. Dhamma bat irakasten du
entzundakoarekin bat etorriz, dogmatikoki transmititutakoaren bidez,
testu bilduma batean emandakoaren bidez.
Kālāma Suttaren testuinguruan, entzuleek elkarren kontrako doktrinak
entzuten dituztela kontuan hartuta, nahiko logikoa litzateke lehenengo
esamoldea zuzenean aipatzea, beraz, ‘entzun duzuna esan’ iruditze
pozgarria dela dirudi. .
2. paramparā: [para + para] (lit: “gehiago-urrunago”, edo “beste-beste”
hau da, bata bestearen segidan, jarraian) - “irakaskuntzaren leinua” (B.
Bodhi) - kondairak (Than. B .) - tradizioa (Soma Th.). B. Bodhik
honetaz idatzi du: “‘leinuak’, tradizioa adierazten du orokorrean,
irakaspenen edo irakasleen segida etenik gabea”. Hala ere, agian ez da
hain erraza izango.
Jakina denez, espresio idiomatikoa da, ez da zehazki
auto-esplikatzailea, badirudi esanahi nahiko lasaia duela eta
testuinguru panel nahiko handia onartzen duela. Adibide gisa, bāhā ·
paramparāya Vinaya Pitakako Pārājika-n aurkitzen dugu, eta “besoa beso”
esan nahi du (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
emakume askok, bhikkhu jakin bat ondo inguratuta, besotik besora eraman
zuten.
Parampara · bhojana · sikkhāpada Pātimokkha arauetako bat da eta
“txandaz kanpoko / aparteko otordua” aipatzen du, Than B.-k honela
laburbiltzen duena: “Txandaz kanpoko otorduak bi egoera mota biltzen
ditu: Bhikkhu bat bost oinarrizko elikagaiez osatutako otordura
gonbidatu dute baina gero (1) beste norabait joaten da eta bost
oinarrizko elikagaietatik osatutako beste otordu bat jatera gonbidatu
zuten bazkariaren aldi berean jaten du; edo (2) oinarrizko janari bat
jaten du otordura joan aurretik “.
Vinayako Parivāran, ācariya · paramparā hitzak, jakina, ‘irakasleen
leinua’ esan nahi du, baina literatura nahiko berantiarra izan daiteke.
MN 83an “paramparā caturāsītirājasahassāni” esan nahi du “84.000 ondoz
ondoko errege” (sutta honek jatorri nahiko berantiarra duela ere
badirudi ere).
Eta MN 95 eta 99an, himno vedikoei buruz, esaten da:
iraganeko brahman ikusleen artean, ereserkien sortzaileek, ereserkien
konpositoreek, kantatu, errepikatu eta bildutako antzinako ereserki
haiek, gaur egun brahmanek oraindik abesten dituztenak, oraindik ere
kantatzen dute, esandakoa errepikatuz, esandakoa errepikatuz , hau da,
..
(..) itsu batzuen fitxategia bata besteari lotuta egongo balitz bezala:
lehenengoak ez du ikusten, erdiak ez du ikusten eta azkenak ez du
ikusten.
Beraz, hitza garbi erabiltzen da hemen errepikapen itsuaren ahozko
tradizioari erreferentzia eginez. Horrek frogatzen du badela zenbait
arrazoi aipatutako B. Bodhi-ren baieztapenerako eta paramparā
interpretazioa “leinu” baten bidez datorren irakaspen gisa
interpretatzeko.
(MN 76an bezala) topatzen dugu itihitiha · parampara konposatua ere,
normalean anussava eta piṭaka · sampada-rekin ere lotzen dena
(”dofmatikoki transmititu dena”, “testu bilduma batean eman dena”), eta
badirudi hemen dugun parampara sinplea termino honen laburpena dela.
Itih · itiha birplikazioak (’horrela-horrela’) badirudi dogmatismoari
erreferentzia egiten diola (’horrela da, beraz!’), Hasierako
exegesiarekin bat etorriko litzatekeena: Khuddaka Nikāya-ren
Cūḷaniddesa-n (Nc 106), azalpen batean ’sabbaṃ taṃ itihītiha’
esapidearen (itihītiha dena) pasarte honetako termino guztiak aipatzen
dira (itikirāya paramparāya etab.), eta honako azalpena gehitzen da: ‘na
sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsū’
(azaltzen dute irakastea beraiek bizi izan gabe, pertsonalki egiaztatu
gabe).
Beraz, hasierako exegesiaren arabera, eta MN 95 eta 99an aurkitutako
adibideak kontuan hartuta, itih · itiha · param · para «dogmatikoki
transmititu dena» esan nahi du. Eta birplikazio param · paraak
transmisioaren ideia azpimarratzen duela dirudi, gure kasuan zentzuzkoa
litzateke “[tradizio batek] transmititu dena” bihurtzea.
3. iti · kira: [iti + kira] (lit: ‘horrela ziur / espero liteke’) -
‘entzumena’ (B. Bodhi) - tradizioa (Than. B.) - zurrumurrua (Soma Th.).
B. Bodhi-k honela idatzi du: ‘”Haysay” (edo “report”; itikarā) iritzi
herrikoia edo adostasun orokorra esan nahi du’, baina nahasteko iturri
izan daitekeen hitzaren ortografia okerra nabaritu dezakegu. Hitz hau ez
da beste inongo testuingurutan agertzen, beraz analisi semantikoa eta
asmakizunak geratzen zaizkigu. Badirudi “adostasun orokorrak” zentzua
duela.
4.
piṭakasampadāna: [piṭaka + sampadāna] - ‘Eskritura bilduma bat’ (B.
Bodhi) - Eskritura (Than. B.) - ‘zer dago Eskritura batean’ (Soma Th.).
B. Bodhi-k honetaz idatzi du: “‘Eskritura bilduma batek’
(piṭaka-sampadā) hutsezintzat jotzen diren erlijio testuen bilduma
adierazten du”. Terminoa nahiko argia da. Hala ere, konposatu honetako
hitzen ordena ikusita, azkenean azpimarratu beharrean dagoela ematen du.
Garai hartan ezagutza ahoz transmititzen zela ikusita (beraz,
“idazkera” ez dirudi nahiko egokia), “testu bilduma batean jasotakoa”
errendatzea pozgarriagoa dirudi.
5. takka · hetu: arrazoibide logikoa (B. Bodhi) - aieru logikoa (Than.
B.) - supmise (Soma Th.). Konposatua bera ez da beste inongo
testuingurutan agertzen, beraz, berriro azterketa semantiko bat geratzen
zaigu. Takkak “pentsamendua, hausnarketa, arrazoibidea, logika edo
gurina-esnea” esan nahi du. DN 1 eta MN 76 zenbakietan takkī hitzak eta,
beraz, takka hitzak honela azaltzen dira:
..beste [norbanako] arrazoitzaile bat da, ikertzailea. Arrazonamendu /
pentsamendu logikoek ateratako dhamma irakasten du, gertatzen zaizkion
ikerketa ildoak jarraituz.
Beraz, takka “arrazoibide / pentsamendu logikoak” ematen duela ematen
du. Hetu-k, konposatuetan, “kontuarengatik” esan nahi du, horregatik -,
ondorioz -, eta abar. Beraz, azkenean, takka · hetu-ren bidez logikoa
izan daiteke arrazoibidea ‘.
6. naya · hetu: arrazonamendu inferentziala (B. Bodhi) - inferentzia
(Than. B.) - axioma (Soma Th.). Beste behin, konposatua bera ez da beste
inongo testuingurutan agertzen. Naya nayati-tik dator (= neti), hau da,
“gidatu, gidatu, jokatu, eraman, eraman (eraman)” edo “atera
(ondorioa), ulertu, hartu” esan nahi du. ‘Nayaṃ neti’ adierazpenak
“ondorioa ateratzea” esan nahi du. Badirudi Naya · hetu “inferentzia
oinarritzat hartuta” ematen duela.
7. ākāra · parivitakka: arrazoien gaineko hausnarketa, hausnarketa
arrazoitua (B. Bodhi) - analogiak (Than. B.) - arrazoibide zehatza (Soma
Th.). Ākāra-k esanahi ugari ditu: ‘egoera, egoera, jabetza, kalitatea,
atributua, zeinua, itxura, forma, modua, modua, modua, arrazoia,
oinarria, kontua’. Badirudi “itxura” testuingurura hobeto egokitzen dela
“arrazoiak” baino. Kasu horretan, ākāra · parivitakka ‘itxurari buruzko
hausnarketa’ esan nahi luke, eta big bang teoria bezalako teoriak
aipatuko lirateke, itxurazko unibertsoaren itxurazko eboluzioaren
behaketetan oinarrituta.
8. diṭṭhi · nijjhāna · kkhanti: ikuspegi baten onarpena hausnartu
ondoren (B. Bodhi) - adostasuna ikuspegi hausnarketen bidez (Than. B.) -
gogoeta egin den nozioarekiko joera [ez dirudi oso egokia] Soma Th.).
Nijjhāna · kkhanti ‘nijjhānaṃ khamati’ esapidearen substantibazioa da.
Ulertzeko modurik onena beste testuinguru batzuetan zein testuingurutan
agertzen den ikustea da:
SN 25.1
Begia .. gogoa desegokia da, aldakorra, aldagarria. (…) Fenomeno
horiek horrela direla onartu duenari, Dhamma jarraitzailea deritzo.
SN 55,24
Tathāgata-k aldarrikatutako dhammak berak onartzen ditu bere burua
azterketa egin ondoren, diskernimendu txikiarekin.
Beraz, argi dago nijjhāna · kkhanti-k paññā-ren neurrizko aplikazioa
dakarren onarpen intelektuala dela, baina oraindik ez da nahikoa behin
betiko ondorioa lortzeko. Ikus MN 27-n emandako elefanteen aztarnen
adibidea. Beraz, “ikuspegia hausnartu ondoren adostasuna” diṭṭhi ·
nijjhāna · kkhanti-rako errendatze egokia dela dirudi.
9. bhabba · rūpatā: hiztun baten (B. Bodhi) itxurazko gaitasuna -
probabilitatea (Than. B.) - beste baten itxurazko gaitasuna (Soma Th.).
B. Bodhi eta Soma Th. Besterik gabe, jarraitu Aṭṭhakathā (iruzkin
zaharrena). Aṭṭhakathā-k hiztuna bhikkhu dela aipatzen du, baina hori ez
dator bat Kālāmasen testuinguruarekin (jatorri desberdineko aszetikoak
ikusten aritu dira), eta esamolde horretan ez da hiztunik aipatzen.
Terminoa Ud 70ean behin bakarrik agertzen da, oso bertso ilun batean
(’mohasambandhano loko, bhabbarūpova dissati’) eta hortik zaila da
ondorio argirik ateratzea, are gehiago, Aṭṭhakathā-k ‘bhavarūpova’
bezala hartzen duela dirudi. .
Bhabba-k “gai, gai, egoki, posible” esan nahi du eta batez ere azken
zentzuan erabiltzen da. Rūpatā-k “itxura, adostasuna, adostasuna” esan
nahi du. Bi errendimendu testuinguruarekin bat datozela dirudi: “posible
dirudiena”, “litekeena dirudiena”. Adibidez, itzulpenerako
errendagairik egokiena aukeratzea aipa liteke.
Thanissaro Bhikkhu-k Pali-tik itzulia.
Sarbidea Insight 2010eko uztailaren 1ean.
——— oOo ———
Dhamma opari gisa argitaratua, doan banatzeko.
Erabilera baldintzak: Lan hau kopiatu, birformateatu, berriro inprimatu,
berriro argitaratu eta birbanatu dezakezu edozein euskarritan, betiere:
(1) kopia horiek eta abar doan eskuragarri dituzula; (2) argi
adierazten duzu lan honen eratorriak (itzulpenak barne) iturri dokumentu
honetatik eratorriak direla; eta (3) honen testu osoa sartzen duzu
Behin
batean, Bhagavā, kosalarren artean biran bidaiatuz bhikkhus sa tourgha
handi batekin, Kesamutti izeneko Kālāmas herri batera iritsi zen. Beraz,
Kesamutiren Kālāmak entzun zuten: ‘Samaṇa Gotama, bho, Sakyan
familiatik atera den Sakyas semea, Kosalarren artean bhikkhus saṅgha
handi batekin biran bidaiatuz, Kesamutira iritsi da. Eta Gotama
agurgarri hori da, eta horren inguruan zabaldu da horren ospe ona: “ziur
asko, Bhagavā da, arahant bat, zuzen eta guztiz esnatua, vijjan eta
jokabide [onean] egina, ondo ateratzen, mundua ezagutzen, gaindiezina
dena. gizastu beharreko pertsonen buruzagia, devas eta gizakien
irakaslea, Buda, Bhagavā. Mundu hau ezagutzera ematen du bere devasekin,
bere Māras-ekin, bere Brahmas-ekin, samaṇas-ekin eta Brahmin-ekin,
belaunaldi hau [agintariek eta herriek] Hasieran abantailatsua den
Dhamma irakasten du, erdian abantailatsua, azkenean abantailatsua,
[eskuineko] esanahiarekin eta [eskuineko] formulazioarekin; guztiz
perfektua eta brahmacariya agerian uzten du. hutsa “. Eta horrelako
arahant bat ikustea errentagarria litzateke ».
Relaxing classical music Vol. I - Relax, sleep, study, meditation & spa sweet music
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Almost
2 hours of relaxing music for studying, sleeping, relaxing, spa &
break time ! Discover some classical quiet tracks, works & pieces
that will follow you during stress times !
In order of appearance:
00:00
Mélodie Zhao, Ludwig van Beethoven: Sonata No. 14 (quasi una fantasia)
in C-Sharp Minor, Op. 27 No. 2 “Clair de Lune” (CD 1304-13)
05:40
Orchestra da Camera di Padova e del Veneto, Bruno Guiranna, Conductor -
Mozart: Sinfonia Concertante in Mi B Maggiore K. 364 / Adante (CD 8707)
16:40 Xavier de Maistre - Bedrich Smetana: The Moldau, Op. 43 (Transcription: Hans Trnecek) (CD 2506)
26:37 Icarus Ensemble - Johann H. Kapsberger: Toccata Arpeggiata (CD 9817)
29:36 Chamber Orchestra Kremlin, Misha Rachlevsky, Conductor - Samuel Barber: Adagio for Strings, Op. 11 (CD 9325)
36:05 Alexandra Soumm - Max Bruch: Violin Concerto No. 1 in G Minor, Op. 26 / Allegro moderato (CD 2808)
44:26 Ursula Holliger - César Franck: Prelude, Fugue & Variation for Two Harps, Op. 18 / Adante cantabile (CD 9603)
47:00 Mélodie Zhao - Ludwig van Beethoven: Sonata No. 17 in D Minor, Op. 31 No. 2 “Der Sturm” / Allegretto (CD 1304-13)
53:37
Corey Cerovsek, Paavali Jumppanen - Ludwig van Beethoven: Sonata No. 1
in D Major, Op. 12 No. 1 / Team con Variazioni. Andante con moto (CD
2610-12)
01:00:49 Mélodie Zhao - Frédéric Chopin: Étude op. 25, XII. Ut mineur (DO 1238)
01:05:22
The Ossipov Balalaika Orchestra - Alexander Glazunov: Spanish Dance
from the Ballet “Raimonda” (arr. by Y. Chernov) (CD 9623)
01:07:25
The Russian State Symphony Cappella, Valery Polyanski, Conductor -
Sergei Rachmaninov: Liturgy of St. John Chrysostom, Op. 31 / Great
Ektenia (CD 9304/05)
01:11:10
City of Birmingham Symphony Orchestra, Lawrence Foster, Conductor -
Carl Maria von Weber: Invitation to the Dance, J. 260 (orchestrated by
H. Berlioz) (CD 9605)
01:21:29
Orchestra da Camera di Padovae del Veneto, Bruno Giuranna, Conductor -
Boccherini: Cello Concerto No. 1, G. 474 / Largo (CD 8814-16)
01:27:12 Emanuele Segre - Niccolò Paganini: Grande Sonata, MS 3 / Romance (CD 9303)
Relaxing classical music Vol. I - Relax, sleep, study, meditation & spa sweet music
Almost
2 hours of relaxing music for studying, sleeping, relaxing, spa &
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Буда
папрасіў іх выпрабаваць, шукаць уласных ісцін, не адпавядаць таму, што
яны чулі, а хутчэй назіраць. Каб зрабіць свае ўласныя высновы на
сабраных і назіраных доказах, ён растлумачыў, што не існуе іншага
спосабу вызначыць, добра ці не, акрамя як пражыць.
Дыскурсы
Буды атрымалі назву Суты. Звычайна слова, якое суправаджае Сутту,
адносіцца да людзей, з якімі ён размаўляў. Выступ, які ён прамовіў перад
Каламамі, вельмі вядомы, бо менавіта гэты тэкст падкрэслівае ўдзячнасць
Буды за запыт. Вось чаму гэтая сута таксама называецца “Даведачная
сута”.
Пачатак
Калі
Буда дасягнуў Каламы, яны ўсе былі вельмі рады быць тварам да твару з
“Прабуджэннем з дасведчанасцю”. У іх былі пытанні, і яны таксама хацелі
павучыцца ў самога Буды.
Усе
яны сабраліся вакол Буды разам з яго вучнямі. Вось тады мужчына з
Каламы падышоў да Буды з павагай і спытаў яго пра мудрацоў, якія
прыйдуць і з’едуць у іх вёску.
Ён
растлумачыў, што гэтыя мужчыны звычайна ўзвышаюць сваю веру і
крытыкуюць іншыя перакананні. Усе яны мелі б вялікія прычыны апраўдаць
сваю ўласную веру перад іншымі вераваннямі. Такім чынам, усіх гэтых
людзей лічылі вельмі мудрымі, і менавіта таму гараджане не ведалі, каму
верыць ці каму ісці.
Шлях дазнання
Буда
прыняў і зразумеў гэтую блытаніну з-за ўсё супярэчлівай інфармацыі.
Вось тады ён навучыў іх спосабу дазнання. Ён сказаў ім не верыць і не
прымаць нічога, зыходзячы з таго, хто гэта кажа, альбо таму, што гэта
ёсць у Пісаннях, альбо з-за прыроды тых, хто гэта практыкуе. Нават яго
вучэнні не павінны былі быць прыняты без допытаў.
Ён
папрасіў іх выпрабаваць, шукаць уласных ісцін, не адпавядаць таму, што
яны чулі, а хутчэй назіраць. І рабіць уласныя высновы на сабраных і
назіраных доказах. Ён растлумачыў, што няма іншага спосабу вызначыць,
добра ці не, акрамя як пражыць гэта.
Каламы
сумняваліся ў сваёй здольнасці меркаваць адносна таго, што добра і што
не. Вось тады Буда згадаў шэраг рэфлексіўных пытанняў, якія нумаруюць
паводзіны і наступствы, і папрасіў Каламаў ацаніць іх як добрыя ці
дрэнныя.
Каламы правялі вялікую працу, і Буда прымусіў іх зразумець, што ў іх ужо ёсць тое, што неабходна прыняць самастойна.
Вытокі пакут
Нашу
ўвагу прыцягвае тое, што разважаючыя пытанні, якія Буда задае Каламе,
грунтуюцца на трох вытоках пакут. Ён пытаецца пра таго, хто прывязаны да
рэчаў, і пра таго, хто поўны гневу і іншага, які жыве ў зман. Каламы
прызналі, што гэта прывядзе да негатыўных наступстваў, і таму не павінна
служыць прыкладам.
Буда
лічыў, што пакуты людзей маюць тры асноўныя вытокі альбо прыхільнасці.
Першае - гэта тое, што чалавек быў глыбока звязаны з непастаяннымі
істотамі ці рэчамі, якія нікому не належалі. Другое паходжанне пакут -
гэта нянавісць - лютасці, якую можна было выпрабаваць, было дастаткова,
каб асляпіць яго на тое, што добра і правільна. І апошняе і трэцяе -
зман - звычка жыць так, быццам не было пакут, як быццам не было канца,
як быццам не было пастаяннай трансфармацыі. Вера ў пастаянную
рэальнасць, якой не існуе.
Буда,
як гэта было звычайна ў той час як добрая практыка выкладання, спытаў
бы пра сітуацыі-антаганісты. Ён спытаў бы пра кагосьці без
прыхільнасцей, нянавісці і ілюзій. Ён спытаецца пра прадукт, які
атрымаецца ад гэтых мужчын, і пра наступствы іх учынкаў.
Камма (Закон прычыны і стану)
Тлумачэнне
паходжання пакут такім чынам было выдатным інструментам, які Буда
выкарыстаў, каб паказаць нам, як мы можам кіраваць сваёй уласнай каммай.
Звычайна, калі мы чуем слова Камма, мы думаем пра негатыўныя
наступствы.
Аднак
Камма таксама пра добрыя рэчы. Усё добрае, што вы робіце, таксама
вяртаецца да вас. Рабіць рэчы з гэтай выключнай мэтай няправільна, але
становіцца натуральна. На самай справе, я б адважыўся сказаць, што гэта
ўжо, прынамсі, у нейкай ступені для вас натуральна.
Вы
дапамагаеце камусьці несці сумку наверх ці да машыны, і праз некалькі
кварталаў вы сустрэнеце таго, каго вам вельмі спадабалася бачыць зноў,
але вы згубілі яго нумар тэлефона. Гэтыя рэчы можна разглядаць як
супадзенне, але часта гэта не так. Мы гэтага не разумеем, бо дабро, якое
вы рабілі раней, было настолькі натуральным, што вы не чакалі ніякай
узнагароды.
Sutta дае
вам ключы на шляху, гэта філасофскія інструменты, неабходныя для
вашага ўласнага росту. Яны дзейнічаюць як асноўныя будаўнічыя матэрыялы
для вашага асабістага развіцця. Астатняе залежыць ад вас, бо вы павінны
быць сваім настаўнікам, вы павінны абудзіць уласную душу.
Скандаванне Kālāmā Sutta на класічнай беларускай-класічнай беларускай мове
3,66
-
Кесамуці [ён жа Калама] Сута
- Да Каламаў Кесамуці -
Такім чынам я чуў:
Аднойчы Бхагава, падарожнічаючы на гастролях сярод касаланаў з вялікай
саггай бхікху, прыбыў у горад Каламас па імі Кесамуцці. Такім чынам,
Каламы Кесамуці пачулі: “Самана Гатама, бхо, сын Сак’я, які выйшаў з
сям’і Сак’янаў, падарожнічаючы па гастролях сярод касаланаў з вялікай
саггай бхікху, дабраўся да Кесамуці. І гэта той шаноўны Готама, пра
якога распаўсюдзілася такая добрая рэпутацыя: “безумоўна, гэта Бхагава,
арахант, правільна і цалкам абуджаны, здзейснены ў віджжы і [добрым]
паводзінах, добра ідучы, ведаючы свет, непераўзыдзены лідэр людзей, якіх
трэба прыручыць, настаўнік бог і людзей, Буда, Бхагава. Ён пазнае гэты
свет з яго дэвамі, з яго Марасамі, з Брахмамі, са саманамі і брахманамі,
[гэта] пакаленне з кіраўнікамі і народамі , даведаўшы сябе абхіньшну.
Ён вучыць Дхаме, якая выгадная ў пачатку, выгадная ў сярэдзіне, выгадная
ў рэшце рэшт, з [правільным] значэннем і з [правільным] словазлучэннем;
ён раскрывае брахмакарыю, якая цалкам дасканалая і чысты “. І бачыць
такі арахант было б выгадна “.
Такім чынам, Каламы Кесамуці наблізіліся да Бхагава; падышоўшы,
некаторыя з іх выказалі павагу Бхагава і селі збоку; некаторыя з іх
абмяняліся сяброўскім прывітаннем з Бхагавай і, абмяняўшыся сяброўскім
прывітаннем і сардэчнай гутаркай, селі набок; некаторыя з іх у знак
прывітання паднялі аб’яднаныя рукі да Бхагава і селі набок; некаторыя з
іх абвясцілі сваё імя і клан і селі збоку. Седзячы збоку, Каламы
Кесамуці сказаў Бхагаве:
- Ёсць, Бхантэ, саманы і брахманы, якія прыязджаюць у Кесамуці. Яны
тлумачаць і ўсхваляюць сваю ўласную дактрыну, але зневажаюць,
пагарджаюць, ставяцца да іх з пагардай і развянчаюць дактрыны іншых.
Потым, Бхантэ, да Кесамуці прыходзяць іншыя саманы і брахманы. Яны
таксама выкладаюць і ўсхваляюць сваю ўласную дактрыну, а таксама
зневажаюць, пагарджаюць, ставяцца з пагардай і развянчаюць дактрыны
іншых. У сувязі з гэтым, bhante, ёсць у нас збянтэжанасць і vicikicchā:
“Хто з гэтых шаноўных саманаў і брахманаў кажа праўду, а хто кажа
ілжыва?”
- Зразумела, Каламас, ты збянтэжаны, вядома, сумняваешся. Vicikicchā
ўзнікла ў вас з прычыны збянтэжанай справы. Не ідзіце, каламы, ні па
тым, што вы чулі, ні па перададзеным [па традыцыі], ні па агульным
кансенсусе, ні па тым, што было перададзена ў зборніку тэкстаў, ні на
аснове лагічныя развагі, ні на падставе высновы, ні на рэфлексіі над
знешнім выглядам, ні на ўзгадненне пасля разважанняў, ні на тое, што
здаецца верагодным, ні на думку [думка:] ‘Сама - наш паважаны настаўнік’
Кожны раз, калі Каламас, вы ведаеце самі: “Гэтыя дхаммы - акусала,
гэтыя - саваджа, гэтыя дамы - мудрыя, калі яны прадпрымаюцца і
выконваюцца, прыводзяць да шкоды і дуккхі”, тады, Каламас, вы павінны
адмовіцца ад іх.
- Што вы думаеце, Каламас, калі лоба ўзнікае ў чалавека, гэта ўзнікае
дзеля яго дабрабыту ці шкоды?
- За яго шкоду, bhante.
- І гэты сквапны чалавек, Каламас, яго цыта пераадоленая, адоленая
лобхай, разбурае жыццё, забірае тое, што не дадзена, ідзе да жонкі
іншага, гаворыць ілжыва і заклікае іншых зрабіць тое ж самае, што і на
яго доўгі тэрмін шкоду і дукха.
- Сапраўды, Бхантэ.
- Што вы думаеце, Каламас, калі доса ўзнікае ў чалавека, гэта ўзнікае
дзеля яго дабрабыту ці шкоды?
- За яго шкоду, bhante.
- І гэты агідны чалавек, Каламас, яго цыта пераадолена, адоленая досай,
разбурае жыццё, забірае тое, што не дадзена, ідзе да жонкі іншага, кажа
ілжыва і заклікае іншых рабіць тое ж самае, што і на яго доўгі тэрмін
шкоду і дукха.
- Сапраўды, Бхантэ.
- Што вы думаеце, Каламас, калі моха ўзнікае ўнутры чалавека, гэта
ўзнікае дзеля яго дабрабыту ці шкоды?
- За яго шкоду, bhante.
- І гэты заблуджаны чалавек, Каламас, яго цыта пераадоленая, адоленая
досай, разбурае жыццё, забірае тое, што не дадзена, ідзе да жонкі
іншага, кажа ілжыва і заклікае іншых зрабіць тое ж самае, што і на яго
доўгі тэрмін шкоду і дукха.
- Сапраўды, Бхантэ.
- Дык што ты думаеш, Каламас, гэта дхаммы кусала ці акусала?
- Акусала, бхантэ.
- Sāvajja ці anavajja?
- Sāvajja, bhante.
- Асуджаны мудрым ці пахвалены мудрым?
- Асуджаны мудрым, бханта.
- Калі прадпрымаць і праводзіць, яны прыводзяць да шкоды і дуккху, ці
не? Як у гэтым выпадку?
- Калі прадпрымаць і праводзіць, яны прыводзяць да шкоды і дуккхі. Так і
ў дадзеным выпадку.
-
Вось што, Каламас, я сказаў: “Не ідзіце, Каламы, ні па тым, што вы
чулі, ні па перададзеным [па традыцыі], ні па агульным кансенсусе, ні па
тым, што было перададзена у зборніку тэкстаў, ні на аснове лагічных
разважанняў, ні на падставе высноў, ні на разважанні пра знешнасць, ні
на згодзе пасля разважанняў, ні на тым, што здаецца верагодным, ні на
[думцы:] ‘The samaṇa наш паважаны настаўнік “. Калі б вы, Каламас, вы
самі ведалі:” Гэтыя дамы - акушала, гэтыя - саваджа, гэтыя дамы
асуджаюцца мудрымі. тады, Каламас, вы павінны адмовіцца ад іх “. Так
было сказана, сказана з улікам гэтага.
Не ідзіце, каламы, ні па тым, што вы чулі, ні па перададзеным [па
традыцыі], ні па агульным кансенсусе, ні па тым, што было перададзена ў
зборніку тэкстаў, ні на аснове лагічныя развагі, ні на падставе высновы,
ні на рэфлексіі над знешнім выглядам, ні на ўзгадненне пасля
разважанняў, ні на тое, што здаецца верагодным, ні на думку [думка:]
‘Сама - наш паважаны настаўнік’ Кожны раз, калі Каламас, вы самі
ведаеце: “Гэтыя дхаммы - гэта кусала, гэтыя дхаммы - анаваджа, гэтыя
дхаммы пахвалены мудрымі, гэтыя дхаммы, предпринятые и выполненные,
приводят к благополучию и сукхе”, а Калам, достигнув іх, вы павінны
спыніцца на іх.
- Што вы думаеце, Каламас, калі ў чалавека ўзнікае лоба, гэта ўзнікае
дзеля яго дабрабыту альбо шкоды?
- Для яго дабрабыту, Бхантэ.
- І гэты недабразычлівы чалавек, Каламас, яго цыта не пераадоленая, не
адоленая лобхай, не разбурае жыццё, не бярэ тое, што не дадзена, не ідзе
да жонкі іншага, не кажа ілжыва і не падказвае іншыя робяць тое самае,
што датычыцца яго доўгатэрміновага дабрабыту і сукхі.
- Сапраўды, Бхантэ.
- Што вы думаеце, Каламас, калі ўзнікае доса ў чалавека, гэта ўзнікае
дзеля яго дабрабыту альбо шкоды?
- Для яго дабрабыту, Бхантэ.
- І гэты несупярэчлівы чалавек, Каламас, яго цыта не пераадолена, не
адоленая лобхай, не разбурае жыццё, не бярэ тое, што не дадзена, не ідзе
да жонкі іншага, не кажа ілжыва і не падказвае іншыя робяць тое самае,
што датычыцца яго доўгатэрміновага дабрабыту і сукхі.
- Сапраўды, Бхантэ.
- Што вы думаеце, Каламас, калі моха ўзнікае ўнутры чалавека, гэта
ўзнікае дзеля яго дабрабыту ці шкоды?
- Для яго дабрабыту, Бхантэ.
- І гэты няўлоўны чалавек, Каламас, яго цыта не пераадолена, не адоленая
лобхай, не разбурае жыццё, не бярэ тое, што не дадзена, не ідзе да
жонкі іншага, не кажа ілжыва і не падказвае іншыя робяць тое самае, што
датычыцца яго доўгатэрміновага дабрабыту і сукхі.
- Сапраўды, Бхантэ.
- Дык што ты думаеш, Каламас, гэта дхаммы кусала ці акусала?
- Кусала, бхантэ.
- Sāvajja ці anavajja?
- Anavajja, bhante.
- Асуджаны мудрым ці пахвалены мудрым?
- Пахваліў мудры, бхантэ.
- Калі прадпрымаць і праводзіць, яны прыводзяць да шкоды і суха, ці не?
Як у гэтым выпадку?
- Калі прадпрымаць і праводзіць, яны прыводзяць да дабрабыту і сухі. Так
і ў дадзеным выпадку.
- Вось што, Каламас, я сказаў: “Не ідзіце, Каламы, ні па тым, што вы
чулі, ні па перададзеным [па традыцыі], ні па агульным кансенсусе, ні па
тым, што было перададзена у зборніку тэкстаў, ні на аснове лагічных
разважанняў, ні на падставе высноў, ні на разважанні пра знешнасць, ні
на згодзе пасля разважанняў, ні на тым, што здаецца верагодным, ні на
[думцы:] ‘The samaṇa наш паважаны настаўнік “. Калі б вы, Каламас, вы
самі ведалі:” Гэтыя дамы - гэта кусала, гэтыя - анаваджа, гэтыя дамы
вітаюць мудрыя, гэтыя дамы, калі іх робяць і праводзяць, вядуць да
дабрабыту і сукхі ” тады, Каламас, дабраўшыся да іх, вы павінны
пасяліцца ў іх “. Так было сказана, сказана з улікам гэтага.
Такая арыя · савака, Каламас, пазбаўленая абхіджі, пазбаўленая б’япады,
невядомая, сампаджана, (паслядоўна) сата, жыве, пранізваючы адзін
кірунак з цытатай, прасякнутай меттай, таксама другі, таксама трэці,
гэтак жа чацвёрты; таму зверху, унізе, папярочна, усюды і ва ўсіх
адносінах, ён жыве, пранізваючы ўвесь свет, прасякнутай mettā цытайкай,
багатай, шырокай, бязмежнай, пазбаўленай варожасці, пазбаўленай нядобрай
волі.
Ён жыве, праймаючы адзін напрамак цытатай, прасякнутай карунай, гэтак жа
другі, таксама трэці, гэтак жа чацвёрты; таму зверху, унізе, папярочна,
усюды і ва ўсіх адносінах ён жыве, пранізваючы ўвесь свет, прасякнутай
карунай цытайкай, багатай, шырокай, бязмежнай, пазбаўленай варожасці,
пазбаўленай нядобрай волі.
Ён
жыве, праймаючы адзін напрамак цытатай, прасякнутай мудзітай, гэтак жа
другім, гэтак жа трэцім, гэтак жа чацвёртым; таму зверху, унізе,
папярочна, усюды і ва ўсіх адносінах, ён жыве, пранізваючы ўвесь свет,
прасякнутай мудзітай цытай, багатай, шырокай, бязмежнай, пазбаўленай
варожасці, пазбаўленай нядобрай волі.
Ён жыве, праймаючы адзін напрамак цытатай, прасякнутай упекхай, гэтак жа
другім, гэтак жа трэцім, гэтак жа чацвёртым; таму зверху, унізе,
папярочна, усюды і ва ўсіх адносінах, ён жыве, пранізваючы ўвесь свет,
прасякнутай упекхай цытай, багатай, шырокай, бязмежнай, пазбаўленай
варожасці, пазбаўленай нядобрай волі.
Такая арыя · савака, Каламас, маючы розум такім непрыязным, маючы розум
такім нечыстым, маючы розум такім чынам не выпацканым, маючы такі чысты
розум, атрымаў чатыры даверы ў бачным парадку з’яў:
«Калі існуе іншы свет, ёсць плод і вынік каммы, праведзенай правільна і
няправільна, то пры разлажэнні цела, пасля смерці, я паўстану ў добрым
напрамку, стане шчасця»: гэта першая ўпэўненасць, якую ён набыў.
“І калі няма іншага свету, няма ні плёну, ні выніку каммы, праведзенай
правільна і няправільна, то ў бачным парадку з’яў я даглядаю за сабой
без варожасці, без лішняй волі, без праблем, шчаслівы”: гэта другая
ўпэўненасць, якую ён набыў.
‘І калі папа напаткае свайго выканаўцу, я не маю намеру рабіць папу. Не
зрабіўшы папа камма, як бы дукха дакрануўся да мяне? ‘: Гэта трэцяя
ўпэўненасць, якую ён атрымаў.
“І калі папа не напаткае свайго выканаўцу, я бачу сябе чыстым у абодвух
адносінах”: гэта чацвёртая ўпэўненасць, якую ён атрымаў.
Такая арыя · савака, Каламас, маючы непрыязны розум, маючы розум такім
бязлітасным, маючы розум такім чынам не выпацканым, маючы такі чысты
розум, атрымаў гэтыя чатыры даверы ў бачным парадку з’яў.
- Так і ёсць, Бхагава, так і ёсць, сугата! Такая арыя · савака, Бхантэ,
маючы розум такім непрыязным, маючы розум такім бязлітасным, маючы розум
такім некрапаваным, маючы розум такім чыстым, атрымаў чатыры даверы ў
бачным парадку з’яў:
«Калі існуе іншы свет, ёсць плод і вынік каммы, праведзенай правільна і
няправільна, то пры разлажэнні цела, пасля смерці, я паўстану ў добрым
напрамку, стане шчасця»: гэта першая ўпэўненасць, якую ён набыў.
“І калі няма іншага свету, няма ні плёну, ні выніку каммы, праведзенай
правільна і няправільна, то ў бачным парадку з’яў я даглядаю за сабой
без варожасці, без лішняй волі, без праблем, шчаслівы”: гэта другая
ўпэўненасць, якую ён набыў.
‘І калі папа напаткае свайго выканаўцу, я не маю намеру рабіць папу. Не
зрабіўшы папа камма, як бы дукха дакрануўся да мяне? ‘: Гэта трэцяя
ўпэўненасць, якую ён атрымаў.
“І калі папа не спасцігае свайго дзеяча, я лічу сябе чыстым у абодвух
адносінах”: гэта ўжо чацвёртая ўпэўненасць, якую ён атрымаў.
Такая арыя · савака, Бхантэ, маючы розум такім непрыязным, маючы розум
такім бязлітасным, маючы розум такім чынам не выпацканым, маючы розум
такім чыстым, атрымаў гэтыя чатыры даверы ў бачным парадку з’яў.
Выдатна, Бхантэ, выдатна, Бхантэ! Падобна таму, як Бхантэ, калі б
хто-небудзь паставіў перавернутае альбо раскрыў тое, што было схавана,
альбо паказаў дарогу таму, хто памыляўся, альбо правёў у цемры алейную
лямпу [разважаючы:] ёсць вочы будуць бачыць бачныя формы ‘; такім жа
чынам Бхагава па-рознаму раскрываў Дхамму. Такім чынам, мы, Бхантэ,
накіроўваемся да прытулку ў Бхагаву, у Дхамму і ў саггу бхікху. Хай
Бхагава, Бхантэ, прызнае нас упасакамі, якія з сённяшняга дня пайшлі на
прытулак, на ўсё жыццё.
1. anussava: [anu + sava] (гарыць: тое, што чуецца / вучыцца разам, што
адпавядае таму, што было пачута / вывучана) - «вусная традыцыя» (Б.
Бодхі) - «паведамленні» (Чым Б. ) - “тое, што было набыта паўторным
слуханнем” (Soma Thera). Б. Бодхі піша пра гэта: “звычайна разумеецца
ведычная традыцыя, якая, паводле брахманаў, узнікла з Першабытным
Боствам і перадавалася ў вуснай форме праз наступныя пакаленні”.
Тэрмін відавочна выкарыстоўваецца ў значэнні “справаздача” ў MN 68:
Тут, Анурудда, бхікху чуе: “Бхіккху, якога назвалі такім-то, памёр;
Бхагава заявіў, што ён быў заснаваны на (канчатковых) ведах “. І ён сам
бачыў гэтага шаноўнага альбо чуў паведамленне: «Такім чынам была
дабрачыннасць гэтага шаноўнага
У MN 76 прыводзяцца сінонімы itihitiha · parampara і piṭaka · sampada
(«тое, што было перададзена дагматычна», «тое, што было перададзена ў
зборніку тэкстаў»), прычым абодва спасылаюцца на традыцыі (гл. Наступныя
заўвагі).
Такім чынам, здаецца, што слова anussava хутчэй ужываецца ў гэтым
выпадку ў значэнні “веды / традыцыі”:
..пеўны
настаўнік - гэта той, хто ідзе па ведах / традыцыях, хто прымае веды /
традыцыі за праўду. Ён выкладае дамму ў адпаведнасці з пачутым,
перададзеным дагматычна, перададзеным у зборніку тэкстаў.
У кантэксце Калама-сутты, улічваючы той факт, што слухачы чуюць
узаемасупярэчлівыя дактрыны, было б цалкам лагічна, што першы выраз
будзе спасылацца непасрэдна на яго, таму “тое, што вы чулі, сказана”
выглядае як задавальненне .
2. paramparā: [para + para] (гарыць: «далей-далей», альбо «іншы-іншы»,
г. зн. Адзін за адным, паслядоўны) - «род навучання» (Б. Бодхі) -
легенды (Чым. B .) - традыцыя (Soma Th.). Б. Бодхі піша пра гэта: “”
радавод “азначае традыцыю ў цэлым, бесперапынную спадчыну вучэнняў альбо
настаўнікаў”. Аднак гэта можа быць не так проста.
Відавочна, што гэта ідыяматычны выраз, які не зусім вытлумачальны, які,
здаецца, даволі свабодны па сэнсе і прымае адносна вялікую панэль
кантэкстаў. У якасці прыкладу мы знаходзім bāhā · paramparāya у
Парадзіцы Віная-Пітакі, і гэта азначае «рука ў руку» (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
многія жанчыны, шчыльна акружыўшы нейкага бхікху, вялі яго пад руку.
Парампапара · бхаджана · сіккхапада - адно з правілаў Пацімокхі, якое
абазначае «нечарговае / дадатковае харчаванне», якое, чым Б., рэзюмуе
наступным чынам: «Тэрмін па-за чаргой ахоплівае два віды сітуацый:
Бхікху быў запрошаны на ежу, якая складаецца з любой з пяці асноўных
прадуктаў, але потым (1) ідзе ў іншае месца і есць іншую ежу, якая
складаецца з любой з пяці асноўных прадуктаў, адначасова з ежай, на якую
ён быў першапачаткова запрошаны; альбо (2) есць асноўную ежу перад тым,
як перайсці да ежы “.
У парыве Віная слова ācariya · paramparā азначае, відавочна, “род
настаўнікаў”, але гэта можа належаць да адносна позняй літаратуры.
У MN 83 “paramparā caturāsītirājasahassāni” азначае “84000 паслядоўных
цароў” (хаця гэтая сута таксама мае параўнальна позняе паходжанне).
А ў MN 95 і 99 адносна ведычных гімнаў гаворыцца:
сярод праглядальнікаў брахманаў мінулага стваральнікі гімнаў,
кампазітары гімнаў, тыя старажытныя гімны, якія спяваюцца, паўтараюцца і
збіраюцца, якія брахманы ў наш час усё яшчэ спяваюць, усё яшчэ
паўтараюць, паўтараючы сказанае, паўтараючы сказанае , г.зн. ..
Падобна таму, як калі б (..) быў бы прыпісаны адзін да аднаго файл
сляпых: першы не бачыць, сярэдні не бачыць, а апошні не бачыць.
Такім чынам, слова тут відавочна выкарыстоўваецца са спасылкай на вусную
традыцыю сляпога паўтарэння. Гэта даказвае, што сапраўды ёсць падставы
для згаданага вышэй сцвярджэння Б. Бодхі і інтэрпрэтацыі парампары як
вучэння, якое праходзіць праз “радавод”.
Мы таксама знаходзім (як у MN 76) злучэнне itihitiha · parampara, якое
таксама звычайна асацыюецца з anussava і piṭaka · sampada (’тое, што
было перададзена дафматычна’, ‘тое, што было перададзена ў зборніку
тэкстаў’), і здаецца, што простая парампара, якую мы маем тут, - гэта
скарачэнне гэтага тэрміна.
Рэдуплікацыя itih · itiha (”такім чынам-такім чынам”), падобна,
спасылаецца на дагматызм (”такім чынам, гэта сапраўды так!”), Што
адпавядае ранняй экзэгезе: у “Cūḷaniddesa” Худдака-Нікайі (Nc 106), у
тлумачэнні з выразу ’sabbaṃ taṃ itihītiha’ (усё, што гэта itihītiha)
прыводзяцца ўсе тэрміны гэтага ўрыўка (itikirāya paramparāya і г.д.), і
дадаецца наступнае тлумачэнне: выкладанне, не выпрабаваўшы гэта самі, не
пераканаўшыся асабіста).
Такім чынам, згодна з раннім экзегезісам і маючы на ўвазе прыклады,
знойдзеныя ў MN 95 і 99, itih · itiha · param · para можа азначаць «тое,
што было перададзена дагматычна». І паколькі параметр рэдуплікацыі,
здаецца, падкрэслівае ідэю перадачы, у нашым выпадку мела б сэнс зрабіць
яго як “тое, што было перададзена [паводле традыцыі]”.
3. iti · kira: [iti + kira] (гарыць: ‘такім чынам, безумоўна / можна
было б чакаць’) - ‘чуткі’ (Б. Бодхі) - традыцыя (Чым Б.) - слых (Soma
Th.). Б. Бодхі піша пра гэта: “” Слуханне “(альбо” справаздача “;
itikarā) можа азначаць распаўсюджанае меркаванне альбо агульны
кансенсус”, але мы можам адзначыць памылковае напісанне гэтага слова,
якое можа выклікаць бянтэжанне. Гэта слова не сустракаецца ні ў якім
іншым кантэксце, таму нам застаецца семантычны аналіз і здагадкі.
“Агульны кансенсус”, здаецца, мае сэнс.
4.
piṭakasampadāna: [piṭaka + sampadāna] - «зборнік Святых Пісанняў» (Б.
Бодхі) - Пісанне (Чым Б.) - «Што ёсць у Пісанні» (Soma Th.). Б. Бодхі
піша пра гэта: “” зборнік Святых Пісанняў “(piṭaka-sampadā) азначае любы
зборнік рэлігійных тэкстаў, які лічыцца беспамылковым”. Тэрмін цалкам
зразумелы. Аднак, улічваючы парадак слоў у гэтым злучэнні, акцэнт,
здаецца, робіцца хутчэй на апошнім. І ўлічваючы той факт, што ў той час
гэтыя веды перадаваліся ў вуснай форме (таму “пісанне” здаецца не зусім
дарэчным), выснова “тое, што было перададзена ў зборніку тэкстаў”,
здаецца больш задавальняючым.
5. takka · hetu: лагічныя развагі (Б. Бодхі) - лагічная здагадка (Чым
Б.) - здагадка (Сома Th.). Само злучэнне не ўзнікае ні ў якім іншым
кантэксце, таму нам зноў застаецца семантычны аналіз. Такка азначае
“думка, разважанне, развагі, логіка альбо масла-малако”. У DN 1 і MN 76
словы таккі і, такім чынам, такка, тлумачацца наступным чынам:
..пеўны [чалавек] - гэта разведчык, следчы. Ён выкладае дамму, выбітую
развагамі / лагічным мысленнем, ідучы па лініі даследавання па меры яго
ўзнікнення.
Такім чынам, такка выглядае задавальняюча “развагамі / лагічным
мысленнем”. Hetu, у злучэннях, можа азначаць “з-за …, дзеля …, з-за
…, у выніку …” і г. д. Такім чынам, нарэшце такка · хету можа быць
аказана “на аснове лагічнага разважанне ‘.
6. ная · хету: высновы (B. Bodhi) - вывад (Than. B.) - аксіёма (Soma
Th.). У чарговы раз само злучэнне не з’яўляецца ў іншым кантэксце. Ная
паходзіць ад nayati (= neti), што азначае ‘весці, накіроўваць, весці,
браць, несці (адводзіць)’ альбо ‘рабіць (выснову), разумець, прымаць
як’. Выраз “nayaṃ neti” азначае “зрабіць выснову”. Naya · hetu, здаецца,
здавальняюча апісана “на аснове высновы”.
7. ākāra · parivitakka: разважанне пра прычыны, аргументаванае
разважанне (Б. Бодхі) - аналогіі (Чым. Б.) - разважлівае разважанне
(Soma Th.). Акара мае даволі вялікую панэль значэнняў: ‘стан, стан,
уласцівасць, якасць, атрыбут, знак, знешні выгляд, форма, спосаб, рэжым,
спосаб, прычына, падстава, уліковы запіс’. Здаецца, “знешні выгляд”
больш адпавядае кантэксту, чым “прычыны”. У гэтым выпадку акара ·
парывітакка азначала б “разважанне аб знешнім выглядзе” і мела на ўвазе
такія тэорыі, як тэорыя Вялікага выбуху, якая заснавана на назіраннях за
ўяўнай эвалюцыяй відавочнага Сусвету.
8. diṭṭhi · nijjhāna · kkhanti: прыняцце погляду пасля разважання над ім
(Б. Бодхі) - згода шляхам разважанняў над поглядамі (чым Б.) -
прадузятасць да паняцця, над якім разважалі [здаецца не зусім дарэчным]
Сома Th.). Nijjhāna · kkhanti - абгрунтаванне выразу ‘nijjhānaṃ
khamati’. Лепшы спосаб зразумець гэта - убачыць, у якіх кантэкстах ён
паўстае ў іншым месцы:
SN 25.1
Вока .. розум нязменны, зменлівы, зменлівы. (…) Той, хто, паразважаўшы
з хаця б разумнасцю, прыняў, што гэтыя з’явы менавіта такім чынам,
называецца паслядоўнікам Дамы.
SN 55,24
Дамы, абвешчаныя Татхагатай, ухваляюцца ім пасля экспертызы з хаця б
разумнасцю.
Такім чынам, відавочна, што nijjhāna · kkhanti мае на ўвазе
інтэлектуальнае прыняцце, якое прадугледжвае ўмеранае ўжыванне паньшны,
але якога яшчэ недастаткова для таго, каб прыйсці да пэўнай высновы.
Глядзіце прыклад адбіткаў сланоў, прыведзеныя ў MN 27. Такім чынам,
“згода пасля разважанняў” уяўляецца прыдатным аказаннем для diṭṭhi ·
nijjhhāna · kkhanti.
9. bhabba · rūpatā: уяўная кампетэнтнасць таго, хто гаворыць (Б. Бодхі) -
верагоднасць (Чым Б.) - чужая здольнасць (Soma Th.). Б. Бодхі і Сома
Th. проста прытрымлівайцеся Ахакаты (старэйшы каментарый). У
«Aṭṭhakathā» згадваецца прамоўца як пра бхікху, але гэта не адпавядае
кантэксту Каламаў (якія бачылі падзвіжнікаў рознага паходжання), і ў
гэтым выразе няма ніводнага згаданага прамоўцы. Тэрмін сустракаецца
толькі адзін раз на Ud 70, у вельмі незразумелым вершы (”mohasambandhano
loko, bhabbarūpova dissati”), з якога цяжка зрабіць нейкі адназначны
вывад, тым больш, што, як падаецца, “Ahahakata” успрымае гэта як
“bhavarūpova” .
Бхаба азначае “здольны, здольны, прыдатны, магчымы” і ў асноўным
выкарыстоўваецца ў апошнім сэнсе. Рупата азначае “знешні выгляд,
адпаведнасць, адпаведнасць”. Здаецца, два адлюстраванні адпавядаюць
кантэксту: “тое, што здаецца магчымым”, “тое, што здаецца верагодным”.
Гэта можа ставіцца, напрыклад, да выбару найбольш адэкватнага рэндэрынгу
для перакладу.
Пераклад з Палі Танісара Бхікху.
Доступ да Insight, 1 ліпеня 2010 г.
——— оОо ———
Апублікавана ў падарунак Dhamma і распаўсюджваецца бясплатна.
Умовы выкарыстання: Вы можаце капіяваць, перафарматаваць,
перадрукоўваць, перавыдаваць і распаўсюджваць гэты твор на любым
носьбіце, пры ўмове, што: (1) вы толькі бясплатна робіце такія копіі і
г.д.; (2) вы дакладна ўказваеце, што любыя вытворныя дадзенага твора
(уключаючы пераклады) паходзяць з гэтага зыходнага дакумента; і (3) вы
ўключыце поўны тэкст гэтага артыкула
Аднойчы
Бхагава, падарожнічаючы на гастролях сярод касаланаў з вялікай саггай
бхікху, прыбыў у горад Каламас па імі Кесамуцці. Такім чынам, Каламы
Кесамуці пачулі: “Самана Гатама, бхо, сын Сак’я, які выйшаў з сям’і
Сак’янаў, падарожнічаючы па гастролях сярод касаланаў з вялікай саггай
бхікху, дабраўся да Кесамуці. І гэта той шаноўны Готама, пра якога
распаўсюдзілася такая добрая рэпутацыя: “безумоўна, гэта Бхагава,
арахант, правільна і цалкам абуджаны, здзейснены ў віджжы і [добрым]
паводзінах, добра ідучы, ведаючы свет, непераўзыдзены лідэр людзей, якіх
трэба прыручыць, настаўнік бог і людзей, Буда, Бхагава. Ён пазнае гэты
свет з яго дэвамі, з яго Марасамі, з Брахмамі, са саманамі і брахманамі,
[гэта] пакаленне з кіраўнікамі і народамі , даведаўшы сябе абхіньшну.
Ён вучыць Дхаме, якая выгадная ў пачатку, выгадная ў сярэдзіне, выгадная
ў рэшце рэшт, з [правільным] значэннем і з [правільным] словазлучэннем;
ён раскрывае брахмакарыю, якая цалкам дасканалая і чысты “. І бачыць
такі арахант было б выгадна “.
Buda
ih je zamolio da iskuse, da traže vlastite istine, ne da se prilagode
onome što su čuli, već da posmatraju. Da bi svoje zaključke izradili na
prikupljenim i promatranim dokazima. Objasnio je da ne postoji drugi
način utvrđivanja je li nešto dobro ili ne, osim ako se to živi.
Budini
diskursi nazvani su suttama. Obično se riječ koja prati Suttu odnosi na
ljude s kojima je razgovarao. Govor koji je održao za Kalame vrlo je
poznat, jer je to tekst koji naglašava Budinu zahvalnost za istragu.
Zbog toga se ova Sutta naziva i Upitna sutta.
Početak
Kad
je Buda stigao do Kalama, svi su bili vrlo uzbuđeni što su bili licem u
lice sa Buđenjem sa Jednom Svesnošću. Imali su pitanja, a bili su i
nestrpljivi da uče od samog Bude.
Svi
su se okupili oko Bude, zajedno s njegovim učenicima. Tada je čovjek
Kalame prišao Budi, na najpoštovaniji način, i pitao ga o mudracima koji
bi došli i otišli u njihovo selo.
Objasnio
je da bi ti muškarci obično uzvisivali svoju vjeru i kritizirali druga
uvjerenja. Svi bi imali velike razloge da opravdaju vlastitu vjeru u
odnosu na druge vjere. Dakle, svi su se ti ljudi smatrali vrlo mudrima i
zbog toga stanovnici grada nisu znali kome vjerovati ili koga slijediti
Put istrage
Buda
je prihvatio i razumio ovu zbrku zbog svih oprečnih informacija. Tada
ih je naučio načinu ispitivanja. Rekao im je da ne vjeruju i ne
prihvaćaju ništa na osnovu toga tko to kaže, ili zato što je to u
spisima ili zbog prirode onih koji to prakticiraju. Ni njegova učenja
nisu trebala biti prihvaćena bez ispitivanja.
Zamolio
ih je da iskuse, da traže vlastite istine, ne da se prilagode onome što
su čuli, već da posmatraju. I da svoje zaključke grade na prikupljenim i
promatranim dokazima. Objasnio je da ne postoji drugi način da se
utvrdi je li nešto dobro ili ne, osim ako se to živi.
Kalame
su sumnjale u sposobnost prosudbe o tome što je dobro, a što nije. Tada
je Buda spomenuo niz reflektirajućih pitanja, numerirajući ponašanja i
posljedice i tražeći od Kalama da ih ocjenjuju kao dobre ili loše.
Kalame su učinile sjajan posao i Buda ih je natjerao da shvate da već imaju ono što je potrebno da samostalno odluče.
Porijeklo patnje
Ono
što privlači našu pažnju je da se reflektivna pitanja koja Buda
postavlja Kalamama zasnivaju na tri podrijetla patnje. Pita za nekoga
tko je vezan za stvari, i za nekoga tko je pun bijesa i drugog koji živi
u zabludi. Kalame su prepoznale da će to dovesti do negativnih
posljedica i stoga ne bi trebale biti primjeri.
Buda
je vjerovao da patnja muškaraca ima tri osnovna podrijetla ili
vezanosti - Prva je činjenica da je čovjek bio duboko povezan s
nestalnim bićima ili stvarima, koje nikome nisu pripadale. Drugo
porijeklo patnje je mržnja - bijes koji je čovjek mogao iskusiti bio je
dovoljan da ga zaslijepi za ono što je dobro i ispravno. I konačno i
treće je zabluda - navika živjeti kao da nema patnje, kao da nema kraja,
kao da ne postoji stalna transformacija. Vjerovanje u stalnu stvarnost
koja ne postoji.
Budući
da je to u to doba bilo uobičajeno kao dobra nastavna praksa, Buda bi
tada pitao o situacijama protivnicima. Pitao bi za nekoga bez vezanosti,
mržnje i zabluda. Pitao bi o proizvodu koji bi dolazili od ovih
muškaraca i posljedicama njihovih djela.
Kamma (Zakon uzroka i stanja)
Objašnjenje
porijekla patnje na taj način bilo je sjajno sredstvo koje nam je Buda
koristio kako bi nam pokazao kako možemo upravljati vlastitom kammom.
Kad čujemo riječ Kamma, obično razmišljamo o negativnim posljedicama.
Međutim,
i Kamma se bavi dobrim stvarima. Sve dobro što učinite, takođe vam se
vraća. Raditi stvari u tu isključivu svrhu nije u redu, već postaje
prirodno. Zapravo, usudio bih se reći da vam je to već, barem donekle,
prirodno.
Pomognete
nekome da odnese torbu gore ili do automobila, a nekoliko blokova
ispred naiđete na nekoga koga ste zaista voljeli ponovo vidjeti, ali ste
izgubili njegov / njen telefonski broj. Te se stvari mogu smatrati
slučajnošću, ali često nisu. To ne shvaćamo, jer dobro koje ste prije
učinili bilo je tako prirodno, niste čekali nikakvu nagradu.
Sutta
vam daje ključeve na putu, ovo su filozofski alati neophodni za vaš
vlastiti rast. Oni djeluju kao osnovni gradivni elementi za vaš lični
razvoj. Ostalo je na vama, jer morate biti vlastiti učitelj, morate
probuditi vlastitu dušu.
Buddhas Lehren für ein glückliches Leben Thích Nhất Hạnh Hörbuch
Mozelle Finley
816 subscribers
Buddhas Lehren für ein glückliches Leben Thích Nhất Hạnh Hörbuch
Буда
ги помоли да преживеят, да потърсят собствените си истини, не да се
съобразят с това, което чуха, а по-скоро да наблюдават. За да изградят
свои собствени заключения върху събрани и наблюдавани доказателства, той
обясни, че няма друг начин да се определи дали нещо е добро или не,
освен като го живеем.
Беседите
на Буда са наречени сути. Обикновено думата, придружаваща Сута, се
отнася до хората, с които той говори. Речта, която той изнесе за
Каламите, е много добре известна, защото именно текстът подчертава
признателността на Буда за разследването. Ето защо тази Sutta се нарича и
The Inquiry Sutta.
Началото
Когато
Буда стигна до Каламите, всички бяха много развълнувани да се изправят
лице в лице с Пробуждането с Осъзнаване Едно. Те имаха въпроси и също
бяха нетърпеливи да се учат от самия Буда.
Всички
те се събраха около Буда, заедно с неговите ученици. Тогава мъж от
Калама се приближи до Буда, с най-уважение, и го попита за мъдреците,
които ще дойдат и отидат в тяхното село.
Той
обясни, че тези мъже обикновено издигат вярата си и критикуват други
вярвания. Всички те биха имали страхотни причини да оправдаят
собствената си вяра пред другите. И така, всички тези хора бяха смятани
за много мъдри и ето защо жителите на града не знаеха на кого да вярват
или на кого да следват
Начинът на запитване
Буда
прие и обърка това объркване поради цялата противоречива информация.
Тогава той ги научи на начина на разследване. Той им каза да не вярват
или да приемат нищо въз основа на това, кой го казва, или защото е в
Писанията, или поради естеството на онези, които го практикуват. Дори
неговите учения не трябваше да се приемат без разпит.
Той
ги помоли да преживеят, да потърсят собствените си истини, да не се
съобразяват с това, което чуха, а по-скоро да наблюдават. И да изградят
свои собствени заключения върху събрани и наблюдавани доказателства. Той
обясни, че няма друг начин да се определи дали нещо е добро или не,
освен като го изживееш.
Каламите
имаха съмнения относно способността си да преценяват кое е добро и кое
не. Тогава Буда спомена редица отразяващи въпроси, номериращи поведение и
последици и помолил каламите да ги преценят като добри или лоши.
Каламите свършиха чудесна работа и Буда ги накара да осъзнаят, че вече имат необходимото, за да решат сами.
Произходът на страданието
Това,
което привлича вниманието ни, е, че отразяващите въпроси, които Буда
задава на Каламите, се основават на трите произхода на страданието. Той
пита за някой, който е привързан към нещата, и за някой, който е
изпълнен с ярост и друг, който живее в заблуда. Каламите осъзнаха, че
това ще доведе до негативни последици и следователно не трябва да служат
като примери.
Буда
вярваше, че страданието на мъжете има три основни произхода или
привързаности - Първото е фактът, че човекът е бил дълбоко свързан с
нетрайни същества или неща, които не принадлежат на никого. Вторият
произход на страданието е омразата - яростта, която човек може да
изпита, беше достатъчна, за да го заслепи за доброто и правилното. И
последният и третият е заблудата - навикът да се живее така, сякаш няма
страдание, сякаш няма край, сякаш няма постоянна трансформация. Вярата в
постоянна реалност, която не съществува.
Буда,
както е било обичайно по това време като добра преподавателска
практика, тогава ще пита за антагонистични ситуации. Той би питал за
някой без привързаности, без омраза и заблуди. Той би попитал за
продукта, който би дошъл от тези мъже, и за последиците от техните
действия.
Камма (Закон за причината и условието)
Обяснението
на произхода на страданието по този начин беше чудесно средство, което
Буда използваше, за да ни покаже как можем да управляваме нашата
собствена камма. Обикновено, когато чуем думата Кама, мислим за
негативните последици.
Кама
обаче е свързана и с добри неща. Всичко добро, което правите, също се
връща при вас. Правенето на неща за тази изключителна цел не е правилно,
но става естествено. Всъщност бих се осмелил да твърдя, че вече е поне
донякъде естествено за вас.
Помагате
на някой да носи чанта горе или до колата и на няколко пресечки ще
срещнете някого, когото наистина сте харесали да видите отново, но сте
загубили телефонния му номер. Тези неща могат да се разглеждат като
съвпадение, но често не са така. Не осъзнаваме това, тъй като доброто,
което сте направили преди, е било толкова естествено, че не сте чакали
някаква награда.
Sutta
ви дава ключовете по пътя, това са философските инструменти, необходими
за вашия собствен растеж. Те действат като основни градивни елементи за
вашето лично развитие. Останалото зависи от вас, защото трябва да бъдете
сами учител, трябва да събудите собствената си душа.
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Bulgarian Fairy Tales
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Буда
и бездомникът | The Buddha And The Beggar Story in Bulgarian | приказки
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Буда и бездомникът | приказки | Български приказки
Буда
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| детски приказки | приказки за лека нощ | български приказки |
prikazki | 4K UH…
G
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On
one occasion, the Bhagavā, traveling on tour among the Kosalans with a
large saṅgha of bhikkhus, arrived at a town of the Kālāmas named
Kesamutti. So the Kālāmas of Kesamutti heard: ‘The samaṇa Gotama, bho,
the son of the Sakyas who has gone forth from the Sakyan family,
traveling on tour among the Kosalans with a large saṅgha of bhikkhus,
has reached Kesamutti. And it is that venerable Gotama, about whom such a
good reputation has spread: “surely, he is a Bhagavā, an arahant,
rightly and fully awakened, accomplished in vijjā and [good] conduct,
faring well, knowing the world, the unsurpassed leader of persons to be
tamed, teacher of devas and humans, a Buddha, a Bhagavā. He makes known
this world with its devas, with its Māras, with its Brahmas, with the
samaṇas and brahmins, [this] generation with rulers and peoples, having
experienced himself abhiññā. He teaches the Dhamma which is advantageous
in the beginning, advantageous in the middle, advantageous in the end,
with the [right] meaning and with the [right] phrasing; he reveals the
brahmacariya which is completely perfect and pure.” And seeing such an
arahant would be profitable.’
So the Kālāmas of Kesamutti
approached the Bhagavā; having approached, some of them paid respect to
the Bhagavā and sat down to one side; some of them exchanged friendly
greetings with the Bhagavā and, having exchanged friendly greetings and a
cordial talk, sat down to one side; some of them raised their joined
hands in salutation to the Bhagavā and sat down to one side; some of
them announced their name and clan and sat down to one side. Sitting to
one side, the Kālāmas of Kesamutti said to the Bhagavā:
– There
are, bhante, samaṇas and brahmans who come to Kesamutti. They expound
and extol their own doctrine, but they disparage, despise, treat with
contempt and debunk the doctrines of others. Then, bhante, some other
samaṇas and brahmans come to Kesamutti. They too expound and extol their
own doctrine, and they disparage, despise, treat with contempt and
debunk the doctrines of others. On account of that, bhante, there is for
us perplexity and vicikicchā: ‘Which then, of these venerable samaṇas
and brahmans say the truth, and which speak falsely?’
– Of
course, Kālāmas, you are perplexed, of course you are doubting.
Vicikicchā has arisen in you on account of a perplexing matter. Do not
go, you Kālāmas, by what you have heard said, nor by what has been
transmitted [by a tradition], nor by the general consensus, nor by what
has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’.
Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala,
these dhammas are sāvajja, these dhammas are censured by the wise, these
dhammas, when undertaken and carried out, lead to harm and dukkha’,
then, Kālāmas, you should abandon them.
– What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this greedy person, Kālāmas, his citta being overcome, overpowered
by lobha, destroys life, takes what is not given, goes to the wife of
another, speaks falsely, and prompts others to do the same, which is for
his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this aversive person, Kālāmas, his citta being overcome,
overpowered by dosa, destroys life, takes what is not given, goes to the
wife of another, speaks falsely, and prompts others to do the same,
which is for his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this deluded person, Kālāmas, his citta being overcome, overpowered
by dosa, destroys life, takes what is not given, goes to the wife of
another, speaks falsely, and prompts others to do the same, which is for
his long term harm and dukkha.
– Indeed, bhante.
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Akusala, bhante.
– Sāvajja or anavajja?
– Sāvajja, bhante.
– Censured by the wise or commended by the wise?
– Censured by the wise, bhante.
– If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?
– If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.
____________________
–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these
dhammas are censured by the wise, these dhammas, when undertaken and
carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon
them.” Thus has it been said, it has been said considering this.
Do
not go, you Kālāmas, by what you have heard said, nor by what has been
transmitted [by a tradition], nor by the general consensus, nor by what
has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’.
Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala,
these dhammas are anavajja, these dhammas are commended by the wise,
these dhammas, when undertaken and carried out, lead to welfare and
sukha’, then, Kālāmas, having reached them, you should dwell in them.
– What do you think, Kālāmas, when a·lobha arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this ungreedy person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– What do you think, Kālāmas, when a·dosa arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this unaversive person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– What do you think, Kālāmas, when a·moha arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this undeluded person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Kusala, bhante.
– Sāvajja or anavajja?
– Anavajja, bhante.
– Censured by the wise or commended by the wise?
– Commended by the wise, bhante.
– If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?
– If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.
–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these
dhammas are commended by the wise, these dhammas, when undertaken and
carried out, lead to welfare and sukha’, then, Kālāmas, having reached
them, you should dwell in them.” Thus has it been said, it has been said
considering this.
Such an ariya·sāvaka, Kālāmas, thus devoid of
abhijjhā, devoid of byāpāda, undeluded, sampajāna, (consistently) sata,
dwells pervading one direction with a citta imbued with mettā, likewise
the second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with mettā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will.
He dwells
pervading one direction with a citta imbued with karuṇā, likewise the
second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with karuṇā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will. ___________________________________________
He
dwells pervading one direction with a citta imbued with muditā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with muditā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.
He
dwells pervading one direction with a citta imbued with upekkhā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with upekkhā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.
Such
an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind
thus unmalevolent, having a mind thus unsoiled, having a mind thus pure,
has gained four confidences in the visible order of phenomena:
‘If
there is another world, there is a fruit and result of kamma rightly
and wrongly performed, then at the breakup of the body, after death, I
will re-arise in a good destination, a state of happiness’: this is the
first confidence he has gained.
‘And if there is no another
world, there is no fruit nor result of kamma rightly and wrongly
performed, then in the visible order of phenomena I look after myself
without hostility, without ill-will, without trouble, happy’: this is
the second confidence he has gained.
‘And if pāpa befalls its
doer, I do not intend any pāpa. Not having done pāpa kamma, how would
dukkha touch me?’: this is the third confidence he has gained.
‘And if pāpa does not befall its doer, then I see myself pure in both respects’: this is the fourth confidence he has gained.
Such
an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind
thus unmalevolent, having a mind thus unsoiled, having a mind thus pure,
has gained these four confidences in the visible order of phenomena.
–
So it is, Bhagavā, so it is, sugata! Such an ariya·sāvaka, Bhante,
having a mind thus unhostile, having a mind thus unmalevolent, having a
mind thus unsoiled, having a mind thus pure, has gained four confidences
in the visible order of phenomena:
‘If there is another world,
there is a fruit and result of kamma rightly and wrongly performed, then
at the breakup of the body, after death, I will re-arise in a good
destination, a state of happiness’: this is the first confidence he has
gained.
‘And if there is no another world, there is no fruit nor
result of kamma rightly and wrongly performed, then in the visible order
of phenomena I look after myself without hostility, without ill-will,
without trouble, happy’: this is the second confidence he has gained.
‘And
if pāpa befalls its doer, I do not intend any pāpa. Not having done
pāpa kamma, how would dukkha touch me?’: this is the third confidence he
has gained.
‘And if pāpa does not befall its doer, then I
consider myself pure in both respects’: this is the fourth confidence he
has gained.
Such an ariya·sāvaka, Bhante, having a mind thus
unhostile, having a mind thus unmalevolent, having a mind thus unsoiled,
having a mind thus pure, has gained these four confidences in the
visible order of phenomena.
Excellent, Bhante, excellent, Bhante!
Just as, Bhante, if one were to set upright what was overturned, or to
uncover what was hidden, or to show the way to one who was erring, or to
hold an oil lamp in the darkness, [thinking:] ‘Those who have eyes will
see visible forms’; in the same way, the Dhamma has been revealed by
the Bhagavā in various ways. So we, Bhante, go for refuge to the
Bhagavā, to the Dhamma and to the saṅgha of bhikkhus. Let the Bhagavā,
Bhante, admit us as upāsakas having gone for refuge from today on, for
life.
1. anussava: [anu+sava] (lit: what is heard/learned
along, what is in conformity with what has been heard/learned) - ‘oral
tradition’ (B. Bodhi) - ‘reports’ (Than. B.) - ‘what has been acquired
by repeated hearing’ (Soma Thera). B. Bodhi writes about it: “generally
understood to refer to the Vedic tradition, which, according to the
Brahmins, had originated with the Primal Deity and had been handed down
orally through successive generations.”
The term is clearly used with the meaning of ‘report’ at MN 68:
Here,
Anuruddha, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; it
has been declared by the Bhagavā that he was established in (final)
knowledge.’ And he has seen that venerable one himself or he has heard
the report: ‘That venerable one’s virtue was thus
At MN 76 are
given as synonyms itihitiha·parampara and piṭaka·sampada (’what has been
transmitted dogmatically’, ‘what has been handed down in a collection
of texts’), both of which refer to traditions (see following notes).
So it seems that the word anussava is rather used in this case in the sense of ‘lore/tradition’:
_______________
..a
certain teacher is one who goes by a lore/tradition, who takes a
lore/tradition for the truth. He teaches a dhamma in conformity with
what he has heard, through what has been transmitted dogmatically,
through what has been handed down in a collection of texts.
In
the context of the Kālāma Sutta, given the fact that the listeners have
been hearing mutually contradicting doctrines, it would be quite logical
that the first expression would refer directly to it, so ‘what you have
heard said’ seems to be a satisfying rendering.
2. paramparā:
[para+para] (lit: ‘further-further’, or ‘another-another’ ie. one after
the other, successive) - ‘lineage of teaching’ (B. Bodhi) - legends
(Than. B.) - tradition (Soma Th.). B. Bodhi writes about it: “‘lineage’,
signifies tradition in general, an unbroken succession of teachings or
teachers.” However, it may not be that simple.
It is obviously an
idiomatic expression, which is not precisely self-explanatory, which
seems to be quite loose in meaning and to accept a relatively large
panel of contexts. As an example, we find bāhā·paramparāya in the
Pārājika of the Vinaya Pitaka, and it means ‘arm in arm’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ. many women, having tightly surrounded a certain bhikkhu, drove him along arm in arm.
Parampara·bhojana·sikkhāpada
is one of the Pātimokkha rules and refers to an ‘out-of-turn/extra
meal’, which Than B. sums up as follows: “The term out-of-turn meal
covers two sorts of situations: A bhikkhu has been invited to a meal
consisting of any of the five staple foods but then either (1) goes
elsewhere and eats another meal consisting of any of the five staple
foods at the same time as the meal to which he was originally invited;
or (2) eats a staple food prior to going to the meal.”
In the
Parivāra of the Vinaya, the word ācariya·paramparā means obviously
‘lineage of teachers’, but this may belong to relatively late
literature.
At MN 83 ‘paramparā caturāsītirājasahassāni’ means
‘84000 successive kings’ (even though this sutta seems to be of
relatively late origin too).
And at MN 95 and 99, regarding the vedic hymns, it is said:
among
the brahman seers of the past, the creators of the hymns, the composers
of the hymns, those ancient hymns, sung, repeated, & collected,
which brahmans at present still sing, still chant, repeating what was
said, repeating what was spoken, ie..
Just as if (..) there would
be a file of blind men attached one to another: the first one does not
see, the middle one does not see, and the last one does not see.
So
the word is clearly used here with a reference to an oral tradition of
blind repetition. This proves that there is indeed some ground for the
above mentioned assertion of B. Bodhi, and the interpretation of
paramparā as a teaching that comes through a ‘lineage’.
We find
as well (as at MN 76) the compound itihitiha·parampara, which is also
usually associated with anussava and piṭaka·sampada (’what has been
transmitted dofmatically’, ‘what has been handed down in a collection of
texts’), and it seems that the simple parampara we have here is a
shortening of this term.
The reduplication itih·itiha
(’thus-thus’) seems to refer to dogmatism (’thus indeed it is!’), which
would be consistent with early exegesis: in the Cūḷaniddesa of the
Khuddaka Nikāya (Nc 106), in an explanation of the expression ’sabbaṃ
taṃ itihītiha’ (everything that is itihītiha) all the terms of this
passage are cited (itikirāya paramparāya etc.), and the following
explanation is added: ‘na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ
dhammaṃ yaṃ kathayiṃsū’ (they expounded the teaching without having
experienced it themselves, without having ascertained it personally).
So
according to the early exegesis, and keeping in mind the examples found
at MN 95 and 99, itih·itiha·param·para could mean ‘what has been
transmitted dogmatically’. And since the reduplication param·para seems
to emphasize the idea of transmission, it would make sense in our case
to render it as ‘what has been transmitted [by a tradition]’.
3.
iti·kira: [iti+kira] (lit: ‘thus surely/one would expect’) - ‘hearsay’
(B. Bodhi) - tradition (Than. B.) - rumor (Soma Th.). B. Bodhi writes
about it: ‘“Hearsay” (or “report”; itikarā) may mean popular opinion or
general consensus’, but we may note the misspelling of the word that
might be a source of confusion. This word does not appear in any other
context, so we are left with a semantical analysis and guesses. ‘General
consensus’ seems to make sense.
______________________
4.
piṭakasampadāna: [piṭaka+sampadāna] - ‘a collection of scriptures’ (B.
Bodhi) - scripture (Than. B.) - ‘what is in a scripture’ (Soma Th.). B.
Bodhi writes about it: “‘a collection of scriptures’ (piṭaka-sampadā)
signifies any collection of religious texts regarded as infallible.” The
term is quite self-explanatory. However, given the order of the words
in this compound, the emphasis seems to be rather on the last one. And
given the fact that at that time the knowledge was transmitted orally
(so ’scripture’ doesn’t seem quite appropriate), the rendering ‘what has
been handed down in a collection of texts’ seems more satisfying.
5.
takka·hetu: logical reasoning (B. Bodhi) - logical conjecture (Than.
B.) - surmise (Soma Th.). The compound itself does not appear in any
other context, so we are again left with a semantic analysis. Takka
means ‘thought, reflection, reasoning, logic or butter-milk’. At DN 1
and MN 76, the words takkī, and thereby takka, are explained as follows:
..a
certain [individual] is a reasoner, an investigator. He teaches a
dhamma hammered out by reasoning/logical thinking, following lines of
investigation as they occur to him.
So takka seems to be
satisfyingly rendered by ‘reasoning/logical thinking’. Hetu, in
compounds, may mean ‘on account of–, for the sake of–, by reason of–,
in consequence of–’ etc. So finally takka·hetu could be rendered by
‘on the basis of logical reasoning’.
6. naya·hetu: inferential
reasoning (B. Bodhi) - inference (Than. B.) - axiom (Soma Th.). Once
again, the compound itself does not appear in any other context. Naya
comes from nayati (=neti), which means ‘to lead, guide, conduct, to
take, carry (away)’, or ‘to draw (a conclusion), to understand, to take
as’. The expression ‘nayaṃ neti’ means ‘to draw a conclusion’. Naya·hetu
seems to be satisfyingly rendered by ‘on the basis of inference’.
7.
ākāra·parivitakka: reflection on reasons, reasoned reflection (B.
Bodhi) - analogies (Than. B.) - specious reasoning (Soma Th.). Ākāra has
quite a large panel of meanings: ’state, condition, property, quality,
attribute, sign, appearance, form, way, mode, manner, reason, ground,
account’. ‘Appearance’ seems to fit the context better than ‘reasons’.
In that case, ākāra·parivitakka would mean ‘reflection on appearances’,
and would refer to theories such as the big bang theory, which is based
on observations of the seeming evolution of the apparent universe.
8.
diṭṭhi·nijjhāna·kkhanti: acceptance of a view after pondering it (B.
Bodhi) - agreement through pondering views (Than. B.) - bias toward a
notion that has been pondered over [doesn’t seem quite appropriate]
(Soma Th.). Nijjhāna·kkhanti is a substantivation of the expression
‘nijjhānaṃ khamati’. The best way to understand it is to see in which
contexts it appears elsewhere:
SN 25.1
The eye.. the mind
is inconstant, changeable, alterable. (…) One who, after pondering
with a modicum of discernment, has accepted that these phenomena are
this way is called a Dhamma-follower..
SN 55.24
The dhammas proclaimed by the Tathāgata are approved by him after examination with a modicum of discernment.
So
it is clear that nijjhāna·kkhanti refers to an intellectual acceptation
that involves some moderate application of paññā, but which is not
enough yet to come to a definite conclusion. See the example of the
elephant footprints given at MN 27. Therefore, ‘agreement after
pondering views’ seems to be an appropriate rendering for
diṭṭhi·nijjhāna·kkhanti.
9. bhabba·rūpatā: the seeming competence
of a speaker (B. Bodhi) - probability (Than. B.) - another’s seeming
ability (Soma Th.). B. Bodhi and Soma Th. simply follow the Aṭṭhakathā
(older commentary). The Aṭṭhakathā, mentions a speaker as being a
bhikkhu, but that doesn’t fit the context of the Kālāmas (who have been
seeing ascetics of different origin), and there is no mention of any
speaker in this expression. The term appears only once at Ud 70, in a
very obscure verse (’mohasambandhano loko, bhabbarūpova dissati’) out of
which it is difficult to draw any clear conclusion, all the more that
the Aṭṭhakathā seems to take it rather as ‘bhavarūpova’.
Bhabba
means ‘able, capable, fit for, possible’, and is mostly used in the
latter sense. Rūpatā means ‘appearance, accordance, conformity’. Two
renderings seem to fit the context: ‘what seems possible’, ‘what seems
probable’. That might refer for example to choosing the most adequate
rendering for a translation.
Translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 1 July 2010.
———oOo——— Published as a gift of Dhamma, to be distributed free of charge. Terms
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Awakened
One with Awareness the crown prince of Shakya Kingdom in the Northern
Prabuddha Bharat introduced his religion as a revolt against the
governance system prevailing in a strongly stratified feudal society
characterized by the dominance rigid class and caste system
Centralization of authority based on tradition and coercive power,
dependency, discrimination in the distribution of resources, and status
and dignity sustaining exploitation in institutionalized forms
legitimized by strong religious belief system were the basic features of
that governance system. This system was generating sufferings of
millions of downtrodden people termed as Sudras or Dassha. Awakened One
with Awareness realized the sufferings of these people along with the
common suffering of all human beings during their impermanent life time.
One day Awakened One with Awareness would become the number one man in
that system assuming supreme power to steer the kingdom, he would become
the head of that governance system based on the prevalent Vedic values
and norms, but it was quite clear to him that it was not possible to
ensure the salvation of the oppressed human being materially and
mentally within the existing system of governance and/or by using the
prevalent power structure.
The power he inherited was externally
exposed and exercised, bestowed on him due to his position in the social
structure where individual self was uncounted and ignored. Awakened One
with Awareness moved on to a different way, he took individual as basic
point of reference and basic source of power, and lastly he explored a
new way of life and new type of power with a corresponding system of
governance. His contemplative intellectual ability with higher-level
mental makeup helped him clearly understand the evils of the state
governance that left the crown, palace, and his family in search of
alternative system for the salvation of all entities including human
being. He took a declassed form, and after being enlightened through a
hazardous process, he revealed a new lifestyle within new system of
governance.
Awakened One with Awareness introduced this
revolutionary governance system during his lifetime without encountering
any opposition from the vested interest group. Because of universal and
massive conversion of common people into his system, he did not
encounter any resistance to introduce the system. Later on during the
period of Ashoka, Prabuddha Bharatiya society in general predominantly
became under the social governance system of Awakened One with
Awarenessism. Historical record shows that in the third century four
fifth of the total population of Prabuddha Bharat Awakened One with
Awareness who would lead centered life.Due to a theoretical weakness
emanating from the principles of prohibiting killing of any living being
and winning enemies through friendship, Awakened One with Awareness Due
to a theoretical weakness emanating from the principles of prohibiting
killing of any living being and winning enemies through friendship,
Awakened One with Awareness governance could not develop any mechanism
to protect and sustain itself in the birth place of Awakened One with
Awareness.But in Bangladesh, it survived unto mid twelfth century, and
the period from 750 to 1150 during Pala kingdom may be termed as the
most glorious period of Awakened One with Awareness governance
throughout the history all over the world.
08) Classical Afrikaans– Klassieke Afrikaans,
Kālāmā Sutta sing in Klassieke Afrikaans - Klassieke Afrikaans
AN
3.66 -
Kesamutti [aka Kālāmā] Sutta
- Aan die Kālāmas van Kesamutti -
So het ek gehoor:
By een geleentheid het die Bhagavā, wat op reis was onder die Kosaliërs
met ‘n groot saṅgha van bhikkhus, by ‘n stad van die Kālāmas genaamd
Kesamutti aangekom. So het die Kālāmas van Kesamutti gehoor: ‘Die samaṇa
Gotama, bho, die seun van die Sakyas wat uit die Sakyan-familie
uitgegaan het en op reis was onder die Kosalane met ‘n groot saṅgha van
bhikkhus, het Kesamutti bereik. En dit is daardie eerbiedwaardige
Gotama, oor wie so ‘n goeie reputasie versprei het: “Hy is sekerlik ‘n
Bhagavā, ‘n aragan, reg en volledig wakker, volbring in vijjā en [goeie]
gedrag, wat goed vaar, en die wêreld ken, die onoortreflike leier van
persone wat getem moet word, leraar van devas en mense, ‘n Boeddha, ‘n
Bhagavā. Hy maak hierdie wêreld bekend met sy devas, met sy Māras, met
sy Brahmas, met die samaṇas en brahmane, [hierdie] geslag met heersers
en volke , nadat hy homself abhiññā ervaar het. Hy leer die Dhamma wat
voordelig is in die begin, voordelig in die middel, uiteindelik
voordelig, met die [regte] betekenis en met die [regte] frasering; hy
openbaar die brahmacariya wat heeltemal perfek is en suiwer. ” En om so
‘n arahant te sien, sou winsgewend wees. ‘
Dus het die Kālāmas van Kesamutti die Bhagavā genader; Nadat hulle nader
gekom het, het sommige van hulle die Bhagavā respekteer en eenkant gaan
sit; sommige van hulle het vriendelike groete met die Bhagavā uitgeruil
en, nadat hulle vriendelike groete en ‘n hartlike praatjie uitgeruil
het, eenkant gaan sit; sommige van hulle steek hul saamgevoegde hande op
na die Bhagavā en gaan sit eenkant; sommige van hulle het hul naam en
familie bekend gemaak en eenkant gaan sit. Die Kālāmas van Kesamutti sit
eenkant en sê vir die Bhagavā:
- Daar is, bhante, samaṇas en brahmane wat na Kesamutti kom. Hulle lê
hul eie leerstellings uiteen en verheerlik, maar hulle minag, verag,
behandel met minagting en verwerp ander se leerstellings. Dan, bhante,
‘n paar ander samaṇas en brahmane kom na Kesamutti. Ook hulle verkondig
en prys hul eie leerstellings, en hulle minag, verag, behandel met
minagting en verwerp ander se leerstellings. As gevolg hiervan, bhante,
is daar vir ons verwarring en vicikicchā: ‘Watter van hierdie
eerbiedwaardige samaṇas en brahmane sê dan die waarheid en watter praat
vals?’
- Natuurlik, Kālāmas, jy is verward, natuurlik twyfel jy. Vicikicchā het
in u ontstaan as gevolg van ‘n verwarrende saak. Gaan nie, Kālāmas,
deur wat u gehoor het nie, of deur wat oorgedra is [deur ‘n tradisie],
of deur die algemene konsensus of deur wat in ‘n versameling tekste
oorgedra is nie, en ook nie op logiese redenasie, nie op grond van
afleiding, of deur besinning oor verskyning nie, of deur ooreenstemming
na oorpeinsing van gedagtes, en ook nie deur wat waarskynlik lyk nie, en
ook nie deur [die gedagte:] ‘The samaṇa is our eerwed teacher’.
Telkens, Kālāmas, weet u self: ‘Hierdie dhammas is akusala, hierdie
dhammas is sāvajja, hierdie dhammas word deur die wyse mense uitgesoek,
hierdie dhammas, wanneer hulle onderneem en uitgevoer word, lei tot
skade en dukkha’, dan moet u, Kālāmas, verlaat hulle.
- Wat dink u, Kālāmas, as lobha binne ‘n individu ontstaan, ontstaan
dit dan vir sy welsyn of skade?
- Vir sy skade, bhante.
- En hierdie gierige persoon, Kālāmas, sy citta word oorwin, oorweldig
deur lobha, vernietig die lewe, neem wat nie gegee word nie, gaan na die
vrou van ‘n ander, praat vals en vra ander om dieselfde te doen, wat
vir sy lang termyn is skade en dukkha.
- Inderdaad, bhante.
- Wat dink u, Kālāmas, ontstaan dit vir sy welsyn of sy skade as dosa
binne ‘n individu ontstaan?
- Vir sy skade, bhante.
- En hierdie afkerige persoon, Kālāmas, sy citta word oorkom, oorweldig
deur dosa, vernietig die lewe, neem wat nie gegee word nie, gaan na die
vrou van ‘n ander, praat vals en vra ander om dieselfde te doen, wat vir
sy lang termyn is skade en dukkha.
- Inderdaad, bhante.
- Wat dink u, Kālāmas, as Moha binne ‘n individu ontstaan, ontstaan
dit dan vir sy welsyn of skade?
- Vir sy skade, bhante.
- En hierdie misleide persoon, Kālāmas, sy citta word oorkom, oorweldig
deur dosa, vernietig die lewe, neem wat nie gegee word nie, gaan na die
vrou van ‘n ander, praat vals en vra ander om dieselfde te doen, dit is
vir sy lang termyn skade en dukkha.
- Inderdaad, bhante.
- Wat dink jy, Kālāmas, is dit dhammas kusala of akusala?
- Akusala, bhante.
- Sāvajja of anavajja?
- Sāvajja, bhante.
- Word veroordeel deur wyse of geprys deur wyse?
- Veroordeel deur die wyse, bhante.
- As dit onderneem en uitgevoer word, lei dit tot skade en dukkha, of
nie? Hoe is dit in hierdie geval?
- As dit onderneem en uitgevoer word, lei dit tot skade en dukkha. So is
dit in hierdie geval.
-
Dit, Kālāmas, is wat ek gesê het: “Gaan nie, Kālāmas, deur wat u gehoor
het gesê, of deur wat oorgedra word [deur ‘n tradisie], of deur die
algemene konsensus of deur wat oorgelewer is nie in ‘n versameling
tekste, nie op grond van logiese beredenering nie, ook nie op grond van
afleiding, of deur besinning oor verskyning nie, ook nie deur ooreenkoms
na oorweging van gedagtes nie, en ook nie deur wat waarskynlik lyk nie,
en ook nie deur [die gedagte:] ‘The samaṇa is ons gerespekteerde leraar
‘. Wanneer u, Kālāmas, self weet:’ Hierdie dhammas is akusala, hierdie
dhammas is sāvajja, hierdie dhammas word deur die wyse mense veroordeel,
hierdie dhammas, wanneer dit aangepak en uitgevoer word, lei tot skade
en dukkha ‘, dan, Kālāmas, moet jy hulle laat vaar. ‘ Daar is dus gesê
dat dit in ag geneem word.
Gaan nie, Kālāmas, deur wat u gehoor het nie, of deur wat oorgedra is
[deur ‘n tradisie], of deur die algemene konsensus of deur wat in ‘n
versameling tekste oorgedra is nie, en ook nie op logiese redenasie, nie
op grond van afleiding, of deur besinning oor verskyning nie, of deur
ooreenstemming na oorpeinsing van gedagtes, en ook nie deur wat
waarskynlik lyk nie, en ook nie deur [die gedagte:] ‘The samaṇa is our
eerwed teacher’. Telkens, Kālāmas, weet u self: ‘Hierdie dhammas is
kusala, hierdie dhammas is anavajja, hierdie dhammas word deur die wyse
geprys, hierdie dhammas, wanneer hulle onderneem en uitgevoer word, lei
tot welsyn en sukha’, dan het Kālāmas dit bereik hulle, moet jy daarin
woon.
- Wat dink u, Kālāmas, as a · lobha binne ‘n individu ontstaan, ontstaan
dit dan vir sy welsyn of skade?
- Vir sy welsyn, bhante.
- En hierdie ongure mens, Kālāmas, sy citta word nie oorwin nie, nie
deur lobha oorheers nie, vernietig nie die lewe nie, neem nie wat nie
gegee word nie, gaan nie na die vrou van ‘n ander nie, praat nie vals
nie en vra nie ander om dieselfde te doen, dit is vir sy langtermyn
welsyn en sukha.
- Inderdaad, bhante.
- Wat dink u, Kālāmas, as ‘n dosa binne ‘n individu ontstaan, ontstaan
dit dan vir sy welsyn of skade?
- Vir sy welsyn, bhante.
- En hierdie onversetlike persoon, Kālāmas, sy citta word nie oorwin
nie, nie deur lobha oorheers nie, vernietig nie die lewe nie, neem nie
wat nie gegee word nie, gaan nie na die vrou van ‘n ander nie, praat nie
vals nie en vra nie ander om dieselfde te doen, dit is vir sy
langtermyn welsyn en sukha.
- Inderdaad, bhante.
- Wat dink u, Kālāmas, as daar ‘n moha binne ‘n individu ontstaan,
ontstaan dit dan vir sy welsyn of skade?
- Vir sy welsyn, bhante.
- En hierdie onbedoelde persoon, Kālāmas, sy citta word nie oorwin nie,
nie deur lobha oorheers nie, vernietig nie die lewe nie, neem nie wat
nie gegee word nie, gaan nie na die vrou van ‘n ander nie, praat nie
vals nie en vra nie ander om dieselfde te doen, dit is vir sy langtermyn
welsyn en sukha.
- Inderdaad, bhante.
- Wat dink jy, Kālāmas, is dit dhammas kusala of akusala?
- Kusala, bhante.
- Sāvajja of anavajja?
- Anavajja, bhante.
- Word veroordeel deur wyse of geprys deur wyse?
- Geprys deur die wyse, bhante.
- As dit onderneem en uitgevoer word, lei dit tot skade en sukha, of
nie? Hoe is dit in hierdie geval?
- As dit onderneem en uitgevoer word, lei dit tot welsyn en sukha. So is
dit in hierdie geval.
- Dit, Kālāmas, is wat ek gesê het: “Gaan nie, Kālāmas, deur wat u
gehoor het gesê, of deur wat oorgedra word [deur ‘n tradisie], of deur
die algemene konsensus of deur wat oorgelewer is nie in ‘n versameling
tekste, nie op grond van logiese beredenering nie, ook nie op grond van
afleiding, of deur besinning oor verskyning nie, ook nie deur ooreenkoms
na oorweging van gedagtes nie, en ook nie deur wat waarskynlik lyk nie,
en ook nie deur [die gedagte:] ‘The samaṇa is ons eerbiedige onderwyser
‘. Wanneer Kālāmas u self weet:’ Hierdie dhammas is kusala, hierdie
dhammas is anavajja, hierdie dhammas word deur die wyse geprys, hierdie
dhammas, wanneer dit aangepak en uitgevoer word, lei tot welsyn en sukha
‘, dan, Kālāmas, as u dit bereik het, moet u daarin woon. ‘ Daar is dus
gesê dat dit in ag geneem word.
So ‘n ariya · sāvaka, Kālāmas, dus sonder abhijjhā, sonder byāpāda,
onbeduidend, sampajāna, (konsekwent) sata, woon dwarsdeur een rigting
met ‘n citta deurtrek met metta, net soos die tweede, net so die derde,
net so die vierde; so bo, onder, dwars, oral en in elke opsig, woon hy
die hele wêreld deur met ‘n citta deurtrek van metta, oorvloedig,
uitgebreid, grensloos, sonder vyandigheid, sonder slegte wil.
Hy woon dwarsdeur een rigting met ‘n citta deurdrenk met karu ,ā, net so
die tweede, eweneens die derde, eweneens die vierde; so bo, onder,
dwars, oral en in elke opsig, woon hy deur die hele wêreld met ‘n citta
deurdrenk met karuṇā, oorvloedig, uitgebreid, grensloos, sonder
vyandigheid, sonder slegte wil.
Hy
woon deur een rigting met ‘n citta deurdrenk met muditā, net so die
tweede, eweneens die derde, net so die vierde; so bo, onder, dwars, oral
en in elke opsig, woon hy die hele wêreld deur met ‘n citta deurdrenk
met muditā, oorvloedig, uitgebreid, grensloos, sonder vyandigheid,
sonder slegte wil.
Hy woon dwarsdeur een rigting met ‘n citta deurdrenk met upekkhā, net so
die tweede, eweneens die derde, eweneens die vierde; so bo, onder,
dwars, oral en in elke opsig, woon hy deur die hele wêreld met ‘n citta
deurtrek van upekkhā, oorvloedig, uitgebreid, grensloos, sonder
vyandigheid, sonder slegte wil.
So ‘n ariya · sāvaka, Kālāmas, met ‘n verstand wat dus onhostiel is, ‘n
verstand wat so onwelvoeglik is, ‘n verstand wat so onbesmet is, met ‘n
verstand wat so suiwer is, het vier vertroue gekry in die sigbare orde
van verskynsels:
‘As daar ‘n ander wêreld is, is daar ‘n vrug en gevolg van kamma wat
tereg en verkeerd uitgevoer word, dan sal ek, na die dood, na die dood
weer opstaan in ‘n goeie bestemming, ‘n toestand van geluk’: dit is
die eerste vertroue wat hy gekry het.
‘En as daar geen ander wêreld is nie, is daar geen vrug of ‘n resultaat
van kamma wat reg en verkeerd uitgevoer word nie, dan sien ek in die
sigbare volgorde van verskynsels na myself sonder vyandigheid, sonder
slegte wil, sonder probleme, gelukkig’: dit is die tweede vertroue wat
hy gekry het.
‘En as daar ‘n pa is wat sy doener betref, is ek nie van plan om ‘n pa
te hê nie. As hy nie pāpa kamma gedoen het nie, hoe sou dukkha my raak?
‘: Dit is die derde vertroue wat hy verkry.
‘En as pāpa nie sy doener tref nie, dan sien ek myself in beide opsigte
rein’: dit is die vierde vertroue wat hy verkry.
So ‘n ariya · sāvaka, Kālāmas, met ‘n gedagte wat dus ongehoorsaam is,
met ‘n verstand wat so onwillig is, met ‘n verstand wat so onbesmet is,
met ‘n verstand wat so suiwer is, het hierdie vier vertroue in die
sigbare orde van verskynsels verwerf.
- So is dit, Bhagavā, so is dit, sugata! So ‘n ariya · sāvaka, Bhante,
met ‘n verstand wat dus onheilspellend is, ‘n verstand wat so onwettig
is, ‘n verstand wat so onbesmet is en ‘n verstand wat so suiwer is, het
vier vertroue in die sigbare orde van verskynsels gekry:
‘As daar ‘n ander wêreld is, is daar ‘n vrug en gevolg van kamma wat
tereg en verkeerd uitgevoer word, dan sal ek, na die dood, na die dood
weer opstaan in ‘n goeie bestemming, ‘n toestand van geluk’: dit is
die eerste vertroue wat hy gekry het.
‘En as daar geen ander wêreld is nie, is daar geen vrug of ‘n resultaat
van kamma wat reg en verkeerd uitgevoer word nie, dan sien ek in die
sigbare volgorde van verskynsels na myself sonder vyandigheid, sonder
slegte wil, sonder probleme, gelukkig’: dit is die tweede vertroue wat
hy gekry het.
‘En as daar ‘n pa is wat sy doener betref, is ek nie van plan om ‘n pa
te hê nie. As hy nie pāpa kamma gedoen het nie, hoe sou dukkha my raak?
‘: Dit is die derde vertroue wat hy verkry.
‘En as pāpa nie sy doener tref nie, beskou ek my in beide opsigte as
suiwer’: dit is die vierde vertroue wat hy verkry.
So ‘n ariya · sāvaka, Bhante, met ‘n verstand wat so onostiel is, ‘n
verstand wat so onwettig is, met ‘n verstand wat so onbesmet is, met ‘n
verstand wat so suiwer is, het hierdie vier vertroue in die sigbare orde
van verskynsels verkry.
Uitstekend, Bhante, uitstekend, Bhante! Net soos Bhante, as ‘n mens
regop stel wat omgekeer is, of om te ontdek wat verborge is, of om die
weg te wys vir iemand wat verkeerd is, of om ‘n olielamp in die
duisternis te hou, [dink:] ‘Diegene wat sal oë sigbare vorms sien ‘; op
dieselfde manier is die Dhamma op verskillende maniere deur die Bhagavā
geopenbaar. Dus, ons, Bhante, gaan skuil na die Bhagavā, na die Dhamma
en na die saṅgha van bhikkhus. Laat die Bhagavā, Bhante, ons erken as
upāsakas wat van vandag af lewenslank gaan skuil het.
1. anussava: [anu + sava] (lett: wat saam gehoor / geleer word, wat
ooreenstem met wat gehoor / geleer is) - ‘mondelinge tradisie’ (B.
Bodhi) - ‘verslae’ (as B. ) - ‘wat verkry is deur herhaalde verhoor’
(Soma Thera). B. Bodhi skryf daaroor: “algemeen verstaan dit die
Vediese tradisie, wat volgens die Brahmane ontstaan het met die Primal
Godheid en mondeling oorgelewer is deur opeenvolgende generasies.”
Die term word duidelik gebruik met die betekenis van ‘verslag’ in MN 68:
Hier, Anuruddha, hoor ‘n bhikkhu: ‘Die bhikkhu met die naam so-en-so is
dood; die Bhagavā het verklaar dat hy in (finale) kennis gevestig was. ‘
En hy het daardie eerbiedwaardige self gesien of hy het die berig
gehoor: ‘Die eerbiedwaardige se deug was dus
Op MN 76 word dit as sinonieme gegee itihitiha · parampara en piṭaka ·
sampada (’wat dogmaties oorgedra is’, ‘wat in ‘n versameling tekste
oorgedra is’), wat beide verwys na tradisies (sien die volgende
aantekeninge).
Dit lyk dus asof die woord anussava eerder in hierdie geval in die sin
van ‘lore / tradition’ gebruik word:
..
‘n sekere onderwyser is iemand wat deur ‘n oorlewering / tradisie gaan,
wat ‘n oorlewering / tradisie neem vir die waarheid. Hy leer ‘n dhamma
in ooreenstemming met wat hy gehoor het, deur wat dogmaties oorgedra is,
deur wat in ‘n versameling tekste oorgelewer is.
In die konteks van die Kālāma Sutta, gegewe die feit dat die luisteraars
onderlinge weersprekende leerstellings gehoor het, sou dit redelik
logies wees dat die eerste uitdrukking direk daarna sou verwys, dus ‘wat
u gehoor het gesê’ blyk ‘n bevredigende weergawe te wees .
2. paramparā: [para + para] (lett: ‘verder-verder’, of ‘’n ander-een’
dws die een na die ander, opeenvolgende) - ‘geslag van die onderrig’ (B.
Bodhi) - legendes (as B .) - tradisie (Soma Th.). B. Bodhi skryf
daaroor: ‘’ lineage ‘, beteken tradisie in die algemeen, ‘n ononderbroke
opeenvolging van leringe of onderwysers.’ Dit is egter miskien nie so
eenvoudig nie.
Dit is uiteraard ‘n idiomatiese uitdrukking, wat nie juis
vanselfsprekend is nie, wat blykbaar redelik los van betekenis is en ‘n
relatiewe groot paneel aanhangers aanvaar. As voorbeeld vind ons bāhā ·
paramparāya in die Pārājika van die Vinaya Pitaka, en dit beteken ‘arm
in arm’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
baie vroue, wat ‘n sekere bhikkhu styf omring het, het hom arm in arm
langs gery.
Parampara · bhojana · sikkhāpada is een van die Pātimokkha-reëls en
verwys na ‘n ‘buite-draai / ekstra maaltyd’, wat as B. soos volg
saamgevat word: ‘Die term buite-draai-ete dek twee soorte situasies: ‘N
Bhikkhu is uitgenooi na ‘n maaltyd wat uit een van die vyf stapelvoedsel
bestaan, maar dan gaan een van hulle (1) na ‘n ander ete wat uit een
van die vyf stapelvoedsel bestaan, terselfdertyd as die maaltyd waarna
hy oorspronklik genooi is; of (2) ‘n stapelvoedsel eet voordat u na die
maaltyd gaan. ‘
In die Parivāra van die Vinaya beteken die woord ācariya · paramparā
uiteraard ‘geslag van onderwysers’, maar dit kan tot relatief laat
literatuur behoort.
Op MN 83 beteken ‘paramparā caturāsītirājasahassāni’ ‘84000
opeenvolgende konings’ (al lyk dit ook of hierdie sutta relatief laat
is).
En op MN 95 en 99, met betrekking tot die vediese gesange, word gesê:
onder die brahman-sieners van die verlede, die skeppers van die gesange,
die komponiste van die gesange, daardie antieke gesange, gesing,
herhaal, & versamel, wat brahmane tans nog sing, steeds sing,
herhaal wat gesê is, herhaal wat gepraat is , dws ..
Net asof (..) daar ‘n lêer van blinde mans aan mekaar sou wees: die
eerste sien nie, die middelste nie en die laaste nie.
Die woord word dus hier duidelik gebruik met verwysing na ‘n mondelinge
tradisie van blinde herhaling. Dit bewys dat daar wel grond is vir die
bogenoemde bewering van B. Bodhi, en die interpretasie van paramparā as
‘n leerstelling wat deur ‘n ‘geslag’ kom.
Ons vind ook (soos in MN 76) die verbinding itihitiha · parampara, wat
gewoonlik ook geassosieer word met anussava en piadaaka · sampada (’wat
dofmaties oorgedra is’, ‘wat in ‘n versameling tekste oorgedra is’), en
dit blyk dat die eenvoudige parampara wat ons hier het, ‘n verkorting
van hierdie term is.
Die reduplikasie itih · itiha (’so-dus’) verwys blykbaar na dogmatisme
(’so is dit inderdaad!’), Wat ooreenstem met vroeë eksegese: in die
Cūḷaniddesa van die Khuddaka Nikāya (Nc 106), in ‘n verduideliking van
die uitdrukking ’sabbaṃ taṃ itihītiha’ (alles wat itihītiha is) word al
die bepalings van hierdie gedeelte aangehaal (itikirāya paramparāya
ens.), en die volgende verduideliking word bygevoeg: ‘na sāmaṃ
sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsū’ onderrig
sonder om dit self te ervaar, sonder om dit persoonlik vas te stel).
Volgens die vroeë eksegese, en met inagneming van die voorbeelde in MN
95 en 99, kan itih · itiha · param · para dus beteken ‘wat dogmaties
oorgedra is’. En aangesien die reduplikasieparamina die idee van oordrag
blyk te beklemtoon, sal dit in ons geval sinvol wees om dit weer te gee
as ‘wat oorgedra is [deur ‘n tradisie]’.
3. iti · kira: [iti + kira] (lett: ‘dus sal u sekerlik verwag’) -
‘hoorsê’ (B. Bodhi) - tradisie (as B.) - gerug (Soma Th.). B. Bodhi
skryf daaroor: ‘Hearsay’ (of ‘verslag’; itikarā) beteken miskien
algemene mening of algemene konsensus ‘, maar ons kan let op die
verkeerde spelling van die woord wat ‘n bron van verwarring kan wees.
Hierdie woord kom in geen ander konteks voor nie, dus sit ons met ‘n
semantiese analise en raaiskote. ‘Algemene konsensus’ blyk sinvol te
wees.
4.
piṭakasampadāna: [piṭaka + sampadāna] - ‘’n versameling skrifte’ (B.
Bodhi) - skrif (as B.) - ‘wat is in ‘n skrif’ (Soma Th.). B. Bodhi skryf
daaroor: ‘’ ‘n versameling skrifte ‘(piṭaka-sampadā) beteken elke
versameling godsdienstige tekste wat as onfeilbaar beskou word.’ Die
term is redelik vanselfsprekend. Gegewe die volgorde van die woorde in
hierdie verbinding, lyk dit egter asof die klem eerder op die laaste
val. En gegewe die feit dat die kennis op daardie tydstip mondelings
oorgedra is (’die Skrif’ lyk dus nie heeltemal gepas nie), lyk die
weergawe ‘wat in ‘n versameling tekste oorgedra is’ meer bevredigend.
5. takka · hetu: logiese redenasie (B. Bodhi) - logiese vermoede (As B.)
- vermoed (Soma Th.). Die verbinding self kom nie in ‘n ander konteks
voor nie, dus sit ons weer met ‘n semantiese ontleding. Takka beteken
‘gedagte, besinning, redenasie, logika of bottermelk’. In DN 1 en MN 76
word die woorde takkī, en daardeur takka, soos volg verduidelik:
.. ‘n sekere [individu] is ‘n redenaar, ‘n ondersoeker. Hy leer ‘n
dhamma wat deur redenering / logiese denke uitgehamer word, en
navolgingslyne volg soos dit by hom opkom.
Dus lyk dit asof takka bevredigend weergegee word deur ‘redenasie /
logiese denke’. Hetu, in verbindings, kan beteken ‘vanweë–, ter wille
van–, as gevolg van–, as gevolg van–’, ens. Uiteindelik kan takka ·
hetu weergegee word deur ‘op grond van logiese redenasie ‘.
6. naya · hetu: afleidende redenasie (B. Bodhi) - afleiding (as B.) -
aksioma (Soma Th.). Weereens kom die verbinding self in geen ander
konteks voor nie. Naya kom van nayati (= neti), wat beteken ‘lei, lei,
voer, neem, wegneem’, of ‘om ‘n gevolgtrekking te maak, verstaan, neem
as’. Die uitdrukking ‘nayaṃ neti’ beteken ‘om ‘n gevolgtrekking te
maak’. Dit lyk asof Naya · hetu bevredigend weergegee word deur ‘op
grond van afleiding’.
7. ākāra · parivitakka: besinning oor redes, beredeneerde besinning (B.
Bodhi) - analogieë (as B.) - besondere redenasie (Soma Th.). Ākāra het
‘n groot paneel van betekenisse: ’staat, toestand, eiendom, kwaliteit,
attribuut, teken, voorkoms, vorm, weg, modus, manier, rede, grond,
rekening’. Dit lyk asof ‘voorkoms’ beter by die konteks pas as ‘redes’.
In daardie geval sou ākāra · parivitakka ‘nadenke oor voorkoms’ beteken
en sou dit verwys na teorieë soos die oerknalteorie, wat gebaseer is op
waarnemings van die skynbare evolusie van die skynbare heelal.
8. diṭṭhi · nijjhāna · kkhanti: aanvaarding van ‘n siening nadat jy
daaroor nagedink het (B. Bodhi) - ooreenkoms deur middel van nadenke (As
B.) - vooroordeel teenoor ‘n idee waaroor nagedink is [lyk nie
heeltemal gepas nie] Soma Th.). Nijjhāna · kkhanti is ‘n stawing van die
uitdrukking ‘nijjhānaṃ khamati’. Die beste manier om dit te verstaan,
is om te sien in watter kontekste dit elders voorkom:
SN 25.1
Die oog .. die verstand is onbestendig, veranderlik, veranderbaar. (…)
Iemand wat, nadat hy met ‘n bietjie onderskeidingspeinsie nagedink het,
aanvaar het dat hierdie verskynsels so is, word ‘n Dhamma-volgeling
genoem.
SN 55.24
Die dhammas wat deur die Tathāgata verkondig word, word na goedkeuring
deur hom goedgekeur met ‘n bietjie onderskeidingsvermoë.
Dit is dus duidelik dat nijjhāna · kkhanti verwys na ‘n intellektuele
aanvaarding wat die matige toepassing van paññā behels, maar wat nog nie
genoeg is om tot ‘n definitiewe gevolgtrekking te kom nie. Kyk na die
voorbeeld van die olifantvoetspore wat in MN 27 gegee word. Dit lyk dus
asof ‘instemming na oorpeinsing’ ‘n gepaste weergawe vir diṭṭhi ·
nijjhāna · kkhanti is.
9. bhabba · rūpatā: die skynbare bekwaamheid van ‘n spreker (B. Bodhi) -
waarskynlikheid (as B.) - ‘n ander se skynvermoë (Soma Th.). B. Bodhi
en Soma Th. volg eenvoudig die Aṭṭhakathā (ouer kommentaar). Die
Aṭṭhakathā noem dat ‘n spreker ‘n bhikkhu is, maar dit pas nie in die
konteks van die Kālāmas nie (wat askette van verskillende oorsprong
gesien het), en daar is geen sprake van enige spreker in hierdie
uitdrukking nie. Die term verskyn net een keer op Ud 70, in ‘n baie
obskure vers (’mohasambandhano loko, bhabbarūpova dissati’), waarvan dit
moeilik is om enige duidelike gevolgtrekking te maak, des te meer dat
die Aṭṭhakathā dit eerder as ‘bhavarūpova’ beskou. .
Bhabba beteken ‘bekwaam, bekwaam, geskik vir, moontlik’, en word meestal
in laasgenoemde sin gebruik. Rūpatā beteken ‘voorkoms, ooreenstemming,
ooreenstemming’. Twee weergawes pas blykbaar in die konteks: ‘wat lyk
moontlik’, ‘wat lyk waarskynlik’. Dit kan byvoorbeeld verwys na die
keuse van die beste weergawe vir ‘n vertaling.
Vertaal uit die Pali deur Thanissaro Bhikkhu.
Toegang tot Insig, 1 Julie 2010.
——— oOo ———
Gepubliseer as ‘n geskenk van Dhamma, wat gratis versprei moet word.
Gebruiksvoorwaardes: U mag hierdie werk in enige medium kopieer,
herformateer, herdruk, herpubliseer en herverdeel, met dien verstande
dat: (1) u slegs sulke eksemplare, ens. Gratis beskikbaar stel; (2) u
duidelik aantoon dat afgeleide instrumente (insluitend vertalings) van
hierdie werk afgelei is; en (3) neem u die volledige teks hiervan in
AN 3.66 -
Kesamutti [aka Kālāmā] Sutta
- Për Kālāmas të Kesamutti -
Kështu kam dëgjuar:
Në një rast, Bhagavā, duke udhëtuar në një turne midis Kosalans me një
sagë të madhe bhikkhus, arriti në një qytet të Kālāmas të quajtur
Kesamutti. Kështu që Kālāmas-të e Kesamutti dëgjuan: ‘Samaṇa Gotama,
bho, djali i Sakyasve i cili ka dalë nga familja Sakyan, duke udhëtuar
në një turne midis Kosalans me një sagë të madhe të bhikkhus, ka arritur
në Kesamutti. Dhe është ai Gotama i nderuar, për të cilin është
përhapur një reputacion kaq i mirë: “me siguri, ai është një Bhagavā,
një arahant, me të drejtë dhe plotësisht i zgjuar, i kryer në vijjā dhe
sjellje [i mirë], duke ecur mirë, duke njohur botën, të patejkalueshmin
udhëheqës i personave për t’u zbutur, mësues i devave dhe njerëzve, një
Buda, një Bhagavā. Ai e bën të njohur këtë botë me devat e saj, me Māras
e saj, me Brahmas e saj, me samaṇas dhe brahmins, [këtë] brez me
sunduesit dhe popujt , duke e provuar veten abhiññā. Ai mëson Dhammën, e
cila është e dobishme në fillim, e dobishme në mes, e dobishme në fund,
me kuptimin [e djathtë] dhe me frazën [e djathtë]; ai zbulon
brahmacariya e cila është plotësisht e përsosur dhe i paster “. Dhe të
shohësh një arahant të tillë do të ishte fitimprurëse. ‘
Kështu që Kālāmas-të e Kesamutti iu afruan Bhagavā-it; pasi u afruan,
disa prej tyre respektuan Bhagavha-në dhe u ulën në njërën anë; disa
prej tyre shkëmbyen përshëndetje miqësore me Bhagavā dhe, pasi shkëmbyen
përshëndetje miqësore dhe një bisedë të përzemërt, u ulën në njërën
anë; disa prej tyre ngritën duart e bashkuara për përshëndetje për në
Bhagavā dhe u ulën në njërën anë; disa prej tyre njoftuan emrin dhe
klanin e tyre dhe u ulën në njërën anë. Të ulur në njërën anë, Kālāmas
të Kesamutti i thanë Bhagavā:
- Ka, bhante, samaja dhe brahmanë që vijnë në Kesamutti. Ata shpjegojnë
dhe lartësojnë doktrinën e tyre, por ata përçmojnë, përçmojnë, trajtojnë
me përbuzje dhe rrëzojnë doktrinat e të tjerëve. Pastaj, bhante, disa
samama dhe brahmanë të tjerë vijnë në Kesamutti. Ata gjithashtu
shpjegojnë dhe lartësojnë doktrinën e tyre dhe ata i përçmojnë,
përçmojnë, trajtojnë me përbuzje dhe rrëzojnë doktrinat e të tjerëve.
Për shkak të kësaj, bhante, ka për ne hutim dhe vicikicchā: ‘Cili, pra,
nga këta samaja dhe brahmanë të nderuar thotë të vërtetën dhe që flasin
në mënyrë të rreme?’
- Sigurisht, Kālāmas, ti je i hutuar, sigurisht që po dyshon. Vicikicchā
ka lindur tek ju për shkak të një çështje shqetësuese. Mos shko, o
Kālāmas, nga ato që ke dëgjuar të thuash, as nga ato që janë transmetuar
[nga një traditë], as nga konsensusi i përgjithshëm, as nga ato që janë
paraqitur në një koleksion të teksteve, ose në bazë të arsyetimi
logjik, as në bazë të konkluzionit, as nga reflektimi në paraqitje, as
nga marrëveshja pas mendimit të mendimeve, as nga ajo që duket e
mundshme, as nga [mendimi:] ‘Samaṇa është mësuesi ynë i nderuar’
Kurdoherë që, Kālāmas, ju e dini vetë: ‘Këto dhamma janë akusala, këto
dhamma janë sāvajja, këto dhammas censurohen nga të mençurit, këto dama,
kur ndërmerren dhe kryhen, çojnë në dëm dhe dukka’, atëherë, Kālāmas,
braktisin ato.
- Çfarë mendoni, Kālāmas, kur loba lind brenda një individi, a lind për
mirëqenien e tij apo dëmin e tij?
- Për dëmin e tij, bhante.
- Dhe ky person lakmitar, Kālāmas, citta e tij duke u kapërcyer, i
mundur nga lobha, shkatërron jetën, merr atë që nuk është dhënë, shkon
te gruaja e tjetrit, flet në mënyrë të gabuar dhe i bën të tjerët të
bëjnë të njëjtën gjë, e cila është për afatin e tij dëm dhe dukkha.
- Në të vërtetë, bhante.
- Çfarë mendoni, Kālāmas, kur dosa lind brenda një individi, a lind për
mirëqenien e tij apo dëmin e tij?
- Për dëmin e tij, bhante.
- Dhe ky person neveritës, Kālāmas, citta e tij duke u kapërcyer, i
mundur nga dosa, shkatërron jetën, merr atë që nuk është dhënë, shkon te
gruaja e tjetrit, flet në mënyrë të rreme dhe i bën të tjerët të bëjnë
të njëjtën gjë, e cila është për afatin e tij dëm dhe dukkha.
- Në të vërtetë, bhante.
- Çfarë mendoni, Kālāmas, kur moha lind brenda një individi, a lind për
mirëqenien e tij apo dëmin e tij?
- Për dëmin e tij, bhante.
- Dhe ky person i mashtruar, Kālāmas, citta e tij duke u kapërcyer, i
mundur nga dosa, shkatërron jetën, merr atë që nuk është dhënë, shkon te
gruaja e tjetrit, flet në mënyrë të rreme dhe i bën të tjerët të bëjnë
të njëjtën gjë, e cila është për afatin e tij dëm dhe dukkha.
- Në të vërtetë, bhante.
- Pra, çfarë mendoni, Kālāmas, a janë këto dhamma kusala apo akusala?
- Akusala, bhante.
- Sāvajja apo anavajja?
- Sāvajja, bhante.
- Censuruar nga të mençurit apo të lavdëruar nga të mençurit?
- Censuruar nga të mençurit, bhante.
- Nëse ndërmerren dhe kryhen, ato çojnë në dëm dhe dukka, apo jo? Si
është në këtë rast?
- Nëse ndërmerren dhe kryhen, ato çojnë në dëm dhe dukka. Kështu është
në këtë rast.
-
Kjo, Kālāmas, është ajo që thashë: “Mos shko, o Kālāmas, nga ato që ke
dëgjuar të thuash, as nga ato që janë transmetuar [nga një traditë], as
nga konsensusi i përgjithshëm, as nga ato që janë dhënë në një koleksion
tekstesh, as në bazë të arsyetimit logjik, as në bazë të konkluzionit,
as duke reflektuar në dukje, as me marrëveshje pas mendimit të
pikëpamjeve, as nga ajo që duket e mundshme, as nga [mendimi:] ‘The
samaṇa është mësuesi ynë i nderuar “. Kurdoherë që, Kālāmas, ju e dini
vetë:” Këto dhamma janë akusala, këto dama janë sāvajja, këto dama janë
censuruar nga të mençurit, këto dama, kur ndërmerren dhe kryhen, çojnë
në dëm dhe dukka “, atëherë, Kālāmas, duhet t’i braktisësh ata “. Kështu
është thënë, është thënë duke marrë parasysh këtë.
Mos shko, o Kālāmas, nga ato që ke dëgjuar të thuash, as nga ato që janë
transmetuar [nga një traditë], as nga konsensusi i përgjithshëm, as nga
ato që janë paraqitur në një koleksion të teksteve, ose në bazë të
arsyetimi logjik, as në bazë të konkluzionit, as nga reflektimi në
paraqitje, as nga marrëveshja pas mendimit të mendimeve, as nga ajo që
duket e mundshme, as nga [mendimi:] ‘Samaṇa është mësuesi ynë i nderuar’
Kurdoherë që, Kālāmas, ju e dini vetë: ‘Këto dhamma janë kusala, këto
dhammas janë anavajja, këto dhamma vlerësohen nga të mençurit, këto
dama, kur ndërmerren dhe kryhen, çojnë në mirëqenie dhe sukha’, atëherë,
Kālāmas, duke arritur ata, ju duhet të banoni në to.
- Çfarë mendoni, Kālāmas, kur a · lobha lind brenda një individi, a lind
për mirëqenien e tij apo dëmin e tij?
- Për mirëqenien e tij, bhante.
- Dhe ky person i pangopur, Kālāmas, citta e tij që nuk kapërcehet, nuk
mbizotërohet nga lobha, nuk shkatërron jetën, nuk merr atë që nuk është
dhënë, nuk shkon te gruaja e tjetrit, nuk flet në mënyrë të gabuar dhe
nuk e nxit të tjerët të bëjnë të njëjtën gjë, që është për mirëqenien e
tij afatgjatë dhe sukanë.
- Në të vërtetë, bhante.
- Çfarë mendoni, Kālāmas, kur një dosa lind brenda një individi, a lind
për mirëqenien e tij apo dëmin e tij?
- Për mirëqenien e tij, bhante.
- Dhe ky person i palëkundur, Kālāmas, citta e tij nuk po kapërcehet,
nuk mbizotërohet nga lobha, nuk shkatërron jetën, nuk merr atë që nuk
është dhënë, nuk shkon te gruaja e tjetrit, nuk flet në mënyrë të gabuar
dhe nuk nxit të tjerët të bëjnë të njëjtën gjë, që është për mirëqenien
e tij afatgjatë dhe sukanë.
- Në të vërtetë, bhante.
- Çfarë mendoni, Kālāmas, kur a · moha lind brenda një individi, a lind
për mirëqenien e tij apo dëmin e tij?
- Për mirëqenien e tij, bhante.
- Dhe ky person i padënuar, Kālāmas, citta e tij nuk po kapërcehet, nuk
mbizotërohet nga lobha, nuk shkatërron jetën, nuk merr atë që nuk është
dhënë, nuk shkon te gruaja e tjetrit, nuk flet në mënyrë të gabuar dhe
nuk e nxit të tjerët të bëjnë të njëjtën gjë, që është për mirëqenien e
tij afatgjatë dhe sukanë.
- Në të vërtetë, bhante.
- Pra, çfarë mendoni, Kālāmas, a janë këto dhamma kusala apo akusala?
- Kusala, bhante.
- Sāvajja apo anavajja?
- Anavajja, bhante.
- Censuruar nga të mençurit apo të lavdëruar nga të mençurit?
- Lëvduar nga të mençurit, bhante.
- Nëse ndërmerren dhe kryhen, ato çojnë në dëm dhe sukha, apo jo? Si
është në këtë rast?
- Nëse ndërmerren dhe kryhen, ato çojnë në mirëqenie dhe sukha. Kështu
është në këtë rast.
- Kjo, Kālāmas, është ajo që thashë: “Mos shko, o Kālāmas, nga ato që ke
dëgjuar të thuash, as nga ato që janë transmetuar [nga një traditë], as
nga konsensusi i përgjithshëm, as nga ato që janë dhënë në një
koleksion tekstesh, as në bazë të arsyetimit logjik, as në bazë të
konkluzionit, as duke reflektuar në dukje, as me marrëveshje pas
mendimit të pikëpamjeve, as nga ajo që duket e mundshme, as nga
[mendimi:] ‘The samaṇa është mësuesi ynë i nderuar “. Kurdoherë që,
Kālāmas, ju e dini vetë:” Këto dhamma janë kusala, këto dhamma janë
anavajja, këto dhamma vlerësohen nga të mençurit, këto dama, kur
ndërmerren dhe kryhen, çojnë në mirëqenie dhe sukha “, atëherë, Kālāmas,
pasi të keni arritur tek ata, ju duhet të banoni në ta “. Kështu është
thënë, është thënë duke marrë parasysh këtë.
Një ariya · svaka e tillë, Kālāmas, pra pa abhijjhā, pa byāp ,da, i pa
zhvlerësuar, sampajāna, (vazhdimisht) sata, banon duke përshkuar një
drejtim me një citta të mbarsur me mettā, po kështu i dyti, po kështu i
treti, po kështu i katërti; pra sipër, poshtë, në mënyrë transversale,
kudo dhe në çdo aspekt, ai banon duke përshkuar të gjithë botën me një
citta të mbarsur me mettā, të bollshme, të gjerë, të pakufishme, pa
armiqësi, pa keqdashje.
Ai banon duke përshkuar një drejtim me një citta të mbarsur me karuṇā,
po kështu e dyta, po kështu e treta, po kështu e katërta; pra sipër,
poshtë, në mënyrë të tërthortë, kudo dhe në çdo aspekt, ai banon duke
përshkuar të gjithë botën me një citta të mbarsur me karuṇā, të
bollshëm, të gjerë, të pakufishëm, pa armiqësi, pa vullnet të keq.
Ai
banon duke përshkuar një drejtim me një citta të mbarsur me muditā, po
kështu e dyta, po kështu e treta, po ashtu e katërta; pra sipër, poshtë,
në mënyrë të tërthortë, kudo dhe në çdo aspekt, ai banon duke përshkuar
të gjithë botën me një citta të mbarsur me muditā, të bollshëm, të
gjerë, të pakufishëm, pa armiqësi, pa vullnet të keq.
Ai banon duke përshkuar një drejtim me një citta të mbushur me upekkhā,
po kështu e dyta, po kështu e treta, po kështu e katërta; pra sipër,
poshtë, në mënyrë të tërthortë, kudo dhe në çdo aspekt, ai banon duke
përshkuar të gjithë botën me një citta të mbarsur me upekkhā, të
bollshme, të gjerë, të pakufishme, pa armiqësi, pa keqdashje.
Një ariya · svaka e tillë, Kāl Suchmas, duke pasur një mendje kaq të
paqëndrueshme, duke pasur një mendje kaq jomalente, duke pasur një
mendje në mënyrë të paqëndrueshme, duke pasur një mendje kaq të pastër,
ka fituar katër besime në rendin e dukshëm të fenomeneve:
‘Nëse ka një botë tjetër, ka një fryt dhe rezultat të kamës të kryer në
mënyrë të drejtë dhe të gabuar, atëherë në copëtimin e trupit, pas
vdekjes, unë do të ringjallem në një destinacion të mirë, një gjendje
lumturie’: kjo është besimin e parë që ka fituar.
‘Dhe nëse nuk ka një botë tjetër, nuk ka asnjë fryt as rezultat të kamës
të kryer në mënyrë të drejtë dhe të gabuar, atëherë në rendin e dukshëm
të fenomeneve unë kujdesem për veten time pa armiqësi, pa keqdashje, pa
telashe, të lumtur’: kjo është besimi i dytë që ka fituar.
‘Dhe nëse pāpa i bie bërësit të saj, unë nuk kam ndërmend ndonjë pāpa.
Duke mos bërë pāpa kamma, si do të më prekte dukkha? ‘: Ky është besimi i
tretë që ai ka fituar.
‘Dhe nëse pāpa nuk i bie bërësit të saj, atëherë unë e shoh veten të
pastër në të dy aspektet’: ky është besimi i katërt që ai ka fituar.
Një ariya · svaka e tillë, Kālāmas, duke pasur një mendje kaq të
paqëndrueshme, duke pasur një mendje në këtë mënyrë jomalevilente, duke
pasur një mendje kështu të paqëndrueshme, duke pasur një mendje kaq të
pastër, ka fituar këto katër besime në rendin e dukshëm të fenomeneve.
- Kështu është, Bhagavā, kështu është, Sugata! Një ariya · svaka e
tillë, Bhante, duke pasur një mendje kaq të paqëndrueshme, duke pasur
një mendje kaq jomalevalente, duke pasur një mendje kështu të
paqëndrueshme, duke pasur një mendje kaq të pastër, ka fituar katër
besime në rendin e dukshëm të fenomeneve:
‘Nëse ka një botë tjetër, ka një fryt dhe rezultat të kamës të kryer në
mënyrë të drejtë dhe të gabuar, atëherë në copëtimin e trupit, pas
vdekjes, unë do të ringjallem në një destinacion të mirë, një gjendje
lumturie’: kjo është besimin e parë që ka fituar.
‘Dhe nëse nuk ka një botë tjetër, nuk ka asnjë fryt as rezultat të kamës
të kryer në mënyrë të drejtë dhe të gabuar, atëherë në rendin e dukshëm
të fenomeneve unë kujdesem për veten time pa armiqësi, pa keqdashje, pa
telashe, të lumtur’: kjo është besimi i dytë që ka fituar.
‘Dhe nëse pāpa i bie bërësit të saj, unë nuk kam ndërmend ndonjë pāpa.
Duke mos bërë pāpa kamma, si do të më prekte dukkha? ‘: Ky është besimi i
tretë që ai ka fituar.
‘Dhe nëse pāpa nuk i bie bërësit të saj, atëherë unë e konsideroj veten
të pastër në të dy aspektet’: ky është besimi i katërt që ai ka fituar.
Një ariya · svaka e tillë, Bhante, duke pasur një mendje kaq jo të
ndrojtur, duke pasur një mendje kaq jomalente, duke pasur një mendje
kështu të paqëndrueshme, duke pasur një mendje kaq të pastër, i ka
fituar këto katër besime në rendin e dukshëm të fenomeneve.
E shkëlqyeshme, Bhante, e shkëlqyer, Bhante! Ashtu si, Bhante, nëse
dikush do të vendoste në këmbë atë që u përmbys, ose për të zbuluar atë
që ishte fshehur, ose për t’i treguar rrugën atij që gabonte, ose për të
mbajtur një llambë vaji në errësirë, [duke menduar:] ‘Ata që sytë do të
shohin forma të dukshme ‘; në të njëjtën mënyrë, Dhamma është zbuluar
nga Bhagavā në mënyra të ndryshme. Kështu që ne, Bhante, shkojmë për
strehim në Bhagavā, në Dhamma dhe në sa togha të bhikkhus. Le Bhagavā,
Bhante, të na pranojë si upāsakas që janë strehuar nga sot e tutje, për
jetën.
1. anussava: [anu + sava] (ndezur: çfarë dëgjohet / mësohet së bashku,
çfarë është në përputhje me atë që është dëgjuar / mësuar) - ‘traditë
gojore’ (B. Bodhi) - ‘raporte’ (Than. B. ) - ‘ajo që është fituar nga
dëgjimi i përsëritur’ (Soma Thera). B. Bodhi shkruan për të:
“përgjithësisht kuptohet se i referohej traditës Vedike, e cila, sipas
Brahmanëve, kishte origjinën me Hyjninë Primal dhe ishte dhënë gojarisht
përmes brezave të njëpasnjëshëm”.
Termi është përdorur qartë me kuptimin e ‘raportit’ në MN 68:
Këtu, Anuruddha, një bhikkhu dëgjon: ‘Bhikkhu me emrin filani ka vdekur;
është deklaruar nga Bhagavā se ai është krijuar në njohuri
(përfundimtare). ‘ Dhe ai e ka parë vetë atë të nderuar ose e ka dëgjuar
raportin: virt Kështu ishte virtyti i atij të nderuari
Në MN 76 janë dhënë si sinonime itihitiha · parampara dhe piṭaka ·
sampada (’ajo që është transmetuar në mënyrë dogmatike’, ‘ajo që është
dorëzuar në një koleksion tekstesh’), të dyja u referohen traditave
(shih shënimet vijuese).
Pra, duket se fjala anussava përdoret më tepër në këtë rast në kuptimin e
‘diturisë / traditës’:
..
një mësues i caktuar është ai që shkon pas një historie / tradite, i
cili merr një histori / traditë për të vërtetën. Ai mëson një dhammë në
përputhje me atë që ka dëgjuar, përmes asaj që është transmetuar në
mënyrë dogmatike, përmes asaj që është dhënë në një koleksion të
teksteve.
Në kontekstin e Kālāma Sutta, duke pasur parasysh faktin se dëgjuesit
kanë dëgjuar doktrina reciprokisht të kundërta, do të ishte mjaft
logjike që shprehja e parë t’i referohej drejtpërdrejt asaj, kështu që
‘ajo që keni dëgjuar të thuhet’ duket të jetë një interpretim i
kënaqshëm .
2. paramparā: [para + para] (ndriçuar: ‘më tej-më tej’, ose
‘tjetri-tjetri’ dmth. Njëri pas tjetrit, i njëpasnjëshëm) - ‘linja e
mësimdhënies’ (B. Bodhi) - legjenda (Than. B .) - traditë (Soma Th.). B.
Bodhi shkruan për këtë: “‘prejardhja’, nënkupton traditën në
përgjithësi, një vazhdimësi të pandërprerë të mësimeve ose mësuesve”.
Sidoqoftë, mund të mos jetë aq e thjeshtë.
Obviousshtë padyshim një shprehje idiomatike, e cila nuk është
saktësisht e vetëshpjegueshme, e cila duket të jetë mjaft e lirë në
kuptim dhe të pranojë një panel relativisht të madh kontekstesh. Si
shembull, ne e gjejmë Bahá · paramparāya në Pārājika të Vinaya Pitaka,
dhe kjo do të thotë ‘krah për krah’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya nesuṃ.
shumë gra, pasi kishin rrethuar fort një farë bhikkhu, e çuan krah për
krah.
Parampara · bhojana · sikkhāpada është një nga rregullat e Pātimokkha
dhe i referohet një ‘vakti jashtë radhe / shtesë’, të cilin Than B. e
përmbledh si më poshtë: “Termi vakt jashtë radhe mbulon dy lloje
situatash: Një bhikkhu është ftuar në një vakt që përbëhet nga ndonjë
nga pesë ushqimet kryesore, por më pas ose (1) shkon diku tjetër dhe ha
një vakt tjetër të përbërë nga ndonjë prej pesë ushqimeve kryesore në të
njëjtën kohë me vaktin në të cilin ai ishte ftuar fillimisht; ose (2)
ha një ushqim kryesor para se të shkojë në vakt “.
Në Parivāra të Vinaya, fjala ācariya · paramparā do të thotë qartë
‘prejardhja e mësuesve’, por kjo mund t’i përkasë letërsisë relativisht
të vonë.
Në MN 83 ‘paramparā caturāsītirājasahassāni’ do të thotë ‘84000 mbretër
të njëpasnjëshëm’ (edhe pse kjo sutta duket të jetë me origjinë
relativisht të vonë).
Dhe në MN 95 dhe 99, në lidhje me himnet vedike, thuhet:
midis shikuesve brahmanë të së kaluarës, krijuesit e himneve,
kompozitorët e himneve, ato himne antike, të kënduara, të përsëritura
dhe të mbledhura, të cilat brahmanët aktualisht këndojnë akoma, ende
këndojnë, duke përsëritur ato që u thanë, duke përsëritur ato që u folën
, dmth ..
Ashtu sikur (..) do të kishte një skedar burrash të verbër të
bashkangjitur me njëri-tjetrin: i pari nuk sheh, i mesmi nuk sheh dhe i
fundit nuk sheh.
Pra, fjala përdoret qartë këtu duke iu referuar një tradite gojore të
përsëritjes së verbër. Kjo dëshmon se ka vërtet një bazë për pohimin e
lartpërmendur të B. Bodhi, dhe interpretimin e paramparā si një mësim që
vjen përmes një ‘linje gjaku’.
Ne gjithashtu gjejmë (si në MN 76) përbërjen itihitiha · parampara, e
cila gjithashtu shoqërohet zakonisht me anussava dhe piṭaka · sampada
(’çfarë është transmetuar në mënyrë dofmatike’, ‘çfarë është dorëzuar në
një koleksion tekstesh’), dhe duket se parampara e thjeshtë që kemi
këtu është një shkurtim i këtij termi.
Reduktimi itih · itiha (’kështu-kështu’) duket se i referohet
dogmatizmit (’kështu me të vërtetë është!’), I cili do të ishte në
përputhje me shpjegimin e hershëm: në Cūḷaniddesa të Khuddaka Nikāya (Nc
106), në një shpjegim të shprehjes ’sabbaṃ taṃ itihītiha’ (gjithçka që
është itihītiha) citohen të gjitha termat e këtij pasazhi (itikirāya
paramparāya etj.), dhe shtohet shpjegimi vijues: ‘na sāmaṃ
sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsū’ (ata shpjeguan
mësimdhënie pa e provuar vetë, pa e konstatuar personalisht).
Pra, sipas exegezës së hershme, dhe duke mbajtur parasysh shembujt e
gjetur në MN 95 dhe 99, itihitihamparapara mund të nënkuptojë ‘atë që
është transmetuar në mënyrë dogmatike’. Dhe meqenëse parafjala e
ri-kopjimit duket se thekson idenë e transmetimit, do të kishte kuptim
në rastin tonë ta paraqisnim atë si ‘ajo që është transmetuar [nga një
traditë] “.
3. iti · kira: [iti + kira] (ndriçuar: ‘kështu me siguri / dikush do të
priste’) - ‘thashetheme’ (B. Bodhi) - traditë (Than. B.) - thashetheme
(Soma Th.). B. Bodhi shkruan në lidhje me të: ‘”Dëgjimi” (ose “raporti”;
itikarā) mund të nënkuptojë mendim popullor ose konsensus të
përgjithshëm “, por ne mund të vërejmë drejtshkrimin e gabuar të fjalës
që mund të jetë një burim konfuzioni. Kjo fjalë nuk shfaqet në ndonjë
kontekst tjetër, kështu që na mbetet një analizë semantike dhe
hamendësime. ‘Konsensusi i përgjithshëm’ duket se ka kuptim.
4.
piṭakasampadāna: [piṭaka + sampadāna] - ‘një koleksion i shkrimeve të
shenjta’ (B. Bodhi) - shkrimi i shenjtë (Than. B.) - ‘çfarë ka në një
shkrim të shenjtë’ (Soma Th.). B. Bodhi shkruan për këtë: “‘një
koleksion i shkrimeve të shenjta’ (piṭaka-sampadā) nënkupton çdo
koleksion të teksteve fetare të konsideruara si të pagabueshme”. Termi
është mjaft i vetë-shpjegueshëm. Sidoqoftë, duke pasur parasysh
renditjen e fjalëve në këtë përbërje, theksi duket se është më tepër tek
i fundit. Dhe duke pasur parasysh faktin se në atë kohë njohuritë u
transmetuan gojarisht (kështu që ’shkrimi i shenjtë’ nuk duket mjaft i
përshtatshëm), interpretimi ‘ajo që është paraqitur në një koleksion
tekstesh’ duket më e kënaqshme.
5. takka · hetu: arsyetim logjik (B. Bodhi) - hamendje logjike (Than.
B.) - supozim (Soma Th.). Vetë përbërja nuk shfaqet në ndonjë kontekst
tjetër, kështu që përsëri na mbetet një analizë semantike. Takka do të
thotë ‘mendim, reflektim, arsyetim, logjikë ose qumësht gjalpë’. Në DN 1
dhe MN 76, fjalët takkī, dhe kështu takka, shpjegohen si më poshtë:
.. një [individ] i caktuar është arsyetues, hetues. Ai mëson një dhamma
të përgatitur nga arsyetimi / të menduarit logjik, duke ndjekur linjat e
hetimit ndërsa i ndodhin.
Pra, takka duket se jepet në mënyrë të kënaqshme nga ‘arsyetimi /
mendimi logjik’. Hetu, në përbërje, mund të thotë ‘për llogari të–, për
hir të–, për shkak të -, si pasojë e–’ ‘etj. Kështu që më në fund
takka · hetu mund të jepet nga’ në bazë të logjikës arsyetimi ‘.
6. naya · hetu: arsyetimi përfundimtar (B. Bodhi) - konkluzion (Than.
B.) - aksiomë (Soma Th.). Edhe një herë, vetë përbërja nuk shfaqet në
ndonjë kontekst tjetër. Naya vjen nga nayati (= neti), që do të thotë
‘të udhëheqësh, të udhëheqësh, të sjellësh, të marrësh, të mbartësh (të
marrësh me vete)’, ose ‘të nxjerrësh (një përfundim), të kuptosh, të
marrësh si’. Shprehja ‘nayaṃ neti’ do të thotë ‘të nxjerrësh një
përfundim’. Naya · hetu duket se është dhënë në mënyrë të kënaqshme nga
‘në bazë të konkluzionit’.
7. ākāra · parivitakka: reflektim mbi arsyet, reflektim i arsyetuar (B.
Bodhi) - analogji (Than. B.) - arsyetim i veçantë (Soma Th.). Ākāra ka
një panel mjaft të madh kuptimesh: ‘gjendja, gjendja, vetia, cilësia,
atributi, shenja, pamja, forma, mënyra, mënyra, mënyra, mënyra, arsyeja,
baza, llogaria’. ‘Pamja’ duket se i përshtatet kontekstit më mirë sesa
‘arsyeve’. Në atë rast, ākāra · parivitakka do të thoshte ‘reflektim mbi
paraqitjen’ dhe do t’u referohej teorive të tilla si teoria e
shpërthimit të madh, e cila bazohet në vëzhgimet e evolucionit në dukje
të universit të dukshëm.
8. diṭṭhi ·nijjhāna · khanti: pranimi i një pikëpamje pasi të mendohet
për të (B. Bodhi) - marrëveshje përmes mendimeve të menduara (Than. B.) -
paragjykim ndaj një nocioni që është menduar [nuk duket mjaft i
përshtatshëm] ( Soma Th.). Nijjhāna · kkhanti është një përmbajtje e
shprehjes ‘nijjhānaṃ khamati’. Mënyra më e mirë për ta kuptuar është të
shohësh se në cilat kontekste shfaqet diku tjetër:
SN 25.1
Syri .. mendja është e paqëndrueshme, e ndryshueshme, e ndryshueshme.
(…) Ai që, pasi mediton me një modicum të aftësisë së dallimit, ka
pranuar që këto fenomene të jenë në këtë mënyrë quhet një pasues i
Dhammës ..
SN 55.24
Dhammat e proklamuara nga Tathāgata miratohen nga ai pas ekzaminimit me
një modicum të aftësisë dalluese.
Pra, është e qartë se nijjhāna · kkhanti i referohet një pranimi
intelektual që përfshin një zbatim të moderuar të paññā, por që nuk
mjafton ende për të arritur në një përfundim të prerë. Shikoni
shembullin e gjurmëve të elefantit të dhënë në MN 27. Prandaj,
‘marrëveshja pasi mendoni për pikëpamjet’ duket se është një interpretim
i përshtatshëm për dihihijanjhanna kkhanti.
9. bhabba · rūpatā: aftësia në dukje e një folësi (B. Bodhi) -
probabiliteti (Than. B.) - aftësia në dukje e tjetrit (Soma Th.). B.
Bodhi dhe Soma Th. thjesht ndiqni Aṭṭhakathā (komentin e vjetër).
Aṭṭhakathā, përmend një folës si bhikkhu, por kjo nuk i përshtatet
kontekstit të Kālāmas (të cilët kanë parë asketikë me origjinë të
ndryshme), dhe nuk përmendet asnjë folës në këtë shprehje. Termi shfaqet
vetëm një herë në Ud 70, në një varg shumë të errët (’mohasambandhano
loko, bhabbarūpova dissati’) nga i cili është e vështirë të nxjerrësh
ndonjë përfundim të qartë, aq më tepër që Aṭṭhakathā duket se e merr atë
më tepër si ‘bhavarūpova’ .
Bhabba do të thotë ‘i aftë, i aftë, i përshtatshëm për të jetë e
mundur’, dhe përdoret kryesisht në kuptimin e fundit. Rūpatā do të thotë
‘paraqitje, pajtueshmëri, konformitet’. Dy paraqitje duket se i
përshtaten kontekstit: ‘çfarë duket e mundur’, ‘çfarë duket e mundshme’.
Kjo mund t’i referohet për shembull zgjedhjes së interpretimit më
adekuat për një përkthim.
Përkthyer nga Pali nga Thanissaro Bhikkhu.
Qasja në Insight, 1 korrik 2010.
——— oOo ———
Botuar si një dhuratë e Dhamma, për t’u shpërndarë falas.
Kushtet e përdorimit: Ju mund ta kopjoni, riformatoni, ribotoni,
ribotoni dhe shpërndani këtë vepër në cilindo medium, me kusht që: (1)
të bëni në dispozicion vetëm kopje të tilla, etj; (2) ju tregoni qartë
se çdo derivat i kësaj vepre (përfshirë përkthimet) rrjedhin nga ky
dokument burimor; dhe (3) ju përfshini tekstin e plotë
Workshop ‘Buddha: The Story of a Christian-Muslim Saint’
Workshop
In
July 2017, AGYA Members Bilal Orfali and Kirill Dmitriev brought
together academics from different disciplines to discuss the
peregrination of the biography of Gautama Buddha in time, space and
imagination.
The Christian-Muslim Adaptation of the Buddha
Once
upon a time there lived a prince. His father, the king, wanted him to
succeed as ruler of the kingdom. But as astrologers predicted that the
prince might turn to religion, the king shielded his son from religious
teachings and from knowledge of human suffering. Despite being isolated
and surrounded by luxury and pleasure, the prince finally learned the
truth, became renunciant and in the end a great spiritual figure.
This
narrative is recognizable to most Buddhists as a retelling of the life
story of Gautama Buddha. Ultimately based on the life story of Buddha,
the legend has traveled in time, space and language, providing the
prototype for the Islamic story of Bilawhar wa-Budasif and the Christian
legend of Barlaam and Josaphat. In the Christian legend, the prince is
named Josaphat (or Josafat, Iosaf, Iodasaph). His virtue lies in
converting his father’s kingdom to Christianity and living as a
Christian ascetic with his teacher, Barlaam (or Barlam, Varlaam).
Tracing the Legend through Space
In
their Tandem Project AGYA Members Bilal Orfali and Kirill Dmitriev got
on a research journey to track the travel route of the sacred tale of
these two saints: In Rome they studied several relevant (middle Persian
and Arabic) manuscripts in the Vatican Library. In Moscow and Saint
Petersburg they used the manuscript libraries and researched the
liturgical and musical tradition of the story of Josafat and Barlam in
its Slavonic transmission. Moreover they visited the Assumption
Cathedral within the Kremlin Museum in Moscow to study icons and wall
paintings of Varlaam and Iosaf there. They shared their results with
other experts at a workshop in Meteora in Greece. There, they brought
together scholars from the fields of philology, iranology and art
history to look at the legend of Barlaam and Iodasaph on different
textual, artistic, theological, performative and interpretive aspects.
The
workshop venue was right below the famous monastery dedicated to
Barlaam that rests on a monolithic rock pillar in the Greek mountains.
The focus of the workshop lied on a comprehensive study of the Legend of
Barlaam and Josaphat not merely as a text transmitted in various
linguistic contexts, but as a phenomenon of cultural history crossing
boundaries and transcending identities of multiple ethnic, religious,
and artistic systems.
The
workshop participants agreed that due to the missionary aspect of the
text, describing mystical knowledge and the persecution of religious
minorities, the legend was primarily appealing to marginalized faiths
instead of dogmatic state religions. Therefore, the early Arabic and
Christian versions were created in Ismaili Muslim Culture and in
Muslim-ruled Georgia – and not, for example, in mainstream Sunni Islam.
The Search for the Oldest Text Source
In
presentations and discussions, the experts approached the topic from
different angles. While there is a rich history of oral transmissions of
the legend of Barlaam throughout different cultural settings, the
workshop concentrated on analyzing the written versions. Iranologist
Andrea Piras (University of Bologna, Italy) opened the conversation by
discussing his research of a stemma to trace the text’s versions trough
time, analyzing the Manichaean transmission, a gnostic religion of the
early Middle Ages. While he agreed that it had little direct influence
on the later Arabic and Greek texts, he nevertheless stressed the value
of the Central Asian life of the story more generally for understanding
the missionary and didactic aspects of the text in later incarnations.
Alexey
Muraviev (National Research University Higher School of Economics,
Moscow) argued for the possibility of a Christianized Arabic predecessor
to the Georgian version – a point that was controversial discussed by
the other participants. Arabist Isabel Toral-Niehoff (Freie Universität
Berlin, Germany) concentrated her work on the extant Arabic versions of
the text in the search for the oldest Arabic source. She rejected
orientalist Daniel Gimaret’s claim of his edition to resemble the oldest
non-Christian, non-Muslim precursor of all other versions. She pointed
out that the manuscripts upon which Gimaret based his text were
primarily of the 19th century and stemmed from the Ismaili tradition in
Bombay. While this does not rule out their preserving older elements of
the text, it does make it less likely, particularly given the degree to
which the text was changed by copyists in other versions. Toral-Niehoff
summarized that we must conclude the picture is complicated and we do
not presently have the oldest Arabic version in any definitive form’.
Following Dr. Toral-Niehoff’s talk, the Christian Arabic version –
clearly a translation of the Greek text – was discussed, observing the
extremely high quality of language, in contrast to many other Christian
Arabic religious texts.
Tracing the Legend through Art
Art
historian Francesca Tagliatesta (Université Paris 3 Sorbonne Nouvelle,
France) approached the story from a visual rather than textual
perspective. She focused on the depiction of several episodes from the
story in medieval Italian frescoes and mosaics, to see which versions of
the story they are based on and how people understood these images in
their respective epochs. For example, she examined the symbol of the
“three living and three dead,” representing the worthlessness of the
worldly life compared to enlightenment and afterlife, to demonstrate how
an originally Buddhist story could spread with ease throughout
Christendom.
Outlook: a Detailed Comparison of Texts
In
a final round led by AGYA member Kirill Dmitriev, the workshop
participants discussed how to integrate new perspectives into the
traditionally philological discussion of the story. All participants
agreed that an episode-by-episode comparison of the various versions,
tracking the small changes of dialogue and plot, might reveal new
information about the process of transformation across various versions
of the story. AGYA member Bilal Orfali summarized: ‘The literary complex
known as the Legend of Barlaam and Josaphat is a remarkable document of
the history of contacts between civilizations. It mocked all boundaries
and enjoyed a popularity attained perhaps by no other legend. Like all
good stories, it has something to teach. We hope to continue our
exploration in future workshops that tackle different aspects of the
story from different angles, the aim is to learn about how similar we
humans are, how different, but also why and how this happened.’
Members in Charge
Kirill Dmitriev
Arabic Studies
University of St Andrews School of Modern Languages
visit profile>
Bilal Orfali
Arabic & Islamic Studies
American University of Beirut Faculty of Arts and Sciences Department of Arabic and Near Eastern Languages
The Arab-German Young Academy of Sciences and Humanities (AGYA)
at the Berlin-Brandenburg Academy of Sciences and Humanities
Jägerstr. 22–23
10117 Berlin/Germany
Contact
+49 30 20370-669
agya[at]bbaw.de
Social Media
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AGYA-Intranet
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كَلَامَةٌ سَطَتَةٌ تَرْشِيدٌ فِي الْفُصْحَى- اللغة العربية الفصحى
https://www.buddha-vacana.org/sutta/anguttara/03/an03-066.html
AN 3.66 -
كيساموتي [المعروف أيضًا باسم كالاما] سوتا
- إلى كالامات كيساموتي -
وهكذا سمعت:
في إحدى المرات ، وصل البهاغافا ، الذين كانوا يسافرون في جولة بين الكوسلانيين مع saṅgha كبير من bhikkhus ، إلى بلدة Kesamutti تسمى Kesamutti. لذلك سمع كالامات كيساموتي: “ ساما غوتاما ، بهو ، ابن السكايا الذي خرج من عائلة ساكيان ، يسافر في جولة بين الكوسلانيين مع ساغا كبيرة من البيك خوس ، قد وصل إلى كيساموتي. وهذا هو جوتاما الموقر ، الذي انتشرت عنه مثل هذه السمعة الطيبة: “بالتأكيد ، إنه بهاجافا ، أراانت ، مستيقظ تمامًا وبحق ، وإنجاز في فيجا و [حسن] السلوك ، حسن الأداء ، يعرف العالم ، ما لا يضاهى زعيم الأشخاص المراد ترويضهم ، معلم الديفا والبشر ، بوذا ، البهاغافا. لقد جعل هذا العالم معروفًا بديفاسها ، بماراسها ، براهماها ، مع الساميات والبراهمين ، [هذا] الجيل مع الحكام والشعوب ، بعد أن جرب نفسه أبينيا. إنه يعلم Dhamma وهو أمر مفيد في البداية ، مفيد في الوسط ، مفيد في النهاية ، بالمعنى [الصحيح] ومع الصياغة [اليمنى] ؛ يكشف عن البراهمكاريا التي هي مثالية تمامًا و نقي.” ورؤية مثل هذا العراف سيكون مربحًا.
لذا اقترب كالامات كيساموتي من البهاغافا ؛ بعد أن اقتربوا ، احترم بعضهم البهاغافا وجلسوا إلى جانب واحد ؛ تبادل بعضهم التحيات الودية مع البهاغافا ، وبعد تبادل التحيات الودية والحوارات الودية ، جلسوا إلى جانب واحد ؛ رفع بعضهم أيديهم المشتركة في التحية على البهاغافا وجلسوا إلى جانب واحد ؛ أعلن بعضهم عن اسمهم وعشيرتهم وجلسوا إلى جانب واحد. جالسًا على جانب واحد ، قال كالامات كيساموتي للبهاغافا:
- هناك bhante و samaṇas و brahmans الذين يأتون إلى كيساموتي. إنهم يشرحون ويمجدون عقيدتهم الخاصة ، لكنهم يستخفون ، ويحتقرون ، ويعاملون بازدراء ويفندون مذاهب الآخرين. ثم ، بهانت ، يأتي بعض الساما والبراهمة الآخرين إلى كيساموتي. هم أيضًا يشرحون ويمجدون عقيدتهم الخاصة ، ويحتقرون ويحتقرون ويعاملون بازدراء ويفندون مذاهب الآخرين. بسبب ذلك ، هناك حيرة بالنسبة لنا ، bhante ، و vicikicchā: “أي ثم ، من هؤلاء السامايات والبراهمين الموقرين يقول الحقيقة ، والتي تتكلم زورا؟”
- بالطبع يا كالامس ، أنت في حيرة ، بالطبع أنت متشكك. نشأت فيسيكيكشا فيك بسبب أمر محير. لا تمضي يا كالامس بما سمعته ولا بما نقلته ولا بالإجماع العام ولا بما ورد في مجموعة من النصوص ولا على أساس من: التفكير المنطقي ، ولا على أساس الاستدلال ، ولا عن طريق التفكير في المظاهر ، ولا بالاتفاق بعد التأمل في الآراء ، ولا بما يبدو محتملاً ، ولا بواسطة [الفكر:] “السماعة هي معلمنا الموقر”. كلما عرفتم يا كالامات بأنفسكم: “ هذه الدماسات أكوسالا ، هذه الدماسات هي سواجا ، هذه الداما موبخة من قبل الحكماء ، هذه الداما ، عند القيام بها وتنفيذها ، تؤدي إلى الأذى والدخان ‘’ ، إذن ، كالامس ، يجب عليك التخلي عنهم.
- ما رأيك ، كالامات ، عندما تنشأ اللوبحة داخل الفرد ، هل ينشأ من أجل مصلحته أو ضرره؟
- لضرره ، bhante.
- وهذا الشخص الجشع ، كالامس ، سيطرته التي تغلب عليها اللوبحة ، يدمر الحياة ، ويأخذ ما لم يُعطى ، ويذهب إلى زوجة آخر ، ويتحدث كذباً ، ويحث الآخرين على فعل الشيء نفسه ، وهو أمر طويل الأمد. الأذى و dukkha.
- في الواقع ، بهانت.
- ما رأيك ، كالامات ، عندما تنشأ الدوسة في الفرد ، هل تنشأ لمصلحته أو لضرره؟
- لضرره ، bhante.
- وهذا الشخص البغيض ، كالامس ، سيطرته التي يتغلب عليها دوسا ، يدمر الحياة ، ويأخذ ما لا يُعطى ، ويذهب إلى زوجة آخر ، ويتكلم كذبًا ، ويحث الآخرين على فعل الشيء نفسه ، وهو أمر طويل الأمد. الأذى و dukkha.
- في الواقع ، بهانت.
- ما رأيك ، كالامات ، عندما ينشأ الموها داخل الفرد ، هل ينشأ من أجل مصلحته أو ضرره؟
- لضرره ، bhante.
- وهذا الشخص المخدوع ، كالامات ، يتغلب عليه الدوسة ، يدمر الحياة ، ويأخذ ما لا يُعطى ، ويذهب إلى زوجة الآخر ، ويتكلم كذبًا ، ويحث الآخرين على فعل الشيء نفسه ، وهو أمر طويل الأمد. الأذى و dukkha.
- في الواقع ، بهانت.
- إذن ما رأيك ، كالامات ، هل هذه dhammas kusala أو akusala؟
- أكوسالا ، بهانت.
- Sāvajja أو anavajja؟
- Sāvajja ، bhante.
- اللوم من الحكماء أم الثناء على الحكيم؟
- اللوم من قبل الحكيم ، bhante.
- إذا نفذت ونفذت فإنها تؤدي إلى الأذى والدوخة أم لا؟ كيف الحال في هذه الحالة؟
- إذا تم القيام بها وتنفيذها فإنها تؤدي إلى الأذى والدوخة. هكذا هو في هذه الحالة.
- هذا كلامس ما قلته: لا تذهبوا يا كالامس بما سمعتموه ولا بما نقل ولا بالإجماع ولا بما ورد. في مجموعة من النصوص ، ولا على أساس التفكير المنطقي ، ولا على أساس الاستدلال ، ولا من خلال التفكير في المظاهر ، ولا بالاتفاق بعد التأمل في الآراء ، ولا بما يبدو محتملاً ، ولا من خلال [الفكر:] هو معلمنا الموقر. ‘’ وكلما عرفتم ، كالامات ، بأنفسكم: “ هذه الداما هي أكوسالا ، هذه الداما هي ساجا ، هذه الداما موبخة من قبل الحكماء ، هذه الداما ، عند القيام بها وتنفيذها ، تؤدي إلى الأذى والدخان ‘’ ، إذن يا كالامس ، يجب أن تتخلى عنهم “. هكذا قيل قيل معتبرا ذلك.
لا تمضي يا كالامس بما سمعته ولا بما نقلته ولا بالإجماع العام ولا بما ورد في مجموعة من النصوص ولا على أساس من: التفكير المنطقي ، ولا على أساس الاستدلال ، ولا عن طريق التفكير في المظاهر ، ولا بالاتفاق بعد التأمل في الآراء ، ولا بما يبدو محتملاً ، ولا بواسطة [الفكر:] “السماعة هي معلمنا الموقر”. كلما عرفتم يا كالامات بأنفسكم: “ هذه الدماسات هي كسلة ، هذه الدماسات هي أنافاججا ، هذه الدماسات أمدح بها الحكماء ، هذه الدماات ، عندما يتم القيام بها وتنفيذها ، تؤدي إلى الرفاهية والسخاء ‘’. عليهم السكن فيها.
- ما رأيك ، كالامات ، عندما تنشأ اللوبحة داخل الفرد ، هل ينشأ من أجل مصلحته أو ضرره؟
- من أجل مصلحته ، بهانت.
- وهذا الشخص الفاسد ، كالامات ، لا يتغلب على جسده ، ولا يتغلب على اللوبها ، لا يدمر الحياة ، ولا يأخذ ما لا يُعطى ، ولا يذهب إلى زوجة الآخر ، ولا يتكلم زوراً ، ولا يدفع. على الآخرين أن يفعلوا الشيء نفسه ، وهذا من أجل رفاهيته طويلة الأمد وسخاء
- في الواقع ، بهانت.
- ما رأيك ، كالامات ، عندما ينشأ الدوسة داخل الفرد ، هل ينشأ من أجل مصلحته أو ضرره؟
- من أجل مصلحته ، بهانت.
- وهذا الشخص الذي لا يتزعزع ، كالامات ، سيته التي لا يتغلب عليها ، لا يتغلب عليها اللوبها ، لا يدمر الحياة ، لا يأخذ ما لا يُعطى ، لا يذهب إلى زوجة آخر ، لا يتكلم زوراً ، ولا يحث على الآخرين أن يفعلوا الشيء نفسه ، وهذا من أجل رفاهيته طويلة الأمد وسخاء
- في الواقع ، بهانت.
- ما رأيك ، كالامات ، عندما ينشأ الموها في الفرد ، هل ينشأ من أجل مصلحته أو ضرره؟
- من أجل مصلحته ، بهانت.
- وهذا الشخص الذي لا يخدع ، كالامس ، سيته التي لا يتغلب عليها ، لا يتغلب عليها اللوبها ، لا يدمر الحياة ، لا يأخذ ما لم يُعطى ، لا يذهب إلى زوجة غيره ، لا يتكلم كذبًا ، ولا يدفع. على الآخرين أن يفعلوا الشيء نفسه ، وهذا من أجل رفاهيته طويلة الأمد وسخاء
- في الواقع ، بهانت.
- إذن ما رأيك ، كالامات ، هل هذه dhammas kusala أو akusala؟
- كوسالا ، بهانت.
- Sāvajja أو anavajja؟
- Anavajja ، bhante.
- اللوم من الحكماء أم الثناء على الحكيم؟
- أثنى عليه الحكيم البهوتي.
- إذا تم القيام بهما يؤدي إلى الأذى والسخاء أم لا؟ كيف الحال في هذه الحالة؟
- إذا تم القيام بها وتنفيذها ، فإنها تؤدي إلى الرفاهية والسخاء. هكذا هو في هذه الحالة.
- هذا كلامس ما قلته: لا تذهبوا يا كالامس بما سمعتموه ولا بما نقل ولا بالإجماع ولا بما ورد. في مجموعة من النصوص ، ولا على أساس التفكير المنطقي ، ولا على أساس الاستدلال ، ولا من خلال التفكير في المظاهر ، ولا بالاتفاق بعد التأمل في الآراء ، ولا بما يبدو محتملاً ، ولا من خلال [الفكر:] هو معلمنا الموقر. فلما بلغهم كالامس سكن فيهم “. وهكذا قيل قيل بالنظر في ذلك.
مثل هذه الآريا السافاكا ، كالامات ، وبالتالي خالية من أبهيجها ، خالية من بيابادا ، غير مخادعة ، سامباجانا ، (باستمرار) ساتا ، يسكن في اتجاه واحد مع سيتا مشبع بالميتا ، وبالمثل الثاني ، وبالمثل الثالث ، وكذلك الرابع ؛ لذلك أعلاه ، في الأسفل ، بشكل مستعرض ، في كل مكان ومن جميع النواحي ، يسكن العالم بأسره مع سيتا مشبع بالميتا ، وفير ، واسع ، لا حدود له ، خالي من العداء ، وخالي من سوء النية.
يسكن في اتجاه واحد مع سيتا مشبعة بالكروا ، وكذلك الثاني ، وكذلك الثالث ، وكذلك الرابع ؛ لذلك أعلاه ، في الأسفل ، بشكل مستعرض ، في كل مكان ومن جميع النواحي ، يسكن في العالم بأسره مع سيتا مشبع بالكروا ، وفيرة ، واسعة ، لا حدود لها ، خالية من العداء ، خالية من سوء النية.
إنه يسكن في اتجاه واحد مع سيتا مشبعة بالموديتا ، وكذلك الثاني ، وكذلك الثالث ، وكذلك الرابع ؛ لذلك أعلاه ، في الأسفل ، بشكل عرضي ، في كل مكان ومن جميع النواحي ، يسكن في العالم بأسره مع سيتا مشبع بالمودتا ، وفير ، واسع ، لا حدود له ، خالي من العداء ، وخالي من سوء النية.
يسكن في اتجاه واحد مع سيتا مشبعة بالأوبكخا ، وكذلك الثاني ، وكذلك الثالث ، وكذلك الرابع ؛ لذلك أعلاه ، في الأسفل ، بشكل مستعرض ، في كل مكان ومن جميع النواحي ، يسكن في العالم بأسره مع سيتا مشبع بالأكخا ، وفيرة ، واسعة ، لا حدود لها ، خالية من العداء ، خالية من سوء النية.
مثل هذه الآريا سافاكا ، كالاماس ، التي لها عقل بهذا الشكل غير محايد ، ولها عقل غير مؤثر ، وعقل غير ملوث ، وعقل نقي ، قد اكتسب أربعة ثقة في الترتيب المرئي للظواهر:
“ إذا كان هناك عالم آخر ، فهناك ثمرة ونتيجة لأداء كاما بشكل صحيح وخطأ ، فعند تفكك الجسد ، بعد الموت ، سأقوم من جديد في مكان جيد ، حالة من السعادة ‘’: هذه هي الثقة الأولى التي اكتسبها.
“وإذا لم يكن هناك عالم آخر ، فلا ثمرة ولا نتيجة لأداء kamma بشكل صحيح وخطأ ، فعندئذ في الترتيب المرئي للظواهر أعتني بنفسي دون عداء ، بدون سوء نية ، بدون مشاكل ، سعيد”: هذا هو الثقة الثانية التي اكتسبها.
وإذا وقع بابا فاعله ، فأنا لا أنوي أي بابا. لم يفعل بابا كاما ، كيف يلمسني الدخا؟ ‘: هذه هي الثقة الثالثة التي اكتسبها.
“وإذا لم يصيب بابا الفاعل ، فأنا أرى نفسي نقيًا من كلا الجانبين”: هذه هي الثقة الرابعة التي يكتسبها.
مثل هذه الآريا سافاكا ، كالاماس ، التي تمتلك عقلًا بهذا الشكل غير محايد ، ولها عقل غير مؤثر ، وعقل غير ملوث ، وعقل نقي ، قد اكتسب هذه الثقة الأربعة في الترتيب المرئي للظواهر.
- هكذا هي ، بهاجافا ، سوغاتا! مثل هذه الآريا سافاكا ، Bhante ، التي لديها عقل غير عدائي ، لديها عقل غير حميم ، لديها عقل غير ملوث ، وعقل نقي ، قد اكتسب أربعة ثقة في الترتيب المرئي للظواهر:
“ إذا كان هناك عالم آخر ، فهناك ثمرة ونتيجة لأداء كاما بشكل صحيح وخطأ ، فعند تفكك الجسد ، بعد الموت ، سأقوم من جديد في مكان جيد ، حالة من السعادة ‘’: هذه هي الثقة الأولى التي اكتسبها.
“وإذا لم يكن هناك عالم آخر ، فلا ثمرة ولا نتيجة لأداء kamma بشكل صحيح وخطأ ، فعندئذ في الترتيب المرئي للظواهر أعتني بنفسي دون عداء ، بدون سوء نية ، بدون مشاكل ، سعيد”: هذا هو الثقة الثانية التي اكتسبها.
وإذا وقع بابا فاعله ، فأنا لا أنوي أي بابا. لم يفعل بابا كاما ، كيف يلمسني الدخا؟ ‘: هذه هي الثقة الثالثة التي اكتسبها.
“وإذا لم يصيب بابا الفاعل ، فأنا أعتبر نفسي طاهرًا من كلا الجانبين”: هذه هي الثقة الرابعة التي يكتسبها.
مثل هذه الآريا سافاكا ، Bhante ، التي تمتلك عقلًا غير عدائي ، لها عقل غير حميم ، لديها عقل غير ملوث ، عقل هكذا نقي ، قد اكتسبت هذه الثقة الأربعة في الترتيب المرئي للظواهر.
ممتاز ، بهانت ، ممتاز ، بهانت! تمامًا مثلما ، يا بهانت ، إذا كان على المرء أن يقيم ما تم قلبه ، أو يكشف ما كان مخفيًا ، أو يُظهر الطريق لمن كان مخطئًا ، أو يمسك مصباح زيت في الظلام ، [يفكر]: لها عيون سترى الأشكال المرئية ؛ بنفس الطريقة ، تم الكشف عن Dhamma من قبل Bhagavā بطرق مختلفة. لذلك نحن ، بهانت ، نذهب إلى البهاغافا ، إلى Dhamma وإلى saṅgha من bhikkhus. دع البهاغافا ، بهانت ، يعترفون بنا كأوباساكا بعد أن لجأوا من اليوم فصاعدًا إلى الحياة.
1. anussava: [anu + sava] (أشعل: ما يُسمع / تعلم على طول ، ما يتوافق مع ما تم سماعه / تعلمه) - “التقليد الشفهي” (B. Bodhi) - “التقارير” (Than. B. ) - “ما اكتسبته السمع المتكرر” (سوما ثيرا). يكتب B. Bodhi عن ذلك: “يُفهم عمومًا أنه يشير إلى التقليد الفيدى ، الذي ، وفقًا للبراهمين ، نشأ مع الإله البدائي وتم نقله شفهيًا عبر الأجيال المتعاقبة.”
يستخدم المصطلح بوضوح مع معنى “تقرير” في MN 68:
هنا ، أنورودا ، يسمع bhikkhu: “مات bhikkhu المسمى فلان ؛ أعلن البهاغافا أنه تأسس في المعرفة (النهائية). وقد رأى ذلك الموقر بنفسه أو سمع الخبر:
في MN 76 ترد كمرادفات itihitiha · parampara و piṭaka · sampada (”ما تم نقله بشكل عقائدي” ، “ما تم تسليمه في مجموعة من النصوص”) ، وكلاهما يشير إلى التقاليد (انظر الملاحظات التالية).
لذلك يبدو أن كلمة anussava تستخدم بالأحرى في هذه الحالة بمعنى “العلم / التقليد”:
.. المعلم المؤكّد هو الشخص الذي يسير وفقًا للتقاليد / التقليد ، ويأخذ العلم / التقليد من أجل الحقيقة. يعلِّم الضمة بما يتوافق مع ما سمعه ، من خلال ما نقل دوغماتياً ، من خلال ما ورد في مجموعة من النصوص.
في سياق الكلام السطا ، بالنظر إلى حقيقة أن المستمعين كانوا يسمعون عقائد متناقضة بشكل متبادل ، سيكون من المنطقي تمامًا أن يشير التعبير الأول إليها مباشرة ، لذا يبدو أن “ ما سمعته قلته ‘’ هو عرض مُرضٍ. .
2. بارامبارا: [فقرة + فقرة] (حرفًا: “أبعد من ذلك” ، أو “آخر - آخر” ، أي واحدًا تلو الآخر ، متتالي) - “نسب التدريس” (ب. بودي) - أساطير (ثان ب. .) - التقليد (سوما ث.). كتب ب. بودي حول هذا الموضوع: “النسب ، تشير إلى التقاليد بشكل عام ، خلافة متواصلة للتعاليم أو المعلمين”. ومع ذلك ، قد لا يكون الأمر بهذه البساطة.
من الواضح أنه تعبير اصطلاحي ، والذي لا يحتاج إلى شرح ذاتي على وجه التحديد ، والذي يبدو أنه فضفاض تمامًا في المعنى ويقبل مجموعة كبيرة نسبيًا من السياقات. على سبيل المثال ، نجد باهات بارامباريا في باراجيكا فينايا بيتاكا ، وهذا يعني “ذراعًا في ذراع” (Pr 282):
sambahulā itthiyo añataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
العديد من النساء ، بعد أن أحاطن بإحكام بخاخو معين ، قادوه على طول ذراعه.
Parampara · bhojana · sikkhāpada هي إحدى قواعد Pātimokkha وتشير إلى “وجبة خارج الدور / إضافية” ، والتي يلخصها ثان ب على النحو التالي: “مصطلح الوجبة غير المنتظمة يغطي نوعين من المواقف: تمت دعوة bhikkhu إلى وجبة تتكون من أي من الأطعمة الخمسة الأساسية ولكن بعد ذلك (1) يذهب إلى مكان آخر ويأكل وجبة أخرى تتكون من أي من الأطعمة الخمسة الأساسية في نفس وقت الوجبة التي دُعي إليها في الأصل ؛ أو (2) يأكل غذاءً أساسياً قبل الذهاب إلى الوجبة “.
في Parivāra of the Vinaya ، تعني كلمة ācariya · paramparā بوضوح “نسب المعلمين” ، ولكن هذا قد ينتمي إلى الأدب المتأخر نسبيًا.
في MN 83 ، تعني كلمة “paramparā caturāsītirājasahassāni” “84000 ملك متتالي” (على الرغم من أن هذه السوتا تبدو متأخرة نسبيًا أيضًا).
وفي MN 95 و 99 ، فيما يتعلق بالترانيم الفيدية ، يُقال:
بين رائي البراهمة في الماضي ، مؤلفو الترانيم ، مؤلفو الترانيم ، تلك الترانيم القديمة ، غنوا وكرروا وجمعوا ، ولا يزال البراهمة في الوقت الحاضر يغنون ، ولا يزالون يرددون ، ويكررون ما قيل ، ويكررون ما قيل ، بمعنى آخر..
تمامًا كما لو (..) سيكون هناك ملف من الرجال المكفوفين متصلين ببعضهم البعض: الأول لا يرى ، والوسط لا يرى ، والآخر لا يرى.
لذلك تم استخدام الكلمة هنا بوضوح مع الإشارة إلى التقليد الشفهي للتكرار الأعمى. هذا يثبت أن هناك بالفعل بعض الأساس لتأكيد ب. بودي المذكور أعلاه ، وتفسير بارامبارا كتعليم يأتي من خلال “النسب”.
نجد أيضًا (كما هو الحال في MN 76) المركب itihitiha · parampara ، والذي يرتبط عادةً أيضًا بـ anussava و piṭaka · sampada (”ما تم نقله بشكل دوفماتي” ، “ما تم تسليمه في مجموعة من النصوص”) ، ويبدو أن البارامبرا البسيط الذي لدينا هنا هو اختصار لهذا المصطلح.
يبدو أن إعادة المضاعفة itih · itiha (”هكذا وهكذا”) تشير إلى الدوغمائية (”هكذا هي بالفعل!”) ، والتي ستكون متسقة مع التفسير المبكر: في Cūḷaniddesa من Khuddaka Nikāya (Nc 106) ، في تفسير من تعبير ’sabbaṃ taṃ itihītiha’ (كل ما هو itihītiha) تم الاستشهاد بكل مصطلحات هذا المقطع (itikirāya paramparāya إلخ) ، ويضاف التفسير التالي: ‘na sāmaṃ sayamabhiñātaṃ na attapaccakkhaṃ dhammaṃ ya kathayiṃs التدريس دون أن يجربوه بأنفسهم ، دون التأكد منه شخصيًا).
لذلك وفقًا للتفسير المبكر ، ومع الأخذ في الاعتبار الأمثلة الموجودة في MN 95 و 99 ، يمكن أن تعني itih · itiha · param · para “ما تم نقله بشكل دوغماتي”. وبما أن بارامترات إعادة التكرار يبدو أنها تؤكد على فكرة الإرسال ، فمن المنطقي في حالتنا أن نجعلها “ما تم نقله [بواسطة تقليد]”.
3. iti · kira: [iti + kira] (أشعل: “هكذا بالتأكيد / يتوقع المرء”) - “إشاعات” (B. Bodhi) - تقليد (ثان. ب) - شائعة (Soma Th.). يكتب ب. بودي عن ذلك: “إشاعات” (أو “تقرير” ؛ إتيكارا) قد تعني رأيًا شعبيًا أو إجماعًا عامًا “، لكننا قد نلاحظ الخطأ الإملائي للكلمة الذي قد يكون مصدر ارتباك. لا تظهر هذه الكلمة في أي سياق آخر ، لذلك يتبقى لنا تحليل وتخمينات لغوية. يبدو أن “الإجماع العام” منطقي.
4. piṭakasampadāna: [piṭaka + sampadāna] - “مجموعة من الكتب المقدسة” (B. Bodhi) - كتاب مقدس (Than. B.) - “ما هو موجود في الكتاب المقدس” (Soma Th.). كتب ب. بودي عن ذلك: “تشير مجموعة الكتب المقدسة (piṭaka-sampadā) إلى أي مجموعة من النصوص الدينية تعتبر معصومة من الخطأ.” المصطلح واضح تماما. ومع ذلك ، نظرًا لترتيب الكلمات في هذا المركب ، يبدو أن التركيز يكون بالأحرى على الكلمة الأخيرة. وبالنظر إلى حقيقة أنه في ذلك الوقت تم نقل المعرفة شفهيًا (لذا فإن “الكتاب المقدس” لا يبدو مناسبًا تمامًا) ، فإن تقديم “ما تم تسليمه في مجموعة من النصوص” يبدو أكثر إرضاءً.
5. takka · hetu: التفكير المنطقي (B. Bodhi) - التخمين المنطقي (Than. B.) - تخمين (Soma Th.). لا يظهر المركب نفسه في أي سياق آخر ، لذلك يُترك لنا مرة أخرى التحليل الدلالي. Takka تعني “الفكر ، التفكير ، التفكير ، المنطق أو حليب الزبدة”. في DN 1 و MN 76 ، يتم شرح الكلمات takkī ، وبالتالي takka ، على النحو التالي:
.. مؤكد [الفرد] هو العقل ، المحقق. يعلم داما تم التوصل إليها من خلال التفكير المنطقي / المنطقي ، باتباع خطوط التحقيق كما تحدث له.
لذا يبدو أن التقى يتم تقديمه بشكل مرضٍ من خلال “التفكير المنطقي / المنطقي”. Hetu ، في المركبات ، قد تعني “على حساب - ، من أجل - ، بسبب - ، نتيجة لـ -” وما إلى ذلك. لذا في النهاية يمكن تقديم takka · hetu بواسطة “على أساس منطقي منطق’.
6. نايا · هيتو: الاستدلال الاستدلالي (بي بودي) - الاستدلال (ثان. ب) - البديهية (سوما ث.). مرة أخرى ، لا يظهر المركب نفسه في أي سياق آخر. تأتي كلمة نايا من نياتي (= neti) ، والتي تعني “القيادة ، أو التوجيه ، أو السلوك ، أو اتخاذ ، أو حمل (بعيدًا)” ، أو “استخلاص (استنتاج) ، أو فهم ، أو اعتبار”. تعبير “ناياو نيتي” يعني “التوصل إلى نتيجة”. يبدو أن نايا هيتو تم تقديمها بشكل مرضٍ من خلال “على أساس الاستدلال”.
7. ākāra · parivitakka: التفكير في الأسباب ، التفكير المنطقي (B. Bodhi) - المقارنات (Than. B.) - التفكير الخادع (Soma Th.). تحتوي آقرة على مجموعة كبيرة من المعاني: “الحالة ، الحالة ، الخاصية ، الجودة ، السمة ، الإشارة ، المظهر ، الشكل ، الطريقة ، الأسلوب ، الأسلوب ، السبب ، الأساس ، الحساب”. يبدو أن “المظهر” يناسب السياق بشكل أفضل من “الأسباب”. في هذه الحالة ، تعني كلمة ākāra · parivitakka “التفكير في المظاهر” ، وستشير إلى نظريات مثل نظرية الانفجار العظيم ، التي تستند إلى ملاحظات التطور الظاهري للكون الظاهر.
8. diṭṭhi · nijjhāna · kkhanti: قبول وجهة نظر بعد التأمل فيها (B. سوما ث). نجهانا خانتي هو إثبات لتعبير “nijjhāna khamati”. أفضل طريقة لفهمها هي معرفة السياقات التي تظهر في أي مكان آخر:
SN 25.1
العين .. العقل متقلب ومتغير وقابل للتغيير. (…] الشخص الذي ، بعد تأمل قليل من التمييز ، قبل أن هذه الظواهر بهذه الطريقة يسمى متابع Dhamma ..
SN 55.24.0
تمت الموافقة على dhammas التي أعلنها Tathāgata من قبله بعد فحصها بقليل من التمييز.
لذلك من الواضح أن nijjhāna · kkhanti يشير إلى القبول الفكري الذي يتضمن بعض التطبيق المعتدل للبانيا ، ولكن هذا ليس كافياً للوصول إلى نتيجة محددة. انظر إلى مثال آثار أقدام الفيل الواردة في MN 27. لذلك ، يبدو أن “الاتفاق بعد تأمل الآراء” هو عرض مناسب للديهي نجهانا خانتي.
9. bhabba · rūpatā: الكفاءة الظاهرية للمتحدث (B. Bodhi) - الاحتمال (ثان. B.) - القدرة الظاهرية للآخر (Soma Th.). بودي وسوما ث. ببساطة اتبع Aṭṭhakathā (شرح أقدم). Aṭṭhakathā ، يذكر المتحدث على أنه bhikkhu ، لكن هذا لا يتناسب مع سياق Kālāmas (الذين كانوا يرون الزاهدون من أصل مختلف) ، ولا يوجد ذكر لأي متحدث في هذا التعبير. يظهر المصطلح مرة واحدة فقط في Ud 70 ، في آية غامضة جدًا (”mohasambandhano loko ، bhabbarūpova dissati”) والتي يصعب استخلاص أي نتيجة واضحة منها ، خاصة وأن Aṭṭhakathā يبدو أنها تعتبرها بالأحرى “bhavarūpova” .
Bhabba تعني “قادر ، قادر ، ملائم ، ممكن” ، ويستخدم في الغالب بالمعنى الأخير. Rūpatā تعني “المظهر ، التوافق ، المطابقة”. يبدو أن هناك عرضين يتناسبان مع السياق: “ما يبدو ممكنًا” ، “ما يبدو محتملاً”. قد يشير ذلك على سبيل المثال إلى اختيار أنسب طريقة للترجمة.
ترجمه ثانيسارو بهيكو من بالي.
الوصول إلى إنسايت ، 1 يوليو 2010.
——— oOo ———
نشرت كهدية من Dhamma توزع مجانا.
شروط الاستخدام: يجوز لك نسخ هذا العمل وإعادة تنسيقه وإعادة طباعته وإعادة نشره وإعادة توزيعه في أي وسيط مهما كان ، شريطة أن: (1) تقوم فقط بعمل هذه النسخ وما إلى ذلك مجانًا ؛ (2) تشير بوضوح إلى أن أي مشتقات من هذا العمل (بما في ذلك الترجمات) مشتقة من هذا المستند المصدر ؛ و (3) قم بتضمين النص الكامل لهذا
12) Classical Armenian-դասական հայերեն,Kālāmā Sutta վանկարկում ՝ Classical Armenian- դասական հայերեն,
https://www.buddha-vacana.org/sutta/anguttara/03/an03-066.html
ԱՆ 3.66 -
Kesamutti [aka Kālāmā] Sutta
- Դեպի Կեսամուտիի Կիլիմաս -
Այսպիսով, ես լսել եմ.
Մի առիթով, Bhagavā- ն, շրջայց կատարելով Կոսալանների մեջ բիխխուսի մեծ սաղայի հետ, հասավ Կեսամուտի անունով Կիլիմաս քաղաք: Այսպիսով, Կեսամուտիի Կիլիմաները լսեցին. Եվ դա այն հարգարժան Գոտաման է, որի մասին այդքան բարի համբավ է տարածվել. «Անկասկած, նա Bhagavā է, արհամարհական, ճիշտ և լիովին արթնացած, իրականացված հետևյալ և [բարի] վարքով, լավ վարվելով ՝ իմանալով աշխարհը, անգերազանցելի ընտելացվող անձանց առաջնորդ, դևերի և մարդկանց ուսուցիչ, Բուդդա, Բհագավա: Նա հայտնի է դարձնում այս աշխարհը իր դևերով, իր Միրաներով, իր Բրահմաններով, սամանասներով և բրահմիններով, [այս] սերունդը `կառավարիչներով և ժողովուրդներով: նա սովորեցնում է Դհամմային, որը սկզբում ձեռնտու է, մեջտեղում ՝ շահեկան, վերջում ՝ շահեկան, [աջ] իմաստով և [աջ] արտահայտությամբ. նա բացահայտում է բրահմակարիան, որը լիովին կատարյալ է և մաքուր »: Եվ այդպիսի արախան տեսնելը եկամտաբեր կլիներ »:
Այսպիսով, Կեսամուտտիի Կալիմաները մոտեցան Բհագավին. Մոտենալով ՝ նրանցից ոմանք հարգանքով վերաբերվեցին Bhagav one- ին և նստեցին մի կողմում: Նրանցից ոմանք ընկերական ողջույններ են փոխանակել Բհագավուի հետ և, փոխանակվելով ընկերական ողջույններով և սրտանց զրույցով, նստել են մի կողմում. Նրանցից ոմանք բարձրացրին իրենց ձեռքերը ՝ ողջունելով Բհագավը և նստեցին մի կողմում: նրանցից ոմանք հայտարարեցին իրենց անունն ու տոհմը և նստեցին մի կողմ: Կեսամուտտիի Կալիմաները մի կողմում նստած ասացին Բհագավին.
- Կան, bhante, samaṇas և brahmans, ովքեր գալիս են Kesamutti: Նրանք բացատրում և փառաբանում են իրենց սեփական վարդապետությունը, բայց նրանք արհամարհում, արհամարհում են, արհամարհանքով են վերաբերվում և հերքում են ուրիշների վարդապետությունները: Այնուհետև, bhante, մի քանի այլ սամանաս և brahmans գալիս են Kesamutti: Նրանք նույնպես բացատրում և փառաբանում են իրենց սեփական վարդապետությունը, և նրանք արհամարհում, արհամարհում, արհամարհանքով են վերաբերվում և հերքում են ուրիշների վարդապետությունները: Դրա համար, bhante, մեզ համար տարակուսանք և վիկիկիչչա կա. «Ուրեմն այս հարգարժան սամաներից և բրահմաններից ո՞վ է ասում ճշմարտությունը, և որոնք կեղծ են խոսում»:
- Իհարկե, Kālāmas, դու տարակուսած ես, իհարկե կասկածում ես: Vicikicchā- ն առաջացել է ձեր մեջ `տարակուսելի հարցի պատճառով: Մի գնա, Քիլյամաս, քո լսածով, ոչ էլ փոխանցվածով (ավանդույթի), ոչ էլ ընդհանուր համաձայնության, ոչ էլ այն բանի, ինչ փոխանցվել է տեքստերի հավաքածուի մեջ, ոչ էլ դրա հիման վրա: տրամաբանական պատճառաբանություն, ո՛չ եզրակացության հիման վրա, ո՛չ արտաքնապես արտացոլման, ո՛չ տեսակետներ խորհելուց հետո համաձայնության, ո՛չ հավանական թվացողի, ո՛չ էլ «մտքի.].« Սամանան մեր հարգարժան ուսուցիչն է »: Երբ որ, Քըլըմաս, ինքներդ գիտեք. հրաժարվել նրանցից:
- Ի՞նչ եք կարծում, Քըլըմաս, երբ մարդու մեջ առաջանում է լոբա, դա առաջանում է նրա բարեկեցության՞ համար, թե՞ նրա վնասի համար:
- Իր վնասի համար, բհանտե:
- Եվ այս ագահ մարդը ՝ Քըլըմասը, նրա ցիտան հաղթահարվելով, խորտակվելով լոբայով, ոչնչացնում է կյանքը, վերցնում է չտվածը, գնում է ուրիշի կնոջ մոտ, կեղծ խոսում է և ուրիշներին հուշում է նույնը անել, ինչը նրա երկարաժամկետն է: վնաս և դուխխա:
- Իսկապես, բհանտե:
- Ի՞նչ եք կարծում, Կիլյամաս, երբ անհատի մեջ դոզա է առաջանում, դա նրա բարեկեցության՞ն է բխում, թե՞ նրա վնասից:
- Իր վնասի համար, բհանտե:
- Եվ այս հակակշիռ մարդը ՝ Քըլըմասը, նրա ցիտան հաղթահարվելով, դոզան հաղթահարվելով, կործանում է կյանքը, վերցնում է չտվածը, գնում է ուրիշի կնոջ մոտ, կեղծ խոսում է և ուրիշներին հուշում է նույնը անել, ինչը նրա երկարաժամկետն է: վնաս և դուխխա:
- Իսկապես, բհանտե:
- Ի՞նչ եք կարծում, Քըլըմաս, երբ մոհան անհատի մեջ է առաջանում, դա նրա բարեկեցության՞ն է բխում, թե՞ նրա վնասից:
- Իր վնասի համար, բհանտե:
- Եվ այս խաբված մարդը ՝ Քըլըմասը, որի ցիտան հաղթահարվում է, դոզան գերակշռում է, ոչնչացնում է կյանքը, վերցնում է չտվածը, գնում է ուրիշի կնոջ մոտ, կեղծ խոսում է և ուրիշներին հուշում է նույնը անել, ինչը նրա երկարաժամկետն է: վնաս և դուխխա:
- Իսկապես, բհանտե:
- Ուրեմն ի՞նչ ես կարծում, Քըլըմաս, սրանք դամմա կուսալա՞ն են, թե՞ ակուսալա:
- Ակուսալա, բհանտե:
- Սիվաժա՞, թե՞ անավաժա:
- Sāvajja, bhante.
- Իմաստունների կողմից գրաքննվա՞ծ, թե՞ իմաստունների կողմից գովաբանված:
- Իմաստունների կողմից գրաքննված, բհանտե:
- Եթե ձեռնարկվեն և իրականացվեն, դրանք բերում են վնասի և դուխխայի, թե ոչ: Ինչպե՞ս է այս դեպքում:
- Եթե ձեռնարկվեն և իրականացվեն, դրանք հանգեցնում են վնասի և դուխխայի: Այսպիսով, դա այս դեպքում է:
- Սա է, Քիլյամաս, այն, ինչ ես ասացի. «Մի գնա, Քիլյամաս, քո լսածով, ոչ էլ փոխանցվածով [ավանդույթի], ոչ էլ ընդհանուր համաձայնության, և ոչ էլ հանձնվածի միջոցով: տեքստերի հավաքածուում, ոչ տրամաբանական հիմնավորման, ոչ էլ եզրակացության, ոչ էլ արտաքնապես արտացոլման, կամ տեսակետներ խորհելուց հետո համաձայնության, ոչ էլ հավանական թվացողի և ոչ էլ [մտքի] կողմից մեր հարգարժան ուսուցիչն է »: Ամեն անգամ, Քըլըմաս, դուք ինքներդ գիտեք. ապա, Քըլըմաս, պետք է հրաժարվես դրանցից »: Այսպես ասվեց, ասվեց ՝ հաշվի առնելով սա:
Մի գնա, Քիլյամաս, քո լսածով, ոչ էլ փոխանցվածով (ավանդույթի), ոչ էլ ընդհանուր համաձայնության, ոչ էլ այն բանի, ինչ փոխանցվել է տեքստերի հավաքածուի մեջ, ոչ էլ դրա հիման վրա: տրամաբանական պատճառաբանություն, ո՛չ եզրակացության հիման վրա, ո՛չ արտաքնապես արտացոլման, ո՛չ տեսակետներ խորհելուց հետո համաձայնության, ո՛չ հավանական թվացողի, ո՛չ էլ «մտքի.].« Սամանան մեր հարգարժան ուսուցիչն է »: Երբ որ, Քըլըմաս, ինքներդ գիտեք. նրանց, դուք պետք է բնակվեք նրանց մեջ:
- Ի՞նչ ես կարծում, Կլյամաս, երբ անհատի մեջ առաջանում է լոբբա, դա առաջանում է նրա բարեկեցության՞ համար, թե՞ նրա վնասի համար:
- Իր բարեկեցության համար, բհանտե:
- Եվ այս անշնորհք անձնավորությունը ՝ Քըլըմասը, նրա ցիտան չհաղթահարված, լոբայի կողմից չհաղթահարված, չի քանդում կյանքը, չի վերցնում չտվածը, չի գնում ուրիշի կնոջ մոտ, կեղծ չի խոսում և չի հուշում մյուսներն էլ նույնն են անում, ինչը նրա երկարաժամկետ բարեկեցության և սուխայի համար է:
- Իսկապես, բհանտե:
- Ի՞նչ ես կարծում, Կլիմաս, երբ մարդու մեջ ա դոզա է առաջանում, դա նրա բարեկեցության կամ վնասի համար է առաջանում:
- Իր բարեկեցության համար, բհանտե:
- Եվ այս անշեղ մարդը ՝ Քըլըմասը, նրա ցիտան չհաղթահարվելով, ոչ լոբայով գերակշռված, ոչնչացնում է կյանքը, չի վերցնում չտվածը, չի գնում ուրիշի կնոջ մոտ, կեղծ չի խոսում և չի հուշում: մյուսներն էլ նույնն են անում, ինչը նրա երկարաժամկետ բարեկեցության և սուխայի համար է:
- Իսկապես, բհանտե:
- Ի՞նչ ես կարծում, Կլիմաս, երբ անհոմա է առաջանում անհատի մեջ, դա նրա բարեկեցության կամ վնասի համար է առաջանում:
- Իր բարեկեցության համար, բհանտե:
- Եվ այս չհերքված անձնավորությունը ՝ Քըլըմասը, նրա ցիտան չհաղթահարվելով, ոչ լոբայով գերակշռված, ոչնչացնում է կյանքը, չի վերցնում չտվածը, չի գնում ուրիշի կնոջ մոտ, կեղծ չի խոսում և չի հուշում: մյուսներն էլ նույնն են անում, ինչը նրա երկարաժամկետ բարեկեցության և սուխայի համար է:
- Իսկապես, բհանտե:
- Ուրեմն ի՞նչ ես կարծում, Քըլըմաս, սրանք դամմա կուսալա՞ն են, թե՞ ակուսալա:
- Կուսալա, բհանտե:
- Սիվաժա՞, թե՞ անավաժա:
- Anavajja, bhante:
- Իմաստունների կողմից գրաքննվա՞ծ, թե՞ իմաստունների կողմից գովաբանված:
- Գովերգում է իմաստունը, բհանդե:
- Եթե ձեռնարկվեն և իրականացվեն, դրանք բերում են վնասի և սուխայի, թե ոչ: Ինչպե՞ս է այս դեպքում:
- Եթե ձեռնարկվեն և իրականացվեն, դրանք հանգեցնում են բարեկեցության և սուխայի: Այսպիսով, դա այս դեպքում է:
- Սա է, Քիլյամաս, այն, ինչ ես ասացի. «Մի գնա, Քիլյամաս, քո լսածով, ոչ էլ փոխանցվածով [ավանդույթի], ոչ էլ ընդհանուր համաձայնության, և ոչ էլ փոխանցվածի միջոցով տեքստերի հավաքածուում, ոչ տրամաբանական հիմնավորման, ոչ էլ եզրակացության, ոչ էլ արտաքնապես արտացոլման, կամ տեսակետներ խորհելուց հետո համաձայնության, ոչ էլ հավանական թվացողի և ոչ էլ [մտքի] կողմից. «The samaṇa մեր հարգարժան ուսուցիչն է »: Ամեն անգամ, Քըլըմաս, դուք ինքներդ գիտեք. ապա, Քըլըմաս, հասնելով նրանց, պետք է բնակվես նրանց մեջ »: Այսպես ասվեց, ասվեց ՝ հաշվի առնելով սա:
Նման ariya · sakavaka, Kālāmas- ը, այսպիսով զուրկ abhijjhā- ից, զուրկ byāpāda- ից, undeluded, sampajāna, (հետեւողականորեն) sata, բնակվում է մեկ ուղղությամբ թափանցելով ցիտայով `ներծծված mettā- ով, նույնը` երկրորդը, նույնը `երրորդը, նույնը` չորրորդը. այնպես որ վերևում, ներքևում, լայնորեն, ամենուր և ամեն առումով նա ապրում է ամբողջ աշխարհով մեկ սփռված մի ցիտայով ՝ ներծծված մետտոներով, առատ, ընդարձակ, անսահման, թշնամությունից զուրկ, վատ կամքից զերծ:
Նա բնակվում է մեկ ուղղությամբ թափանցելով կարուով ներծծված ցիտայով, նույնը ՝ երկրորդը, նույնը ՝ երրորդը, նույնն էլ չորրորդը. այնպես որ վերևում, ներքևում, լայնորեն, ամենուր և ամեն առումով նա ապրում է ամբողջ աշխարհով մեկ `կարուով տոգորված ցիտայով, առատ, ընդարձակ, անսահման, թշնամությունից զուրկ, վատ կամքից զերծ:
Նա բնակվում է մեկ ուղղությամբ թափանցելով ցիտտայով, որը ներծծված է muditā- ով, նույնը `երկրորդը, նույնը` երրորդը, նույնը `չորրորդը. այնպես որ վերևում, ներքևում, լայնորեն, ամենուր և ամեն առումով նա ապրում է ամբողջ աշխարհով մեկ ներթափանցված ցիտտայով, որը ներծծված է ցեխոտ, առատ, ընդարձակ, անսահման, թշնամանքից զուրկ, վատ կամքից զերծ:
Նա բնակվում է մեկ ուղղության վրա թափանցող ցիտտայով, որը ներծծված է օպեկխիով, նույնը ՝ երկրորդը, նույնը ՝ երրորդը, նույնը չորրորդը. այնպես որ վերևում, ներքևում, լայնորեն, ամենուր և ամեն առումով նա ապրում է ամբողջ աշխարհով մեկ սփռված օպեկխիով լցված ցիտայով, առատ, ընդարձակ, անսահման, թշնամությունից զուրկ, վատ կամքից զերծ:
Նման ariya · svaka- ն `Kāl ,mas- ը, ունենալով այսքան անմխիթար միտք, ունենալով այսքան unmalevolent միտք, ունենալով այսպիսի unsoiled անթաքույց միտք, ունենալով միտք այսքան մաքուր, ձեռք է բերել չորս վստահություն` երեւույթների տեսանելի կարգով.
«Եթե կա մեկ այլ աշխարհ, կա կամմայի ճիշտ և սխալ կատարված պտուղ և արդյունք, ապա մարմնի քայքայմանը, մահից հետո, ես նորից կհայտնվեմ լավ վայրում ՝ երջանկության վիճակում». Սա է առաջին վստահությունը, որը նա ձեռք է բերել:
«Եվ եթե չկա այլ աշխարհ, չկա ոչ մի պտուղ և ոչ էլ կամման ճիշտ և սխալ կատարված արդյունք, ապա երեւույթների տեսանելի կարգով ես ինքս ինձ նայում եմ առանց թշնամանքի, առանց վատ կամքի, առանց դժվարության, ուրախ». Սա է երկրորդ վստահությունը, որը նա ձեռք է բերել:
«Եվ եթե pāpa- ն պատահի իր կատարողին, ես ոչ մի pāpa- ի մտադրություն չունեմ: Չհասցնելով պապա կամմա, ինչպե՞ս դուխխան կպավ ինձ ». Սա նրա ձեռք բերած երրորդ վստահությունն է:
«Եվ եթե pāpa- ն չպատահի իր կատարողին, ապա ես ինձ երկու առումով էլ տեսնում եմ մաքուր». Սա նրա ձեռք բերած չորրորդ վստահությունն է:
Նման ariya · svaka- ն `Kālmas- ը, ունենալով այսքան անմխիթար միտք, ունենալով այսքան unmalevolent միտք, ունենալով այսպիսի unsoiled անխռով միտք, ունենալով միտք այսքան մաքուր, ձեռք է բերել այս չորս վստահությունները` երեւույթների տեսանելի կարգով:
- Այնպես որ, Bhagavha, այդպես է, շուգատա՛: Նման ariya · svaka- ն ՝ Bhante- ն, ունենալով այսքան անբարյացակամ միտք, ունենալով այդքան unmalevolent միտք, ունենալով այսպիսի unsoiled անխռով միտք, ունենալով մաքուր միտք `այսպիսով, ձեռք է բերել չորս վստահություն` երեւույթների տեսանելի կարգով.
«Եթե կա մեկ այլ աշխարհ, կա կամմայի ճիշտ և սխալ կատարված պտուղ և արդյունք, ապա մարմնի քայքայմանը, մահից հետո, ես նորից կհայտնվեմ լավ վայրում ՝ երջանկության վիճակում». Սա է առաջին վստահությունը, որը նա ձեռք է բերել:
«Եվ եթե չկա այլ աշխարհ, չկա ոչ մի պտուղ և ոչ էլ կամման ճիշտ և սխալ կատարված արդյունք, ապա երեւույթների տեսանելի կարգով ես ինքս ինձ նայում եմ առանց թշնամանքի, առանց վատ կամքի, առանց դժվարության, ուրախ». Սա է երկրորդ վստահությունը, որը նա ձեռք է բերել:
«Եվ եթե պապան պատահի իր կատարողին, ապա ես ոչ մի պապա չեմ նախատեսում: Չլինելով pāpa kamma, ինչպե՞ս dukkha- ն կպավ ինձ ». Սա նրա ձեռք բերած երրորդ վստահությունն է:
«Եվ եթե pāpa- ն չպատահի իր կատարողին, ապա ես ինձ երկու իմաստով էլ մաքուր եմ համարում». Սա նրա ձեռք բերած չորրորդ վստահությունն է:
Նման ariya · svaka- ն ՝ Bhante- ն, ունենալով այսքան անտանելի միտք, ունենալով այսքան unmalevolent միտք, ունենալով այդքան unsoiled միտք, ունենալով միտք այսքան մաքուր, շահել է այս չորս վստահությունները `երեւույթների տեսանելի կարգով:
Գերազանց, Bhante, հիանալի, Bhante! Asիշտ այնպես, ինչպես Bhante- ն, եթե մեկը կանգնեցրածը ուղղաձիգ դներ կամ թաքնվածը բացահայտեր, կամ սխալվողին ճանապարհ ցույց տար, կամ մթության մեջ յուղի լամպ պահեր, [մտածելով.] «Նրանք, ովքեր աչքերը տեսնելու են տեսանելի ձևեր »; նույն կերպ, Դհաման Բահագավը բացահայտել է տարբեր ձևերով: Այսպիսով, մենք ՝ Բհանտե, ապաստանում ենք դեպի Բհագավու, Դամմա և բհիկխուսի սաղա: Թող Bhagavā- ն, Bhante- ն, ընդունի մեզ որպես upāsakas, ովքեր այսօրվանից ապաստան են գտել `կյանքի համար:
1. anussava: [anu + sava] (լուսավորված ՝ այն, ինչ լսում է / սովորում է միասին, ինչը համապատասխանում է լսվածին / սովորածին) - «բանավոր ավանդույթ» (Բ. Բոդի) - «հաշվետվություններ» (քան. B. ) - «այն, ինչ ձեռք է բերվել կրկնվող լսմամբ» (Սոմա Թերա): Բ.Բոդին գրում է այդ մասին.
Տերմինը հստակ օգտագործվում է MN 68-ում «զեկույց» իմաստով.
Ահա, բհիկխու Անուրուդդան լսում է. «Այսինչ-այսպես կոչված բհիկխուն մահացավ. Բհագավայի կողմից հայտարարվել է, որ նա հաստատվել է (վերջնական) գիտելիքների ներքո »: Եվ նա ինքն է տեսել այդ հարգարժան մարդուն կամ լսել է զեկույցը. ‘Այսպիսով, այդ հարգարժան մարդու առաքինությունը
MN 76-ում տրված են որպես itihitiha · parampara և piṭaka · sampada հոմանիշներ («ինչը փոխանցվել է դոգմատիկորեն», «այն, ինչ փոխանցվել է տեքստերի հավաքածուում»), որոնք երկուսն էլ վերաբերում են ավանդույթներին (տե՛ս հետևյալ գրառումները):
Այսպիսով, թվում է, որ անուսավա բառը այս դեպքում ավելի շուտ օգտագործվում է «լոռ / ավանդույթ» իմաստով.
.. որոշակի ուսուցիչ նա է, ով անցնում է գիտելիքների / ավանդույթի համաձայն, ով ճշմարտության համար ընդունում է ավանդույթ: Նա դհամա է սովորեցնում `լսածին համապատասխան, դոգմատիկ կերպով փոխանցվածի միջոցով, տեքստի հավաքածուի մեջ փոխանցվածի միջոցով:
Kālāma Sutta- ի համատեքստում, հաշվի առնելով այն փաստը, որ ունկնդիրները լսում էին փոխադարձ հակասող վարդապետություններ, միանգամայն տրամաբանական կլիներ, որ առաջին արտահայտությունը ուղղակիորեն վերաբերվեր դրան, ուստի «ձեր լսածի մասին» կարծես գոհացուցիչ ներկայացում լինի: ,
2. paramparā: [para + para] (լուս. ՝ «հետագա-հետագա», կամ «մեկ ուրիշը», այսինքն. Մեկը մյուսի հետեւից, հաջորդական) - «ուսուցման տոհմ» (Բ. Բոդի) - լեգենդներ (քան. Բ .) - ավանդույթ (Soma Th.): Բ.Բոդին գրում է այդ մասին. «« Տոհմը »նշանակում է առհասարակ ավանդույթ, ուսմունքների կամ ուսուցիչների անխափան ժառանգություն»: Այնուամենայնիվ, դա կարող է լինել այնքան էլ պարզ:
Դա ակնհայտորեն իդիոմատիկ արտահայտություն է, որը հենց ինքնաբացատրելի չէ, որը կարծես թե բավականին ազատ է իմաստով և ընդունում է համատեքստերի համեմատաբար մեծ խումբ: Որպես օրինակ, մենք գտնում ենք bāhā · paramparāya- ն Վինայա Պիտակայի Պրուժիկայում, և դա նշանակում է «թև ձեռքի մեջ» (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya nesuṃ:
շատ կանայք, սերտորեն շրջապատելով ինչ-որ բհիկխու, նրան թև թև էին տանում:
Parampara · bhojana · sikkhāpada- ն Պիտիմոկխայի կանոններից մեկն է և վերաբերում է «արտահերթ / լրացուցիչ կերակուրի», որն Than B.- ն ամփոփում է հետևյալ կերպ. Բհիկխուն հրավիրվել է հինգ հիմնական կերակուրներից որևէ մեկի բաղկացրած ճաշի, բայց հետո (1) գնում է այլուր և ուտում է մեկ այլ կերակուր, որը բաղկացած է հինգ հիմնական կերակուրներից որևէ մեկին, միևնույն ժամանակ, երբ այն ճաշը, որին ինքը նախապես հրավիրված էր: կամ (2) հիմնական կերակուրն ուտում է նախքան ճաշը գնալը »:
Վինայայի Պարիվերայում «ariyacariya · paramparā» բառը ակնհայտորեն նշանակում է «ուսուցիչների տոհմ», բայց դա կարող է պատկանել համեմատաբար ուշ գրականությանը:
MN 83-ում «paramparā caturāsītirājasahassāni» նշանակում է «84000 հաջորդական թագավորներ» (չնայած թվում է, որ այս սուտան նույնպես բավականին ուշ ծագում ունի):
Եվ MN 95 և 99-ում, վեդիկ շարականների վերաբերյալ, ասվում է.
անցյալի բրահման դիտողների շրջանում շարականներ ստեղծողները, շարականները ստեղծողները, երգում էին, կրկնում և հավաքում հնագույն շարականներ, որոնք ներկայումս brahmans- ը դեռ երգում են, դեռ վանկարկում են, կրկնում են ասվածները, կրկնում են ասվածները , այսինքն ..
Asիշտ այնպես, կարծես (..) լիներ կույր տղամարդկանց մի ֆայլ, որոնք միմյանց կցված էին. Առաջինը չի տեսնում, միջինը չի տեսնում, իսկ վերջինը չի տեսնում:
Այսպիսով, բառը հստակ օգտագործվում է այստեղ `հղում կատարելով կույր կրկնության բանավոր ավանդույթին: Սա ապացուցում է, որ իրոք որևէ հիմք կա Բ. Բոդխիի վերոհիշյալ պնդման և «պարագլխի» միջոցով եկող ուսմունքի մեկնաբանման համար:
Մենք գտնում ենք նաև (ինչպես MN 76-ում) itihitiha · parampara բարդույթը, որը սովորաբար կապված է նաև anussava և piṭaka · sampada- ի հետ («ինչը փոխանցվել է դոֆմատիկորեն», «այն, ինչ փոխանցվել է տեքստերի հավաքածուում»), և թվում է, որ այստեղ պարզ պարամպարը այս տերմինի կրճատումն է:
Իթիհիտհիհայի կրկնօրինակումը («այսպիսով, այսպիսով»), կարծես, վերաբերում է դոգմատիզմին («ուրեմն, իրոք, այդպես է»), որը կհամապատասխանի վաղ վեճին. «sabbaṃ taṃ itihītiha» (ամեն ինչ, որ itihītiha է) արտահայտության մեջ մեջբերված են այս հատվածի բոլոր տերմինները (itikirāya paramparāya և այլն), և ավելացվում է հետևյալ բացատրությունը. դասավանդում ՝ առանց այդ փորձառության ենթարկվելու, անձամբ դա պարզելու):
Այսպիսով, ըստ վաղ մեկնաբանության, և հիշելով MN 95 և 99-ում հայտնաբերված օրինակները, իթիհիտհիամամպարամը կարող է նշանակել «այն, ինչը փոխանցվել է դոգմատիկորեն»: Եվ քանի որ կրկնօրինակման պարամետրը, կարծես, շեշտը դնում է փոխանցման գաղափարի վրա, մեր պարագայում իմաստ կլիներ այն որպես «փոխանցված [ավանդույթի]» տալ:
3. iti · kira: [iti + kira] (լուս. ՝ «ուրեմն հաստատ / մեկը կսպասեր») - «ասեկոսեներ» (Բ. Բոդի) - ավանդույթ (քան. Բ.) - ասեկոսեներ (Soma Th.): Բ. Բոդին գրում է այդ մասին. Այս բառը չի հայտնվում որևէ այլ համատեքստում, ուստի մեզ մնում է իմաստային վերլուծություն և կռահումներ: «Ընդհանուր համաձայնությունը» կարծես թե իմաստ ունի:
4. piṭakasampadāna: [piṭaka + sampadāna] - «սուրբ գրությունների հավաքածու» (Բ. Բոդի) - սուրբ գրություն (քան. Բ.) - «այն, ինչ կա սուրբ գրության մեջ» (Soma Th.): Բ.Բոդին գրում է այդ մասին. «« Սուրբ գրությունների հավաքածուն »(piṭaka-sampadā) նշանակում է կրոնական տեքստերի ցանկացած հավաքածու, որն անվավեր է համարվում»: Տերմինը բավականին ինքնաբացատրելի է: Այնուամենայնիվ, հաշվի առնելով այս բաղադրության բառերի հերթականությունը, կարծես թե շեշտը դրվում է ավելի շուտ, քան վերջինի վրա: Եվ հաշվի առնելով այն փաստը, որ այդ ժամանակ գիտելիքները փոխանցվում էին բանավոր (այդ պատճառով «սուրբ գրությունները» այնքան էլ տեղին չեն թվում), «այն, ինչ փոխանցվել է տեքստերի հավաքածուում», կատարումն ավելի գոհացուցիչ է թվում:
5. takka · hetu: տրամաբանական հիմնավորում (Բ. Բոդի) - տրամաբանական ենթադրություն (քան. Բ.) - ենթադրություն (Սոմա Թ.): Բաղադրությունը ինքնին չի հայտնվում որևէ այլ համատեքստում, ուստի մեզ մնում է իմաստային վերլուծություն: Տակկա նշանակում է «միտք, մտորումներ, պատճառաբանություններ, տրամաբանություն կամ կարագ-կաթ»: DN 1-ում և MN 76-ում, takkī և դրանով իսկ takka բառերը բացատրվում են հետևյալով.
.. որոշակի [անհատը] պատճառաբանող է, քննիչ: Նա դասավանդում է տրամաբանական մտածողության միջոցով մուրճ տված դամմա ՝ հետևելով հետաքննության տողերին, երբ դրանք պատահում են իրեն:
Այսպիսով, կարծես թե takka- ն գոհունակությամբ է տրված «դատողությունների / տրամաբանական մտածողության» միջոցով: Հետու, միացություններում, կարող է նշանակել «հաշվին, - հանուն, - ի պատճառով, - ի հետևանքների» - և այլն: և այլն: Այսպիսով, վերջապես takka · hetu- ն կարող է տրվել «տրամաբանական հիման վրա փաստարկ’.
6. naya · hetu: հետևողական դատողություններ (B. Bodhi) - եզրակացություն (Than. B.) - աքսիոմա (Soma Th.): Եվս մեկ անգամ, բաղադրությունն ինքնին չի հայտնվում որևէ այլ համատեքստում: Նայան գալիս է նայատիից (= neti), ինչը նշանակում է «առաջնորդել, առաջնորդել, վարվել, տանել, տանել (տանել)» կամ «եզրակացնել», հասկանալ, վերցնել որպես «: «Nayaṃ neti» արտահայտությունը նշանակում է «եզրակացություն անել»: Նաայհետուն, կարծես, գոհունակությամբ է տրվել «եզրակացության հիման վրա»:
7. ākāra · parivitakka. Արտացոլում պատճառների վրա, պատճառաբանված արտացոլում (Բ. Բոդի) - անալոգիաներ (քան. Բ.) - խորամանկ պատճառաբանություն (Սոմա Թ.): Ākāra- ն ունի իմաստների բավականին մեծ վահանակ. «Վիճակ, վիճակ, հատկություն, որակ, հատկանիշ, նշան, տեսք, ձև, ձև, եղանակ, եղանակ, եղանակ, պատճառ, հիմք, հաշիվ»: «Արտաքինը» կարծես ավելի լավ է համապատասխանում համատեքստին, քան «պատճառները»: Այդ դեպքում ākāra · parivitakka կնշանակեր «արտացոլում արտաքինի վրա» և կանդրադառնար այնպիսի տեսությունների, ինչպիսին է մեծ պայթյունի տեսությունը, որը հիմնված է թվացյալ տիեզերքի թվացյալ էվոլյուցիայի դիտումների վրա:
8. dihihiijijhāna · khanti: տեսակետի ընդունումը դրա շուրջ խորհելուց հետո (Բ. Բոդի) - համաձայնեցում հայացքների շուրջ խորհելու միջոցով (քան. Բ.) - կողմնակալություն այն հասկացության նկատմամբ, որի շուրջ մտածված է Soma Th.): Nijjhāna · kkhanti- ն «nijjhānaṃ khamati» արտահայտության նյութականացում է: Այն հասկանալու լավագույն միջոցը տեսնելն է, թե որ համատեքստերում է այն հայտնվում այլուր.
SN 25.1
Աչքը .. միտքն անկայուն է, փոփոխական, փոփոխական: (…) Նա, ով խորաթափանցության մանրուքի շուրջ խորհելուց հետո, ընդունել է, որ այս երևույթներն այսպիսին են, կոչվում է Դհամմայի հետևորդ:
SN 55.24
Tathāgata- ի կողմից հռչակված դհամաները հաստատվում են նրա կողմից `խորաթափանցության մանրակրկիտ ուսումնասիրությամբ:
Այնպես որ, պարզ է, որ նիժհենկախանտին վերաբերում է մտավոր ընդունմանը, որը ներառում է paññā- ի որոշ չափավոր կիրառում, բայց որը դեռևս բավարար չէ որոշակի եզրակացության գալու համար: Տե՛ս MN 27 – ում տրված փղերի ոտնահետքերի օրինակը: Հետևաբար, «հայացքները խորհելուց հետո» համաձայնությունը կարծես թե պատշաճ մատուցում է dihihiijijajna ·khanti- ի համար:
9. bhabba · rūpatā. Խոսողի թվացյալ կարողությունը (Բ. Բոդի) - հավանականություն (քան. Բ.) - ուրիշի թվացյալ ունակություն (Soma Th.): Բ. Բոդին և Սոմա Թ. պարզապես հետևեք Aṭṭhakathā- ին (հին մեկնաբանություն): Aṭṭhakathā- ն նշում է, որ խոսողը բիկխու է, բայց դա չի տեղավորվում Kālāmas- ի համատեքստում (ովքեր տարբեր ծագում ունեցող ասկետիկներ են տեսել), և այս արտահայտության մեջ որևէ խոսողի հիշատակում չկա: Տերմինը հայտնվում է միայն մեկ անգամ Ud- ում, շատ անհասկանալի մի հատվածում («mohasambandhano loko, bhabbarūpova dissati»), որից դժվար է հստակ որևէ եզրակացություն անել, առավել եւս, որ Aṭṭhakathā- ն կարծես դա ավելի շուտ համարում է «bhavarūpova» ,
Բաբբա նշանակում է «ընդունակ, ընդունակ, պիտանի համար հնարավոր», և այն հիմնականում օգտագործվում է վերջին իմաստով: Rūpatā նշանակում է «արտաքին տեսք, համապատասխանություն, համապատասխանություն»: Թվում է, որ երկու ներկայացում համապատասխանում է համատեքստին. «Ինչ հնարավոր է թվում», «ինչ հավանական է թվում»: Դա կարող է վերաբերել, օրինակ, թարգմանության համար առավել համարժեք մատուցման ընտրությանը:
Պալիից թարգմանեց Թանիսարո Բհիկխուն:
Մատչելիության հասկացություն, 1 հուլիսի 2010 թ.
——— oOo ———
Լույս է տեսել որպես Dhamma- ի նվեր և բաժանվում է անվճար:
Օգտագործման պայմաններ. Դուք կարող եք պատճենել, ձևափոխել, վերատպել, վերահրատարակել և վերաբաշխել ցանկացած միջնորդ ցանկացած եղանակով, պայմանով, որ. 1) այդպիսի օրինակները և այլն հասանելի դարձնեք միայն անվճար. (2) Դուք հստակ նշում եք, որ այս աշխատանքի ցանկացած ածանցյալ (ներառյալ թարգմանությունները) ստացված են այս աղբյուրի փաստաթղթից. (3) Դուք ներառում եք սրա ամբողջական տեքստը
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
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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
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Even manusmriti will be
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exposing the foreigners kicked out from Bene Israel, Tibet, Africa Eastern Europe, Western Germany, Northern Europe,
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99.9%
All Aboriginal Awakened Societies are aware of the fact that Mad
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 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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On
one occasion, the Bhagavā, traveling on tour among the Kosalans with a
large saṅgha of bhikkhus, arrived at a town of the Kālāmas named
Kesamutti. So the Kālāmas of Kesamutti heard: ‘The samaṇa Gotama, bho,
the son of the Sakyas who has gone forth from the Sakyan family,
traveling on tour among the Kosalans with a large saṅgha of bhikkhus,
has reached Kesamutti. And it is that venerable Gotama, about whom such a
good reputation has spread: “surely, he is a Bhagavā, an arahant,
rightly and fully awakened, accomplished in vijjā and [good] conduct,
faring well, knowing the world, the unsurpassed leader of persons to be
tamed, teacher of devas and humans, a Buddha, a Bhagavā. He makes known
this world with its devas, with its Māras, with its Brahmas, with the
samaṇas and brahmins, [this] generation with rulers and peoples, having
experienced himself abhiññā. He teaches the Dhamma which is advantageous
in the beginning, advantageous in the middle, advantageous in the end,
with the [right] meaning and with the [right] phrasing; he reveals the
brahmacariya which is completely perfect and pure.” And seeing such an
arahant would be profitable.’
So the Kālāmas of Kesamutti
approached the Bhagavā; having approached, some of them paid respect to
the Bhagavā and sat down to one side; some of them exchanged friendly
greetings with the Bhagavā and, having exchanged friendly greetings and a
cordial talk, sat down to one side; some of them raised their joined
hands in salutation to the Bhagavā and sat down to one side; some of
them announced their name and clan and sat down to one side. Sitting to
one side, the Kālāmas of Kesamutti said to the Bhagavā:
– There
are, bhante, samaṇas and brahmans who come to Kesamutti. They expound
and extol their own doctrine, but they disparage, despise, treat with
contempt and debunk the doctrines of others. Then, bhante, some other
samaṇas and brahmans come to Kesamutti. They too expound and extol their
own doctrine, and they disparage, despise, treat with contempt and
debunk the doctrines of others. On account of that, bhante, there is for
us perplexity and vicikicchā: ‘Which then, of these venerable samaṇas
and brahmans say the truth, and which speak falsely?’
– Of
course, Kālāmas, you are perplexed, of course you are doubting.
Vicikicchā has arisen in you on account of a perplexing matter. Do not
go, you Kālāmas, by what you have heard said, nor by what has been
transmitted [by a tradition], nor by the general consensus, nor by what
has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’.
Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala,
these dhammas are sāvajja, these dhammas are censured by the wise, these
dhammas, when undertaken and carried out, lead to harm and dukkha’,
then, Kālāmas, you should abandon them.
– What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this greedy person, Kālāmas, his citta being overcome, overpowered
by lobha, destroys life, takes what is not given, goes to the wife of
another, speaks falsely, and prompts others to do the same, which is for
his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this aversive person, Kālāmas, his citta being overcome,
overpowered by dosa, destroys life, takes what is not given, goes to the
wife of another, speaks falsely, and prompts others to do the same,
which is for his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this deluded person, Kālāmas, his citta being overcome, overpowered
by dosa, destroys life, takes what is not given, goes to the wife of
another, speaks falsely, and prompts others to do the same, which is for
his long term harm and dukkha.
– Indeed, bhante.
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Akusala, bhante.
– Sāvajja or anavajja?
– Sāvajja, bhante.
– Censured by the wise or commended by the wise?
– Censured by the wise, bhante.
– If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?
– If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.
____________________
–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these
dhammas are censured by the wise, these dhammas, when undertaken and
carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon
them.” Thus has it been said, it has been said considering this.
Do
not go, you Kālāmas, by what you have heard said, nor by what has been
transmitted [by a tradition], nor by the general consensus, nor by what
has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’.
Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala,
these dhammas are anavajja, these dhammas are commended by the wise,
these dhammas, when undertaken and carried out, lead to welfare and
sukha’, then, Kālāmas, having reached them, you should dwell in them.
– What do you think, Kālāmas, when a·lobha arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this ungreedy person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– What do you think, Kālāmas, when a·dosa arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this unaversive person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– What do you think, Kālāmas, when a·moha arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this undeluded person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Kusala, bhante.
– Sāvajja or anavajja?
– Anavajja, bhante.
– Censured by the wise or commended by the wise?
– Commended by the wise, bhante.
– If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?
– If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.
–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these
dhammas are commended by the wise, these dhammas, when undertaken and
carried out, lead to welfare and sukha’, then, Kālāmas, having reached
them, you should dwell in them.” Thus has it been said, it has been said
considering this.
Such an ariya·sāvaka, Kālāmas, thus devoid of
abhijjhā, devoid of byāpāda, undeluded, sampajāna, (consistently) sata,
dwells pervading one direction with a citta imbued with mettā, likewise
the second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with mettā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will.
He dwells
pervading one direction with a citta imbued with karuṇā, likewise the
second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with karuṇā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will. ___________________________________________
He
dwells pervading one direction with a citta imbued with muditā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with muditā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.
He
dwells pervading one direction with a citta imbued with upekkhā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with upekkhā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.
Such
an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind
thus unmalevolent, having a mind thus unsoiled, having a mind thus pure,
has gained four confidences in the visible order of phenomena:
‘If
there is another world, there is a fruit and result of kamma rightly
and wrongly performed, then at the breakup of the body, after death, I
will re-arise in a good destination, a state of happiness’: this is the
first confidence he has gained.
‘And if there is no another
world, there is no fruit nor result of kamma rightly and wrongly
performed, then in the visible order of phenomena I look after myself
without hostility, without ill-will, without trouble, happy’: this is
the second confidence he has gained.
‘And if pāpa befalls its
doer, I do not intend any pāpa. Not having done pāpa kamma, how would
dukkha touch me?’: this is the third confidence he has gained.
‘And if pāpa does not befall its doer, then I see myself pure in both respects’: this is the fourth confidence he has gained.
Such
an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind
thus unmalevolent, having a mind thus unsoiled, having a mind thus pure,
has gained these four confidences in the visible order of phenomena.
–
So it is, Bhagavā, so it is, sugata! Such an ariya·sāvaka, Bhante,
having a mind thus unhostile, having a mind thus unmalevolent, having a
mind thus unsoiled, having a mind thus pure, has gained four confidences
in the visible order of phenomena:
‘If there is another world,
there is a fruit and result of kamma rightly and wrongly performed, then
at the breakup of the body, after death, I will re-arise in a good
destination, a state of happiness’: this is the first confidence he has
gained.
‘And if there is no another world, there is no fruit nor
result of kamma rightly and wrongly performed, then in the visible order
of phenomena I look after myself without hostility, without ill-will,
without trouble, happy’: this is the second confidence he has gained.
‘And
if pāpa befalls its doer, I do not intend any pāpa. Not having done
pāpa kamma, how would dukkha touch me?’: this is the third confidence he
has gained.
‘And if pāpa does not befall its doer, then I
consider myself pure in both respects’: this is the fourth confidence he
has gained.
Such an ariya·sāvaka, Bhante, having a mind thus
unhostile, having a mind thus unmalevolent, having a mind thus unsoiled,
having a mind thus pure, has gained these four confidences in the
visible order of phenomena.
Excellent, Bhante, excellent, Bhante!
Just as, Bhante, if one were to set upright what was overturned, or to
uncover what was hidden, or to show the way to one who was erring, or to
hold an oil lamp in the darkness, [thinking:] ‘Those who have eyes will
see visible forms’; in the same way, the Dhamma has been revealed by
the Bhagavā in various ways. So we, Bhante, go for refuge to the
Bhagavā, to the Dhamma and to the saṅgha of bhikkhus. Let the Bhagavā,
Bhante, admit us as upāsakas having gone for refuge from today on, for
life.
1. anussava: [anu+sava] (lit: what is heard/learned
along, what is in conformity with what has been heard/learned) - ‘oral
tradition’ (B. Bodhi) - ‘reports’ (Than. B.) - ‘what has been acquired
by repeated hearing’ (Soma Thera). B. Bodhi writes about it: “generally
understood to refer to the Vedic tradition, which, according to the
Brahmins, had originated with the Primal Deity and had been handed down
orally through successive generations.”
The term is clearly used with the meaning of ‘report’ at MN 68:
Here,
Anuruddha, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; it
has been declared by the Bhagavā that he was established in (final)
knowledge.’ And he has seen that venerable one himself or he has heard
the report: ‘That venerable one’s virtue was thus
At MN 76 are
given as synonyms itihitiha·parampara and piṭaka·sampada (’what has been
transmitted dogmatically’, ‘what has been handed down in a collection
of texts’), both of which refer to traditions (see following notes).
So it seems that the word anussava is rather used in this case in the sense of ‘lore/tradition’:
_______________
..a
certain teacher is one who goes by a lore/tradition, who takes a
lore/tradition for the truth. He teaches a dhamma in conformity with
what he has heard, through what has been transmitted dogmatically,
through what has been handed down in a collection of texts.
In
the context of the Kālāma Sutta, given the fact that the listeners have
been hearing mutually contradicting doctrines, it would be quite logical
that the first expression would refer directly to it, so ‘what you have
heard said’ seems to be a satisfying rendering.
2. paramparā:
[para+para] (lit: ‘further-further’, or ‘another-another’ ie. one after
the other, successive) - ‘lineage of teaching’ (B. Bodhi) - legends
(Than. B.) - tradition (Soma Th.). B. Bodhi writes about it: “‘lineage’,
signifies tradition in general, an unbroken succession of teachings or
teachers.” However, it may not be that simple.
It is obviously an
idiomatic expression, which is not precisely self-explanatory, which
seems to be quite loose in meaning and to accept a relatively large
panel of contexts. As an example, we find bāhā·paramparāya in the
Pārājika of the Vinaya Pitaka, and it means ‘arm in arm’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ. many women, having tightly surrounded a certain bhikkhu, drove him along arm in arm.
Parampara·bhojana·sikkhāpada
is one of the Pātimokkha rules and refers to an ‘out-of-turn/extra
meal’, which Than B. sums up as follows: “The term out-of-turn meal
covers two sorts of situations: A bhikkhu has been invited to a meal
consisting of any of the five staple foods but then either (1) goes
elsewhere and eats another meal consisting of any of the five staple
foods at the same time as the meal to which he was originally invited;
or (2) eats a staple food prior to going to the meal.”
In the
Parivāra of the Vinaya, the word ācariya·paramparā means obviously
‘lineage of teachers’, but this may belong to relatively late
literature.
At MN 83 ‘paramparā caturāsītirājasahassāni’ means
‘84000 successive kings’ (even though this sutta seems to be of
relatively late origin too).
And at MN 95 and 99, regarding the vedic hymns, it is said:
among
the brahman seers of the past, the creators of the hymns, the composers
of the hymns, those ancient hymns, sung, repeated, & collected,
which brahmans at present still sing, still chant, repeating what was
said, repeating what was spoken, ie..
Just as if (..) there would
be a file of blind men attached one to another: the first one does not
see, the middle one does not see, and the last one does not see.
So
the word is clearly used here with a reference to an oral tradition of
blind repetition. This proves that there is indeed some ground for the
above mentioned assertion of B. Bodhi, and the interpretation of
paramparā as a teaching that comes through a ‘lineage’.
We find
as well (as at MN 76) the compound itihitiha·parampara, which is also
usually associated with anussava and piṭaka·sampada (’what has been
transmitted dofmatically’, ‘what has been handed down in a collection of
texts’), and it seems that the simple parampara we have here is a
shortening of this term.
The reduplication itih·itiha
(’thus-thus’) seems to refer to dogmatism (’thus indeed it is!’), which
would be consistent with early exegesis: in the Cūḷaniddesa of the
Khuddaka Nikāya (Nc 106), in an explanation of the expression ’sabbaṃ
taṃ itihītiha’ (everything that is itihītiha) all the terms of this
passage are cited (itikirāya paramparāya etc.), and the following
explanation is added: ‘na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ
dhammaṃ yaṃ kathayiṃsū’ (they expounded the teaching without having
experienced it themselves, without having ascertained it personally).
So
according to the early exegesis, and keeping in mind the examples found
at MN 95 and 99, itih·itiha·param·para could mean ‘what has been
transmitted dogmatically’. And since the reduplication param·para seems
to emphasize the idea of transmission, it would make sense in our case
to render it as ‘what has been transmitted [by a tradition]’.
3.
iti·kira: [iti+kira] (lit: ‘thus surely/one would expect’) - ‘hearsay’
(B. Bodhi) - tradition (Than. B.) - rumor (Soma Th.). B. Bodhi writes
about it: ‘“Hearsay” (or “report”; itikarā) may mean popular opinion or
general consensus’, but we may note the misspelling of the word that
might be a source of confusion. This word does not appear in any other
context, so we are left with a semantical analysis and guesses. ‘General
consensus’ seems to make sense.
______________________
4.
piṭakasampadāna: [piṭaka+sampadāna] - ‘a collection of scriptures’ (B.
Bodhi) - scripture (Than. B.) - ‘what is in a scripture’ (Soma Th.). B.
Bodhi writes about it: “‘a collection of scriptures’ (piṭaka-sampadā)
signifies any collection of religious texts regarded as infallible.” The
term is quite self-explanatory. However, given the order of the words
in this compound, the emphasis seems to be rather on the last one. And
given the fact that at that time the knowledge was transmitted orally
(so ’scripture’ doesn’t seem quite appropriate), the rendering ‘what has
been handed down in a collection of texts’ seems more satisfying.
5.
takka·hetu: logical reasoning (B. Bodhi) - logical conjecture (Than.
B.) - surmise (Soma Th.). The compound itself does not appear in any
other context, so we are again left with a semantic analysis. Takka
means ‘thought, reflection, reasoning, logic or butter-milk’. At DN 1
and MN 76, the words takkī, and thereby takka, are explained as follows:
..a
certain [individual] is a reasoner, an investigator. He teaches a
dhamma hammered out by reasoning/logical thinking, following lines of
investigation as they occur to him.
So takka seems to be
satisfyingly rendered by ‘reasoning/logical thinking’. Hetu, in
compounds, may mean ‘on account of–, for the sake of–, by reason of–,
in consequence of–’ etc. So finally takka·hetu could be rendered by
‘on the basis of logical reasoning’.
6. naya·hetu: inferential
reasoning (B. Bodhi) - inference (Than. B.) - axiom (Soma Th.). Once
again, the compound itself does not appear in any other context. Naya
comes from nayati (=neti), which means ‘to lead, guide, conduct, to
take, carry (away)’, or ‘to draw (a conclusion), to understand, to take
as’. The expression ‘nayaṃ neti’ means ‘to draw a conclusion’. Naya·hetu
seems to be satisfyingly rendered by ‘on the basis of inference’.
7.
ākāra·parivitakka: reflection on reasons, reasoned reflection (B.
Bodhi) - analogies (Than. B.) - specious reasoning (Soma Th.). Ākāra has
quite a large panel of meanings: ’state, condition, property, quality,
attribute, sign, appearance, form, way, mode, manner, reason, ground,
account’. ‘Appearance’ seems to fit the context better than ‘reasons’.
In that case, ākāra·parivitakka would mean ‘reflection on appearances’,
and would refer to theories such as the big bang theory, which is based
on observations of the seeming evolution of the apparent universe.
8.
diṭṭhi·nijjhāna·kkhanti: acceptance of a view after pondering it (B.
Bodhi) - agreement through pondering views (Than. B.) - bias toward a
notion that has been pondered over [doesn’t seem quite appropriate]
(Soma Th.). Nijjhāna·kkhanti is a substantivation of the expression
‘nijjhānaṃ khamati’. The best way to understand it is to see in which
contexts it appears elsewhere:
SN 25.1
The eye.. the mind
is inconstant, changeable, alterable. (…) One who, after pondering
with a modicum of discernment, has accepted that these phenomena are
this way is called a Dhamma-follower..
SN 55.24
The dhammas proclaimed by the Tathāgata are approved by him after examination with a modicum of discernment.
So
it is clear that nijjhāna·kkhanti refers to an intellectual acceptation
that involves some moderate application of paññā, but which is not
enough yet to come to a definite conclusion. See the example of the
elephant footprints given at MN 27. Therefore, ‘agreement after
pondering views’ seems to be an appropriate rendering for
diṭṭhi·nijjhāna·kkhanti.
9. bhabba·rūpatā: the seeming competence
of a speaker (B. Bodhi) - probability (Than. B.) - another’s seeming
ability (Soma Th.). B. Bodhi and Soma Th. simply follow the Aṭṭhakathā
(older commentary). The Aṭṭhakathā, mentions a speaker as being a
bhikkhu, but that doesn’t fit the context of the Kālāmas (who have been
seeing ascetics of different origin), and there is no mention of any
speaker in this expression. The term appears only once at Ud 70, in a
very obscure verse (’mohasambandhano loko, bhabbarūpova dissati’) out of
which it is difficult to draw any clear conclusion, all the more that
the Aṭṭhakathā seems to take it rather as ‘bhavarūpova’.
Bhabba
means ‘able, capable, fit for, possible’, and is mostly used in the
latter sense. Rūpatā means ‘appearance, accordance, conformity’. Two
renderings seem to fit the context: ‘what seems possible’, ‘what seems
probable’. That might refer for example to choosing the most adequate
rendering for a translation.
Translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 1 July 2010.
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Awakened
One with Awareness the crown prince of Shakya Kingdom in the Northern
Prabuddha Bharat introduced his religion as a revolt against the
governance system prevailing in a strongly stratified feudal society
characterized by the dominance rigid class and caste system
Centralization of authority based on tradition and coercive power,
dependency, discrimination in the distribution of resources, and status
and dignity sustaining exploitation in institutionalized forms
legitimized by strong religious belief system were the basic features of
that governance system. This system was generating sufferings of
millions of downtrodden people termed as Sudras or Dassha. Awakened One
with Awareness realized the sufferings of these people along with the
common suffering of all human beings during their impermanent life time.
One day Awakened One with Awareness would become the number one man in
that system assuming supreme power to steer the kingdom, he would become
the head of that governance system based on the prevalent Vedic values
and norms, but it was quite clear to him that it was not possible to
ensure the salvation of the oppressed human being materially and
mentally within the existing system of governance and/or by using the
prevalent power structure.
The power he inherited was externally
exposed and exercised, bestowed on him due to his position in the social
structure where individual self was uncounted and ignored. Awakened One
with Awareness moved on to a different way, he took individual as basic
point of reference and basic source of power, and lastly he explored a
new way of life and new type of power with a corresponding system of
governance. His contemplative intellectual ability with higher-level
mental makeup helped him clearly understand the evils of the state
governance that left the crown, palace, and his family in search of
alternative system for the salvation of all entities including human
being. He took a declassed form, and after being enlightened through a
hazardous process, he revealed a new lifestyle within new system of
governance.
Awakened One with Awareness introduced this
revolutionary governance system during his lifetime without encountering
any opposition from the vested interest group. Because of universal and
massive conversion of common people into his system, he did not
encounter any resistance to introduce the system. Later on during the
period of Ashoka, Prabuddha Bharatiya society in general predominantly
became under the social governance system of Awakened One with
Awarenessism. Historical record shows that in the third century four
fifth of the total population of Prabuddha Bharat Awakened One with
Awareness who would lead centered life.Due to a theoretical weakness
emanating from the principles of prohibiting killing of any living being
and winning enemies through friendship, Awakened One with Awareness Due
to a theoretical weakness emanating from the principles of prohibiting
killing of any living being and winning enemies through friendship,
Awakened One with Awareness governance could not develop any mechanism
to protect and sustain itself in the birth place of Awakened One with
Awareness.But in Bangladesh, it survived unto mid twelfth century, and
the period from 750 to 1150 during Pala kingdom may be termed as the
most glorious period of Awakened One with Awareness governance
throughout the history all over the world.
Bitilata Jamini - Guru Ramahari Das & Guru Bijaya Jena - Video Song - HD
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Bitilata Jamini - Guru Ramahari Das & Guru Kumar Bijaya Jena | Odia Classical Song
#GuruRamHariDas
#OdiaClassicalSong #OdishaMusicPopular Odia song ‘Bitilata Jamini’
being rendered by Guru Ramahari Das and Guru Bijaya Kumar Jena at
Baishakh…
-
اهو ، ڪالم ، اهو ئي آهي جنهن کي مون چيو: ”نه وڃ ، تون ڪالما ، جيڪو
توهان ٻڌو آهي ان جي ذريعي ، ۽ نه وري جيڪو ڪجهه [روايت ذريعي] منتقل ڪيو
ويو آهي ، ۽ نه ئي عام اتفاق سان ، ۽ نه ئي جيڪو ڪجهه هٿ ڪيو ويو آهي. متنن
جو هڪ مجموعو ۾ ، نه منطقي دليل جي بنياد تي ، نه ئي ويچار جي بنياد تي ،
نه ئي ظاهري عوامل تي ، نه وري ظاهري خيال جي معاهدي سان ، ۽ نه وري غور
ويچار کانپوءِ اتفاق ، ۽ نه ئي اهو جيڪو ممڪن لڳي ٿو ، نه ئي [خيال سان:]
اسان جو قابل احترام استاد آهي. ڪڏهن ، ڪالم ، توهان پنهنجي پاڻ کي
knowاڻيو ٿا: ’اهو Dhamma Akusala ، اهي Dhamms Svajja آهن ، اهي Dhamms
عقلمندن سان سينسر ڪيا ويندا آهن ، اهي Dhammas جڏهن ٺهيا ۽ هليا ويندا ته
نقصان ۽ دوکو ڏانهن هلندو آهي‘ ، پوءِ ، ڪالما ، توهان کي انهن کي ڇڏي ڏيڻ
گهرجي. اهڙي طرح چيو ويو آهي ، انهي تي غور ڪندي چيو ويو آهي.
نه وڃ ، توهان ڪلما ، جيڪو توهان ٻڌو آهي ان جي ذريعي ، ۽ نه ئي جيڪو ڪجهه
[روايت ذريعي] منتقل ڪيو ويو آهي ، ۽ نه ئي عام اتفاق سان ، ۽ نه ئي ڪهڙي
متن جي مجموعي ۾ هٿ هيٺ ، نه ئي بنياد تي. منطقي دليل ، نه ئي نتيجي جي
بنياد تي ، نه ئي ظاهري عوامل تي ، نه وري اتفاق سان اتفاق جي خيال سان ، ۽
نه ئي اهو جيڪو ممڪن ممڪن لڳي ٿو ، ۽ نه ئي [خيال جي ڪري:] ‘ساما اسان جو
قابل احترام استاد آهي’. جڏهن به ، ڪالم ، توهان پاڻ knowاڻو ٿا: ’اهو
Dhamma ڪسالا ، اهي Dhamma Anajajja آهن ، اهي Dhamms عقلمند ، جڏهن انهن
کي انجام ڏيڻ ۽ هلائڻ سان گڏ ، فلاحي ۽ سخا جي طرف وڃن ٿا ، ته تعريف ڪئي
وڃي ٿي ، ته ، ڪالم پهچي ويا آهن. اهي ، توهان کي انهن ۾ رهڻ گهرجي.
- ۽ هي غير شرعي ماڻهو ، ڪلما ، هن جي ڪوتا کي قابو نه ڪرڻ جي ڪري ، لوبا
تي حاوي نه ٿيڻ ، زندگي کي تباهه نه ڪرڻ ، جيڪو نه ڏنو وڃي ٿو ، ٻئي جي زال
ڏانهن نٿو وڃي ، ڪوڙ ڳالهائي ٿو ۽ نه تڪميل ڪري ٿو ٻين کي به اهو ڪرڻو آهي
، جيڪو سندس ڊگهي مدي وارن فلاح ۽ سڪون لاءِ آهي.
- ۽ اهو غير ڀروسيدار شخص ، ڪالما ، هن جي ڪوتا کي قابو نه ڪرڻ جي ڪري ،
لوبا تي حاوي نه ٿيڻ ، زندگي کي تباهه نه ڪرڻ ، جيڪو نه ڏنو وڃي ٿو ، ٻئي
جي زال ڏانهن نٿو وڃي ، ڪوڙو نه ڳالهائي ۽ نه تڪڙ ڪري. ٻين کي به اهو ڪرڻو
آهي ، جيڪو سندس ڊگهي مدي وارن فلاح ۽ سڪون لاءِ آهي.
ـ ۽ هي اڻ personاتل ماڻهو ، ڪالم ، هن جي ڪوتا کي قابو نه ڪرڻ جي ڪري ،
لوبا تي حاوي نه ٿيڻ ، زندگيءَ کي تباهه نه ڪرڻ ، جيڪو نه ڏنو وڃي ٿو ، ٻئي
جي زال ڏانهن نٿو وڃي ، ڪوڙو نه ڳالهائي ۽ نه تڪڙ ڪري. ٻين کي به اهو ڪرڻو
آهي ، جيڪو سندس ڊگهي مدي وارن فلاح ۽ سڪون لاءِ آهي.
- اهو ، ڪالم ، اهو ئي آهي جنهن کي مون چيو: ”نه وڃ ، تون ڪالما ، جيڪو
توهان ٻڌو آهي ان جي ذريعي ، ۽ نه وري جيڪو ڪجهه [روايت ذريعي] منتقل ڪيو
ويو آهي ، ۽ نه ئي عام اتفاق سان ، ۽ نه ئي جيڪو ڪجهه هٿ ڪيو ويو آهي. متنن
جو هڪ مجموعو ۾ ، نه منطقي دليل جي بنياد تي ، نه ئي ويچار جي بنياد تي ،
نه ئي ظاهري عوامل تي ، نه وري ظاهري خيال جي معاهدي سان ، ۽ نه وري غور
ويچار کانپوءِ اتفاق ، ۽ نه ئي اهو جيڪو ممڪن لڳي ٿو ، نه ئي [خيال سان:]
اسان جو قابل احترام استاد آهي. ڪڏهن ، ڪالم ، توهان پنهنجي پاڻ کي
knowاڻيو ٿا: ’اهو Dhamma ڪسالا ، اهي Dhamma انوجها آهن ، اهي Dhamms
عقلمند طرفان ساراهه ڪيا ويا آهن ، اهي Dhamms ، جڏهن ٺهيا ۽ کڻي وڃن ٿا ،
ته فلاح ۽ سڪون جي طرف رهنما‘ ، پوءِ ، ڪالما ، انهن تائين پهچي وڃڻ گهرجي ،
توهان کي انهن ۾ رهڻ گهرجي. اهڙي طرح چيو ويو آهي ، انهي تي غور ڪندي چيو
ويو آهي.
اهڙي آريا سڪوڪا ، ڪالماس ، اهڙي طرح ابججها کان پري ، بائپا کان بي پرواهه
، سمپنجنا ، (مسلسل) ساٽا ، هڪ طرف سميٽ جي چوٽي سان هلي رهي آهي ، ساڳي
طرح ٻئي ، ساڳيا ٻئي ، ساڳيا چوٿون ، ساڳئي طرح چوٿون ؛ تنهن ڪري مٿين ،
هيٺ ، منتقلي ، هر هنڌ ۽ هر لحاظ کان ، هو ميٽا سان ڀريل سِٽي سان ، س
abundي ، وڏي ، وسيع ، ڇانيل ، دشمني کان بيزار ، س illي دنيا ۾ ويران ٿئي
ٿو.
هو هڪ ڪنڊ تي ويٺو آهي هڪ قيو سان قيوط سان ڪوٺيو ويو آهي ، ساڳي طرح ٻيو ،
ساڳيو ٽيون ، ساڳيو چوٿون ؛ تنهن ڪري مٿين ، هيٺ ، منتقلي ، هر هنڌ ۽ هر
لحاظ کان ، هو ڪروṇ سان سittي دنيا سان واڳيل آهي ، وڏي ، وسيع ، بيحد ،
دشمني کان بيزار ، بدناميءَ کان پري.
هو
هڪ سمت جي ڇنڊ ڇاڻ ڪري ويهي رهيو آهي. تنهن ڪري مٿين ، هيٺ ، منتقلي ، هر
هنڌ ۽ هر لحاظ کان ، هو مديتا سان وهندڙ ڇيڻي سان ، پوري ، وسيع ، بيحد ،
دشمني کان بيزار ، بدناميءَ کان محروم ، س worldي دنيا تي گهيريل رهندو
آهي.
هو هڪ سمت جي رهنمائي ڪري ٿو هڪ ڪتبي سان ، جيڪا مٿي چڙهيل آهي ، ساڳئي طرح
ٻئي ، ساڳئي سان ٽين ، ساڳئي طرح چوٿين ؛ تنهن ڪري مٿين ، هيٺ ، منتقلي ،
هر هنڌ ۽ هر احترام ۾ ، هو پنهنجي گهنٽي سان وهندڙ س worldي دنيا کي گوڙ
ڪري ويٺو آهي ، وڏي ، وسيع ، اڻ ڏاهپ ، دشمني کان بيزار ، بدناميءَ کان
پري.
اهڙي آريه سڪوڪا ، ڪالماس ، دماغ کي هڪ اهڙو ناسور هجڻ ، دماغ کي خالي ڪرڻ
وارو ، دماغ کي خالي رکڻ وارو ، دماغ کي صحيح هجڻ ڪري ، دماغ کي هن ريت پاڪ
هجڻ ، رجحانن جي ظاهري ترتيب ۾ چار اعتماد حاصل ڪيا:
‘جيڪڏهن ٻي دنيا آهي ، ڪاما جو ميوو ۽ نتيجو صحيح ۽ غلط طور تي انجام ڏنو
وڃي ، ته پوءِ جسم جي ٽٽڻ تي ، مرڻ کان پوءِ ، مان ٻيهر سٺي حالت ۾ بيهندو ،
خوشيءَ جي حالت’: هي آهي پهريون اعتماد هن کي حاصل ڪيو آهي.
‘۽ جيڪڏهن ڪو ٻيو دنيا ناهي ، ڪو ميوو نه آهي ۽ ڪاما جو نتيجو صحيح ۽ غلط
نموني انجام نه ٿو ڏئي ، ته پوءِ فيشن جي ظاهري نظم ۾ مان دشمني کانسواءِ ،
پنهنجي مرضي کانسواءِ ، تڪليف کانسواءِ ، خوش رهو پاڻ ئي ڏسندو آهيان: هي
آهي ٻيو اعتماد هن کي حاصل ڪيو آهي.
”۽ جيڪڏهن پاپا پنهنجي ڪئي واري کي ڀfي وڃي ، مان ڪوبه پاپا جو ارادو نه
رکان. پاپا ڪاما نه ڪرڻ ، مون کي دُڪا ڪيئن ڀ touchي ها؟ ‘: هي ٽيون اعتماد
آهي جيڪو هن حاصل ڪيو آهي.
‘۽ جيڪڏهن پاپا پنهنجو ڪارائتو نه ٿو ڪري ، ته آئون پاڻ کي ٻنھي لحاظن کان
پاڪ ڏسيان’: هي چوٿون اعتماد آهي جيڪو هن حاصل ڪيو آهي.
اهڙي آريه سڪوڪا ، ڪالماس ، دماغ کي غير متحرڪ هجڻ سان ، دماغ بي مثال ٿيس ،
دماغ جو خالي هجڻ ، دماغ کي اهڙي پاڪ هجڻ سان ، ذهن کي هن پاڪ هجڻ سان ،
هن چشمه کي فزيوشن جي ظاهري ترتيب ۾ حاصل ڪيو آهي.
- تو اهو آهي ، ڀاگوا ، ائين ئي آهي ، سانگاتا! اهڙي آريه ساواڪا ، ڀائنيا ،
هڪ دماغ اهڙو غير متحرڪ هجڻ ، هڪ دماغ اهڙي طرح غير محفوظ ، هڪ ذهن اهڙي
خالي هجڻ جي ڪري ، انهي ذهن کي پاڪ هجڻ سان ، هن فاني جي ظاهري ترتيب ۾ چار
اعتماد حاصل ڪيا آهن:
‘جيڪڏهن ٻي دنيا آهي ، ڪاما جو ميوو ۽ نتيجو صحيح ۽ غلط طور تي انجام ڏنو
وڃي ، ته پوءِ جسم جي ٽٽڻ تي ، مرڻ کان پوءِ ، مان ٻيهر سٺي حالت ۾ بيهندو ،
خوشيءَ جي حالت’: هي آهي پهريون اعتماد هن کي حاصل ڪيو آهي.
‘۽ جيڪڏهن ڪو ٻيو دنيا ناهي ، ڪو ميوو نه آهي ۽ ڪاما جو نتيجو صحيح ۽ غلط
نموني انجام نه ٿو ڏئي ، ته پوءِ فيشن جي ظاهري نظم ۾ مان دشمني کانسواءِ ،
پنهنجي مرضي کانسواءِ ، تڪليف کانسواءِ ، خوش رهو پاڻ ئي ڏسندو آهيان: هي
آهي ٻيو اعتماد هن کي حاصل ڪيو آهي.
”۽ جيڪڏهن پاپا پنهنجي ڪئي واري کي ڀfي وڃي ، مان ڪوبه پاپا جو ارادو نه
رکان. پاپا ڪاما نه ڪرڻ ، مون کي دُڪا ڪيئن ڀ touchي ها؟ ‘: هي ٽيون اعتماد
آهي جيڪو هن حاصل ڪيو آهي.
‘۽ جيڪڏهن پاپا پنهنجو ڪارگر نه ٿيو ، ته آئون پاڻ کي ٻنهي معاملن ۾ پاڻ کي
پاڪ سمجهان ٿو’: هي چوٿون اعتماد آهي جيڪو هن حاصل ڪيو آهي.
اهڙي آريه ساواڪا ، ڀائنيا ، هڪ دماغ اهڙي غير متحرڪ هجڻ سان ، هڪ دماغ
اهڙي غيرموجودگي سان ، هڪ ذهن اهڙي خالي هجڻ جي ڪري ، انهي ذهن کي خالص هجڻ
سان ، هن چشمه يقينن کي ظاهري ترتيب جي ترتيب ۾ حاصل ڪري ڇڏيا آهن.
تمام سٺو ، ڀائن ، بھتر ، ڀانت! وانگر ، ڀٽي ، جيڪڏهن ڪير سڌي ترتيب ڏيڻو
هو ته ڪهڙي شيءِ مٿان مڙهي وئي ، يا ظاهر ڪرڻ کي ظاهر ڪيو ويو جيڪو لڪايو
ويو هو ، يا ڪنهن کي رستو ڏيکارڻ جو غلط ڪري رهيو هو ، يا اونداهي ۾ تيل جو
چراغ هڻڻ ، [سوچڻ]] اکيون ڏنديون ڏسن ، ساڳئي طرح ، Dhamma Bhagavā طرفان
مختلف طريقن سان ظاهر ڪيو ويو آهي. تنهن ڪري ، اسين ، ڀن ،ون ، ڀاڳ وهاهن
ڏانهن ، ڌامرا ڏانهن ۽ ڀا خس جي ساغا ڏانهن وڃون ٿا. اچو ڀاون ، ڀانت کي ،
اسان کي تسليم ڪيو اسان سان ايسااڪا ا onڪلهه جي پناهه گاهه تي ، زندگي
لاءِ.
1. انوسووا: [اينو + ساوا] (روشن: جيڪو ڪجھ ٻڌو / سکي ويو آهي ، ان سان
مطابقت ڇا آهي جيڪا ٻڌڻ / سکي وئي آهي) - ‘زباني روايت’ (بي. بوهي) -
‘رپورٽون’ (ت. بي. ) - ‘جيڪو بار بار ٻڌڻ سان حاصل ڪيو ويو آهي’ (سومرا
ٿرا) بودھی ان بابت لکي ٿو: ”عام طور تي ويڊڪ روايت جي طرف رجوع ڪرڻ
سمجھندا هئا ، جيڪا ، برهمنن جي مطابق ، ابتدائي ديوتا سان شروع ٿي هئي ۽
ايندڙ نسلن جي ذريعي زباني طور تي هٿ ڪيو ويو هو.
اصطلاح واضح طور تي MN 68 تي ’رپورٽ‘ جي معنيٰ سان استعمال ڪئي وئي آهي.
MN 76 تي مترادفات جاري ڪيا ويا آهن itihitiha · parampara and piṭaka ·
sampada (’جيڪو dogmatically منتقل ڪيو ويو آهي’ ، ‘جيڪو ڪجهه متن جي
مجموعي ۾ کڻي ويو آهي’) ، اهي ٻئي روايتون جي حوالي ڪن ٿا (هيٺين ياداشتن
کي ڏسو).
تنهنڪري معلوم ٿئي ٿو ته انواوا جو لفظ انهي صورت ۾ ’لور / روايت‘ جي معنى ۾
استعمال ڪيو ويو آهي:
.هڪ
خاص استاد اهو هوندو آهي جيڪو هڪ ڪهاڻي / رواج کان هلندو آهي ، جيڪو سچ جي
ڳولها / روايت کڻي ويندو آهي. هن جيڪو ٻڌو آهي انهي جي مطابقت سان هڪ
Dhamma سيکاريندو آهي ، جيڪو ڪجهه dogmatically منتقل ڪيو ويو آهي ، جي
ذريعي جيڪي متنن جي هڪ مجموعي ۾ هٿ هيٺ ڏنل آهي
ڪالما سٽا جي تناظر ۾ ، انهي حقيقت کي ڇڏي ڏنو ويو آهي ته ٻڌندڙن هڪٻئي سان
متضاد عقائد ٻڌي رهيا آهن ، اهو ڪافي منطقي ٿيندو ته پهريون اظهار انهي جو
سڌو سنئون حوالو ڏيندو ، تنهنڪري ”توهان جيڪو ٻڌو آهي“ ٻڌائڻ هڪ اطمينان
بخش پيشڪش لڳي ٿي .
2. paramparā: [para + para] (روشن: ‘اڳتي-آگے’ ، یا ‘ایک اور-دوسرا’ ؛
يعني هڪ ٻئي جي پويان ، لڳاتار) - ‘تدريس جو نسب’ (B. Bodhi) - علامات (ت
.) روايت (سوما ٿ.) بي باڊي هن بابت لکي ٿو: “نسب” ، عام طور تي روايت جي
نشاندهي ڪري ٿو ، تعليم يا استاد جي هڪ نه ختم ٿيندڙ ڪامياب. بهرحال ، اهو
شايد سادو ناهي.
اهو واضع طور تي هڪ محاورياتي اظهار آهي ، جيڪو صحيح طور تي پاڻ کي واضع
نٿو ڪري ، جيڪا معني ۾ ڪافي پري ۽ لڳي ٿي ۽ نسبتاً وڏي پينل وارو قائداعظم
قبول ڪري. هڪ مثال طور ، اسان وينيا پيتاڪا جي پاجڪا ۾ ڀڌا · پارمپاريا
ڳوليندا آهيون ، ۽ ان جو مطلب آهي ’هٿ ۾ بازو‘ (پر. 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
ڪيتريون ئي عورتون ، ڪنهن خاص بکيو کي مضبوطيءَ سان گهيرو ڪري ، هن کي باهه
۾ باهه ڏئي ڇڏيو.
پريمارا · ڀجنا · sikkhāpada پدمڪوه جي قاعدن مان هڪ آهي ۽ هڪ طرف
“ٻاهر-وارو / اضافي کاڌو” ڏانهن اشارو ڪندو آهي ، جنهن کي ٿ هن جي حساب سان
بيان ڪري ٿو: “ٻاهران mealيرائڻ وارو اصطلاح ٻن قسمن جي حالتن تي پکڙيل
آهي: هڪ بکيو کي دعوت ڏني وئي دعوت تي ، جنهن مان پنج مان ڪنهن کاڌ خوراڪ
شامل آهن پر پوءِ يا ته (1) ٻئي هنڌ تي وڃي ٿو ۽ ٻيو کاڌو کائيندو آهي. يا
(2) کاڌي ۾ وڃڻ کان پهريان هڪ ماني کائيندو آهي.
ونيا جي پريوارا ۾ ، آڪاريا · پارمپارا لفظ معنيٰ ڏيکاري ٿو ‘استادن جو
نسب’ ، پر اهو شايد نسبتا دير سان ادب سان تعلق رکي ٿو.
MN 83 تي ‘paramparā caturāsītirājasahassāni’ جو مطلب آهي ‘84000 جانشين
بادشاهن’ (جيتوڻيڪ اهو سوٽا نسبتاً مرحوم پڻ لڳي ٿو).
۽ MN 95 ۽ 99 تي ويڊيڪ حمدن جي حوالي سان ، اهو چئبو آهي:
ماضي جي برهمڻ ڏاهپ جي وچ ۾ ، تسبيح ٺاهيندڙن ، مدبرن جو مرتب ، اهي قديم
تسبيح ، ڳايا ، ڳرايا ويا ، گڏ ڪيا ويا ، جيڪي هن وقت برهمن اڃا تائين
ڳائيندا آهن ، اڃا تائين گونجندا آهن ، جيڪي ڪجهه چيو ويندو هو ورجائيندا
آهن ، جيڪي ڳالهائي رهيا هئا اهو ورجائيندا آهن ، يعني ..
جيئن ته (..) انڌن ماڻهن جي هڪ فائل هڪٻئي سان منسلڪ هوندي: پهرين هڪ کي
نٿو ڏسجي ، وچين هڪ نه ڏسندو آهي ، ۽ آخري هڪ اهو نه ٿو ڏسي.
تنھنڪري ھي لفظ ظاھر طور استعمال ٿيل آھي انھيءَ نقطي واري روايت کي ڇڏي
ڏيڻ جي لاءِ. اهو ثابت ڪري ٿو ته بي بودئي جي مٿي assاڻايل قول جي لاءِ
ڪجهه زمين آهي ، ۽ paramparā جي تشريح جي طور تي هڪ تعليم جيڪا ”نسب“ جي
ذريعي اچي ٿي.
اسان پڻ ملي ٿو (جيئن ايم اين 76 ۾) مرڪب itihitiha · parampara ، جيڪو پڻ
عام طور تي anussava ۽ piṭaka · sampada سان ڳن isيل آهي ۽ اهو لڳي ٿو ته
هتي اسان وٽ جيڪو سادو پرمارا آهي ، اهو هن اصطلاح جو مختصر آهي.
ٻيهر لفظي اتحاد (’جهڙوڪ-اهڙي طرح’) ڪاتب پرستي جو حوالو ڏيڻ لڳي ٿي (’ڇوته
اهو واقعي آهي!’) ، جيڪو شروعاتي تشريح سان مطابقت رکي ٿو: خديقا نيڪيا جي
Cuḷiddiddesa ۾ (نمبر 106) ‘سبيتا طيه يتيهيه’ (سڀ ڪجهه اهو حديثه) آهي ،
هن جملي جي سڀني شرطن جو حوالو ڏنو ويو آهي (itikirāya paramparāya وغيره) ،
۽ هيٺ ڏنل وضاحت شامل ڪئي وئي آهي: ’sāmaṃ sayamabhiññātaṃ na
attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsū’ اهو سکڻ بغير پاڻ تجربا ڪرڻ ، بغير
ذاتي طور تي انهي کي سمجهڻ جي).
تنهن ڪري ابتدائي تحليل جي مطابق ، ۽ MN 95 ۽ 99 ۾ ملندڙ مثالن کي ذهن ۾
رکندي ، itih · itiha · param · para مطلب ٿي سگھي ٿو ’جيڪو dogmatically
منتقل ٿيو آهي‘. ۽ جيئن کان ٻيءَ لکت پيرا پارا ٽرانسميشن جي خيال تي زور
ڏيندي نظر اچي ٿي ، ان کي سمجھڻ اسان جي صورت ۾ اهو سمجهي ويندي ته ’ڇا
منتقل ڪيو ويو [هڪ روايت] طرفان.
3. iti · خيال: [iti + ڪيرا] (روشن: ‘اهڙي طرح / هر هڪ ماڻهو اميد ڪندو)’ -
‘ٻڌي’ (بي. بودي) - روايت (ٿ. B.) - افواہ (سوما ٿ.). بودھی هن بابت لکي
ٿو: ‘’ هرسي ‘’ (يا ‘’ رپورٽ ‘’ ؛ اڪارا) عام راءِ يا عام اتفاق راءِ جو
مطلب ٿي سگهي ٿو ‘، پر اسان لفظ جي غلط لکت کي ياد ڪري سگهون ٿا جيڪو شايد
مونجهاري جو سبب بڻجي سگهي ٿو. ھي لفظ ٻئي ڪنھن به حوالي سان ظاھر نٿو ٿئي ،
تنھنڪري اسان لفظ ڇڏي سواتاتي تجزئي ۽ اندازن سان رھيا آھيون. ‘عام اتفاق
راءِ’ ڏسڻ ۾ اچڻ لڳي.
4.
Piakakasampadāna: [piṭaka + sampadāna] - ‘صحيفن جو مجموعو’ (B. Bodhi) -
اسڪرپٽ (Than. B.) - ‘اسڪرپٽ ۾ ڇا آهي’ (سوما ٿ.). بودھی ان بابت لکي ٿو:
“‘صحیفوں کا مجموعہ’ اصطلاح ڪافي وضاحت طلب آهي. تنهن هوندي ، مرڪب ۾ لفظن
جي ترتيب جي ترتيب سان ، زور ڀرڻ لڳي ٿو بجاءِ آخري تي. ۽ اها حقيقت ڏني
وئي ته ان وقت علم کي زباني طور تي منتقل ڪيو ويو (تنهنڪري ‘اسڪرپٽ’ بلڪل
مناسب نٿو لڳي) ، رينڊنگ ‘متنن جي مجموعي ۾ جيڪا ترتيب ڏني وئي آهي’ وڌيڪ
اطمينان بخش لڳي ٿي.
5. تکا · هيتو: منطقي دليل (بي. بودي) - منطقي گمان (ٿ. بي.) - سروازي
(سوما ٿ.). ڪمپائونڊ پنهنجو پاڻ ڪنهن ٻئي حوالي سان ظاهر نٿو ڪري ، تنهن
ڪري اسان ٻيهر هڪ سامونڊي تجزيي سان ڇڏي وئي آهي. ٽوڪا جي معنيٰ آهي ’خيال ،
غور ، فڪر ، منطق يا مکڻ-کير‘. ڊي اين 1 ۽ ايم اين 76 تي ، لفظ تاڪي ، ۽
انهي سان گڏ ٽاڪا هيٺ ڏنل آهن:
..هڪ خاص [فرد] دليل ڏيندڙ ، تحقيق ڪندڙ آهي. هو معزز / منطقي سوچ سان ٺهيل
ڌماڪا سيکاري ٿو ، تحقيق جي لڪير تي هن ريت جيئن اهي هن ڏانهن ٿيا.
تنهن ڪري ٽاڪا کي اطمينان سان تشريح ڪندي “استدلال / منطقي سوچ”. هيتو ،
مرڪب ۾ ، مطلب ٿي سگھي ٿو ‘جي حساب سان– جي خاطر ،– جي سبب سان ،– جي
نتيجي ۾-’ وغيره آخرڪار تکا · هيتو منطق جي بنياد تي پيش ڪري سگهجي ٿو
استدلال ‘.
6. نايا · هيتو: inferential reasoning (B. Bodhi) - inference (Than. B.) -
axiom (Soma Th.). هڪ ڀيرو ٻيهر ، مرڪب خود ڪنهن ٻئي حوالي سان ظاهر نٿو
ٿئي. نايا ، نيات (= نيٽي) کان آيو آهي ، جنهن جي معنيٰ آهي ‘وٺڻ ، رهنمائي
ڪرڻ ، چالان ڪرڻ ، وٺڻ ، وٺڻ (پري)’ ، يا ‘ڪ (ڻ (نتيجو) ڪ ،ڻ ، سمجھڻ ،
وٺڻ جيئن’. لفظ ‘نه نيٽي’ جو مطلب ‘نتيجو ڪ toڻ لاءِ’. نيا هيتو کي تسلي
بخش انداز ۾ ‘انحصار جي بنياد تي’ ڏسڻ ۾ اچي ٿو.
7. ākra · parivitakka: سببن تي ڌيان ، استدلال وارو عڪس (بي. بودهي) ـ
تشبیہات (ٿ. B.) ـ غير مناسب دليل (سوما ت.) āڪرا معنيٰ جو هڪ وڏو پينل
آهي: ‘رياست ، حالت ، ملڪيت ، ڪيفيت ، خاصيت ، نشاني ، شڪل ، صورت ، طريقو ،
طريقو ، انداز ، سبب ، زمين ، اڪائونٽ’. ’ظاهري صورت‘ سبب ’عقل‘ جي نسبت
سان بهتر ترتيب ڏئي ٿو. انهي صورت ۾ ، آڪارا · پرويتاڪا جو مطلب ”ظاهري
عڪاسي“ تي هوندو ، ۽ هن نظريات جو حوالو ڏيندو ، جيئن بگ بينگ جو نظريو ،
جيڪو ظاهري ڪائنات جي ظاهري ارتقا جي مشاهدي تي مبني آهي.
8. ديشي · نجاجن · خانتي: ان تي غور ڪرڻ کان پوءِ هڪ نظريو قبول ڪرڻ سوما
ٿ.) نججناھن (Khjanti) نججيه خمائي جي اظهار جو مظهر آهي. ان کي سمجهڻ جو
بهترين طريقو اهو آهي ته اهو ڏسو ته ڪن جڳهن ۾ اهو ٻين هنڌن تي ظاهر ٿئي
ٿو.
SN 25.1
اکيون .. ذهن غير متضاد ، تبديل ٿيندڙ ، بدلائيندڙ آهي. (…) هڪ ، جيڪو
پنهنجي ذهانت جي نموني سان غور ڪرڻ بعد ، قبول ڪري چڪو آهي ته اهي رجحان هن
طريقي سان دمما پيروڪار سڏجن ٿا.
AN
3.66 -
కేసముట్టి [aka Kālāmā] Sutta
- కేసముట్టి యొక్క కాలమాస్కు -
ఈ విధంగా నేను విన్నాను:
ఒక సందర్భంలో, భగవుడు, కోసలాన్ల మధ్య పెద్ద భిక్షులతో పర్యటిస్తూ,
కేసముట్టి అనే కాలమాస్ పట్టణానికి వచ్చాడు. కాబట్టి కేసముట్టి యొక్క
కాలమాస్ ఇలా విన్నాడు: ‘సాక్యన్ కుటుంబం నుండి బయలుదేరిన సాక్యుల కుమారుడు
సమానా గోతమ, భోసకుల పెద్ద సాగతో కోసలాన్ల మధ్య పర్యటనలో ప్రయాణించి
కేసముట్టి చేరుకున్నారు. గౌరవప్రదమైన గోతమ, వీరి గురించి ఇంత మంచి పేరు
తెచ్చుకుంది: “ఖచ్చితంగా, అతను భగవాడు, అరాహంట్, సరిగ్గా మరియు పూర్తిగా
మేల్కొన్నాడు, విజ్జో మరియు [మంచి] ప్రవర్తనలో సాధించాడు, బాగా తెలుసు,
ప్రపంచాన్ని తెలుసుకోవడం, అధిగమించలేనివాడు మచ్చిక చేసుకోవలసిన వ్యక్తుల
నాయకుడు, దేవతలు మరియు మానవుల గురువు, ఒక బుద్ధుడు, భగవాడు.ఈ ప్రపంచాన్ని
తన దేవతలతో, దాని మారాలతో, బ్రహ్మలతో, సమాలు మరియు బ్రాహ్మణులతో, [ఈ] తరం
పాలకులు మరియు ప్రజలతో , తనను తాను అనుభవించిన అభి. అతను ప్రారంభంలో
ప్రయోజనకరమైన, మధ్యలో ప్రయోజనకరమైన, చివరికి ప్రయోజనకరమైన, [సరైన] అర్ధంతో
మరియు [కుడి] పదజాలంతో ధర్మం బోధిస్తాడు; అతను పూర్తిగా పరిపూర్ణమైన మరియు
బ్రహ్మకారియను వెల్లడిస్తాడు. స్వచ్ఛమైన.” మరియు అలాంటి అరాహంత్ చూడటం
లాభదాయకం. ‘
కాబట్టి కేసముట్టి యొక్క కాలమాస్ భగవను సమీపించాడు; చేరుకున్న తరువాత,
వారిలో కొందరు భగవాకు గౌరవం ఇచ్చి ఒక వైపు కూర్చున్నారు; వారిలో కొందరు
భగవాతో స్నేహపూర్వక శుభాకాంక్షలు మార్పిడి చేసుకున్నారు మరియు స్నేహపూర్వక
శుభాకాంక్షలు మరియు స్నేహపూర్వక ప్రసంగాలు మార్పిడి చేసుకుని, ఒక వైపు
కూర్చున్నారు; వారిలో కొందరు భగవానికి నమస్కారంతో చేతులు ఎత్తి ఒక వైపు
కూర్చున్నారు; వారిలో కొందరు తమ పేరు మరియు వంశాన్ని ప్రకటించి ఒక వైపు
కూర్చున్నారు. ఒక వైపు కూర్చుని, కేసముట్టి యొక్క కాలమాస్ భగవాతో ఇలా
అన్నాడు:
- కేసముట్టికి వచ్చిన భంటే, సమాలు మరియు బ్రాహ్మణులు ఉన్నారు. వారు తమ సొంత
సిద్ధాంతాన్ని వివరిస్తారు మరియు స్తుతిస్తారు, కాని వారు అవమానపరుస్తారు,
తృణీకరిస్తారు, ధిక్కారంగా వ్యవహరిస్తారు మరియు ఇతరుల సిద్ధాంతాలను
తొలగిస్తారు. అప్పుడు, భంటే, మరికొందరు సమాలు మరియు బ్రాహ్మణులు కేసముట్టి
వద్దకు వస్తారు. వారు కూడా తమ సొంత సిద్ధాంతాన్ని వివరిస్తారు మరియు
ప్రశంసించారు, మరియు వారు ఇతరుల సిద్ధాంతాలను అగౌరవపరుస్తారు,
తృణీకరిస్తారు, ధిక్కరిస్తారు మరియు వ్యవహరిస్తారు. ఆ కారణంగా, భంటే, మనకు
అయోమయం మరియు విసికిచా ఉన్నాయి: ‘అప్పుడు, ఈ గౌరవనీయమైన సమాలు మరియు
బ్రాహ్మణులలో ఎవరు నిజం చెబుతారు, మరియు ఇది తప్పుగా మాట్లాడుతుంది?’
- వాస్తవానికి, కోలామాస్, మీరు కలవరపడ్డారు, వాస్తవానికి మీరు
సందేహిస్తున్నారు. విసికిచా ఒక గందరగోళ విషయం కారణంగా మీలో తలెత్తింది.
కోలామాస్, మీరు విన్నదాని ద్వారా, లేదా [సంప్రదాయం ద్వారా], లేదా సాధారణ
ఏకాభిప్రాయం ద్వారా, లేదా గ్రంథాల సేకరణలో ఇవ్వబడిన వాటి ద్వారా లేదా
ప్రాతిపదికన ప్రసారం చేయవద్దు. తార్కిక తార్కికం, లేదా అనుమితి ఆధారంగా,
లేదా ప్రదర్శనలపై ప్రతిబింబించడం ద్వారా, లేదా అభిప్రాయాలను ఆలోచించిన
తరువాత ఒప్పందం ద్వారా, లేదా సంభావ్యంగా అనిపించే వాటి ద్వారా లేదా
[ఆలోచన:] ‘సమానా మా గౌరవనీయ గురువు’. ఎప్పుడు, కాలమాస్, మీకు మీరే తెలుసు:
‘ఈ ధమ్మాలు అకుసాలా, ఈ ధమ్మాలు సవజ్జ, ఈ ధర్మాలు జ్ఞానులచే నిందించబడతాయి, ఈ
ధమ్మాలు, చేపట్టినప్పుడు మరియు చేపట్టినప్పుడు, హాని మరియు దుక్కకు దారి
తీస్తాయి’, అప్పుడు, కాలమాస్, మీరు వాటిని వదిలివేయండి.
- మీరు ఏమనుకుంటున్నారు, కాలమాస్, లోభా ఒక వ్యక్తిలో తలెత్తినప్పుడు, అది
అతని సంక్షేమం కోసం లేదా అతని హాని కోసం తలెత్తుతుందా?
- తన హాని కోసం, భంటే.
- మరియు ఈ అత్యాశ వ్యక్తి, కాలమాస్, అతని సిట్టాను అధిగమించడం, లోభా చేత
అధికారాన్ని పొందడం, జీవితాన్ని నాశనం చేస్తుంది, ఇవ్వని వాటిని
తీసుకుంటుంది, మరొకరి భార్య వద్దకు వెళుతుంది, తప్పుగా మాట్లాడుతుంది మరియు
ఇతరులను అదే విధంగా చేయమని ప్రేరేపిస్తుంది, ఇది అతని దీర్ఘకాలిక కోసం
హాని మరియు దుక్కా.
- నిజమే, భంటే.
- మీరు ఏమనుకుంటున్నారు, కోలామాస్, ఒక వ్యక్తిలో దోస తలెత్తినప్పుడు, అది
అతని సంక్షేమం కోసం లేదా అతని హాని కోసం పుడుతుంది?
- తన హాని కోసం, భంటే.
- మరియు ఈ వికారమైన వ్యక్తి, కోలామాస్, అతని సిట్టాను అధిగమించడం, దోస చేత
అధికారం పొందడం, జీవితాన్ని నాశనం చేస్తుంది, ఇవ్వని వాటిని తీసుకుంటుంది,
మరొకరి భార్య వద్దకు వెళుతుంది, తప్పుగా మాట్లాడుతుంది మరియు ఇతరులను అదే
విధంగా చేయమని ప్రేరేపిస్తుంది, ఇది అతని దీర్ఘకాలిక కోసం హాని మరియు
దుక్కా.
- నిజమే, భంటే.
- మీరు ఏమి అనుకుంటున్నారు, కోలామాస్, ఒక వ్యక్తిలో మోహా తలెత్తినప్పుడు,
అది అతని సంక్షేమం కోసం లేదా అతని హాని కోసం తలెత్తుతుందా?
- తన హాని కోసం, భంటే.
- మరియు ఈ మోసపోయిన వ్యక్తి, కోలామాస్, అతని సిట్టాను అధిగమించడం, దోస చేత
అధికారం పొందడం, జీవితాన్ని నాశనం చేస్తుంది, ఇవ్వని వాటిని తీసుకుంటుంది,
మరొకరి భార్య వద్దకు వెళుతుంది, తప్పుగా మాట్లాడుతుంది మరియు ఇతరులను అదే
విధంగా చేయమని ప్రేరేపిస్తుంది, ఇది అతని దీర్ఘకాలిక కోసం హాని మరియు
దుక్కా.
- నిజమే, భంటే.
- కాబట్టి మీరు ఏమి అనుకుంటున్నారు, కాలమాస్, ఈ ధమ్మాల కుసల లేదా అకుసాలా?
- అకుసల, భంటే.
- సావజ్జ లేదా అనవాజ్జ?
- సావజ్జ, భంటే.
- జ్ఞానులచే నిందించబడిందా లేదా జ్ఞానులచే ప్రశంసించబడిందా?
- తెలివైన, భంటే చేత నిందించబడింది.
- చేపట్టి, నిర్వహిస్తే, అవి హాని మరియు దుక్కకు దారితీస్తాయి, లేదా? ఈ
సందర్భంలో ఎలా ఉంది?
- చేపట్టి, నిర్వహిస్తే, అవి హాని మరియు దుక్కకు దారితీస్తాయి. అందువలన ఇది
ఈ సందర్భంలో ఉంది.
-
ఇది, కోలామాస్, నేను ఇలా అన్నాను: “కోలామాస్, మీరు చెప్పినదాని ద్వారా,
లేదా [ఒక సంప్రదాయం ద్వారా], లేదా సాధారణ ఏకాభిప్రాయం ద్వారా, లేదా
ఇవ్వబడిన వాటి ద్వారా ప్రసారం చేయబడలేదు. గ్రంథాల సేకరణలో, లేదా తార్కిక
తార్కికం ఆధారంగా, లేదా అనుమితి ఆధారంగా, లేదా ప్రదర్శనలపై ప్రతిబింబించడం
ద్వారా, లేదా అభిప్రాయాలను ఆలోచించిన తరువాత ఒప్పందం ద్వారా, లేదా
సంభావ్యంగా అనిపించే వాటి ద్వారా లేదా [ఆలోచన:] ‘సమానా మా గౌరవనీయ గురువు
‘. ఎప్పుడు, కాలమాస్, మీ గురించి మీకు తెలుసు:’ ఈ ధమ్మాలు అకుసాలా, ఈ
ధమ్మాలు సవజ్జ, ఈ ధమ్మాలు జ్ఞానులచే నిందించబడతాయి, ఈ ధర్మాలు,
చేపట్టినప్పుడు మరియు చేపట్టినప్పుడు, హాని మరియు దుక్కకు దారి తీస్తుంది
‘, అప్పుడు, కోలామాస్, మీరు వాటిని వదిలివేయాలి. ” ఈ విధంగా చెప్పబడింది,
దీనిని పరిగణనలోకి తీసుకున్నారు.
కోలామాస్, మీరు విన్నదాని ద్వారా, లేదా [సంప్రదాయం ద్వారా], లేదా సాధారణ
ఏకాభిప్రాయం ద్వారా, లేదా గ్రంథాల సేకరణలో ఇవ్వబడిన వాటి ద్వారా లేదా
ప్రాతిపదికన ప్రసారం చేయవద్దు. తార్కిక తార్కికం, లేదా అనుమితి ఆధారంగా,
లేదా ప్రదర్శనలపై ప్రతిబింబించడం ద్వారా, లేదా అభిప్రాయాలను ఆలోచించిన
తరువాత ఒప్పందం ద్వారా, లేదా సంభావ్యంగా అనిపించే వాటి ద్వారా లేదా
[ఆలోచన:] ‘సమానా మా గౌరవనీయ గురువు’. ఎప్పుడు, కాలమాస్, మీకు మీరే తెలుసు:
‘ఈ ధమ్మాలు కుసల, ఈ ధమ్మాలు అనవాజ్జ, ఈ ధమ్మాలు తెలివైనవారిచే
ప్రశంసించబడతాయి, ఈ ధమ్మాలు, చేపట్టి, చేపట్టినప్పుడు, సంక్షేమానికి మరియు
సుఖానికి దారి తీస్తాయి’, అప్పుడు, కాలమాస్, చేరుకున్న తరువాత వాటిని, మీరు
వాటిలో నివసించాలి.
- కోలామాస్, ఒక వ్యక్తిలో ఒక లోభ తలెత్తినప్పుడు, అది అతని సంక్షేమం కోసం
లేదా అతని హాని కోసం తలెత్తుతుందా?
- తన సంక్షేమం కోసం, భంటే.
- మరియు ఈ అనాగరిక వ్యక్తి, కాలమాస్, అతని సిట్టా అధిగమించబడలేదు, లోభా చేత
అధికారం పొందలేదు, జీవితాన్ని నాశనం చేయదు, ఇవ్వని వాటిని తీసుకోదు,
మరొకరి భార్య వద్దకు వెళ్ళదు, తప్పుగా మాట్లాడదు మరియు ప్రాంప్ట్ చేయదు
ఇతరులు అదే చేయాలని, ఇది అతని దీర్ఘకాలిక సంక్షేమం మరియు సుఖ కోసం.
- నిజమే, భంటే.
- కోలామాస్, ఒక వ్యక్తిలో ఒక దోస తలెత్తినప్పుడు, అది అతని సంక్షేమం కోసం
లేదా అతని హాని కోసం తలెత్తుతుందా?
- తన సంక్షేమం కోసం, భంటే.
- మరియు ఈ విపరీతమైన వ్యక్తి, కాలమాస్, అతని సిట్టాను అధిగమించటం లేదు,
లోభా చేత అధికారం పొందలేదు, జీవితాన్ని నాశనం చేయదు, ఇవ్వని వాటిని
తీసుకోదు, మరొకరి భార్య వద్దకు వెళ్ళదు, తప్పుగా మాట్లాడదు మరియు ప్రాంప్ట్
చేయదు ఇతరులు అదే చేయాలని, ఇది అతని దీర్ఘకాలిక సంక్షేమం మరియు సుఖ కోసం.
- నిజమే, భంటే.
- కోలామాస్, ఒక వ్యక్తిలో ఒక మోహ తలెత్తినప్పుడు, అది అతని సంక్షేమం కోసం
లేదా అతని హాని కోసం తలెత్తుతుందా?
- తన సంక్షేమం కోసం, భంటే.
- మరియు ఈ అవాంఛనీయ వ్యక్తి, కాలమాస్, అతని సిట్టాను అధిగమించలేదు, లోభా
చేత అధికారం పొందలేదు, జీవితాన్ని నాశనం చేయదు, ఇవ్వని వాటిని తీసుకోదు,
మరొకరి భార్య వద్దకు వెళ్ళదు, తప్పుగా మాట్లాడదు మరియు ప్రాంప్ట్ చేయదు
ఇతరులు అదే చేయాలని, ఇది అతని దీర్ఘకాలిక సంక్షేమం మరియు సుఖ కోసం.
- నిజమే, భంటే.
- కాబట్టి మీరు ఏమి అనుకుంటున్నారు, కాలమాస్, ఈ ధమ్మాల కుసల లేదా అకుసాలా?
- కుసల, భంటే.
- సావజ్జ లేదా అనవాజ్జ?
- అనవజ్జ, భంటే.
- జ్ఞానులచే నిందించబడిందా లేదా జ్ఞానులచే ప్రశంసించబడిందా?
- జ్ఞానులచే ప్రశంసించబడింది, భంటే.
- చేపట్టి, నిర్వహిస్తే, అవి హాని మరియు సుఖాలకు దారితీస్తాయి, లేదా? ఈ
సందర్భంలో ఎలా ఉంది?
- చేపట్టి, నిర్వహిస్తే, అవి సంక్షేమం మరియు సుఖాలకు దారితీస్తాయి. అందువలన
ఇది ఈ సందర్భంలో ఉంది.
- ఇది, కోలామాస్, నేను ఇలా అన్నాను: “కోలామాస్, మీరు చెప్పినదాని ద్వారా,
లేదా [ఒక సంప్రదాయం ద్వారా], లేదా సాధారణ ఏకాభిప్రాయం ద్వారా, లేదా
ఇవ్వబడిన వాటి ద్వారా ప్రసారం చేయబడలేదు. గ్రంథాల సేకరణలో, లేదా తార్కిక
తార్కికం ఆధారంగా, లేదా అనుమితి ఆధారంగా, లేదా ప్రదర్శనలపై ప్రతిబింబించడం
ద్వారా, లేదా అభిప్రాయాలను ఆలోచించిన తరువాత ఒప్పందం ద్వారా, లేదా
సంభావ్యంగా అనిపించే వాటి ద్వారా లేదా [ఆలోచన:] ‘సమానా మా గౌరవనీయ గురువు
‘. ఎప్పుడు, కాలమాస్, మీ గురించి మీకు తెలుసు:’ ఈ ధమ్మాలు కుసల, ఈ ధమ్మాలు
అనవాజ్జ, ఈ ధమ్మాలను జ్ఞానులు ప్రశంసించారు, ఈ ధమ్మాలు, చేపట్టినప్పుడు
మరియు చేపట్టినప్పుడు, సంక్షేమం మరియు సుఖాలకు దారి తీస్తుంది ‘, అప్పుడు,
కోలామాస్, వారిని చేరుకున్న తరువాత, మీరు వారిలో నివసించాలి. ” ఈ విధంగా
చెప్పబడింది, దీనిని పరిగణనలోకి తీసుకున్నారు.
అటువంటి అరియసవాక, కాలమాస్, అందువల్ల అభిజ్జా లేనిది, బైపాడా లేనిది,
అన్లూడెడ్, సంపజన, (స్థిరంగా) సాతా, ఒక దిశలో మెట్టాతో నిండిన సిట్టాతో
నివసిస్తుంది, అదేవిధంగా రెండవది, మూడవది, అదేవిధంగా నాల్గవది; కాబట్టి
పైన, క్రింద, అడ్డంగా, ప్రతిచోటా మరియు ప్రతి విషయంలో, అతను మెట్టా,
సమృద్ధిగా, విస్తృతమైన, అనంతమైన, శత్రుత్వం లేని, దుష్ట సంకల్పం లేని ఒక
సిట్టాతో మొత్తం ప్రపంచాన్ని చుట్టుముట్టాడు.
అతను కరుతో నిండిన సిట్టాతో ఒక దిశలో విస్తరించి ఉంటాడు, అదేవిధంగా
రెండవది, అదేవిధంగా మూడవది, అదేవిధంగా నాల్గవది; కాబట్టి పైన, క్రింద,
అడ్డంగా, ప్రతిచోటా మరియు ప్రతి విషయంలో, అతను కరుతో నిండిన, సమృద్ధిగా,
విస్తృతమైన, అనంతమైన, శత్రుత్వం లేని, దుష్ట సంకల్పం లేని సిట్టాతో
ప్రపంచమంతా వ్యాపించాడు.
అతను
ఒక దిశలో ముడితో నిండిన సిట్టాతో నివసిస్తున్నాడు, అదేవిధంగా రెండవది,
అదేవిధంగా మూడవది, అదేవిధంగా నాల్గవది; కాబట్టి పైన, క్రింద, అడ్డంగా,
ప్రతిచోటా మరియు ప్రతి విషయంలో, అతను ముడిటే, సమృద్ధిగా, విస్తృతమైన,
అనంతమైన, శత్రుత్వం లేని, దుష్ట సంకల్పం లేని సిట్టాతో ప్రపంచమంతా
వ్యాపించాడు.
అతను ఒక దిశలో ఉపేఖోతో నిండిన సిట్టాతో నివసిస్తున్నాడు, అదేవిధంగా
రెండవది, అదేవిధంగా మూడవది, అదేవిధంగా నాల్గవది; కాబట్టి పైన, క్రింద,
అడ్డంగా, ప్రతిచోటా మరియు ప్రతి విషయంలో, అతను ఉప్పెక్తో నిండిన,
సమృద్ధిగా, విస్తృతమైన, అనంతమైన, శత్రుత్వం లేని, దుష్ట సంకల్పం లేని
సిట్టాతో ప్రపంచమంతా వ్యాపించాడు.
అటువంటి అరియసవక, కాలమాస్, ఈ విధంగా అనాలోచితమైన మనస్సు కలిగి ఉండటం,
అనాలోచితమైన మనస్సు కలిగి ఉండటం, మనస్సును ఇంతగా విడదీయడం, స్వచ్ఛమైన
మనస్సు కలిగి ఉండటం, దృగ్విషయం యొక్క కనిపించే క్రమంలో నాలుగు విశ్వాసాలను
పొందింది:
‘మరొక ప్రపంచం ఉంటే, కమ్మ యొక్క ఫలం మరియు ఫలితం సరిగ్గా మరియు తప్పుగా
జరుగుతుంది, అప్పుడు శరీరం విచ్ఛిన్నం అయినప్పుడు, మరణం తరువాత, నేను మంచి
గమ్యస్థానంలో, సంతోషకరమైన స్థితిలో తిరిగి పుట్టుకొస్తాను’: ఇది అతను
సంపాదించిన మొదటి విశ్వాసం.
‘మరియు మరొక ప్రపంచం లేకపోతే, కమ్మ యొక్క ఫలం లేదా ఫలితం సరిగ్గా మరియు
తప్పుగా జరగలేదు, అప్పుడు దృగ్విషయం యొక్క కనిపించే క్రమంలో నేను శత్రుత్వం
లేకుండా, దుష్ట సంకల్పం లేకుండా, ఇబ్బంది లేకుండా, సంతోషంగా ఉన్నాను’: ఇది
అతను సంపాదించిన రెండవ విశ్వాసం.
‘మరియు పాపా దాని పనికి గురైనట్లయితే, నేను ఏ పాపాను ఉద్దేశించను. పాపా
కమ్మ చేయలేదు, దుక్కా నన్ను ఎలా తాకుతుంది? ‘: ఇది అతను సంపాదించిన మూడవ
విశ్వాసం.
‘మరియు పాపా దాని పనికి రాకపోతే, నేను రెండు విధాలుగా స్వచ్ఛంగా చూస్తాను’:
ఇది అతను సంపాదించిన నాల్గవ విశ్వాసం.
అటువంటి అరియసవాక, కాలమాస్, ఈ విధంగా అనాలోచితమైన మనస్సు కలిగి ఉండటం,
అనాలోచితమైన మనస్సు కలిగి ఉండటం, మనస్సును అపరిశుభ్రంగా కలిగి ఉండటం,
స్వచ్ఛమైన మనస్సు కలిగి ఉండటం, దృగ్విషయం యొక్క కనిపించే క్రమంలో ఈ నాలుగు
విశ్వాసాలను పొందింది.
- కనుక ఇది, భగవా, కాబట్టి ఇది, సుగాత! అటువంటి అరియసవాక, భంటే, ఈ విధంగా
అనాగరికమైన మనస్సు కలిగి ఉండటం, అనాలోచితమైన మనస్సు కలిగి ఉండటం, ఈ విధంగా
అనాలోచితమైన మనస్సు కలిగి ఉండటం, స్వచ్ఛమైన మనస్సు కలిగి ఉండటం, దృగ్విషయం
యొక్క కనిపించే క్రమంలో నాలుగు విశ్వాసాలను పొందింది:
‘మరొక ప్రపంచం ఉంటే, కమ్మ యొక్క ఫలం మరియు ఫలితం సరిగ్గా మరియు తప్పుగా
జరుగుతుంది, అప్పుడు శరీరం విచ్ఛిన్నం అయినప్పుడు, మరణం తరువాత, నేను మంచి
గమ్యస్థానంలో, సంతోషకరమైన స్థితిలో తిరిగి పుట్టుకొస్తాను’: ఇది అతను
సంపాదించిన మొదటి విశ్వాసం.
‘మరియు మరొక ప్రపంచం లేకపోతే, కమ్మ యొక్క ఫలం లేదా ఫలితం సరిగ్గా మరియు
తప్పుగా జరగలేదు, అప్పుడు దృగ్విషయం యొక్క కనిపించే క్రమంలో నేను శత్రుత్వం
లేకుండా, దుష్ట సంకల్పం లేకుండా, ఇబ్బంది లేకుండా, సంతోషంగా ఉన్నాను’: ఇది
అతను సంపాదించిన రెండవ విశ్వాసం.
‘మరియు పాపా దాని పనికి గురైనట్లయితే, నేను ఏ పాపాను ఉద్దేశించను. పాపా
కమ్మ చేయలేదు, దుక్కా నన్ను ఎలా తాకుతుంది? ‘: ఇది అతను సంపాదించిన మూడవ
విశ్వాసం.
‘మరియు పాపా దాని పనికి రాకపోతే, నేను రెండు విధాలుగా నన్ను స్వచ్ఛంగా
భావిస్తాను’: ఇది అతను సంపాదించిన నాల్గవ విశ్వాసం.
అటువంటి అరియసవాక, భంటే, ఈ విధంగా అనాగరికమైన మనస్సు కలిగి ఉండటం,
అనాలోచితమైన మనస్సు కలిగి ఉండటం, ఈ విధంగా చెడిపోని మనస్సు కలిగి ఉండటం,
స్వచ్ఛమైన మనస్సు కలిగి ఉండటం, దృగ్విషయం యొక్క కనిపించే క్రమంలో ఈ నాలుగు
విశ్వాసాలను పొందింది.
అద్భుతమైన, భంటే, అద్భుతమైన, భంటే! భంటే, తారుమారు చేసిన వాటిని నిటారుగా
నిలబెట్టడం, లేదా దాచిన వాటిని వెలికి తీయడం, లేదా తప్పు చేస్తున్నవారికి
మార్గం చూపించడం లేదా చీకటిలో చమురు దీపం పట్టుకోవడం వంటివి [ఆలోచిస్తూ:]
‘ఎవరు కళ్ళు కనిపించే రూపాలను చూస్తాయి ‘; అదే విధంగా, ధర్మమును భగవంతుడు
వివిధ మార్గాల్లో వెల్లడించాడు. కాబట్టి మేము, భంటే, భగవానికి, ధర్మానికి
మరియు భిక్షుని సాఘానికి ఆశ్రయం కోసం వెళ్తాము. భగవే, భంటే, మమ్మల్ని నేటి
నుండి, జీవితం కోసం ఆశ్రయం కోసం వెళ్ళిన ఉపసకులుగా అంగీకరించనివ్వండి.
1. అనుస్సవ: [అను + సావా] (వెలిగించినవి: విన్నవి / నేర్చుకున్నవి, విన్నవి
/ నేర్చుకున్న వాటికి అనుగుణంగా ఉన్నవి) - ‘మౌఖిక సంప్రదాయం’ (బి. బోధి) -
‘నివేదికలు’ (కంటే. బి. ) - ‘పదేపదే వినికిడి ద్వారా పొందినది’ (సోమ థెర).
బి. బోధి దాని గురించి ఇలా వ్రాశాడు: “సాధారణంగా వేద సంప్రదాయాన్ని
సూచించడానికి అర్ధం, ఇది బ్రాహ్మణుల ప్రకారం, ప్రిమాల్ దేవతతో ఉద్భవించింది
మరియు వరుస తరాల ద్వారా మౌఖికంగా ఇవ్వబడింది.”
ఈ పదం MN 68 వద్ద ‘రిపోర్ట్’ అనే అర్థంతో స్పష్టంగా ఉపయోగించబడింది:
ఇక్కడ, అనురుద్ధ అనే భిక్షుడు వింటాడు: ‘అలా అని పిలవబడే భిక్షుడు
చనిపోయాడు; భగవాడు (తుది) జ్ఞానంలో స్థిరపడ్డాడని ప్రకటించారు. ‘ మరియు
అతను ఆ గౌరవనీయమైన వ్యక్తిని చూశాడు లేదా అతను ఈ నివేదికను విన్నాడు: ‘ఆ
గౌరవనీయమైన వ్యక్తి ధర్మం ఈ విధంగా ఉంది
MN 76 వద్ద ఇతిహితి · పరంపర మరియు పినాకా సంపాద (’పిడివాదంగా ప్రసారం
చేయబడినవి’, ‘గ్రంథాల సేకరణలో ఇవ్వబడినవి’) అనే పర్యాయపదాలుగా ఇవ్వబడ్డాయి,
రెండూ సంప్రదాయాలను సూచిస్తాయి (క్రింది గమనికలను చూడండి).
కాబట్టి అనుస్సవ అనే పదాన్ని ఈ సందర్భంలో ‘లోర్ / సాంప్రదాయం’ అనే అర్థంలో
ఉపయోగించినట్లు అనిపిస్తుంది:
..ఒక
నిర్దిష్ట ఉపాధ్యాయుడు ఒక సిద్ధాంతం / సాంప్రదాయం ప్రకారం వెళ్ళేవాడు,
సత్యం కోసం ఒక సిద్ధాంతం / సంప్రదాయాన్ని తీసుకుంటాడు. అతను విన్నదానికి
అనుగుణంగా ధర్మాన్ని బోధిస్తాడు, పిడివాదంగా ప్రసారం చేయబడిన వాటి ద్వారా,
గ్రంథాల సేకరణలో ఇవ్వబడిన వాటి ద్వారా.
కోలామా సూత సందర్భంలో, శ్రోతలు పరస్పరం విరుద్ధమైన సిద్ధాంతాలను
వింటున్నారనే వాస్తవాన్ని బట్టి చూస్తే, మొదటి వ్యక్తీకరణ దానిని నేరుగా
సూచిస్తుందనేది చాలా తార్కికంగా ఉంటుంది, కాబట్టి ‘మీరు విన్నది’
సంతృప్తికరమైన రెండరింగ్ అనిపిస్తుంది .
2. పరంపర: [పారా + పారా] (వెలిగించండి: ‘మరింత-మరింత’, లేదా ‘మరొకటి’ అంటే,
ఒకదాని తరువాత ఒకటి, వరుసగా) - ‘బోధన యొక్క వంశం’ (బి. బోధి) - ఇతిహాసాలు
(కంటే. బి. .) - సంప్రదాయం (సోమ Th.). బి. బోధి దాని గురించి వ్రాస్తూ:
“‘వంశం’, సాధారణంగా సంప్రదాయాన్ని సూచిస్తుంది, బోధనలు లేదా ఉపాధ్యాయుల
యొక్క పగలని వారసత్వం.” అయితే, ఇది అంత సులభం కాకపోవచ్చు.
ఇది స్పష్టంగా ఒక ఇడియొమాటిక్ వ్యక్తీకరణ, ఇది ఖచ్చితంగా
స్వీయ-వివరణాత్మకమైనది కాదు, ఇది అర్థంలో చాలా వదులుగా ఉన్నట్లు
అనిపిస్తుంది మరియు సాపేక్షంగా పెద్ద సందర్భాలను అంగీకరించాలి. ఉదాహరణగా,
వినయ పిటాకా యొక్క పారాజికలో బాహ పరంపరయ్యను మేము కనుగొన్నాము మరియు దీని
అర్థం ‘ఆర్మ్ ఇన్ ఆర్మ్’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
చాలా మంది మహిళలు, ఒక నిర్దిష్ట భిక్షుడిని గట్టిగా చుట్టుముట్టి, చేతిలో
చేయి వెంట నడిపారు.
పరంపర భోజన సిక్కుపాడ అనేది పాటిమోక్క నియమాలలో ఒకటి మరియు ఇది
‘అవుట్-టర్న్ / అదనపు భోజనం’ ను సూచిస్తుంది, ఇది బి. ఈ క్రింది విధంగా
సంక్షిప్తీకరిస్తుంది: “అవుట్-ఆఫ్-టర్న్ భోజనం అనే పదం రెండు రకాల
పరిస్థితులను వర్తిస్తుంది: ఐదు ప్రధానమైన ఆహారాలతో కూడిన భోజనానికి
భిక్షుని ఆహ్వానించారు, కాని అప్పుడు (1) వేరే చోటికి వెళ్లి, ఐదు
ప్రధానమైన ఆహారాలతో కూడిన మరొక భోజనాన్ని తింటాడు, అదే సమయంలో అతను మొదట
ఆహ్వానించబడిన భోజనం; లేదా (2) భోజనానికి వెళ్ళే ముందు ప్రధానమైన ఆహారం
తింటుంది. ”
వినయ యొక్క పరివరలో, అకారియా పారాంపార అనే పదానికి స్పష్టంగా ‘ఉపాధ్యాయుల
వంశం’ అని అర్ధం, కానీ ఇది సాపేక్షంగా ఆలస్యమైన సాహిత్యానికి చెందినది
కావచ్చు.
MN 83 ‘paramparā caturāsītirājasahassāni’ అంటే ‘84000 వరుస రాజులు’ (ఈ
సూత్తా చాలా ఆలస్యంగా వచ్చినప్పటికీ).
మరియు MN 95 మరియు 99 వద్ద, వేద శ్లోకాలకు సంబంధించి, ఇది ఇలా చెప్పబడింది:
గతంలోని బ్రాహ్మణ దర్శకులలో, శ్లోకాల సృష్టికర్తలు, శ్లోకాల స్వరకర్తలు, ఆ
పురాతన శ్లోకాలు, పాడటం, పునరావృతం చేయడం మరియు సేకరించడం, ప్రస్తుతం
బ్రాహ్మణులు ఇప్పటికీ పాడతారు, ఇప్పటికీ పఠిస్తున్నారు, చెప్పినదానిని
పునరావృతం చేస్తారు, మాట్లాడిన వాటిని పునరావృతం చేస్తారు , అంటే ..
(..) ఒకదానితో ఒకటి జతచేయబడిన అంధుల ఫైలు ఉన్నట్లే: మొదటిది కనిపించదు,
మధ్యలో కనిపించదు, చివరిది చూడదు.
కాబట్టి ఈ పదం గుడ్డి పునరావృతం యొక్క మౌఖిక సంప్రదాయానికి సూచనగా ఇక్కడ
స్పష్టంగా ఉపయోగించబడింది. బి. బోధి యొక్క పైన పేర్కొన్న వాదనకు మరియు
పారాంపారే యొక్క వ్యాఖ్యానానికి ‘వంశం’ ద్వారా వచ్చే బోధనకు కొంత ఆధారం
ఉందని ఇది రుజువు చేస్తుంది.
మేము కూడా (MN 76 వద్ద) ఇతిహితి · పరంపర అనే సమ్మేళనాన్ని కనుగొంటాము, ఇది
సాధారణంగా అనుస్సావా మరియు పినాకాంపాడాతో సంబంధం కలిగి ఉంటుంది (’ఏమి
డూఫ్మాటిక్గా ప్రసారం చేయబడింది’, ‘గ్రంథాల సేకరణలో ఇవ్వబడినది’), మరియు
ఇక్కడ మనకు ఉన్న సాధారణ పరంపర ఈ పదం యొక్క సంక్షిప్తీకరణ అనిపిస్తుంది.
పున up ప్రచురణ ఇతిహ్ ఇతిహా (’ఈ విధంగా-ఇలా’) పిడివాదం (’వాస్తవానికి
ఇది!’) ను సూచిస్తుంది, ఇది ప్రారంభ ఎక్సెజెసిస్కు అనుగుణంగా ఉంటుంది:
ఖుద్దకా నికాయ (ఎన్సి 106) యొక్క సానిద్దెసాలో, ఒక వివరణలో ‘సబ్బా త ṃ
ఇతిహతిహా’ (ఇతిహతిహా అంతా) అనే వ్యక్తీకరణ యొక్క ఈ నిబంధనలన్నింటినీ
ఉదహరించారు (ఇతికిరయ పరంపరయ మొదలైనవి), మరియు ఈ క్రింది వివరణ
జోడించబడింది: ‘na sammaṃ sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ
kathayiṃsū వ్యక్తిగతంగా నిర్ధారించకుండా, తమను తాము అనుభవించకుండా
బోధించడం).
కాబట్టి ప్రారంభ ఎక్సెజెసిస్ ప్రకారం, మరియు MN 95 మరియు 99 లలో ఉన్న
ఉదాహరణలను దృష్టిలో ఉంచుకుని, ఇతిహ్ · ఇతిహా · పరమ · పారా అంటే ‘పిడివాదంగా
ప్రసారం చేయబడినది’ అని అర్ధం. మరియు పున up ప్రచురణ పారామారా ప్రసార
ఆలోచనను నొక్కిచెప్పినట్లు కనబడుతున్నందున, దీనిని ‘[ఒక సంప్రదాయం ద్వారా]
ప్రసారం చేయబడినది’ అని అన్వయించడం మన విషయంలో అర్ధమే.
3. ఇతి · కిరా: [ఇతి + కిరా] (వెలిగిస్తారు: ‘ఈ విధంగా ఖచ్చితంగా / ఒకరు
ఆశిస్తారు’) - ‘వినికిడి’ (బి. బోధి) - సంప్రదాయం (కంటే. బి.) - పుకారు
(సోమ వ.). బి. బోధి దాని గురించి ఇలా వ్రాశాడు: ‘”హియర్సే” (లేదా
“రిపోర్ట్”; ఇటికారా) అంటే ప్రజాభిప్రాయం లేదా సాధారణ ఏకాభిప్రాయం అని
అర్ధం, కానీ గందరగోళానికి మూలంగా ఉండే పదం యొక్క అక్షరదోషాన్ని మేము
గమనించవచ్చు. ఈ పదం మరే ఇతర సందర్భంలోనూ కనిపించదు, కాబట్టి మనకు అర్థ
విశ్లేషణ మరియు అంచనాలు మిగిలి ఉన్నాయి. ‘సాధారణ ఏకాభిప్రాయం’ అర్ధమే
అనిపిస్తుంది.
4.
piṭakasampadāna: [piṭaka + sampadāna] - ‘లేఖనాల సమాహారం’ (B. బోధి) -
గ్రంథం (కంటే. B.) - ‘ఒక గ్రంథంలో ఉన్నది’ (సోమ Th.). బి. బోధి దాని
గురించి వ్రాస్తూ: “‘గ్రంథాల సమాహారం’ (పినాకా-సంపాడే) మత గ్రంథాల యొక్క ఏ
సేకరణను తప్పుగా పరిగణించదగినదిగా సూచిస్తుంది.” ఈ పదం చాలా స్వీయ
వివరణాత్మకమైనది. ఏదేమైనా, ఈ సమ్మేళనం లోని పదాల క్రమాన్ని బట్టి చూస్తే,
చివరిదానికి ప్రాధాన్యత ఇవ్వబడుతుంది. ఆ సమయంలో జ్ఞానం మౌఖికంగా ప్రసారం
చేయబడిందనే వాస్తవాన్ని బట్టి చూస్తే (’గ్రంథం’ చాలా సముచితంగా అనిపించదు),
‘గ్రంథాల సేకరణలో ఇవ్వబడినది’ అనే రెండరింగ్ మరింత సంతృప్తికరంగా ఉంది.
5. తక్కా · హేతు: తార్కిక తార్కికం (బి. బోధి) - తార్కిక ject హ (కంటే.
బి.) - m హించు (సోమ వ.). సమ్మేళనం మరే ఇతర సందర్భంలోనూ కనిపించదు, కాబట్టి
మనం మళ్ళీ అర్థ విశ్లేషణతో మిగిలిపోయాము. తక్కా అంటే ‘ఆలోచన, ప్రతిబింబం,
తార్కికం, తర్కం లేదా వెన్న-పాలు’. DN 1 మరియు MN 76 వద్ద, తక్కా, తద్వారా
తక్కా అనే పదాలు ఈ క్రింది విధంగా వివరించబడ్డాయి:
..ఒక [వ్యక్తి] ఒక తార్కికం, పరిశోధకుడు. అతను తార్కికం / తార్కిక ఆలోచన
ద్వారా దెబ్బతిన్న ఒక ధర్మం బోధిస్తాడు, అవి అతనికి సంభవించినప్పుడు
దర్యాప్తు మార్గాలను అనుసరిస్తాయి.
కాబట్టి తక్కా ‘తార్కికం / తార్కిక ఆలోచన’ ద్వారా సంతృప్తికరంగా ఉన్నట్లు
అనిపిస్తుంది. హేతు, సమ్మేళనాలలో, ‘ఖాతాలో -, కొరకు -, కారణం -,
పర్యవసానంగా -’ అని అర్ధం. కాబట్టి చివరకు తక్కా · హేతును ‘తార్కిక
ప్రాతిపదికన’ ద్వారా ఇవ్వవచ్చు. తార్కికం ‘.
6. నయా · హేతు: అనుమితి తార్కికం (బి. బోధి) - అనుమితి (కంటే. బి.) -
సిద్ధాంతం (సోమ వ.). మరోసారి, సమ్మేళనం ఏ ఇతర సందర్భంలోనూ కనిపించదు. నయా
నాయతి (= నేతి) నుండి వచ్చింది, దీని అర్థం ‘దారి, మార్గనిర్దేశం,
ప్రవర్తన, తీసుకోవటానికి, తీసుకువెళ్ళడానికి (దూరంగా)’, లేదా ‘గీయడానికి
(ఒక ముగింపు), అర్థం చేసుకోవడానికి, తీసుకోవటానికి’. ‘నయా నేతి’ అనే
వ్యక్తీకరణకు ‘ఒక తీర్మానాన్ని గీయడం’ అని అర్ధం. నయా he హేతు
సంతృప్తికరంగా ‘అనుమితి ఆధారంగా’ ఇవ్వబడింది.
7. ākāra · parivitakka: కారణాలపై ప్రతిబింబం, హేతుబద్ధమైన ప్రతిబింబం (B.
బోధి) - సారూప్యతలు (కంటే. B.) - ప్రత్యేకమైన తార్కికం (సోమ Th.). అకారాకు
చాలా పెద్ద అర్థాలు ఉన్నాయి: ‘రాష్ట్రం, పరిస్థితి, ఆస్తి, నాణ్యత, లక్షణం,
గుర్తు, ప్రదర్శన, రూపం, మార్గం, మోడ్, పద్ధతి, కారణం, భూమి, ఖాతా’.
‘స్వరూపం’ సందర్భానికి ‘కారణాల’ కంటే బాగా సరిపోతుంది. అలాంటప్పుడు, అకారా
పరివిత్తక్క అంటే ‘ప్రదర్శనలపై ప్రతిబింబం’ అని అర్ధం, మరియు బిగ్ బ్యాంగ్
సిద్ధాంతం వంటి సిద్ధాంతాలను సూచిస్తుంది, ఇది స్పష్టమైన విశ్వం యొక్క
పరిణామం యొక్క పరిశీలనల మీద ఆధారపడి ఉంటుంది.
8. డిహిహిజ్జానాఖంతి: ఒక ఆలోచన గురించి ఆలోచించిన తరువాత అంగీకరించడం (బి.
బోధి) - ఆలోచనా దృక్పథాల ద్వారా ఒప్పందం (కంటే. బి.) - ఆలోచించిన ఒక భావన
పట్ల పక్షపాతం [చాలా సముచితంగా అనిపించదు] ( సోమ వ.). నిజ్జనాఖంతి అనేది
‘నిజ్జన ṃ ఖమతి’ అనే వ్యక్తీకరణ యొక్క రుజువు. దీన్ని అర్థం చేసుకోవడానికి
ఉత్తమ మార్గం ఏమిటంటే ఇది ఏ సందర్భాలలో మరెక్కడా కనిపిస్తుంది:
ఎస్ఎన్ 25.1
కన్ను .. మనస్సు అస్థిరంగా, మారగల, మార్చగలది. (…) వివేచన యొక్క మోడికం
గురించి ఆలోచించిన తరువాత, ఈ దృగ్విషయాలు ఈ విధంగా ఉన్నాయని అంగీకరించిన
వారిని ధర్మ అనుచరుడు అంటారు ..
ఎస్ఎన్ 55.24
తథాగాత ప్రకటించిన ధమ్మాలను అతను వివేచనతో పరీక్షించిన తరువాత ఆమోదించాడు.
కాబట్టి నిజ్జనాఖంతి అనేది మేధోపరమైన అంగీకారాన్ని సూచిస్తుంది, ఇది పా
యొక్క కొంత మితమైన అనువర్తనాన్ని కలిగి ఉంటుంది, కానీ ఇది ఇంకా ఖచ్చితమైన
నిర్ధారణకు రావడానికి సరిపోదు. MN 27 లో ఇవ్వబడిన ఏనుగు పాదముద్రల ఉదాహరణ
చూడండి. అందువల్ల, ‘వీక్షణలను పరిశీలించిన తరువాత ఒప్పందం’
డిహిహిజ్జనాఖాంకికి సరైన రెండరింగ్ అనిపిస్తుంది.
9. భబ్బారప ā: మాట్లాడేవారి సామర్థ్యం (బి. బోధి) - సంభావ్యత (కంటే. బి.) -
మరొకరి అనిపించే సామర్థ్యం (సోమ Th.). బి. బోధి మరియు సోమ వ. అహకథా (పాత
వ్యాఖ్యానం) ను అనుసరించండి. అహాకథ, ఒక వక్తను భిక్షు అని పేర్కొన్నాడు,
కాని అది కాలమాస్ (విభిన్న మూలం యొక్క సన్యాసులను చూస్తున్న) సందర్భానికి
సరిపోదు, మరియు ఈ వ్యక్తీకరణలో ఏ వక్త గురించి ప్రస్తావించలేదు. ఈ పదం ఉడ్
70 వద్ద ఒక్కసారి మాత్రమే కనిపిస్తుంది, చాలా అస్పష్టమైన పద్యంలో
(’మోహసంబంధనో లోకో, భబ్బారాపోవా డిస్సాటి’) వీటిలో స్పష్టమైన తీర్మానం
చేయడం చాలా కష్టం, అహకాథే దీనిని ‘భవరపోవా’ గా తీసుకోనట్లు అనిపిస్తుంది. .
భబ్బా అంటే ‘సామర్థ్యం, సామర్థ్యం, సరిపోయేది, సాధ్యమే’, మరియు దీనిని
ఎక్కువగా తరువాతి అర్థంలో ఉపయోగిస్తారు. రాపాట్ అంటే ‘ప్రదర్శన, అనుగుణంగా,
అనుగుణ్యత’. రెండు రెండరింగ్లు సందర్భానికి సరిపోయేలా ఉన్నాయి: ‘ఏది
సాధ్యమే అనిపిస్తుంది’, ‘ఏది సంభావ్యంగా అనిపిస్తుంది’. అనువాదం కోసం చాలా
తగినంత రెండరింగ్ ఎంచుకోవడానికి ఇది ఉదాహరణకు సూచించవచ్చు.
పాలి నుండి థానిస్సారో భిక్కు అనువదించారు.
అంతర్దృష్టికి ప్రాప్యత, 1 జూలై 2010.
——— oOo ———
ధర్మ బహుమతిగా ప్రచురించబడింది, ఉచితంగా పంపిణీ చేయబడుతుంది.
ఉపయోగ నిబంధనలు: మీరు ఈ పనిని ఏ మాధ్యమంలోనైనా కాపీ చేయవచ్చు, రీఫార్మాట్
చేయవచ్చు, పునర్ముద్రించవచ్చు మరియు పున ist పంపిణీ చేయవచ్చు: (1) మీరు
అటువంటి కాపీలు మొదలైనవి మాత్రమే ఉచితంగా అందుబాటులో ఉంచుతారు; (2) ఈ కృతి
యొక్క ఏదైనా ఉత్పన్నాలు (అనువాదాలతో సహా) ఈ మూల పత్రం నుండి ఉద్భవించాయని
మీరు స్పష్టంగా సూచిస్తున్నారు; మరియు (3) మీరు దీని పూర్తి వచనాన్ని
చేర్చారు
ఒక
సందర్భంలో, భగవుడు, కోసలాన్ల మధ్య పెద్ద భిక్షులతో పర్యటిస్తూ, కేసముట్టి
అనే కాలమాస్ పట్టణానికి వచ్చాడు. కాబట్టి కేసముట్టి యొక్క కాలమాస్ ఇలా
విన్నాడు: ‘సాక్యన్ కుటుంబం నుండి బయలుదేరిన సాక్యుల కుమారుడు సమానా గోతమ,
భోసకుల పెద్ద సాగతో కోసలాన్ల మధ్య పర్యటనలో ప్రయాణించి కేసముట్టి
చేరుకున్నారు. గౌరవప్రదమైన గోతమ, వీరి గురించి ఇంత మంచి పేరు తెచ్చుకుంది:
“ఖచ్చితంగా, అతను భగవాడు, అరాహంట్, సరిగ్గా మరియు పూర్తిగా మేల్కొన్నాడు,
విజ్జో మరియు [మంచి] ప్రవర్తనలో సాధించాడు, బాగా తెలుసు, ప్రపంచాన్ని
తెలుసుకోవడం, అధిగమించలేనివాడు మచ్చిక చేసుకోవలసిన వ్యక్తుల నాయకుడు,
దేవతలు మరియు మానవుల గురువు, ఒక బుద్ధుడు, భగవాడు.ఈ ప్రపంచాన్ని తన
దేవతలతో, దాని మారాలతో, బ్రహ్మలతో, సమాలు మరియు బ్రాహ్మణులతో, [ఈ] తరం
పాలకులు మరియు ప్రజలతో , తనను తాను అనుభవించిన అభి. అతను ప్రారంభంలో
ప్రయోజనకరమైన, మధ్యలో ప్రయోజనకరమైన, చివరికి ప్రయోజనకరమైన, [సరైన] అర్ధంతో
మరియు [కుడి] పదజాలంతో ధర్మం బోధిస్తాడు; అతను పూర్తిగా పరిపూర్ణమైన మరియు
బ్రహ్మకారియను వెల్లడిస్తాడు. స్వచ్ఛమైన.” మరియు అలాంటి అరాహంత్ చూడటం
లాభదాయకం. ‘
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ایک
موقع پر ، بھاگواس ، بھخخوس کی ایک بڑی ساگھا کے ساتھ کوسلان کے درمیان
ٹور پر سفر کرتے ہوئے ، کسماوتی نامی کلماز کے ایک قصبے میں پہنچا۔ تو
کیساموتی کے کلمازوں نے سنا: ‘سماکا گوتم ، بھو ، سکیوں کا بیٹا ، جو سکیان
کے خاندان سے نکلا ہے ، بھکھوس کے ایک بڑے ساہے کے ساتھ کوسالان کے درمیان
سیر کر رہا ہے ، کیساموٹی پہنچا ہے۔ اور یہ وہ معتبر گوتم ہے ، جس کے بارے
میں اتنی اچھی ساکھ پھیل گئی ہے: “یقینا ، وہ بھاگوی ہے ، ایک ارہانت ہے ،
صحیح طور پر اور پوری طرح سے بیدار ہے ، وجیا اور [اچھ conductے] طرز عمل
میں پوری طرح کام کرتا ہے ، اچھی طرح جانتا ہے ، دنیا کو جانتا ہے ، بے شک
لوگوں کا قائد ، دیوتاؤں اور انسانوں کا استاد ، مہاتما بدھ ، ایک بھاگوا۔
وہ اس دنیا کو اپنے دیووں ، اس کے مہروں ، اس کے برہمنوں ، سما andوں اور
برہمنوں کے ساتھ ، [اس] نسل کو حکمرانوں اور لوگوں کے ساتھ جانتا ہے۔ اپنے
آپ کو تجربہ کرنے کے بعد ، وہ دھم کی تعلیم دیتا ہے جو ابتداء میں فائدہ
مند ہے ، وسط میں فائدہ مند ہے ، آخر میں فائدہ مند ہے ، [دائیں] معنی کے
ساتھ اور [دائیں] چوکیداری کے ساتھ he اس نے براہمکریا کو ظاہر کیا ہے جو
مکمل طور پر کامل ہے اور خالص.” اور ایسی ارحانت دیکھنا فائدہ مند ہوگا۔ ‘
Ghoutama Buddha 35 Best Quotations About Life in Urdu Hindi | Gautam Buddha Golden Words
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Ghoutama Buddha 35 Best Quotations About Life in Urdu Hindi | Gautam Buddha Golden Words
ایک
3.66 -
کیساموتی [عرف کلمā] سوٹا
- کیساموٹی کے کلمāاس کو -
اس طرح میں نے سنا ہے:
ایک موقع پر ، بھاگواس ، بھخخوس کی ایک بڑی ساگھا کے ساتھ کوسلان کے درمیان
ٹور پر سفر کرتے ہوئے ، کسماوتی نامی کلماز کے ایک قصبے میں پہنچا۔ تو
کیساموتی کے کلمازوں نے سنا: ‘سماکا گوتم ، بھو ، سکیوں کا بیٹا ، جو سکیان
کے خاندان سے نکلا ہے ، بھکھوس کے ایک بڑے ساہے کے ساتھ کوسالان کے درمیان
سیر کر رہا ہے ، کیساموٹی پہنچا ہے۔ اور یہ وہ معتبر گوتم ہے ، جس کے بارے
میں اتنی اچھی ساکھ پھیل گئی ہے: “یقینا ، وہ بھاگوی ہے ، ایک ارہانت ہے ،
صحیح طور پر اور پوری طرح سے بیدار ہے ، وجیا اور [اچھ conductے] طرز عمل
میں پوری طرح کام کرتا ہے ، اچھی طرح جانتا ہے ، دنیا کو جانتا ہے ، بے شک
لوگوں کا قائد ، دیوتاؤں اور انسانوں کا استاد ، مہاتما بدھ ، ایک بھاگوا۔
وہ اس دنیا کو اپنے دیووں ، اس کے مہروں ، اس کے برہمنوں ، سما andوں اور
برہمنوں کے ساتھ ، [اس] نسل کو حکمرانوں اور لوگوں کے ساتھ جانتا ہے۔ اپنے
آپ کو تجربہ کرنے کے بعد ، وہ دھم کی تعلیم دیتا ہے جو ابتداء میں فائدہ
مند ہے ، وسط میں فائدہ مند ہے ، آخر میں فائدہ مند ہے ، [دائیں] معنی کے
ساتھ اور [دائیں] چوکیداری کے ساتھ he اس نے براہمکریا کو ظاہر کیا ہے جو
مکمل طور پر کامل ہے اور خالص.” اور ایسی ارحانت دیکھنا فائدہ مند ہوگا۔ ‘
چنانچہ کیساموتی کے کلماز بھاگوی کے قریب پہنچے۔ قریب پہنچ کر ، ان میں سے
کچھ نے بھاگاؤ کا احترام کیا اور ایک طرف بیٹھ گئے۔ ان میں سے کچھ نے
بھاگاؤ کے ساتھ دوستانہ مبارکباد کا تبادلہ کیا اور دوستانہ مبارکبادیں اور
خوشگوار گفتگو کرتے ہوئے ایک طرف بیٹھ گئے۔ ان میں سے کچھ نے بھگوت کو
سلام کرتے ہوئے اپنے ہاتھ جوڑ لئے اور ایک طرف بیٹھ گئے۔ ان میں سے کچھ نے
اپنے نام اور قبیلے کا اعلان کیا اور ایک طرف بیٹھ گئے۔ ایک طرف بیٹھ کر ،
کسموسٹی کے کلماز نے بھاگوی سے کہا:
- یہاں ، بھونٹے ، سماس اور برہمن ہیں جو کیساموتی آتے ہیں۔ وہ اپنے ہی
نظریے کی توجیہ کرتے ہیں اور ان کی توج .ہ کرتے ہیں ، لیکن وہ دوسروں کے
نظریات کو ناپسند کرتے ہیں ، حقیر سمجھتے ہیں ، حقارت کے ساتھ پیش آتے ہیں۔
اس کے بعد ، بھنٹے ، کچھ دوسرے سمعا اور برہمن کیسامتی آئے۔ وہ بھی اپنے
اپنے نظریے کی توجیہ کرتے ہیں اور ان کی توج .ہ کرتے ہیں ، اور وہ دوسروں
کے نظریات کو ناپسند کرتے ہیں ، حقیر سمجھتے ہیں ، حقارت کے ساتھ پیش آتے
ہیں۔ اس کی وجہ سے ، بھینٹے ، ہمارے لئے پریشانی اور وسوسے ہیں: ‘تو پھر ان
میں سے کون کون سے پوشیدہ سماṇ اور برہمن سچ کہتے ہیں ، اور جو جھوٹے
بولتے ہیں؟’
course، courseāā،
،āāāāāāāāāāāāāāāāāāāāāāāāāāāāāāāā…………………………………………………………………………………………………………………………………………………………………………………………………………………………..
پریشان کن معاملے کی وجہ سے آپ میں وِکیچā پیدا ہوا ہے۔ اے کلمāاس ، مت
جاؤ جو تم نے سنا ہے اس کے ذریعہ ، اور نہ ہی [روایت کے ذریعہ] جس سے منتقل
ہوا ہے ، نہ ہی عام اتفاق رائے سے ، اور نہ ہی کسی تحریر کے ذخیرے میں جو
کچھ دیا گیا ہے اس کے ذریعہ۔ منطقی استدلال ، نہ ہی تشخیص کی بنیاد پر ، نہ
ہی ظاہری شکل کی عکاسی کرکے ، نہ ہی خیالات کے بارے میں غور و فکر کے بعد ،
اور نہ ہی جو ممکن ہے ، اور نہ ہی [فکر:] کے ذریعہ ‘سمعا ہمارے معزز استاد
ہیں’۔ جب بھی ، کلماز ، آپ اپنے آپ کو جانتے ہو: ‘یہ دھام اکسوال ہیں ، یہ
دھام شیوا ہیں ، یہ دھام عقلمندوں کے ذریعہ سنسر کیے جاتے ہیں ، یہ دھامس
جب کئے جاتے ہیں تو ، نقصان اور دُکھ کا باعث بنتے ہیں’ ، پھر ، کلماس ، آپ
کو ان کو چھوڑ دو
- آپ کے خیال میں ، کلمāس ، جب کسی فرد کے اندر لوہا پیدا ہوتا ہے ، تو یہ
اس کی فلاح و بہبود یا اس کے نقصان کے لئے پیدا ہوتا ہے؟
- اس کے نقصان کے لئے ، bhante.
- اور یہ لالچی شخص ، کلمāاس ، اس کے قلعے پر قابو پانے ، لوبہ کی طاقت پر
قابو پانے سے ، زندگی کو تباہ کر دیتا ہے ، جو نہیں دیا جاتا ہے لے جاتا ہے
، دوسری کی بیوی کے پاس جاتا ہے ، جھوٹی بات کرتا ہے ، اور دوسروں کو بھی
ایسا کرنے کا اشارہ کرتا ہے ، جو اس کی طویل مدتی کے لئے ہے نقصان اور
dukkha.
- بے شک ، بھینٹے
- آپ کے خیال میں ، کلمāس ، جب کسی فرد کے اندر ڈوسا پیدا ہوتا ہے ، تو یہ
اس کی فلاح و بہبود یا اس کے نقصان کے لئے پیدا ہوتا ہے؟
- اس کے نقصان کے لئے ، bhante.
- اور یہ ناگوار شخص ، کلماس ، اس کا قلع قابو پایا جاتا ہے ، ڈوسا سے
زیادہ طاقت حاصل کرتا ہے ، زندگی کو تباہ کر دیتا ہے ، جو نہیں دیا جاتا ہے
لے جاتا ہے ، دوسری کی بیوی کے پاس جاتا ہے ، جھوٹی بات کرتا ہے ، اور
دوسروں کو بھی ایسا کرنے کا اشارہ کرتا ہے ، جو اس کی طویل مدتی ہے نقصان
اور dukkha.
- بے شک ، بھینٹے
- آپ کے خیال میں ، کلماز ، جب کسی فرد کے اندر موہا پیدا ہوتا ہے ، تو کیا
یہ اس کی فلاح و بہبود کے لئے پیدا ہوتا ہے؟
- اس کے نقصان کے لئے ، bhante.
- اور یہ دھوکا دینے والا شخص ، کلماس ، اس کا قلع قابو پایا جاتا ہے ،
ڈوسا پر قابو پاتا ہے ، زندگی کو تباہ کر دیتا ہے ، جو نہیں دیا جاتا ہے لے
جاتا ہے ، دوسری کی بیوی کے پاس جاتا ہے ، جھوٹی بات کرتا ہے ، اور دوسروں
کو بھی ایسا کرنے کا اشارہ کرتا ہے ، جو اس کی طویل مدتی کے لئے ہے نقصان
اور dukkha.
- بے شک ، بھینٹے
- تو کیا خیال ہے ، کلمā ، یہ دھامس کوسلہ ہیں یا اکسوسالہ؟
۔ اکسوسالہ ، بھینٹے۔
- سوجا یا اناجاجا؟
- سوجاجا ، بھانٹے۔
- عقلمندوں کے ذریعہ سنسر کیا گیا یا عقلمندوں کی طرف سے ان کی تعریف کی
جائے؟
C - عقلمند ، بھینٹے کے ذریعہ سنسر۔
- اگر اس کو انجام دے کر انجام دیا گیا تو ، وہ نقصان اور دختہ کا باعث بنے
، یا نہیں؟ اس معاملے میں یہ کیسا ہے؟
- اگر یہ کام انجام دیا گیا اور انجام دیا گیا تو ، وہ نقصان اور دختہ کا
باعث بنے۔ اس طرح یہ اس معاملے میں ہے۔
-
یہ ، کلماز ، میں نے کہا ہے: “اے کلمāاس ، نہ جاؤ جو تم نے سنا ہے اس کے
ذریعہ ، اور نہ ہی [روایت کے ذریعہ] منتقل کیا گیا ہے ، اور نہ ہی عام
اتفاق رائے سے ، اور نہ ہی جس کے حوالے کیا گیا ہے اس کے ذریعہ متون کے
ذخیرے میں ، نہ منطقی استدلال کی بنیاد پر ، نہ ہی مصلحت کی بنیاد پر ، نہ
ہی پیشی پر عکاسی کرکے ، نہ ہی خیالات کے بارے میں غور و فکر کے بعد معاہدے
کے ذریعہ ، اور نہ ہی جس چیز کا امکان ظاہر ہوتا ہے ، اور نہ ہی [فکر:] کے
ذریعہ ہمارے معزز استاد ہیں ‘۔ جب بھی ، کلماز ، آپ خود ہی جانتے ہو:’ یہ
دھام اکسوال ہیں ، یہ دھام شیواجا ہیں ، یہ دھام عقلمندوں کے ذریعہ سنسر
کیے جاتے ہیں ، یہ دھام جب انجام دیئے جاتے ہیں تو ، نقصان اور دُکھ کا
باعث بنتے ہیں ‘۔ پھر ، کلماز ، آپ ان کو ترک کردیں۔ ” اس طرح کہا گیا ہے ،
اس پر غور کرتے ہوئے کہا گیا ہے۔
اے کلمāاس ، مت جاؤ جو تم نے سنا ہے اس کے ذریعہ ، اور نہ ہی [روایت کے
ذریعہ] جس سے منتقل ہوا ہے ، نہ ہی عام اتفاق رائے سے ، اور نہ ہی کسی
تحریر کے ذخیرے میں جو کچھ دیا گیا ہے اس کے ذریعہ۔ منطقی استدلال ، نہ ہی
تشخیص کی بنیاد پر ، نہ ہی ظاہری شکل کی عکاسی کرکے ، نہ ہی خیالات کے بارے
میں غور و فکر کے بعد ، اور نہ ہی جو ممکن ہے ، اور نہ ہی [فکر:] کے ذریعہ
‘سمعا ہمارے معزز استاد ہیں’۔ جب بھی ، کلماز ، آپ اپنے آپ کو جانتے ہو:
‘یہ دھامس کوسلہ ہیں ، یہ دھام انوجا ہیں ، ان دھاموں کو عقلمندوں کی طرف
سے سراہا جاتا ہے ، جب ان کاموں کو انجام دیا جاتا ہے تو وہ فلاح و بہبود
کی راہ پر گامزن ہوتے ہیں’ ، تب کلماس پہنچ گئے۔ انہیں ، آپ کو ان میں رہنا
چاہئے۔
- آپ کے خیال میں ، کلمāس ، جب ایک فرد کے اندر لوہا پیدا ہوتا ہے ، تو یہ
اس کی فلاح و بہبود یا اس کے نقصان کے لئے پیدا ہوتا ہے؟
- اس کی فلاح و بہبود کے لئے
And - اور یہ بدبخت شخص ، کلم hisس ، اس کا قلع قابو نہیں ہوسکتا ، لوبہ سے
زیادہ طاقت نہیں رکھتا ، زندگی کو تباہ نہیں کرتا ، جو نہیں دیا جاتا ہے
اسے نہیں لیتا ، دوسری کی بیوی کے پاس نہیں جاتا ہے ، جھوٹی بات نہیں کرتا
ہے ، اور جلدی نہیں کرتا ہے۔ دوسروں کو بھی ایسا ہی کرنا ہے ، جو اس کی
طویل مدتی فلاح و بہبود کے لئے ہے۔
- بے شک ، بھینٹے
- آپ کے خیال میں ، کلماز ، جب کسی فرد کے اندر ڈوسا پیدا ہوتا ہے ، تو یہ
اس کی فلاح و بہبود یا اس کے نقصان کے لئے پیدا ہوتا ہے؟
- اس کی فلاح و بہبود کے لئے
- اور یہ ناگوار شخص ، کلماس ، اس کا قلع قابو نہیں پایا جاسکتا ، لوبہ سے
زیادہ طاقت نہیں رکھتا ہے ، زندگی کو تباہ نہیں کرتا ہے ، جو نہیں دیا جاتا
ہے نہیں لیتا ہے ، دوسری کی بیوی کے پاس نہیں جاتا ہے ، جھوٹی بات نہیں
کرتا ہے ، اور جلدی نہیں کرتا ہے۔ دوسروں کو بھی ایسا ہی کرنا ہے ، جو اس
کی طویل مدتی فلاح و بہبود کے لئے ہے۔
- بے شک ، بھینٹے
- آپ کے خیال میں ، کلماز ، جب کسی فرد کے اندر کوئی موہا پیدا ہوتا ہے ،
تو یہ اس کی فلاح و بہبود یا اس کے نقصان کے لئے پیدا ہوتا ہے؟
- اس کی فلاح و بہبود کے لئے
- اور یہ بے شک شخص ، کلمāاس ، اس کا قلع قابو نہیں پاسکتا ، نہ لوبہ سے
زیادہ طاقت حاصل کرتا ہے ، زندگی کو تباہ نہیں کرتا ہے ، جو نہیں دیا جاتا
ہے نہیں لیتا ہے ، دوسری کی بیوی کے پاس نہیں جاتا ہے ، جھوٹی بات نہیں
کرتا ہے ، اور جلدی نہیں کرتا ہے۔ دوسروں کو بھی ایسا ہی کرنا ہے ، جو اس
کی طویل مدتی فلاح و بہبود کے لئے ہے۔
- بے شک ، بھینٹے
- تو کیا خیال ہے ، کلمā ، یہ دھامس کوسلہ ہیں یا اکسوسالہ؟
K کُسالہ ، بھنٹے۔
- سوجا یا اناجاجا؟
- اناجاجا ، بھنٹے۔
- عقلمندوں کے ذریعہ سنسر کیا گیا یا عقلمندوں کی طرف سے ان کی تعریف کی
جائے؟
- عقلمند کی طرف سے تعریف کی ، bhante.
- اگر یہ کام انجام دے کر انجام دیا گیا تو وہ نقصان اور سخا کا باعث بنے ،
یا نہیں؟ اس معاملے میں یہ کیسا ہے؟
- اگر یہ کام انجام دیا جاتا ہے اور انجام دیا جاتا ہے تو ، وہ فلاح و
بہبود کی طرف گامزن ہوتے ہیں۔ اس طرح یہ اس معاملے میں ہے۔
- یہ ، کلماز ، میں نے کہا ہے: “اے کلمāاس ، نہ جاؤ جو تم نے سنا ہے اس کے
ذریعہ ، اور نہ ہی [روایت کے ذریعہ] منتقل کیا گیا ہے ، اور نہ ہی عام
اتفاق رائے سے ، اور نہ ہی جس کے حوالے کیا گیا ہے اس کے ذریعہ متون کے
ذخیرے میں ، نہ منطقی استدلال کی بنیاد پر ، نہ ہی مصلحت کی بنیاد پر ، نہ
ہی پیشی پر عکاسی کرکے ، نہ ہی خیالات کے بارے میں غور و فکر کے بعد معاہدے
کے ذریعہ ، اور نہ ہی جس چیز کا امکان ظاہر ہوتا ہے ، اور نہ ہی [فکر:] کے
ذریعہ ہمارے معزز استاد ہیں ‘۔ جب بھی ، کلماز ، آپ اپنے آپ کو جانتے ہو:’
یہ دھامس کوسالہ ہیں ، یہ دھام اناواجا ہیں ، ان دھاموں کو عقلمندوں نے
سراہا ہے ، جب یہ کام انجام پاتے ہیں تو یہ فلاح و بہبود کی طرف راغب ہوتے
ہیں ‘۔ تب ، کلماز ، ان تک پہنچ کر ، آپ کو ان میں بسنا چاہئے۔ ” اس طرح
کہا گیا ہے ، اس پر غور کرتے ہوئے کہا گیا ہے۔
اس طرح کا آریہ سیوکا ، کلماس ، اس طرح ابجھا سے مبرا ، باپڈا سے بے بہرہ ،
غیر سمجھے ہوئے ، سمججنا ، (مستقل طور پر) ساتا ، ایک سمت میں میٹا کے
ساتھ ڈوبے ہوئے ایک سمت میں رہتا ہے ، اسی طرح دوسری ، اسی طرح تیسرا ، اسی
طرح چوتھا۔ لہذا ، اوپر ، نیچے ، ہر جگہ اور ہر لحاظ سے ، وہ پوری دنیا
میں پھٹے ہوئے رہتا ہے ، جس میں میٹا ، کثرت ، وسیع ، بے حد ، دشمنی سے
عاری ، بغض و عیب سے خالی ہے۔
وہ ایک سمت میں گھومتا ہوا رہتا ہے جس میں کڑو کے ساتھ رنگا ہوا ایک سٹیٹا
ہوتا ہے ، اسی طرح دوسرا ، اسی طرح تیسرا ، اسی طرح چوتھا۔ لہذا اوپر ،
نیچے ، عبور ، ہر جگہ اور ہر لحاظ سے ، وہ پوری دنیا میں گھیرے میں رہتا ہے
، جس میں کروٹ ، کثرت ، وسیع ، بے حد ، بغض و عیب ، عدم ارادے سے عاری ،
ایک عالم دین ہے۔
وہ
ایک سمت پھیلانے میں رہتا ہے جس کے ساتھ موٹیٹیā کے ساتھ لپٹے ہوئے ایک
سیٹا ہیں ، اسی طرح دوسری ، اسی طرح تیسرا ، اسی طرح چوتھا؛ لہذا ، اوپر ،
نیچے ، ہر جگہ اور ہر لحاظ سے ، وہ پوری دنیا میں ایک ایسے شہر کے ساتھ
گھوما ہوا رہتا ہے ، جس میں موٹیٹیā ، کثرت ، وسیع ، بے حد ، دشمنی سے عاری
، ناجائز خواہشات سے عاری ہے۔
وہ ایک سمت میں گھومتا رہتا ہے جس کے ساتھ اس کی چوٹیدی ہوتی ہے ، اسی طرح
دوسری ، اسی طرح تیسرا ، اسی طرح چوتھا۔ لہذا ، اوپر ، نیچے ، ہر جگہ اور
ہر لحاظ سے ، وہ پوری دنیا میں ایک ایسے شہر کے ساتھ گھوما ہوا رہتا ہے ،
جس میں اپیکخا ، کثرت ، وسیع ، بے حد ، دشمنی سے عاری ، ناجائز خواہشات سے
عاری ہے۔
اس طرح کے آریشکاکا ، کلماس ، اس طرح ذہن کو ناپاک کرتے ہیں ، اس طرح ذہن
کو بے چین کرتے ہیں ، اس طرح غیر منحوس دماغ رکھتے ہیں ، اس طرح خالص ذہن
رکھتے ہیں ، مظاہر کی واضح ترتیب میں چار اعتراف حاصل کرتے ہیں۔
‘اگر کوئی اور دنیا ہے تو ، کاما کا صحیح اور غلط طریقے سے انجام دیا گیا
ہے ، پھر جسم کے ٹوٹنے پر ، مرنے کے بعد ، میں ایک اچھی منزل ، خوشی کی
کیفیت میں دوبارہ پیدا ہوں گا’: یہ ہے پہلا اعتماد اس نے حاصل کیا ہے۔
‘اور اگر کوئی اور دنیا نہیں ہے ، نہ تو کوئی ثمر آرہا ہے اور نہ ہی کمما
کا نتیجہ صحیح اور غلط طریقے سے انجام دیا گیا ہے ، پھر مظاہر کی مرئی
ترتیب میں میں بغض کے بغیر ، بغض ، مصیبت کے بغیر ، خوش ہوں’: یہ ہے دوسرا
اعتماد اس نے حاصل کیا ہے۔
‘اور اگر پاپا اپنے کرنے والے پر براجمان ہوتا ہے تو میں کسی بھی والد کا
ارادہ نہیں کرتا ہوں۔ پاپا کما نہیں کیا ، مجھے دوخا کیسے چھوئے گا؟ ‘: یہ
اس نے تیسرا اعتماد حاصل کیا ہے۔
‘اور اگر پاپا کو اپنے کرنے والے پر تکلیف نہیں ہوتی ہے تو میں اپنے آپ کو
دونوں ہی معاملات میں پاکیزہ دیکھتا ہوں’: یہ اس کا چوتھا اعتماد ہے۔
اس طرح کے آریشکاکا ، کلمāس ، اس طرح ذہن کو ناپاک کرتے ہیں ، اس طرح ذہن
کو بے چین کرتے ہیں ، اس طرح بے سکون ذہن رکھتے ہیں ، ذہن کو اس طرح خالص
رکھتے ہیں ، ان چار اعتقادات کو مظاہر کی مرئی ترتیب میں حاصل ہوا ہے۔
- تو یہ ہے ، بھاگاؤ ، تو یہ ہے ، سوگاٹا! اس طرح کے آریشکاکا ، بھنٹے ،
ذہن کو اس طرح غیر مہذب رکھتے ہیں ، اس طرح ذہن کو بے چین کرتے ہیں ، اس
طرح غیر منحوس دماغ رکھتے ہیں ، اس طرح خالص ذہن رکھتے ہیں ، مظاہر کی مرئی
ترتیب میں چار اعتبار حاصل کر چکے ہیں۔
‘اگر کوئی اور دنیا ہے تو ، کاما کا صحیح اور غلط طریقے سے انجام دیا گیا
ہے ، پھر جسم کے ٹوٹنے پر ، مرنے کے بعد ، میں ایک اچھی منزل ، خوشی کی
کیفیت میں دوبارہ پیدا ہوں گا’: یہ ہے پہلا اعتماد اس نے حاصل کیا ہے۔
‘اور اگر کوئی اور دنیا نہیں ہے ، نہ تو کوئی ثمر آرہا ہے اور نہ ہی کمما
کا نتیجہ صحیح اور غلط طریقے سے انجام دیا گیا ہے ، پھر مظاہر کی مرئی
ترتیب میں میں بغض کے بغیر ، بغض ، مصیبت کے بغیر ، خوش ہوں’: یہ ہے دوسرا
اعتماد اس نے حاصل کیا ہے۔
‘اور اگر پاپا اپنے کرنے والے پر براجمان ہوتا ہے تو میں کسی بھی والد کا
ارادہ نہیں کرتا ہوں۔ پاپا کما نہیں کیا ، مجھے دوخا کیسے چھوئے گا؟ ‘: یہ
اس نے تیسرا اعتماد حاصل کیا ہے۔
‘اور اگر پاپا اپنے کرنے والے پر نہیں پڑتا ہے ، تو میں اپنے آپ کو دونوں
ہی معاملات میں پاکیزہ سمجھتا ہوں’: یہ اس کا چوتھا اعتماد ہے۔
اس طرح کے آریشکاکا ، بھنٹے ، ذہن کو اس طرح غیر مہذب رکھتے ہیں ، ذہن کو
اس طرح غیر مہذب رکھتے ہیں ، اس طرح ذہن کو بے چین کرتے ہیں ، اس طرح خالص
ذہن رکھتے ہیں ، ان چار اعتقادات کو مظاہر کی مرئی ترتیب میں حاصل کرتے
ہیں۔
بہترین ، بھنٹے ، بہترین ، بھینٹے! بالکل اسی طرح ، بھنٹے ، جس نے الٹا ہوا
تھا اسے سیدھا کرنا تھا ، یا جس کی پوشیدہ بات تھی اسے ننگا کرنا تھا ، یا
جو گمراہ ہو رہا ہے اسے راستہ دکھانا ہے ، یا اندھیرے میں تیل کا چراغ
تھامنا ہے ، [سوچ:] ‘وہ لوگ جو آنکھوں کو مرئی شکلیں نظر آئیں گی ‘؛ اسی
طرح ، دھما کو بھاگوا نے مختلف طریقوں سے ظاہر کیا ہے۔ لہذا ہم ، بھانٹے ،
بھاگوا ، دھام اور بھکخس کی سھاگہ کی پناہ میں جاتے ہیں۔ بھگوی ، بھنٹے ،
ہمیں آج کے دن سے زندگی کے لئے پناہ کے لئے جانے والے اپساکوں کی طرح تسلیم
کریں۔
1. انسووا: [انو + ساوا] (روشن: جو کچھ سنا جاتا ہے / سیکھا جاتا ہے ، کیا
سنا ہے / سیکھا ہے اس کے مطابق کیا ہے) - ‘زبانی روایت’ (بی. بودھی) -
‘رپورٹس’ (تھانہ بی۔ ) - ‘بار بار سماعت سے کیا حاصل ہوا’ (سوما تھیرا)۔ بی
بودھی اس کے بارے میں لکھتے ہیں: “عام طور پر ویدک روایت کی طرف اشارہ
کرنا سمجھا گیا تھا ، جو بہمنوں کے بقول ، ابتدائی دیوتا سے شروع ہوا تھا
اور پے در پے نسلوں کے ذریعہ زبانی طور پر حوالے کیا گیا تھا۔”
یہ اصطلاح ایم این at ‘میں’ رپورٹ ‘کے معنی کے ساتھ واضح طور پر استعمال
ہوا ہے:
یہاں ، ایک بھکھو نے انورودھا کو سنا ہے: ‘نام نہاد بھکھو فوت ہوگیا ہے۔ یہ
بھگوا نے اعلان کیا ہے کہ وہ (آخری) علم میں قائم ہوا تھا۔ اور اس نے خود
قابل احترام اسے دیکھا ہے یا اس نے یہ رپورٹ سنی ہے: ‘اس قابل احترام کی
خوبی اس طرح تھی
ایم این At 76 کو مترادفات کے طور پر دیئے گئے ہیں ، جیسے ہیہتھیہ · پرمپرا
اور پییاکا amp سمپڈا (’جو کچھ واضح طور پر منتقل کیا گیا ہے’ ، ‘جو
تحریروں کے مجموعے میں دیا گیا ہے’) ، دونوں روایات کا حوالہ دیتے ہیں
(مندرجہ ذیل نوٹ ملاحظہ کریں)
تو ایسا لگتا ہے کہ لفظ انسووا اس کی بجائے ‘لور / روایت’ کے معنی میں
استعمال ہوا ہے۔
..ایک
خاص استاد وہ ہوتا ہے جو ایک روایت / روایت کے مطابق چلتا ہو ، جو سچائی
کے لئے ایک رغبت / روایت اختیار کرتا ہے۔ وہ جو کچھ سنتا ہے ، اس کے مطابقت
میں ایک دھما کا درس دیتا ہے ، جس کے ذریعہ یہ بات قطعی طور پر منتقل ہوئی
ہے ، جس کے ذریعے متون کے ایک مجموعے میں حوالہ کیا گیا ہے۔
کلمہ سوٹا کے تناظر میں ، اس حقیقت کو دیکھتے ہوئے کہ سننے والے باہمی
متضاد نظریات کو سنتے رہے ہیں ، یہ بات بالکل منطقی ہوگی کہ پہلا اظہار اس
کا براہ راست حوالہ دے گا ، لہذا ‘جو کچھ تم نے سنا ہے’ اسے اطمینان بخش
پیش کش لگتا ہے۔ .
2. پیرامپراā: [پیرا + پیرا] (روشن: ‘مزید آگے’ ، یا ‘دوسرا دوسرا’ یعنی
ایک کے بعد ایک ، یکے بعد دیگرے) - ‘درس تدریس’ (بی. بودھی) - کنودنتی
(تھانہ بی) .) - روایت (سوما Th.). بی بودھی اس کے بارے میں لکھتے ہیں:
“نسب” عام طور پر روایات کی نشاندہی کرتا ہے جو تعلیمات یا اساتذہ کا ایک
غیر متزلزل جانشین ہے۔ ” تاہم ، یہ اتنا آسان نہیں ہوسکتا ہے۔
یہ ظاہر ہے کہ ایک محاوراتی اظہار ہے ، جو قطعی طور پر خود وضاحتی نہیں ہے ،
جو معنی میں بالکل ڈھیلے لگتا ہے اور سیاق و سباق کے نسبتا large بڑے پینل
کو قبول کرنا ہے۔ ایک مثال کے طور پر ، ہمیں ونیا پتاکا کے پیریجیکا میں
بہا· پارپرایا ملتا ہے ، اور اس کا مطلب ہے ‘بازو میں بازو’ (پی آر 282):
سمباہولی اتھیو آتاراṃ بھکھوṃ sampāetvā bāhāparamparāya ānesuṃ.
بہت ساری خواتین نے کسی خاص بھکھو کو گھیرے میں لے کر اسے بازو کے ساتھ
بازو کے پاس لے لیا۔
پرمپرا h بھوجنا ik سکھپڑا پیٹیموکھا اصولوں میں سے ایک ہے اور اس کا مطلب
‘آؤٹ آف آف ٹرن / اضافی کھانا’ ہے ، جس کا مطلب بی کے مطابق ہے: “آؤٹ آف آف
ٹرن دو قسم کے حالات کا احاطہ کرتا ہے: بھکھkhو کو پانچ کھانے میں سے کسی
ایک پر مشتمل کھانے میں مدعو کیا گیا ہے لیکن پھر یا تو (1) کہیں اور چلا
جاتا ہے اور ساتھ ہی پانچ کھانے میں سے کسی ایک پر مشتمل کھانے پر کھانا
کھاتا ہے جس میں وہ اصل میں مدعو کیا گیا تھا۔ یا (2) کھانے پر جانے سے
پہلے ایک اہم کھانا کھاتا ہے۔ ”
ونیا کے پریویرا میں ، لفظ ari کاریا· پرمپرā کا معنیٰ ہے ‘اساتذہ کا نسب’
ہے ، لیکن اس کا نسبتا late دیر سے ادب سے تعلق ہوسکتا ہے۔
ایم این At para میں ‘پیرامپری کیٹورسٹریٹجریاساسیسنی’ کا مطلب ہے
‘000000000000 success پے در پے بادشاہ’ (حالانکہ یہ سوٹا نسبتا late دیر
سے بھی لگتا ہے)۔
اور ایم این 95 اور 99 میں ، ویدک حمد کے بارے میں ، کہا جاتا ہے:
ماضی کے برہمن دیکھنے والوں میں ، بھجنوں کے تخلیق کار ، تسبیح کے موسیقار ،
وہ قدیم حمد جو گائے جاتے ہیں ، بار بار ، اور جمع کیے جاتے ہیں ، جو اس
وقت برہمن ابھی بھی گاتے ہیں ، ابھی بھی نعرہ لگاتے ہیں ، جو بولا جاتا تھا
دہراتے ہیں۔ ، یعنی ..
بالکل اسی طرح جیسے (..) اندھے مردوں کی ایک فائل ایک دوسرے سے منسلک ہوگی:
پہلا والا نہیں دیکھتا ہے ، درمیانی شخص نہیں دیکھتا ہے ، اور آخری کو نظر
نہیں آتا ہے۔
تو یہاں لفظ واضح طور پر اندھے تکرار کی زبانی روایت کے حوالے سے استعمال
ہوا ہے۔ اس سے یہ ثابت ہوتا ہے کہ بی بودھی کے مذکورہ بالا دعوے کی حقیقت
میں ، اور پیرامپیرے کی تعبیر ایک درس کے طور پر ہے جو ایک ‘نسب’ کے ذریعہ
سامنے آتی ہے۔
ہمیں بھی ملتا ہے (جیسا کہ ایم این at 76 پر) مرکب اتھیہا پرامپارہ ، جو
عام طور پر انسووا اور پییاکا - سمپادا (’ڈوفاٹمی طور پر منتقل کیا گیا ہے’
، ‘تحریروں کے مجموعے میں کیا دیا گیا ہے’) سے بھی وابستہ ہے۔ اور ایسا
لگتا ہے کہ ہمارے یہاں جو سادہ سا پارمپارہ ہے وہ اس اصطلاح کی قصر ہے۔
اٹھیہ اٹھیہ (’اسطرح اس طرح’) کفر پسندی (’اس طرح واقعتا is یہ ہے!’) کا
حوالہ دیتا ہے ، جو ابتدائی استثناء کے مطابق ہوگا: خدادکا نکیہ (این سی
106) کے سنڈیزا میں ، ایک وضاحت میں سباحت تثیiتہھا (ہر وہ چیز جو یہ ہے)
کے اس حوالے کی تمام شرائط پیش کی گئی ہیں اس کا تجربہ کیے بغیر ہی ذاتی
طور پر اس کی تصدیق کیے بغیر تعلیم دینا)۔
لہذا ابتدائی تشریحات کے مطابق ، اور ایم این 95 اور 99 میں پائی جانے والی
مثالوں کو مدنظر رکھتے ہوئے ، اس کا مطلب پیرامیٹر کا مطلب ہوسکتا ہے کہ
‘جو کچھ بطور منتقل ہوا ہے’۔ اور چونکہ دوبارہ نقل پارہ پارہ پارہ منتقلی
کے خیال پر زور دیتا ہے ، لہذا ہمارے معاملے میں اسے ‘[ایک روایت کے ذریعے]
منتقل کیا گیا ہے’ کے طور پر پیش کرنے کا معنی ہوگا۔
3. iti · kira: [iti + kira] (lit: ‘اس طرح یقینی طور پر / کسی کی توقع
ہوگی’) - ‘سننے’ (B. Bodhi) - روایت (تھانہ بی) - افواہ (سوما Th.)۔ بی
بودھی اس کے بارے میں لکھتے ہیں: ‘’ سننے ‘’ (یا “رپورٹ”؛ اٹیکاری) کا مطلب
مقبول رائے یا عام اتفاق رائے ہوسکتا ہے ، لیکن ہم اس لفظ کی غلط املا کو
نوٹ کرسکتے ہیں جو الجھن کا سبب بن سکتا ہے۔ یہ لفظ کسی اور سیاق و سباق
میں ظاہر نہیں ہوتا ہے ، لہذا ہمارے پاس ایک خامی تجزیہ اور اندازے ہیں۔
ایسا لگتا ہے کہ ‘عام اتفاق رائے’ معنی خیز ہے۔
4.
pi pakasampadāna: [piṭaka + sampadāna] - ‘صحیفوں کا ایک مجموعہ’ (B.
Bodhi) - صحیفہ (تھانہ بی۔) - ‘صحیفہ میں کیا ہے’ (سوما Th.)۔ بی بودھی اس
کے بارے میں لکھتے ہیں: “‘صحیفوں کا ایک مجموعہ’ (پیاماکا سمپادی) کسی بھی
مذہبی نصوص کے کسی بھی مجموعے کی نشاندہی کرتا ہے جسے عیب سمجھا جاتا ہے۔”
اصطلاح بالکل خود وضاحتی ہے۔ تاہم ، اس کمپاؤنڈ میں الفاظ کے ترتیب کو
دیکھتے ہوئے ، زور آخر کی بجائے زیادہ لگتا ہے۔ اور اس حقیقت کو دیکھتے
ہوئے کہ اس وقت علم زبانی طور پر منتقل ہوا تھا (لہذا ‘صحیفہ’ کافی مناسب
معلوم نہیں ہوتا) ، ‘تحریروں کے مجموعے میں جو کچھ دیا گیا ہے’ اس کی پیش
کش زیادہ اطمینان بخش معلوم ہوتی ہے۔
5. تککا · ہیٹو: منطقی استدلال (B. بودھی) - منطقی قیاس (تھانہ بی۔) - سمیم
(سوما Th.)۔ یہ کمپاؤنڈ خود کسی دوسرے تناظر میں ظاہر نہیں ہوتا ہے ، لہذا
ہم پھر ایک معقول تجزیہ کے ساتھ رہ گئے ہیں۔ ٹکا کے معنی ہیں ‘فکر ، عکاسی
، استدلال ، منطق یا مکھن کا دودھ’۔ ڈی این 1 اور ایم این 76 پر ، الفاظ
تککی ، اور اس طرح تککا کے الفاظ مندرجہ ذیل ہیں۔
..ایک خاص [انفرادی] استدلال ، تفتیش کار ہے۔ وہ استدلال / منطقی سوچ کے
ذریعہ دھوکہ دہی کا درس دیتا ہے ، جب تفتیش کے خطوط ان کے سامنے آتے ہیں۔
لہذا لگتا ہے کہ تاکا کو ‘استدلال / منطقی سوچ’ کے ذریعہ تسلی بخش انداز
میں پیش کیا گیا ہے۔ مرکبات میں ، ہیتو کا مطلب ‘وجہ سے ، - ، برائے خاطر ،
- ، - ، کے نتیجے میں -’ وغیرہ وغیرہ سے ہو سکتا ہے ، لہذا آخر کار ،
منطقی کی بنیاد پر تککا · ہیتو کو پیش کیا جاسکتا ہے۔ استدلال ‘۔
6. نیا · ہیٹو: غیر معقول استدلال (B. Bodhi) -. infistance (Than. B.) -
axiom (سوما Th.). ایک بار پھر ، کمپاؤنڈ خود کسی دوسرے تناظر میں ظاہر
نہیں ہوتا ہے۔ نیا نیاٹی (= نیٹی) سے آیا ہے ، جس کا مطلب ہے ‘رہنمائی ،
رہنمائی ، طرز عمل ، لے جانا ، لے جانا (دور)’ ، یا ‘ڈرا (کسی نتیجے) کو
سمجھنا ، سمجھنا’۔ ‘نیاṃ نیٹی’ کے معنی ہیں ‘کسی نتیجے پر پہنچنا’۔ لگتا ہے
کہ نیا aya ہیتو اطمینان بخش ‘تشہیر کی بنیاد پر’ پیش کیا گیا ہے۔
7. ākāra · parivitakka: وجوہات پر عکاسی ، معقول عکاسی (B. Bodhi) -
تشبیہات (Than. B.) - مخصوص استدلال (سوما Th.) اکرā کے معنی کا ایک بہت
بڑا پینل ہے: ‘حالت ، حالت ، جائیداد ، معیار ، وصف ، نشان ، ظاہری شکل ،
شکل ، انداز ، انداز ، وجہ ، زمین ، اکاؤنٹ’۔ ‘ظاہری شکل’ سیاق و سباق کو
‘وجوہات’ سے بہتر سمجھتا ہے۔ اس معاملے میں ، اکررا پروویٹاکا کے معنی
‘نمودار ہونے پر عکاسی’ ہوں گے ، اور یہ نظریہ جیسے بگ بینگ تھیوری کا
حوالہ دیتے ہیں ، جو ظاہر کائنات کے بظاہر ارتقاء کے مشاہدات پر مبنی ہے۔
ṭṭ. دیہا نجنjہ ·کھنتی: غور کرنے کے بعد کسی نظریہ کی منظوری (B. Bodhi) -
غور و فکر کے ذریعے معاہدہ (تھانہ بی)۔ - اس خیال کی طرف تعصب جس پر غور
کیا گیا ہے [مناسب سمجھا نہیں لگتا ہے) ( سوما تھ.) نِجھانا کھنتھی
‘نِجṃناha کھماتی’ کے اظہار کی ایک ثابت حیثیت ہے۔ اس کو سمجھنے کا بہترین
طریقہ یہ ہے کہ یہ دیکھنے کے کہ کون سے سیاق و سباق میں یہ کہیں اور دکھائی
دیتا ہے:
ایس این 25.1
آنکھ .. ذہن متضاد ، بدلنے والا ، تبدیل کرنے والا ہے۔ (…) جو شخص ، فہم و
فراست کے ساتھ غور و فکر کرنے کے بعد ، اس بات کو قبول کرتا ہے کہ یہ
مظاہر اسی طرح ہیں اسے دھما پیروکار کہا جاتا ہے ..
ایس این 55.24
تتگاتا کے ذریعہ اعلان کردہ دھاموں کو تفہیم کے انداز سے جانچ کے بعد اس کے
ذریعہ منظور کیا گیا ہے۔
تو یہ بات واضح ہے کہ نجاجھان کھنتی ایک دانشورانہ قبولیت سے مراد ہے جس
میں پا کی کچھ اعتدال پسندی شامل ہوتی ہے ، لیکن ابھی تک کسی حتمی نتیجے پر
پہنچنا کافی نہیں ہے۔ ایم این 27 پر دیئے گئے ہاتھی کے نقشوں کی مثال
ملاحظہ کریں۔ لہذا ، ‘خیالات کے بارے میں غور کرنے کے بعد معاہدہ’ دیہی
نجنجھان کھنتی کے لئے ایک مناسب پیش کش معلوم ہوتا ہے۔
9. بھاب·ہ رپیٹاū: اسپیکر کی بظاہر قابلیت (بی. بودھی) - امکان (تھانہ بی۔)
- کسی اور کی بظاہر صلاحیت (سوما Th.)۔ بی بودھی اور سوما Th. محض اچھکاتھ
(بڑی عمر کی تفسیر) پر عمل کریں۔ اخاکتھا ، ایک اسپیکر کا ذکر بھیکھوں کے
طور پر کرتے ہیں ، لیکن یہ کلمāس (جو مختلف نسل کے سنیاسیوں کو دیکھ رہے
ہیں) کے سیاق و سباق کے مطابق نہیں ہے ، اور اس اظہار میں کسی بھی اسپیکر
کا ذکر نہیں ہے۔ یہ اصطلاح صرف 70 Ud 70 میں ایک بہت ہی واضح آیت
(موحسمبھنڈو لوکو ، بھبرپووا ڈوساتی) میں ظاہر ہوئی ہے ، جس میں سے کوئی
واضح نتیجہ اخذ کرنا مشکل ہے ، اور یہ بھی کہ اچھکٹا اسے بھوورپوا کے طور
پر ہی لے رہا ہے۔ .
بھبہ کے معنی ہیں ‘قابل ، قابل ، فٹ ، ممکن’ ، اور زیادہ تر بعد کے معنی
میں استعمال ہوتا ہے۔ راپٹā کا مطلب ہے ‘ظہور ، مطابق ، موافق’۔ ایسا لگتا
ہے کہ دو پیشیاں سیاق و سباق کے مطابق ہیں: ‘جو ممکن ہے’ ، ‘جو ممکنہ لگتا
ہے’۔ یہ مثال کے طور پر کسی ترجمے کے لئے مناسب حد تک انتخاب کرنے کا حوالہ
دے سکتا ہے۔
تانیسوارو بھکھو کے ذریعہ پالی سے ترجمہ کیا گیا۔
بصیرت تک رسائی ، 1 جولائی 2010۔
——— oOo
دھما کے تحفے کے طور پر شائع کیا گیا ، بلا معاوضہ تقسیم کیا جائے۔
استعمال کی شرائط: آپ اس کام کو کسی بھی وسط میں کسی بھی طرح کی کاپی ،
ریفارمٹ ، دوبارہ طباعت ، دوبارہ شائع اور دوبارہ تقسیم کرسکتے ہیں ،
بشرطیکہ: (1) آپ صرف اس طرح کی کاپیاں وغیرہ مفت دستیاب کرتے ہیں۔ (2) آپ
واضح طور پر ظاہر کرتے ہیں کہ اس کام کے کوئی بھی مشتق (بشمول ترجمہ) اس
ماخذ دستاویز سے اخذ کیے گئے ہیں۔ اور (3) آپ اس کا پورا متن بھی شامل کرتے
ہیں
G
M
T
Text-to-speech function is limited to 200 characters
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
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114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu
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–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these
dhammas are commended by the wise, these dhammas, when undertaken and
carried out, lead to welfare and sukha’, then, Kālāmas, having reached
them, you should dwell in them.” Thus has it been said, it has been said
considering this.
KALAMA SUTTA
Tarun Gautam
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On
one occasion, the Bhagavā, traveling on tour among the Kosalans with a
large saṅgha of bhikkhus, arrived at a town of the Kālāmas named
Kesamutti. So the Kālāmas of Kesamutti heard: ‘The samaṇa Gotama, bho,
the son of the Sakyas who has gone forth from the Sakyan family,
traveling on tour among the Kosalans with a large saṅgha of bhikkhus,
has reached Kesamutti. And it is that venerable Gotama, about whom such a
good reputation has spread: “surely, he is a Bhagavā, an arahant,
rightly and fully awakened, accomplished in vijjā and [good] conduct,
faring well, knowing the world, the unsurpassed leader of persons to be
tamed, teacher of devas and humans, a Buddha, a Bhagavā. He makes known
this world with its devas, with its Māras, with its Brahmas, with the
samaṇas and brahmins, [this] generation with rulers and peoples, having
experienced himself abhiññā. He teaches the Dhamma which is advantageous
in the beginning, advantageous in the middle, advantageous in the end,
with the [right] meaning and with the [right] phrasing; he reveals the
brahmacariya which is completely perfect and pure.” And seeing such an
arahant would be profitable.’
So the Kālāmas of Kesamutti
approached the Bhagavā; having approached, some of them paid respect to
the Bhagavā and sat down to one side; some of them exchanged friendly
greetings with the Bhagavā and, having exchanged friendly greetings and a
cordial talk, sat down to one side; some of them raised their joined
hands in salutation to the Bhagavā and sat down to one side; some of
them announced their name and clan and sat down to one side. Sitting to
one side, the Kālāmas of Kesamutti said to the Bhagavā:
– There
are, bhante, samaṇas and brahmans who come to Kesamutti. They expound
and extol their own doctrine, but they disparage, despise, treat with
contempt and debunk the doctrines of others. Then, bhante, some other
samaṇas and brahmans come to Kesamutti. They too expound and extol their
own doctrine, and they disparage, despise, treat with contempt and
debunk the doctrines of others. On account of that, bhante, there is for
us perplexity and vicikicchā: ‘Which then, of these venerable samaṇas
and brahmans say the truth, and which speak falsely?’
– Of
course, Kālāmas, you are perplexed, of course you are doubting.
Vicikicchā has arisen in you on account of a perplexing matter. Do not
go, you Kālāmas, by what you have heard said, nor by what has been
transmitted [by a tradition], nor by the general consensus, nor by what
has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’.
Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala,
these dhammas are sāvajja, these dhammas are censured by the wise, these
dhammas, when undertaken and carried out, lead to harm and dukkha’,
then, Kālāmas, you should abandon them.
– What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this greedy person, Kālāmas, his citta being overcome, overpowered
by lobha, destroys life, takes what is not given, goes to the wife of
another, speaks falsely, and prompts others to do the same, which is for
his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this aversive person, Kālāmas, his citta being overcome,
overpowered by dosa, destroys life, takes what is not given, goes to the
wife of another, speaks falsely, and prompts others to do the same,
which is for his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
–
And this deluded person, Kālāmas, his citta being overcome, overpowered
by dosa, destroys life, takes what is not given, goes to the wife of
another, speaks falsely, and prompts others to do the same, which is for
his long term harm and dukkha.
– Indeed, bhante.
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Akusala, bhante.
– Sāvajja or anavajja?
– Sāvajja, bhante.
– Censured by the wise or commended by the wise?
– Censured by the wise, bhante.
– If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?
– If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.
____________________
–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these
dhammas are censured by the wise, these dhammas, when undertaken and
carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon
them.” Thus has it been said, it has been said considering this.
Do
not go, you Kālāmas, by what you have heard said, nor by what has been
transmitted [by a tradition], nor by the general consensus, nor by what
has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’.
Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala,
these dhammas are anavajja, these dhammas are commended by the wise,
these dhammas, when undertaken and carried out, lead to welfare and
sukha’, then, Kālāmas, having reached them, you should dwell in them.
– What do you think, Kālāmas, when a·lobha arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this ungreedy person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– What do you think, Kālāmas, when a·dosa arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this unaversive person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– What do you think, Kālāmas, when a·moha arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
–
And this undeluded person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.
– Indeed, bhante.
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Kusala, bhante.
– Sāvajja or anavajja?
– Anavajja, bhante.
– Censured by the wise or commended by the wise?
– Commended by the wise, bhante.
– If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?
– If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.
–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these
dhammas are commended by the wise, these dhammas, when undertaken and
carried out, lead to welfare and sukha’, then, Kālāmas, having reached
them, you should dwell in them.” Thus has it been said, it has been said
considering this.
Such an ariya·sāvaka, Kālāmas, thus devoid of
abhijjhā, devoid of byāpāda, undeluded, sampajāna, (consistently) sata,
dwells pervading one direction with a citta imbued with mettā, likewise
the second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with mettā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will.
He dwells
pervading one direction with a citta imbued with karuṇā, likewise the
second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with karuṇā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will. ___________________________________________
He
dwells pervading one direction with a citta imbued with muditā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with muditā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.
He
dwells pervading one direction with a citta imbued with upekkhā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with upekkhā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.
Such
an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind
thus unmalevolent, having a mind thus unsoiled, having a mind thus pure,
has gained four confidences in the visible order of phenomena:
‘If
there is another world, there is a fruit and result of kamma rightly
and wrongly performed, then at the breakup of the body, after death, I
will re-arise in a good destination, a state of happiness’: this is the
first confidence he has gained.
‘And if there is no another
world, there is no fruit nor result of kamma rightly and wrongly
performed, then in the visible order of phenomena I look after myself
without hostility, without ill-will, without trouble, happy’: this is
the second confidence he has gained.
‘And if pāpa befalls its
doer, I do not intend any pāpa. Not having done pāpa kamma, how would
dukkha touch me?’: this is the third confidence he has gained.
‘And if pāpa does not befall its doer, then I see myself pure in both respects’: this is the fourth confidence he has gained.
Such
an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind
thus unmalevolent, having a mind thus unsoiled, having a mind thus pure,
has gained these four confidences in the visible order of phenomena.
–
So it is, Bhagavā, so it is, sugata! Such an ariya·sāvaka, Bhante,
having a mind thus unhostile, having a mind thus unmalevolent, having a
mind thus unsoiled, having a mind thus pure, has gained four confidences
in the visible order of phenomena:
‘If there is another world,
there is a fruit and result of kamma rightly and wrongly performed, then
at the breakup of the body, after death, I will re-arise in a good
destination, a state of happiness’: this is the first confidence he has
gained.
‘And if there is no another world, there is no fruit nor
result of kamma rightly and wrongly performed, then in the visible order
of phenomena I look after myself without hostility, without ill-will,
without trouble, happy’: this is the second confidence he has gained.
‘And
if pāpa befalls its doer, I do not intend any pāpa. Not having done
pāpa kamma, how would dukkha touch me?’: this is the third confidence he
has gained.
‘And if pāpa does not befall its doer, then I
consider myself pure in both respects’: this is the fourth confidence he
has gained.
Such an ariya·sāvaka, Bhante, having a mind thus
unhostile, having a mind thus unmalevolent, having a mind thus unsoiled,
having a mind thus pure, has gained these four confidences in the
visible order of phenomena.
Excellent, Bhante, excellent, Bhante!
Just as, Bhante, if one were to set upright what was overturned, or to
uncover what was hidden, or to show the way to one who was erring, or to
hold an oil lamp in the darkness, [thinking:] ‘Those who have eyes will
see visible forms’; in the same way, the Dhamma has been revealed by
the Bhagavā in various ways. So we, Bhante, go for refuge to the
Bhagavā, to the Dhamma and to the saṅgha of bhikkhus. Let the Bhagavā,
Bhante, admit us as upāsakas having gone for refuge from today on, for
life.
1. anussava: [anu+sava] (lit: what is heard/learned
along, what is in conformity with what has been heard/learned) - ‘oral
tradition’ (B. Bodhi) - ‘reports’ (Than. B.) - ‘what has been acquired
by repeated hearing’ (Soma Thera). B. Bodhi writes about it: “generally
understood to refer to the Vedic tradition, which, according to the
Brahmins, had originated with the Primal Deity and had been handed down
orally through successive generations.”
The term is clearly used with the meaning of ‘report’ at MN 68:
Here,
Anuruddha, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; it
has been declared by the Bhagavā that he was established in (final)
knowledge.’ And he has seen that venerable one himself or he has heard
the report: ‘That venerable one’s virtue was thus
At MN 76 are
given as synonyms itihitiha·parampara and piṭaka·sampada (’what has been
transmitted dogmatically’, ‘what has been handed down in a collection
of texts’), both of which refer to traditions (see following notes).
So it seems that the word anussava is rather used in this case in the sense of ‘lore/tradition’:
_______________
..a
certain teacher is one who goes by a lore/tradition, who takes a
lore/tradition for the truth. He teaches a dhamma in conformity with
what he has heard, through what has been transmitted dogmatically,
through what has been handed down in a collection of texts.
In
the context of the Kālāma Sutta, given the fact that the listeners have
been hearing mutually contradicting doctrines, it would be quite logical
that the first expression would refer directly to it, so ‘what you have
heard said’ seems to be a satisfying rendering.
2. paramparā:
[para+para] (lit: ‘further-further’, or ‘another-another’ ie. one after
the other, successive) - ‘lineage of teaching’ (B. Bodhi) - legends
(Than. B.) - tradition (Soma Th.). B. Bodhi writes about it: “‘lineage’,
signifies tradition in general, an unbroken succession of teachings or
teachers.” However, it may not be that simple.
It is obviously an
idiomatic expression, which is not precisely self-explanatory, which
seems to be quite loose in meaning and to accept a relatively large
panel of contexts. As an example, we find bāhā·paramparāya in the
Pārājika of the Vinaya Pitaka, and it means ‘arm in arm’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ. many women, having tightly surrounded a certain bhikkhu, drove him along arm in arm.
Parampara·bhojana·sikkhāpada
is one of the Pātimokkha rules and refers to an ‘out-of-turn/extra
meal’, which Than B. sums up as follows: “The term out-of-turn meal
covers two sorts of situations: A bhikkhu has been invited to a meal
consisting of any of the five staple foods but then either (1) goes
elsewhere and eats another meal consisting of any of the five staple
foods at the same time as the meal to which he was originally invited;
or (2) eats a staple food prior to going to the meal.”
In the
Parivāra of the Vinaya, the word ācariya·paramparā means obviously
‘lineage of teachers’, but this may belong to relatively late
literature.
At MN 83 ‘paramparā caturāsītirājasahassāni’ means
‘84000 successive kings’ (even though this sutta seems to be of
relatively late origin too).
And at MN 95 and 99, regarding the vedic hymns, it is said:
among
the brahman seers of the past, the creators of the hymns, the composers
of the hymns, those ancient hymns, sung, repeated, & collected,
which brahmans at present still sing, still chant, repeating what was
said, repeating what was spoken, ie..
Just as if (..) there would
be a file of blind men attached one to another: the first one does not
see, the middle one does not see, and the last one does not see.
So
the word is clearly used here with a reference to an oral tradition of
blind repetition. This proves that there is indeed some ground for the
above mentioned assertion of B. Bodhi, and the interpretation of
paramparā as a teaching that comes through a ‘lineage’.
We find
as well (as at MN 76) the compound itihitiha·parampara, which is also
usually associated with anussava and piṭaka·sampada (’what has been
transmitted dofmatically’, ‘what has been handed down in a collection of
texts’), and it seems that the simple parampara we have here is a
shortening of this term.
The reduplication itih·itiha
(’thus-thus’) seems to refer to dogmatism (’thus indeed it is!’), which
would be consistent with early exegesis: in the Cūḷaniddesa of the
Khuddaka Nikāya (Nc 106), in an explanation of the expression ’sabbaṃ
taṃ itihītiha’ (everything that is itihītiha) all the terms of this
passage are cited (itikirāya paramparāya etc.), and the following
explanation is added: ‘na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ
dhammaṃ yaṃ kathayiṃsū’ (they expounded the teaching without having
experienced it themselves, without having ascertained it personally).
So
according to the early exegesis, and keeping in mind the examples found
at MN 95 and 99, itih·itiha·param·para could mean ‘what has been
transmitted dogmatically’. And since the reduplication param·para seems
to emphasize the idea of transmission, it would make sense in our case
to render it as ‘what has been transmitted [by a tradition]’.
3.
iti·kira: [iti+kira] (lit: ‘thus surely/one would expect’) - ‘hearsay’
(B. Bodhi) - tradition (Than. B.) - rumor (Soma Th.). B. Bodhi writes
about it: ‘“Hearsay” (or “report”; itikarā) may mean popular opinion or
general consensus’, but we may note the misspelling of the word that
might be a source of confusion. This word does not appear in any other
context, so we are left with a semantical analysis and guesses. ‘General
consensus’ seems to make sense.
______________________
4.
piṭakasampadāna: [piṭaka+sampadāna] - ‘a collection of scriptures’ (B.
Bodhi) - scripture (Than. B.) - ‘what is in a scripture’ (Soma Th.). B.
Bodhi writes about it: “‘a collection of scriptures’ (piṭaka-sampadā)
signifies any collection of religious texts regarded as infallible.” The
term is quite self-explanatory. However, given the order of the words
in this compound, the emphasis seems to be rather on the last one. And
given the fact that at that time the knowledge was transmitted orally
(so ’scripture’ doesn’t seem quite appropriate), the rendering ‘what has
been handed down in a collection of texts’ seems more satisfying.
5.
takka·hetu: logical reasoning (B. Bodhi) - logical conjecture (Than.
B.) - surmise (Soma Th.). The compound itself does not appear in any
other context, so we are again left with a semantic analysis. Takka
means ‘thought, reflection, reasoning, logic or butter-milk’. At DN 1
and MN 76, the words takkī, and thereby takka, are explained as follows:
..a
certain [individual] is a reasoner, an investigator. He teaches a
dhamma hammered out by reasoning/logical thinking, following lines of
investigation as they occur to him.
So takka seems to be
satisfyingly rendered by ‘reasoning/logical thinking’. Hetu, in
compounds, may mean ‘on account of–, for the sake of–, by reason of–,
in consequence of–’ etc. So finally takka·hetu could be rendered by
‘on the basis of logical reasoning’.
6. naya·hetu: inferential
reasoning (B. Bodhi) - inference (Than. B.) - axiom (Soma Th.). Once
again, the compound itself does not appear in any other context. Naya
comes from nayati (=neti), which means ‘to lead, guide, conduct, to
take, carry (away)’, or ‘to draw (a conclusion), to understand, to take
as’. The expression ‘nayaṃ neti’ means ‘to draw a conclusion’. Naya·hetu
seems to be satisfyingly rendered by ‘on the basis of inference’.
7.
ākāra·parivitakka: reflection on reasons, reasoned reflection (B.
Bodhi) - analogies (Than. B.) - specious reasoning (Soma Th.). Ākāra has
quite a large panel of meanings: ’state, condition, property, quality,
attribute, sign, appearance, form, way, mode, manner, reason, ground,
account’. ‘Appearance’ seems to fit the context better than ‘reasons’.
In that case, ākāra·parivitakka would mean ‘reflection on appearances’,
and would refer to theories such as the big bang theory, which is based
on observations of the seeming evolution of the apparent universe.
8.
diṭṭhi·nijjhāna·kkhanti: acceptance of a view after pondering it (B.
Bodhi) - agreement through pondering views (Than. B.) - bias toward a
notion that has been pondered over [doesn’t seem quite appropriate]
(Soma Th.). Nijjhāna·kkhanti is a substantivation of the expression
‘nijjhānaṃ khamati’. The best way to understand it is to see in which
contexts it appears elsewhere:
SN 25.1
The eye.. the mind
is inconstant, changeable, alterable. (…) One who, after pondering
with a modicum of discernment, has accepted that these phenomena are
this way is called a Dhamma-follower..
SN 55.24
The dhammas proclaimed by the Tathāgata are approved by him after examination with a modicum of discernment.
So
it is clear that nijjhāna·kkhanti refers to an intellectual acceptation
that involves some moderate application of paññā, but which is not
enough yet to come to a definite conclusion. See the example of the
elephant footprints given at MN 27. Therefore, ‘agreement after
pondering views’ seems to be an appropriate rendering for
diṭṭhi·nijjhāna·kkhanti.
9. bhabba·rūpatā: the seeming competence
of a speaker (B. Bodhi) - probability (Than. B.) - another’s seeming
ability (Soma Th.). B. Bodhi and Soma Th. simply follow the Aṭṭhakathā
(older commentary). The Aṭṭhakathā, mentions a speaker as being a
bhikkhu, but that doesn’t fit the context of the Kālāmas (who have been
seeing ascetics of different origin), and there is no mention of any
speaker in this expression. The term appears only once at Ud 70, in a
very obscure verse (’mohasambandhano loko, bhabbarūpova dissati’) out of
which it is difficult to draw any clear conclusion, all the more that
the Aṭṭhakathā seems to take it rather as ‘bhavarūpova’.
Bhabba
means ‘able, capable, fit for, possible’, and is mostly used in the
latter sense. Rūpatā means ‘appearance, accordance, conformity’. Two
renderings seem to fit the context: ‘what seems possible’, ‘what seems
probable’. That might refer for example to choosing the most adequate
rendering for a translation.
Translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 1 July 2010.
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Awakened
One with Awareness the crown prince of Shakya Kingdom in the Northern
Prabuddha Bharat introduced his religion as a revolt against the
governance system prevailing in a strongly stratified feudal society
characterized by the dominance rigid class and caste system
Centralization of authority based on tradition and coercive power,
dependency, discrimination in the distribution of resources, and status
and dignity sustaining exploitation in institutionalized forms
legitimized by strong religious belief system were the basic features of
that governance system. This system was generating sufferings of
millions of downtrodden people termed as Sudras or Dassha. Awakened One
with Awareness realized the sufferings of these people along with the
common suffering of all human beings during their impermanent life time.
One day Awakened One with Awareness would become the number one man in
that system assuming supreme power to steer the kingdom, he would become
the head of that governance system based on the prevalent Vedic values
and norms, but it was quite clear to him that it was not possible to
ensure the salvation of the oppressed human being materially and
mentally within the existing system of governance and/or by using the
prevalent power structure.
The power he inherited was externally
exposed and exercised, bestowed on him due to his position in the social
structure where individual self was uncounted and ignored. Awakened One
with Awareness moved on to a different way, he took individual as basic
point of reference and basic source of power, and lastly he explored a
new way of life and new type of power with a corresponding system of
governance. His contemplative intellectual ability with higher-level
mental makeup helped him clearly understand the evils of the state
governance that left the crown, palace, and his family in search of
alternative system for the salvation of all entities including human
being. He took a declassed form, and after being enlightened through a
hazardous process, he revealed a new lifestyle within new system of
governance.
Awakened One with Awareness introduced this
revolutionary governance system during his lifetime without encountering
any opposition from the vested interest group. Because of universal and
massive conversion of common people into his system, he did not
encounter any resistance to introduce the system. Later on during the
period of Ashoka, Prabuddha Bharatiya society in general predominantly
became under the social governance system of Awakened One with
Awarenessism. Historical record shows that in the third century four
fifth of the total population of Prabuddha Bharat Awakened One with
Awareness who would lead centered life.Due to a theoretical weakness
emanating from the principles of prohibiting killing of any living being
and winning enemies through friendship, Awakened One with Awareness Due
to a theoretical weakness emanating from the principles of prohibiting
killing of any living being and winning enemies through friendship,
Awakened One with Awareness governance could not develop any mechanism
to protect and sustain itself in the birth place of Awakened One with
Awareness.But in Bangladesh, it survived unto mid twelfth century, and
the period from 750 to 1150 during Pala kingdom may be termed as the
most glorious period of Awakened One with Awareness governance
throughout the history all over the world.
एक
अवसर पर, भिक्षुओं के एक बड़े साग के साथ कोसलनों के बीच यात्रा करते हुए
भागव, केसामुती नामक कल्मास के एक शहर में पहुंचे। तो केसामुती के कालामास
ने सुना: ‘’ श्यामा गोतम, भो, शाक्यों का पुत्र, जो सक्यान परिवार से आगे
निकल गया है, कोसीलस के बीच भिखुओं के एक बड़े दल के साथ यात्रा करते हुए
केसामुती तक पहुँच गया है। और यह वह आदरणीय गोतम है, जिसके बारे में इतनी
अच्छी प्रतिष्ठा फैली हुई है: “निश्चित रूप से, वह एक भगवंत है, एक अरिहंत,
सही और पूरी तरह से जागृत, विज्जे में निपुण और [अच्छा] आचरण, दूर तक
अच्छी तरह से, दुनिया को जानने वाला, नायाब व्यक्तियों के नेता, जिन्हें
देवों और मनुष्यों के शिक्षक, एक बुद्ध, एक भगवंत कहा जाता है। वह इस संसार
को अपने देवताओं के साथ, अपने ब्रह्मा के साथ, संतों और ब्राह्मणों के
साथ, [इस] पीढ़ी के शासकों और लोगों के साथ जानते हैं। , अपने आप को अनुभवी
अनुभव कर रहा है। वह धम्म सिखाता है जो शुरुआत में लाभप्रद है, मध्य में
फायदेमंद है, अंत में लाभप्रद है, [सही] अर्थ के साथ और [सही] phrasing के
साथ; वह ब्रह्मचर्य को प्रकट करता है जो पूरी तरह से सही है और शुद्ध।” और
ऐसे अरहंत को देखना लाभदायक होगा। ‘
एएन
3.66 -
केसमुट्टी [उर्फ कालमा] सुत्त
- केसुमती के कल्मास में -
इस प्रकार मैंने सुना है:
एक अवसर पर, भिक्षुओं के एक बड़े साग के साथ कोसलनों के बीच यात्रा करते
हुए भागव, केसामुती नामक कल्मास के एक शहर में पहुंचे। तो केसामुती के
कालामास ने सुना: ‘’ श्यामा गोतम, भो, शाक्यों का पुत्र, जो सक्यान परिवार
से आगे निकल गया है, कोसीलस के बीच भिखुओं के एक बड़े दल के साथ यात्रा
करते हुए केसामुती तक पहुँच गया है। और यह वह आदरणीय गोतम है, जिसके बारे
में इतनी अच्छी प्रतिष्ठा फैली हुई है: “निश्चित रूप से, वह एक भगवंत है,
एक अरिहंत, सही और पूरी तरह से जागृत, विज्जे में निपुण और [अच्छा] आचरण,
दूर तक अच्छी तरह से, दुनिया को जानने वाला, नायाब व्यक्तियों के नेता,
जिन्हें देवों और मनुष्यों के शिक्षक, एक बुद्ध, एक भगवंत कहा जाता है। वह
इस संसार को अपने देवताओं के साथ, अपने ब्रह्मा के साथ, संतों और
ब्राह्मणों के साथ, [इस] पीढ़ी के शासकों और लोगों के साथ जानते हैं। ,
अपने आप को अनुभवी अनुभव कर रहा है। वह धम्म सिखाता है जो शुरुआत में
लाभप्रद है, मध्य में फायदेमंद है, अंत में लाभप्रद है, [सही] अर्थ के साथ
और [सही] phrasing के साथ; वह ब्रह्मचर्य को प्रकट करता है जो पूरी तरह से
सही है और शुद्ध।” और ऐसे अरहंत को देखना लाभदायक होगा। ‘
तो केसामुती के कालामास ने भागवता से संपर्क किया; पास आकर, उनमें से कुछ
ने भगव को सम्मान दिया और एक तरफ बैठ गए; उनमें से कुछ ने भागवत के साथ
मैत्रीपूर्ण अभिवादन का आदान-प्रदान किया और, मैत्रीपूर्ण अभिवादन और
सौहार्दपूर्ण बातचीत का आदान-प्रदान करते हुए, एक तरफ बैठ गए; उनमें से कुछ
ने अपने हाथ जोड़े हुए भगवान को प्रणाम किया और एक ओर बैठ गए; उनमें से
कुछ ने अपने नाम और वंश की घोषणा की और एक तरफ बैठ गए। एक तरफ बैठकर,
केसामुति के कलमाओं ने भागवत से कहा:
- केसामुती में भंते, सामंत और ब्राह्मण आते हैं। वे अपने स्वयं के
सिद्धांत को उजागर करते हैं और निकालते हैं, लेकिन वे तिरस्कार करते हैं,
तिरस्कार करते हैं, दूसरों के सिद्धांतों को तिरस्कार करते हैं और बहस करते
हैं। तब भन्ते, कुछ अन्य सामंत और ब्राह्मण केशमुत्ती के पास आते हैं। वे
भी अपने स्वयं के सिद्धांत को उजागर और निष्कासित करते हैं, और वे तिरस्कार
करते हैं, तिरस्कार करते हैं, अवमानना करते हैं और दूसरों के सिद्धांतों
को खारिज करते हैं। उसी के कारण, भंते, हमारे लिए विपन्नता और विकीचका है:
‘जो तब, इन आदरणीय सामंतों और ब्राह्मणों को सत्य कहते हैं, और जो झूठा
बोलते हैं?’
- बेशक, कलमा, आप हैरान हैं, बेशक आप संदेह कर रहे हैं। विसिकाइका आप में
एक गंभीर मामले के कारण उत्पन्न हुई है। मत जाओ, आप कलमास, जो आपने सुना
है, न ही जो कि [एक परंपरा से] प्रसारित किया गया है, न ही आम सहमति से, और
न ही ग्रंथों के संग्रह में किसे सौंपा गया है, न ही इसके आधार पर तार्किक
तर्क, न ही अनुमान के आधार पर, न ही दिखावे पर प्रतिबिंब के द्वारा, न ही
विचार के बाद समझौते से, और न ही जो संभव लगता है, और न ही [विचार:] ‘समामा
हमारे पूज्य शिक्षक हैं’। जब भी, कल्मास, आप खुद के लिए जानते हैं: ‘ये
धम्म अक्शुला हैं, ये धम्म सर्वस्व हैं, ये धम्म ज्ञानी द्वारा ठीक किए
जाते हैं, ये धम्म, जब शुरू और किए जाते हैं, तो नुकसान और दुःख की ओर ले
जाते हैं’, तो, कलमा, आपको चाहिए। उन्हें त्याग दो।
- आप क्या सोचते हैं, कलमा, जब व्यक्ति के भीतर लोभ पैदा होता है, तो क्या
यह उसके कल्याण या उसके नुकसान के लिए पैदा होता है?
- उसके नुकसान के लिए, भंते।
- और यह लालची व्यक्ति, कल्मास, उसका चित्त दूर हो रहा है, लोभ से उब चुका
है, जीवन को नष्ट कर देता है, जो नहीं दिया जाता है उसे ले लेता है, दूसरे
की पत्नी के पास जाता है, झूठ बोलता है, और दूसरों को भी ऐसा करने का संकेत
देता है, जो उसके दीर्घकाल के लिए होता है। नुकसान और dukkha।
- दरअसल, भंते।
- आप क्या सोचते हैं, कलमा, जब डोसा किसी व्यक्ति के भीतर उत्पन्न होता है,
तो क्या यह उसके कल्याण या उसके नुकसान के लिए पैदा होता है?
- उसके नुकसान के लिए, भंते।
- और यह अवहेलना करने वाला व्यक्ति, कलमास, उसका चित्त दूर हो रहा है, डोसा
के ऊपर हावी हो गया है, जीवन को नष्ट कर देता है, जो नहीं दिया जाता है
उसे ले लेता है, दूसरे की पत्नी के पास जाता है, झूठा बोलता है, और दूसरों
को भी ऐसा करने के लिए प्रेरित करता है, जो उसके दीर्घकालिक कार्यकाल के
लिए है। नुकसान और dukkha।
- दरअसल, भंते।
- आप क्या सोचते हैं, कलमा, जब किसी व्यक्ति के भीतर मोहा उठता है, तो क्या
यह उसके कल्याण या उसके नुकसान के लिए पैदा होता है?
- उसके नुकसान के लिए, भंते।
- और यह बहका हुआ व्यक्ति, कल्मास, उसका चित्त दूर हो रहा है, डोसा के ऊपर
हावी हो गया है, जीवन को नष्ट कर देता है, जो नहीं दिया जाता है उसे ले
लेता है, दूसरे की पत्नी के पास जाता है, झूठ बोलता है, और दूसरों को भी
ऐसा करने के लिए प्रेरित करता है, जो उसके दीर्घकालिक कार्यकाल के लिए है।
नुकसान और dukkha।
- दरअसल, भंते।
- तो आप क्या सोचते हैं, कलमा, ये धम्म कुसल हैं या अकुला?
- अकुसला, भंते।
- सवज्ज या अवाज?
- सवज्ज, भंते।
- बुद्धिमान द्वारा समझे गए या बुद्धिमान द्वारा सराहे गए?
- ज्ञानी, भंते द्वारा सेंसर किया गया।
- अगर किया और किया जाता है, तो वे नुकसान और दुक्ख का नेतृत्व करते हैं,
या नहीं? इस मामले में कैसा है?
- अगर किया और किया जाता है, तो वे नुकसान पहुंचाते हैं और दुखाते हैं। इस
प्रकार यह इस मामले में है।
-
यह, कल्लास, मैंने जो कहा है: “तुम मत जाओ, तुम कलमास, जो तुमने सुना है, न
ही जो कि [एक परंपरा से] प्रेषित किया गया है, न ही आम सहमति से, और न ही
जिसे सौंपा गया है।” ग्रंथों के संग्रह में, न तो तार्किक तर्क के आधार पर,
न ही अनुमान के आधार पर, न ही दिखावे पर प्रतिबिंब के द्वारा, न ही विचार
करने के बाद समझौते से, न ही जो संभावित लगता है, और न ही [विचार:] ‘साम्य’
से हमारा श्रद्धेय शिक्षक है। ‘’ जब भी, कल्मास, आप स्वयं के लिए जानते
हैं: ‘’ ये धम्म अक्शुला हैं, ये धम्म सर्वस्व हैं, ये धम्म ज्ञानी द्वारा
सुन्न होते हैं, ये धम्म, जब किए जाते हैं, किए जाते हैं, हानि और दुःख की
ओर ले जाते हैं ‘’। फिर, कलमास, आपको उन्हें छोड़ देना चाहिए। ” इस प्रकार
यह कहा गया है, इस पर विचार करते हुए कहा गया है।
मत जाओ, आप कलमास, जो आपने सुना है, न ही जो कि [एक परंपरा से] प्रसारित
किया गया है, न ही आम सहमति से, और न ही ग्रंथों के संग्रह में किसे सौंपा
गया है, न ही इसके आधार पर तार्किक तर्क, न ही अनुमान के आधार पर, न ही
दिखावे पर प्रतिबिंब के द्वारा, न ही विचार के बाद समझौते से, और न ही जो
संभव लगता है, और न ही [विचार:] ‘समामा हमारे पूज्य शिक्षक हैं’। जब भी,
कल्मास, आप अपने लिए जानते हैं: ‘ये धम्म कुसला हैं, ये धम्म अवाज हैं, ये
धम्म बुद्धिमानों द्वारा सराहे जाते हैं, ये धम्म, जब किए और किए जाते हैं,
कल्याण और सुख की ओर ले जाते हैं’, तो, कल्लास, होने के बाद उन्हें, आपको
उनमें वास करना चाहिए।
- आप क्या सोचते हैं, कलमास, जब एक व्यक्ति के भीतर एक लोभ पैदा होता है,
तो क्या यह उसके कल्याण या उसके नुकसान के लिए पैदा होता है?
- उसके कल्याण के लिए, भंते।
- और यह असभ्य व्यक्ति, कल्मास, उसका चित्त दूर नहीं हो रहा है, लोभ से
प्रबल नहीं है, जीवन को नष्ट नहीं करता है, जो नहीं दिया जाता है उसे नहीं
लेता है, दूसरे की पत्नी को नहीं जाता है, झूठा नहीं बोलता है, और शीघ्र
नहीं करता है दूसरों को भी ऐसा करने के लिए, जो उनके दीर्घकालिक कल्याण और
सुख के लिए है।
- दरअसल, भंते।
- आप क्या सोचते हैं, कलमास, जब एक व्यक्ति के भीतर एक डोसा उठता है, तो
क्या यह उसके कल्याण या हानि के लिए पैदा होता है?
- उसके कल्याण के लिए, भंते।
- और यह अपरिवर्तनीय व्यक्ति, कल्मास, उसका चित्त दूर नहीं हो रहा है, लोभ
से प्रबल नहीं है, जीवन को नष्ट नहीं करता है, जो नहीं दिया जाता है उसे
नहीं लेता है, दूसरे की पत्नी को नहीं जाता है, झूठ नहीं बोलता है, और
शीघ्र नहीं करता है दूसरों को भी ऐसा करने के लिए, जो उनके दीर्घकालिक
कल्याण और सुख के लिए है।
- दरअसल, भंते।
- आप क्या सोचते हैं, कलमास, जब एक व्यक्ति के भीतर · मोह उत्पन्न होता है,
तो क्या यह उसके कल्याण या हानि के लिए पैदा होता है?
- उसके कल्याण के लिए, भंते।
- और यह अविवाहित व्यक्ति, कल्मास, उसका चित्त दूर नहीं हो रहा है, लोभ से
प्रबल नहीं है, जीवन को नष्ट नहीं करता है, जो नहीं दिया जाता है उसे नहीं
लेता है, दूसरी की पत्नी को नहीं जाता है, झूठा नहीं बोलता है, और शीघ्र
नहीं करता है दूसरों को भी ऐसा करने के लिए, जो उनके दीर्घकालिक कल्याण और
सुख के लिए है।
- दरअसल, भंते।
- तो आप क्या सोचते हैं, कलमा, ये धम्म कुसल हैं या अकुला?
- कुसला, भंते।
- सवज्ज या अवाज?
- अनुजा, भंते।
- बुद्धिमान द्वारा समझे गए या बुद्धिमान द्वारा सराहे गए?
- बुद्धिमान, भंते द्वारा प्रतिबद्ध।
- अगर किया और किया जाता है, तो वे नुकसान और सुख का नेतृत्व करते हैं, या
नहीं? इस मामले में कैसा है?
- अगर किए और किए जाते हैं, तो वे कल्याण और सुख का नेतृत्व करते हैं। इस
प्रकार यह इस मामले में है।
- यह, कल्मास, मैंने जो कहा है: “मत जाओ, तुम कलमास, जो तुमने सुना है, न
ही जो कि [एक परंपरा से] प्रेषित किया गया है, न ही आम सहमति से, और न ही
जिसे सौंपा गया है।” ग्रंथों के संग्रह में, न तो तार्किक तर्क के आधार पर,
न ही अनुमान के आधार पर, न ही दिखावे पर प्रतिबिंब के द्वारा, न ही विचार
के बाद समझौते से, और न ही जो संभव लगता है, और न ही [विचार:] ‘साम्य’ से
क्या हमारे पूजनीय शिक्षक हैं। ‘’ जब भी, कल्मास, आप स्वयं के लिए जानते
हैं: ‘’ ये धम्म कुसला हैं, ये धम्म अवाज हैं, ये धम्म बुद्धिमानों द्वारा
सराहे जाते हैं, ये धम्म, जब किए जाते हैं, किए जाते हैं, कल्याण और सुख
होते हैं ‘’। फिर, कल्मास, उनके पास पहुँच कर, आप उन में वास करें। ” इस
प्रकार यह कहा गया है, इस पर विचार करते हुए कहा गया है।
इस तरह की अरिया · सांवला, कलमास, इस प्रकार अभिजात से रहित, बापदादा से
रहित, निष्कलंक, संपजना, (लगातार) sata, एक दिशा में व्याप्त citta के साथ
व्याप्त रहती है, इसी तरह दूसरी, इसी तरह तीसरी है। इतना ऊपर, नीचे, हर
जगह, हर जगह और हर मामले में, वह पूरी दुनिया में पैठ बनाकर रहता है, जो कि
मेटा, प्रचुर, व्यापक, असीम, शत्रुता से रहित, अशुभ इच्छा से रहित, पूरी
दुनिया में व्याप्त है।
वह एक दिशा को व्याप्त करता है, जिसमें एक कूटू से युक्त चित्त है, दूसरे
को भी इसी तरह, तीसरे को भी, वैसे ही चौथे को; इतना ऊपर, नीचे, हर जगह, हर
जगह और हर मामले में, वह पूरी दुनिया में व्याप्त कुतर्क, प्रचुर, व्यापक,
असीम, शत्रुता से रहित, अ-इच्छा से रहित, के साथ पूरी दुनिया में व्याप्त
है।
वह
मुदित के साथ एक सीता के साथ एक दिशा में व्याप्त रहता है, इसी तरह दूसरा
भी, तीसरे को भी इसी तरह चौथा; इतना ऊपर, नीचे, हर जगह, हर जगह और हर मामले
में, वह पूरी दुनिया में व्याप्त एक कुरूपता, प्रचुर, व्यापक, असीम,
शत्रुता से रहित, अशुभ इच्छा से रहित के साथ पूरी दुनिया में व्याप्त है।
वह एक दिशा में व्याप्त सीता के साथ उत्कर्ष के साथ एक दिशा में रहता है,
इसी तरह दूसरा, तीसरे को भी इसी तरह चौथा; इतना ऊपर, नीचे, हर जगह, हर जगह
और हर मामले में, वह पूरी दुनिया को उपहास, प्रचुर, व्यापक, असीम, शत्रुता
से रहित, अ-इच्छा से रहित होने के साथ पूरी दुनिया में व्याप्त है।
ऐसी अरिया · साक्षी, कालमास, इस प्रकार अचेतन मन होने के कारण, इस प्रकार
अचेतन मन होने से, इस प्रकार असंयमित, मन इस प्रकार शुद्ध होने से, घटना के
दृश्य क्रम में चार विश्वास प्राप्त हुए हैं:
‘अगर कोई दूसरी दुनिया है, तो सही में और गलत तरीके से किए गए कर्म का फल
और परिणाम है, तो शरीर के टूटने पर, मृत्यु के बाद, मैं एक अच्छे गंतव्य,
खुशी की स्थिति में फिर से पैदा होऊंगा’: यह है पहला विश्वास उन्होंने
प्राप्त किया है।
‘और अगर कोई दूसरी दुनिया नहीं है, तो कर्म का कोई फल नहीं है और न ही सही
और गलत तरीके से प्रदर्शन किया गया है, तो घटना के दृश्य क्रम में मैं अपने
आप को बिना शत्रुता के, बिना इच्छा के, बिना किसी परेशानी के, सुखी देखता
हूँ’: यह है दूसरा विश्वास उसे प्राप्त हुआ।
‘और अगर ppa अपने कर्ता को मारता है, तो मैं किसी भी ppa का इरादा नहीं
रखता। पाप कर्म नहीं करने पर, मुझे कैसे छूना होगा? ’: यह तीसरा विश्वास है
जिसे उन्होंने प्राप्त किया है।
‘और अगर पापा अपने कर्ता नहीं हैं, तो मैं खुद को दोनों तरह से शुद्ध देखता
हूं’: यह चौथा विश्वास है जो उन्हें मिला है।
इस प्रकार की अरिया · सांवला, कल्मास, इस प्रकार अचेतन मन रखने वाला, इस
प्रकार अचिन्त्य मन रखने वाला, इस प्रकार असंस्कृत मन वाला, इस प्रकार
शुद्ध मन वाला, इन चार विश्वासों को घटना के दृश्य क्रम में प्राप्त किया
है।
- तो यह है, भगव, तो यह है, शक्कर! ऐसी अरिया · सात्विक, भन्ते, इस प्रकार
अचेतन मन होने के कारण, इस प्रकार अचिन्त्य मन होने से, इस प्रकार असंयमित,
मन इस प्रकार शुद्ध होने से, घटना के दृश्य क्रम में चार विश्वास प्राप्त
हुए हैं:
‘अगर कोई दूसरी दुनिया है, तो सही में और गलत तरीके से किए गए कर्म का फल
और परिणाम है, तो शरीर के टूटने पर, मृत्यु के बाद, मैं एक अच्छे गंतव्य,
खुशी की स्थिति में फिर से पैदा होऊंगा’: यह है पहला विश्वास उन्होंने
प्राप्त किया है।
‘और अगर कोई दूसरी दुनिया नहीं है, तो कर्म का कोई फल नहीं है और न ही सही
और गलत तरीके से प्रदर्शन किया गया है, तो घटना के दृश्य क्रम में मैं अपने
आप को बिना शत्रुता के, बिना इच्छा के, बिना किसी परेशानी के, सुखी देखता
हूँ’: यह है दूसरा विश्वास उसे प्राप्त हुआ।
‘और अगर पापा उसके कर्ता-धर्ता हैं, तो मेरा कोई इरादा नहीं है। पाप कर्म
नहीं करने पर, मुझे कैसे छूना होगा? ’: यह तीसरा विश्वास है जिसे उन्होंने
प्राप्त किया है।
‘और अगर पापा अपने कर्ता नहीं हैं, तो मैं खुद को दोनों मामलों में शुद्ध
मानता हूं’: यह चौथा विश्वास है जो उन्हें मिला है।
ऐसी अरिया · सात्विक, भन्ते, इस प्रकार अचेतन मन होने, इस प्रकार एक मन
होने के नाते, इस तरह से अप्रभावित मन, इस प्रकार शुद्ध होने वाला मन, घटना
के दृश्य क्रम में इन चार विश्वासों को प्राप्त किया है।
उत्कृष्ट, भन्ते, उत्कृष्ट, भन्ते! जैसे, भंते, अगर किसी ने जो किया था,
उसे पलट दिया, या जो छिपा हुआ था, उसे उजागर करने के लिए, या जो गलत कर रहा
था, उसे रास्ता दिखाने के लिए, या अंधेरे में एक तेल का दीपक रखने के लिए,
[सोच:] ‘वे आँखों से दृश्य रूप दिखाई देंगे ‘; उसी प्रकार, भामा द्वारा
विभिन्न तरीकों से धम्म का खुलासा किया गया है। इसलिए हम, भन्ते, भागवत की
शरण में, धम्म की और भिक्षा की सौगात के लिए जाते हैं। भगवंत, भंते, हमें
जीवन के लिए आज से शरण लिए हुए अपशकुन के रूप में स्वीकार करते हैं।
1. अनुसावा: [अनु + सावा] (प्रकाशित: जो सुना / सीखा गया हो, जो कि सुना /
सीखा गया हो) के अनुरूप हो - ‘मौखिक परंपरा’ (बी। बोधि) - ‘रिपोर्ट’ (थान
बी।) ) - ‘बार-बार सुनने से क्या हासिल हुआ’ (सोमा थोरा)। बी। बोधी इसके
बारे में लिखते हैं: “आमतौर पर वैदिक परंपरा को संदर्भित करने के लिए समझा
जाता है, जो कि ब्राह्मणों के अनुसार, प्रिमल देवता के साथ उत्पन्न हुआ था
और क्रमिक पीढ़ियों के माध्यम से मौखिक रूप से सौंप दिया गया था।”
शब्द का स्पष्ट रूप से MN 68 पर ‘रिपोर्ट’ के अर्थ के साथ प्रयोग किया जाता
है:
इधर, अनिरुद्ध, एक भिक्खु सुनता है: ‘भिक्षु नाम-तो-मर गया; यह भागवत
द्वारा घोषित किया गया है कि वह (अंतिम) ज्ञान में स्थापित था। ‘ और उसने
उस वंदनीय को स्वयं देखा है या उसने रिपोर्ट सुनी है: ener वह वंदनीय इस
प्रकार था
एमएन 76 में समानार्थी शब्द इतिहिता · परम्परा और पीकाका · सम्पदा (’क्या
कुत्ते को प्रेषित किया गया है’, ‘क्या ग्रंथों के संग्रह में नीचे दिया
गया है’) के रूप में दिया गया है, दोनों परंपराओं का उल्लेख करते हैं
(निम्नलिखित नोट देखें)।
तो ऐसा लगता है कि इस शब्द का प्रयोग ‘विद्या / परंपरा’ के अर्थ में इस
मामले में किया जाता है:
..
एक निश्चित शिक्षक वह है जो किसी विद्या / परंपरा से जाता है, जो सत्य के
लिए एक विद्या / परंपरा लेता है। उन्होंने जो कुछ भी सुना है, उसके अनुरूप
एक धम्म सिखाता है, जो कि कुत्ते के माध्यम से प्रेषित किया गया है, जो कि
ग्रंथों के संग्रह में सौंप दिया गया है।
कल्मा सूत्र के संदर्भ में, इस तथ्य को देखते हुए कि श्रोताओं ने परस्पर
विरोधी सिद्धांतों को सुना है, यह काफी तर्कसंगत होगा कि पहली अभिव्यक्ति
सीधे इसे संदर्भित करेगी, इसलिए ‘जो आपने सुना है वह एक संतोषजनक प्रतिपादन
प्रतीत होता है। ।
2. परम्परा: [para + para] (प्रकाशित: ‘आगे-आगे’, या ‘एक और-दूसरे’ यानी एक
के बाद एक, लगातार) - ‘शिक्षण का वंश’ (B. Bodhi) - किंवदंतियाँ (थान। B)
।) - परंपरा (सोमा थ।)। बी। बोधी इसके बारे में लिखते हैं: “‘वंश’, सामान्य
रूप से परंपरा को दर्शाता है, शिक्षाओं या शिक्षकों का एक अखंड
उत्तराधिकार।” हालाँकि, यह इतना आसान नहीं हो सकता है।
यह स्पष्ट रूप से एक मुहावरेदार अभिव्यक्ति है, जो सटीक रूप से
आत्म-व्याख्यात्मक नहीं है, जो अर्थ में काफी ढीली प्रतीत होती है और
अपेक्षाकृत बड़े पैनल के संदर्भों को स्वीकार करती है। एक उदाहरण के रूप
में, हम विनता पिटक के चरणिका में bāhā · paramparāya पाते हैं, और इसका
अर्थ है ‘आर्म इन आर्म’ (Pr 282):
सम्बाहुला इत्तियौ अन्नताराh भिक्खुḷ सम्पतिव्वा भवपारम्पार्य ṃ कान्सु it।
कई महिलाओं ने, एक निश्चित भिक्षु को कसकर घेर लिया, उसे बांह में बांधा।
Parampara · bhojana · sikkhāpada Pātimokkha नियमों में से एक है और एक
‘आउट-ऑफ-टर्न / एक्सट्रा मील’ को संदर्भित करता है, जो कि थान बी। के
अनुसार होता है: “आउट-ऑफ-टर्न भोजन में दो प्रकार की परिस्थितियां शामिल
होती हैं: एक भिक्खु को पांच मुख्य खाद्य पदार्थों में से किसी एक के भोजन
के लिए आमंत्रित किया गया है, लेकिन फिर या तो (1) कहीं और जाता है और भोजन
के रूप में एक ही समय में पांच मुख्य भोजन में से किसी एक से मिलकर एक
अन्य भोजन खाता है, जिसे वह मूल रूप से आमंत्रित किया गया था; या (2) भोजन
में जाने से पहले एक प्रधान भोजन खाता है। ”
विनय के परिग्रह में, शब्द · परम्परा का अर्थ स्पष्ट रूप से ‘शिक्षकों का
वंश’ है, लेकिन यह अपेक्षाकृत देर से साहित्य से संबंधित हो सकता है।
एमएन 83 पर ‘परम्परा कैटरीसिरजसहसानी’ का अर्थ है, ’success४००० क्रमिक
राजा’ (भले ही यह सूक्त अपेक्षाकृत देर से मूल भी लगता हो)।
और एमएन 95 और 99 में, वैदिक भजनों के बारे में कहा जाता है:
अतीत के ब्राह्मण द्रष्टाओं के बीच, भजनों के रचयिता, भजनों के रचयिता, उन
प्राचीन भजनों, गाए, दोहराए गए और एकत्र किए गए, जो वर्तमान में ब्राह्मण
अभी भी गाते हैं, अभी भी जप करते हैं, जो कहा गया था उसे दोहराते हुए, जो
बोला गया था , अर्थात..
जैसे अगर (..) किसी दूसरे से जुड़े हुए अंधे आदमियों की फाइल होगी: पहले
वाला नहीं देखता, बीच वाला नहीं देखता, और आखिरी वाला नहीं देखता।
तो शब्द का स्पष्ट रूप से उपयोग यहां अंधे पुनरावृत्ति की मौखिक परंपरा के
संदर्भ में किया जाता है। यह साबित करता है कि बी। बोधि के उपर्युक्त दावे
के लिए वास्तव में कुछ आधार है, और एक शिक्षण के रूप में परम्परा की
व्याख्या जो एक ‘वंश’ के माध्यम से आती है।
हम साथ ही साथ (एमएन 76 पर) यौगिक इतिहिता · परम्परा, जिसे आमतौर पर अनसुवा
और पीकाका · संपाडा (’क्या dofmatically प्रेषित किया गया है’, ‘क्या
ग्रंथों के संग्रह में नीचे दिया गया है’) के साथ मिलते हैं। और ऐसा लगता
है कि हमारे यहां जो साधारण परम्परा है, वह इस शब्द का छोटा है।
रिडुप्लीकेशन इतिह · इतिहा (’इस प्रकार-इस प्रकार’) का अर्थ है डॉगमैटिज्म
(’वास्तव में यह है!’) को संदर्भित करता है, जो प्रारंभिक एक्सजेगिस के
अनुरूप होगा: एक स्पष्टीकरण में खुरक निकेया (एनसी 106) के कॉनिडेसा में;
अभिव्यक्ति ‘सब्बू तेह इतिहिथा’ (सब कुछ जो इतिहिथा है) इस मार्ग की सभी
शर्तों का हवाला दिया गया है (इटिकिर्या परम्पराया इत्यादि), और निम्नलिखित
विवरण जोड़ा गया है: ना sāmaṃ Sayamabhiññāāta att na attapaccakkhakha
dhammaabY khamma खुद को अनुभव किए बिना शिक्षण, व्यक्तिगत रूप से पता किए
बिना)।
इसलिए शुरुआती एक्सजेगिस के अनुसार, और एमएन 95 और 99 में पाए गए उदाहरणों
को ध्यान में रखते हुए, इतिह · इतिहा · परम · पैरा का अर्थ हो सकता है
‘क्या कुत्ते को संक्रमित किया गया है।’ और पुनर्वितरण के बाद से परम ·
पारेषण के विचार पर जोर देने लगता है, यह हमारे मामले में इसे ‘एक परंपरा
द्वारा प्रेषित किया गया’ के रूप में प्रस्तुत करने के लिए समझ में आता है।
3. iti · kira: [iti + kira] (lit: ‘इस प्रकार निश्चित रूप से / एक उम्मीद
करेगा’) - ‘Hearsay’ (B. Bodhi) - परंपरा (Than। B.) - अफवाह (Soma Th।)।
बी। बोधी इसके बारे में लिखते हैं: ‘’ हेयर्स ‘’ (या “रिपोर्ट”; इटिकारा)
का अर्थ लोकप्रिय राय या आम सहमति हो सकता है ‘, लेकिन हम उस शब्द की गलत
वर्तनी को नोट कर सकते हैं जो भ्रम की स्थिति हो सकती है। यह शब्द किसी
अन्य संदर्भ में प्रकट नहीं होता है, इसलिए हमें एक शब्दार्थ विश्लेषण और
अनुमान के साथ छोड़ दिया जाता है। ‘सामान्य सहमति’ समझ में आने लगती है।
4.
pi pakasampadāna: [pi +aka + sampadāna] - ‘शास्त्रों का संग्रह’ (B.
Bodhi) - शास्त्र (Than। B.) - ‘एक शास्त्र में क्या है’ (Soma Th।)। बी।
बोधी इसके बारे में लिखते हैं: “‘शास्त्रों का एक संग्रह’ (piṭaka-sampadā)
धार्मिक ग्रंथों के किसी भी संग्रह को अचूक माना जाता है।” यह शब्द काफी
आत्म-व्याख्यात्मक है। हालांकि, इस यौगिक में शब्दों के क्रम को देखते हुए,
जोर पिछले एक पर लगता है। और इस तथ्य को देखते हुए कि उस समय ज्ञान मौखिक
रूप से प्रसारित किया गया था (इसलिए ‘शास्त्र’ काफी उपयुक्त प्रतीत नहीं
होता है), प्रतिपादन ‘जो कि ग्रंथों के संग्रह में सौंप दिया गया है’ अधिक
संतोषजनक लगता है।
5. ताका · हेटु: तार्किक तर्क (बी। बोधि) - तार्किक अनुमान (थान। बी।) -
सर्मिस (सोमा थ।)। यौगिक स्वयं किसी अन्य संदर्भ में प्रकट नहीं होता है,
इसलिए हम फिर से एक शब्दार्थ विश्लेषण के साथ छोड़ दिए जाते हैं। ताक्का का
अर्थ है ‘विचार, प्रतिबिंब, तर्क, तर्क या मक्खन-दूध’। DN 1 और MN 76 पर,
शब्द तक्कि, और इस प्रकार ताक्का, को इस प्रकार समझाया गया है:
.. एक निश्चित [व्यक्तिगत] एक तर्क, एक अन्वेषक है। वह एक धम्म को तर्क /
तर्क से सोच कर सिखाता है, जांच की पंक्तियों के अनुसार जैसे वे उसके साथ
होते हैं।
इसलिए ताकका को ‘तर्क / तार्किक सोच’ द्वारा संतुष्ट किया गया लगता है।
हेटु, यौगिकों में, का अर्थ हो सकता है - के कारण -, के लिए - के कारण से, -
के परिणाम में– ‘आदि। तो अंत में ताक्का · हेतु को तार्किक के आधार पर’
द्वारा प्रस्तुत किया जा सकता है। तर्क ‘।
6. नैया · हेतु: हीन तर्क (बी। बोधि) - अंतर्ज्ञान (थान। बी।) - स्वयंसिद्ध
(सोमा थ।)। एक बार फिर, यौगिक स्वयं किसी अन्य संदर्भ में प्रकट नहीं होता
है। नयति नयति (= नेति) से आती है, जिसका अर्थ है ‘नेतृत्व करना,
मार्गदर्शन करना, आचरण करना, ले जाना (ले जाना)’, या ‘आकर्षित करना
(निष्कर्ष), जैसा कि समझना,’ लेना ‘। अभिव्यक्ति a नैया नेति ’का अर्थ है ṃ
निष्कर्ष निकालना’। नाया · हेतु को ‘अनुमान के आधार पर’ द्वारा संतुष्ट
किया गया प्रतीत होता है।
7. शक · परविटका: कारण, परावर्तन परावर्तन (बी। बोधि) - सादृश्य (थान। बी।)
- विशिष्ट तर्क (सोमा थ।)। ओकरा के अर्थों का एक बड़ा पैनल है: ‘राज्य,
स्थिति, संपत्ति, गुणवत्ता, गुण, संकेत, उपस्थिति, रूप, तरीका, तरीका,
कारण, जमीन, खाता’। ‘उपस्थिति’ संदर्भ को ‘कारणों’ से बेहतर मानती है। उस
मामले में, ākāra · parivitakka का अर्थ होगा ‘दिखावे पर प्रतिबिंब’, और
बड़े धमाके के सिद्धांत जैसे सिद्धांतों को संदर्भित करेगा, जो स्पष्ट
ब्रह्मांड के प्रतीत होने वाले विकास की टिप्पणियों पर आधारित है।
8. di 8.hi · nijjhāna · kkhanti: यह विचार करने के बाद एक दृष्टिकोण की
स्वीकृति (बी। बोधि) - विचार के माध्यम से समझौता (थान। B.) - पूर्वाग्रह
एक धारणा की ओर है जिसे [काफी उपयुक्त नहीं लगता]। सोमा ठा।)। निज्झाना ·
खांटी अभिव्यक्ति की एक धारणा है ‘निजधाम खामती’। इसे समझने का सबसे अच्छा
तरीका यह देखना है कि यह किन संदर्भों में दिखाई देता है:
एसएन 25.1
आँख .. मन अडिग, परिवर्तनशील, परिवर्तनशील है। (…) एक, जिसने विवेक के एक
माध्यम के साथ विचार करने के बाद स्वीकार किया है कि इन घटनाओं को इस तरह
से एक धम्म-अनुयायी कहा जाता है ।।
एसएन 55.24
तपगता द्वारा घोषित धम्मों को परीक्षा के बाद विवेचना द्वारा अनुमोदित किया
जाता है।
अतः यह स्पष्ट है कि निजधना · खंती एक बौद्धिक स्वीकृति को संदर्भित करता
है जिसमें पांसना के कुछ उदारवादी अनुप्रयोग शामिल हैं, लेकिन जो एक
निश्चित निष्कर्ष पर आने के लिए पर्याप्त नहीं है। MN 27 में दिए गए हाथी
के पैरों के निशान का उदाहरण देखें। इसलिए, विचार करने के बाद ‘समझौता’ di
anhi · nijjhāna · kkhanti के लिए एक उपयुक्त प्रतिपादन प्रतीत होता है।
9. bhabba · rūpatā: एक वक्ता (बी। बोधी) की संभावना क्षमता - संभाव्यता
(थान बी।) - दूसरे की प्रतीत होने की क्षमता (सोमा थ।)। बी। बोधि और सोमा
ठा। बस अखाड़ा (पुरानी टिप्पणी) का पालन करें। आखाथका में एक वक्ता का
उल्लेख भिक्खु के रूप में किया गया है, लेकिन वह कलमाओं (जो विभिन्न मूल के
तपस्वियों को देख रहे हैं) के संदर्भ में फिट नहीं है, और इस अभिव्यक्ति
में किसी भी वक्ता का कोई उल्लेख नहीं है। यह शब्द केवल ,० पर एक बार दिखाई
देता है, एक बहुत ही अस्पष्ट कविता में (’मोहसम्बन्धनो लोको, बब्बरatiपोवा
असति’), जिसमें से कोई भी स्पष्ट निष्कर्ष निकालना मुश्किल है, सभी अधिक
है कि अखाड़ा इसे ‘भावार्णव’ के रूप में लेता है। ।
भाबा का अर्थ है ‘सक्षम, सक्षम, फिट फॉर संभव’, और ज्यादातर बाद के अर्थों
में उपयोग किया जाता है। Rpatā का अर्थ है ‘उपस्थिति, अनुरूप, अनुरूपता’।
दो रेंडरिंग संदर्भ को फिट करने के लिए प्रतीत होते हैं: ‘जो संभव लगता
है’, ‘जो संभावित लगता है’। उदाहरण के लिए अनुवाद के लिए सबसे पर्याप्त
प्रतिपादन चुनने के लिए संदर्भित कर सकते हैं।
थानीसरो भीखू द्वारा पाली से अनुवादित।
इनसाइट तक पहुंच, 1 जुलाई 2010।
——ओओ ———
धम्म के उपहार के रूप में प्रकाशित, मुफ्त में वितरित किया जाना है।
उपयोग की शर्तें: आप किसी भी माध्यम से इस कार्य को कॉपी, सुधार,
पुनर्मुद्रण, पुन: प्रकाशित, और पुनर्वितरित कर सकते हैं, बशर्ते कि: (1)
आप केवल इस तरह की प्रतियां बनाते हैं, आदि नि: शुल्क उपलब्ध हैं; (2) आप
स्पष्ट रूप से इंगित करते हैं कि इस कार्य का कोई भी व्युत्पन्न (अनुवाद
सहित) इस स्रोत दस्तावेज से लिया गया है; और (3) आप इस का पूरा पाठ शामिल
करते हैं
একসময়,
ভাগভুস, ভিক্ষুশের এক বিশাল সাঘা নিয়ে কোসালানদের মধ্যে ভ্রমণে গিয়ে
কেসামুটি নামে কলমাসের একটি শহরে উপস্থিত হন। সুতরাং ক্যাসামুট্টির কলমগণ
শুনেছিলেন: ‘সাক্যের পুত্র সাম্য গোতম, ভো, যে ভিক্ষুশের এক বিশাল সাঘা
নিয়ে কোসালানদের মধ্যে ভ্রমণে বেড়াতে গিয়েছিল, সাক্যদের পুত্র কসামুটিতে
পৌঁছেছে। এবং এই সেই শ্রদ্ধেয় গোটাম, যার সম্পর্কে এত ভাল খ্যাতি
ছড়িয়েছে: “অবশ্যই, তিনি একজন ভাগব, একজন আরহান্ত, ন্যায়সঙ্গত ও সম্পূর্ণ
জাগ্রত, বিজে ও [ভাল] আচরণে দক্ষ, সুদূরপ্রসারী, বিশ্বকে জানা, অসফল যে
সকল ব্যক্তির নেতৃত্ব দেওয়া হয়, দেবগণ ও মনুষ্যগণের শিক্ষক, একজন বুদ্ধ,
এক ভাগব He তিনি এই পৃথিবীকে তার দেবগণ, মরা, ব্রাহ্মণ, সমাস এবং
ব্রাহ্মণদের দ্বারা, [এই] প্রজন্মকে শাসক ও জনগণের দ্বারা পরিচিত করেছেন
তিনি নিজেকে অভি অভিহিত করেছেন। তিনি ধম্মকে শিক্ষা দেন যা শুরুতেই
সুবিধাজনক, মাঝখানে সুবিধাজনক, শেষদিকে সুবিধাজনক, [ডান] অর্থ সহকারে এবং
[ডান] বাক্সবন্ধ সহ; তিনি ব্রহ্মচারিয়াকে প্রকাশ করেছেন যা সম্পূর্ণ
নিখুঁত এবং খাঁটি। ” আর এমন আরহন্ত দেখে লাভ হবে be ‘
একসময়, ভাগভুস, ভিক্ষুশের এক বিশাল সাঘা নিয়ে কোসালানদের মধ্যে ভ্রমণে
গিয়ে কেসামুটি নামে কলমাসের একটি শহরে উপস্থিত হন। সুতরাং ক্যাসামুট্টির
কলমগণ শুনেছিলেন: ‘সাক্যের পুত্র সাম্য গোতম, ভো, যে ভিক্ষুশের এক বিশাল
সাঘা নিয়ে কোসালানদের মধ্যে ভ্রমণে বেড়াতে গিয়েছিল, সাক্যদের পুত্র
কসামুটিতে পৌঁছেছে। এবং এই সেই শ্রদ্ধেয় গোটাম, যার সম্পর্কে এত ভাল
খ্যাতি ছড়িয়েছে: “অবশ্যই, তিনি একজন ভাগব, একজন আরহান্ত, ন্যায়সঙ্গত ও
সম্পূর্ণ জাগ্রত, বিজে ও [ভাল] আচরণে দক্ষ, সুদূরপ্রসারী, বিশ্বকে জানা,
অসফল যে সকল ব্যক্তির নেতৃত্ব দেওয়া হয়, দেবগণ ও মনুষ্যগণের শিক্ষক, একজন
বুদ্ধ, এক ভাগব He তিনি এই পৃথিবীকে তার দেবগণ, মরা, ব্রাহ্মণ, সমাস এবং
ব্রাহ্মণদের দ্বারা, [এই] প্রজন্মকে শাসক ও জনগণের দ্বারা পরিচিত করেছেন
তিনি নিজেকে অভি অভিহিত করেছেন। তিনি ধম্মকে শিক্ষা দেন যা শুরুতেই
সুবিধাজনক, মাঝখানে সুবিধাজনক, শেষদিকে সুবিধাজনক, [ডান] অর্থ সহকারে এবং
[ডান] বাক্সবন্ধ সহ; তিনি ব্রহ্মচারিয়াকে প্রকাশ করেছেন যা সম্পূর্ণ
নিখুঁত এবং খাঁটি। ” আর এমন আরহন্ত দেখে লাভ হবে be ‘
সুতরাং ক্যাসামুট্টির কলমগণ ভাগবের নিকটে উপস্থিত হইলেন; তাদের কাছে পৌঁছে
তাদের মধ্যে কয়েকজন ভাগবকে শ্রদ্ধা জানালেন এবং একপাশে বসেছিলেন; তাদের
মধ্যে কয়েকজন ভাগভের সাথে বন্ধুত্বপূর্ণ শুভেচ্ছা বিনিময় করেছেন এবং
বন্ধুত্বপূর্ণ শুভেচ্ছা ও সৌহার্দ্যপূর্ণ আলাপ বিনিময় করে একপাশে
বসেছিলেন; তাদের মধ্যে কয়েকজন ভাগবকে অভিবাদন করে তাদের হাত বাড়িয়ে
একপাশে বসেছিলেন; তাদের মধ্যে কয়েকজন তাদের নাম এবং বংশ ঘোষণা করলেন এবং
একপাশে বসেছিলেন। একপাশে বসে কেশমুট্টির কলমগণ ভগবাকে বললেন:
- সেখানে ভান্তে, সমাস এবং ব্রাহ্মণ আছেন যারা কেসামুটিতে আসেন। তারা তাদের
নিজস্ব মতবাদের ব্যাখ্যা ও প্রশংসা করে, তবে তারা অন্যের মতবাদকে
অসম্মানিত, অবজ্ঞাপূর্ণ, অবজ্ঞার সাথে আচরণ করে এবং প্রত্যাখ্যান করে।
তারপরে ভাঁতে, আরও কয়েকটি সমাস এবং ব্রাহ্মণ কেশমুটিতে আসে। তারাও তাদের
নিজস্ব মতবাদের ব্যাখ্যা ও প্রশংসা করে এবং তারা অন্যের মতবাদকে অসম্মানিত,
ঘৃণা করে, অবজ্ঞার সাথে আচরণ করে এবং প্রত্যাখ্যান করে। ভান্তে, এই কারণে
আমাদের জন্য বিভ্রান্তি ও ভিসিকচিক্য রয়েছে: ‘তাহলে এইসব শ্রদ্ধেয় সমাদ
এবং ব্রাহ্মণদের মধ্যে কোনটি সত্য বলে, এবং কোনটি মিথ্যা কথা বলে?’
- অবশ্যই, ক্যালামাস, আপনি বিস্মিত হয়েছেন, অবশ্যই আপনি সন্দেহ করছেন।
ভিকারিকচে একটি বিভ্রান্তিকর বিষয়টি নিয়ে আপনার মধ্যে উদ্ভূত হয়েছে। হে
কালামাস, তুমি যা শুনেছ তা দ্বারা, বা যা [সনাতন] দ্বারা প্রেরণ করা
হয়েছে, বা সাধারণ sensকমত্য দ্বারা বা গ্রন্থের সংকলনে যা হস্তান্তরিত
হয়েছে তা দ্বারা যাবেন না যৌক্তিক যুক্তি, না অনুমানের ভিত্তিতে, না
উপস্থিতির প্রতিফলন দ্বারা, না বিবেচনার পরে কোন চুক্তির দ্বারা, বা যা
সম্ভবত সম্ভাব্য বলে মনে হয় না বা [চিন্তার দ্বারা] ‘সমানা আমাদের
শ্রদ্ধেয় শিক্ষক’। যখনই, কালামাস, আপনি নিজেরাই জানেন: ‘এই ধम्मগুলি
আকুশালা, এই ধম্মগুলি স্বজ্ঞা, এই ধম্মগুলি জ্ঞানী দ্বারা সেন্সর করা হয়,
এই ধম্মগুলি যখন পরিচালিত হয় এবং পরিচালিত হয়, তখন ক্ষতি ও দুখখার দিকে
পরিচালিত করে “, সুতরাং কালামাস, আপনার উচিত তাদের ত্যাগ।
- আপনার কী মনে হয়, কলমাস, যখন কোনও ব্যক্তির মধ্যে লোভা দেখা দেয়, তা কি
তার কল্যাণ বা তার ক্ষতির জন্য উদ্ভূত হয়?
- তার ক্ষতির জন্য, ভাঁতে।
- এবং এই লোভী ব্যক্তি, কালামাস, তার সিট্টা কাটিয়ে উঠেছে, লোভা দ্বারা
শক্তিমান হয়ে জীবনকে ধ্বংস করে, যা দেওয়া হয় না তা নিয়ে যায়, অন্যের
স্ত্রীর কাছে যায়, মিথ্যা কথা বলে এবং অন্যকেও অনুরোধ করে, যা তার
দীর্ঘকালীন ক্ষতি এবং dukkha।
- আসলেই ভাঁতে।
- আপনার কী মনে হয়, কলমাস, যখন কোনও ব্যক্তির মধ্যে দোসাস উত্থিত হয়, তখন
তা তার কল্যাণ বা তার ক্ষতির জন্য উত্থিত হয়?
- তার ক্ষতির জন্য, ভাঁতে।
- এবং এই বিদ্বেষপূর্ণ ব্যক্তি, কালামাস, তার সিট্টা কাটিয়ে উঠেছে, দোসের
দ্বারা শক্তিমান হয়ে জীবনকে ধ্বংস করে, যা দেওয়া হয় না তা নিয়ে যায়,
অন্যের স্ত্রীর কাছে যায়, মিথ্যা কথা বলে এবং অন্যকেও অনুরোধ করে, যা তার
দীর্ঘমেয়াদী ক্ষতি এবং dukkha।
- আসলেই ভাঁতে।
- আপনি কী মনে করেন, কলমাস, যখন কোনও ব্যক্তির মধ্যে মোহা উত্থিত হয়, তখন
এটি তার কল্যাণ বা তার ক্ষতির জন্য উদ্ভূত হয়?
- তার ক্ষতির জন্য, ভাঁতে।
- এবং এই বিভ্রান্ত ব্যক্তি, কালামাস, তার সিট্টা কাটিয়ে উঠেছে, দোসায়
দ্বারা চালিত হয়ে জীবনকে ধ্বংস করে, যা দেওয়া হয় না তা নিয়ে যায়,
অন্যের স্ত্রীর কাছে যায়, মিথ্যা কথা বলে এবং অন্যকেও অনুরোধ করে, যা তার
দীর্ঘ মেয়াদী ক্ষতি এবং dukkha।
- আসলেই ভাঁতে।
- তাহলে কি মনে করেন, কলামাস, এগুলি কি ধামাস কুসাল নাকি আকসাল?
- আকুসালা, ভাঁতে।
- শোভজ্জা না আনভজ্জা?
- সজ্জা, ভাঁতে।
- জ্ঞানী দ্বারা সেন্সর করা বা জ্ঞানী দ্বারা প্রশংসিত?
- জ্ঞানী, ভান্তে দ্বারা সেন্সর করা হয়েছে।
- যদি তা গ্রহণ করা হয় এবং পরিচালিত হয়, তবে তারা ক্ষতি এবং দুখখার দিকে
পরিচালিত করে, না? এই ক্ষেত্রে এটি কেমন?
- যদি এটি করা হয় এবং পরিচালিত হয়, তবে তারা ক্ষতি এবং দুখখার দিকে
পরিচালিত করে। সুতরাং এটি এই ক্ষেত্রে হয়।
-
এটি, কালামাস, যা আমি বলেছিলাম: “হে কালামাস, তুমি যা শুনেছ তা দ্বারা, বা
যা [সনাতন] দ্বারা প্রেরণ করা হয়েছে, বা সাধারণ sensক্যমত্য দ্বারা বা যা
হস্তান্তরিত হয়েছে তা দ্বারা যাবেন না গ্রন্থের সংকলনে, না যৌক্তিক
যুক্তির ভিত্তিতে, না অনুমানের ভিত্তিতে, উপস্থিতির প্রতিফলন দ্বারা, বা
বিবেচনার পরে কোন চুক্তির দ্বারা, বা যা সম্ভাব্য বলে মনে হয় না বা
[চিন্তার দ্বারা]: ‘সামা আমাদের শ্রদ্ধেয় শিক্ষক ‘। যখনই, কালামাস, আপনি
নিজেরাই জানেন:’ এই ধম্মগুলি আকুশালা, এই ধম্মগুলি শৈবজা, এই ধম্মগুলি
জ্ঞানী দ্বারা সেন্সর করা হয়, এই ধম্মগুলি যখন গৃহীত হয় এবং পরিচালিত
হয়, তখন ক্ষতি ও দুখার দিকে পরিচালিত করে “, তারপরে, ক্যালামাস, আপনার
এগুলি পরিত্যাগ করা উচিত ” এভাবে বলা হয়েছে, এটি বিবেচনা করে বলা হয়েছে।
হে কালামাস, তুমি যা শুনেছ তা দ্বারা, বা যা [সনাতন] দ্বারা প্রেরণ করা
হয়েছে, বা সাধারণ sensকমত্য দ্বারা বা গ্রন্থের সংকলনে যা হস্তান্তরিত
হয়েছে তা দ্বারা যাবেন না যৌক্তিক যুক্তি, না অনুমানের ভিত্তিতে, না
উপস্থিতির প্রতিফলন দ্বারা, না বিবেচনার পরে কোন চুক্তির দ্বারা, বা যা
সম্ভবত সম্ভাব্য বলে মনে হয় না বা [চিন্তার দ্বারা] ‘সমানা আমাদের
শ্রদ্ধেয় শিক্ষক’। যখনই, কালামাস, আপনি নিজেরাই জানেন: ‘এই ধम्मগুলি
কুশলা, এই ধম্মগুলি অন্বজ্ঞ, এই ধম্মগুলি জ্ঞানীদের দ্বারা প্রশংসিত হয়,
এই ধম্মগুলি যখন গ্রহণ ও সম্পাদন করে, তখন কল্যাণ ও সুখের দিকে পরিচালিত
করে “, তখন কলমাস পৌঁছেছেন having তাদের, আপনি তাদের মধ্যে বাস করা উচিত।
- আপনি কী মনে করেন, কলমাস, যখন কোনও ব্যক্তির মধ্যে একটি লোভা দেখা দেয়,
তখন তা তার কল্যাণে বা তার ক্ষতির জন্য উদ্ভূত হয়?
- তার কল্যাণে, ভাঁতে।
- এবং এই অসম্পূর্ণ ব্যক্তি, কালামাস, তাঁর সিট্টা কাটিয়ে উঠছেন না, লোভা
দ্বারা অতিশক্তিযুক্ত হন না, জীবন ধ্বংস করেন না, যা দেওয়া হয় না তা
গ্রহণ করেন না, অন্যের স্ত্রীর কাছে যান না, মিথ্যা কথা বলেন না এবং
তাড়াহুড়ো করেন না অন্যরাও তাই করতে পারে, যা তার দীর্ঘমেয়াদী কল্যাণ ও
সুখের জন্য।
- আসলেই ভাঁতে।
- আপনি কী মনে করেন, কলামাস, যখন কোনও ব্যক্তির মধ্যে একটি দোসাস উত্থিত
হয়, তখন তা তার কল্যাণ বা তার ক্ষতির জন্য উদ্ভূত হয়?
- তার কল্যাণে, ভাঁতে।
- এবং এই অবিচলিত ব্যক্তি, কালামাস, তাঁর সিট্টা কাটিয়ে উঠছেন না, লোভা
দ্বারা অতিশক্তিযুক্ত হন না, জীবন ধ্বংস করেন না, যা দেওয়া হয় না তা
গ্রহণ করেন না, অন্যের স্ত্রীর কাছে যান না, মিথ্যা কথা বলেন না এবং
প্রম্পট করেন না অন্যরাও তাই করতে পারে, যা তার দীর্ঘমেয়াদী কল্যাণ ও
সুখের জন্য।
- আসলেই ভাঁতে।
- আপনি কী মনে করেন, কলমাস, যখন কোনও ব্যক্তির মধ্যে একটি মোহন উত্থিত হয়,
তখন তা তার কল্যাণ বা তার ক্ষতির জন্য উত্থিত হয়?
- তার কল্যাণে, ভাঁতে।
- এবং এই অবিশ্বস্ত ব্যক্তি, কালামাস, তাঁর সিট্টা কাটিয়ে উঠছেন না, লোভা
দ্বারা অত্যধিক শক্তি প্রয়োগ করেন না, জীবনকে ধ্বংস করেন না, যা দেওয়া
হয় না তা গ্রহণ করেন না, অন্যের স্ত্রীর কাছে যান না, মিথ্যা কথা বলেন না
এবং প্রম্পট করেন না অন্যরাও তাই করতে পারে, যা তার দীর্ঘমেয়াদী কল্যাণ ও
সুখের জন্য।
- আসলেই ভাঁতে।
- তাহলে কি মনে করেন, কলামাস, এগুলি কি ধামাস কুসাল নাকি আকসাল?
- কুসালা, ভাঁতে।
- শোভজ্জা না আনভজ্জা?
- আনভজ্জা, ভাঁতে।
- জ্ঞানী দ্বারা সেন্সর করা বা জ্ঞানী দ্বারা প্রশংসিত?
- জ্ঞানী দ্বারা প্রশংসিত, ভান্তে।
- যদি তা গ্রহণ করা হয় এবং পরিচালিত হয়, তবে তারা ক্ষতি এবং সুখের দিকে
পরিচালিত করে, না? এই ক্ষেত্রে এটি কেমন?
- যদি তা গ্রহণ করা হয় এবং পরিচালিত হয় তবে তারা কল্যাণ এবং সুখের দিকে
পরিচালিত করে। সুতরাং এটি এই ক্ষেত্রে হয়।
- এটি, কালামাস, যা আমি বলেছিলাম: “হে কালামাস, তুমি যা শুনেছ তা দ্বারা,
বা যা [সনাতন] দ্বারা প্রেরণ করা হয়েছে, বা সাধারণ sensক্যমত্য দ্বারা বা
যা হস্তান্তরিত হয়েছে তা দ্বারা যাবেন না গ্রন্থের সংকলনে, না যৌক্তিক
যুক্তির ভিত্তিতে, না অনুমানের ভিত্তিতে, উপস্থিতির প্রতিফলন দ্বারা, বা
বিবেচনার পরে কোন চুক্তির দ্বারা, বা যা সম্ভাব্য বলে মনে হয় না বা
[চিন্তার দ্বারা]: ‘সামা আমাদের শ্রদ্ধেয় শিক্ষক ‘। যখনই, কালামগণ, আপনি
নিজেরাই জানেন:’ এই ধম্মগুলি কুশালা, এই ধম্মগুলি অনভজ্জা, এই ধম্মগুলি
জ্ঞানী দ্বারা প্রশংসিত হয়, এই ধম্মগুলি যখন পরিচালিত হয় এবং পরিচালিত
হয়, তখন কল্যাণ ও সুখের দিকে পরিচালিত করে “, তাহলে, কালামাস, তাদের কাছে
পৌঁছে আপনি তাদের মধ্যেই বাস করুন should এভাবে বলা হয়েছে, এটি বিবেচনা
করে বলা হয়েছে।
এ জাতীয় আর্যক, কালামাস, এইভাবে অভিজ্ঞাবিহীন, বাইপদা বিহীন, সাম্পজান,
(ধারাবাহিকভাবে) সাতা, একদিকে মেট্টে আবদ্ধ সিট্টা দ্বারা একদিকে বিস্তৃত
থাকেন, একইভাবে দ্বিতীয়টি তেমনি তৃতীয়, তেমনি চতুর্থটি; সুতরাং উপরে,
নীচে, ট্রান্সভারসিওলি, সর্বত্র এবং প্রতিটি ক্ষেত্রে, তিনি মেটা, প্রচুর,
বিস্তৃত, সীমাহীন, শত্রুতাবিহীন, অনিচ্ছার ইচ্ছা থেকে মুক্ত, পুরো বিশ্ব
জুড়ে বিস্তৃত থাকেন।
তিনি কারুয়ের সাথে রচিত সিট্টা দিয়ে একদিকে বিস্তৃত বাস করেন, একইভাবে
দ্বিতীয়, তৃতীয় তৃতীয়, তেমনি চতুর্থ; সুতরাং উপরে, নীচে,
ট্রান্সভারসিওলি, সর্বত্র এবং প্রতিটি ক্ষেত্রে, তিনি করুয়ে, প্রচুর,
বিস্তৃত, সীমাহীন, শত্রুতাবিহীন, অনিচ্ছাকে অবিচ্ছিন্ন করে পুরো বিশ্বকে
বিস্তৃত করে রাখেন।
তিনি
মুডিটিতে রচিত সিট্টা দিয়ে একদিকে বিস্তৃত হয়ে থাকেন, একইভাবে দ্বিতীয়,
তৃতীয় তৃতীয়, তেমনি চতুর্থ; সুতরাং উপরে, নীচে, ট্রান্সভারসিওলি,
সর্বত্র এবং প্রতিটি ক্ষেত্রে, তিনি মুডিটি, প্রচুর, বিস্তৃত, সীমাহীন,
শত্রুতাবিহীন, অনিচ্ছার ইচ্ছা থেকে মুক্ত, পুরো বিশ্ব জুড়ে বিস্তৃত থাকেন।
তিনি উপেখায় রচিত সিট্টা দিয়ে একদিকে বিস্তৃত হয়ে থাকেন, একইভাবে
দ্বিতীয়, তৃতীয় তৃতীয়, তেমনি চতুর্থ; সুতরাং উপরে, নীচে,
ট্রান্সভারসিওলি, সর্বত্র এবং প্রতিটি ক্ষেত্রে, তিনি উপচেখায়, প্রচুর,
বিস্তৃত, সীমাহীন, শত্রুতাবিহীন, অনিচ্ছার ইচ্ছা থেকে মুক্ত, পুরো বিশ্ব
জুড়ে বিস্তৃত থাকেন।
এই জাতীয় একটি আড়ৎসভাক, কালামাস, এইভাবে মনকে অপ্রতিরোধ্য, মনকে এইভাবে
অপ্রতিদ্বন্দ্বী করে তোলেন, মনকে এইভাবে অনাদায়ী করে রেখেছেন, মনকে শুদ্ধ
রেখেছেন, দৃশ্যমান ক্রমে চারটি বিশ্বাস অর্জন করেছেন:
‘যদি অন্য কোনও জগৎ থাকে তবে সঠিক ফলস্বরূপ এবং অন্যায়ভাবে কামার ফল ও ফল
পাওয়া গেছে, তবে দেহের বিচ্ছেদে, মৃত্যুর পরে, আমি আবার একটি ভাল গন্তব্য,
সুখের অবস্থাতে উত্থিত হব’: এটি হ’ল প্রথম আত্মবিশ্বাস সে অর্জন করেছে।
‘এবং যদি অন্য কোনও জগৎ না থাকে, সঠিকভাবে এবং অন্যায়ভাবে কাজ করার কোনও
ফল বা ফল পাওয়া যায় না, তবে ঘটনার দৃশ্যমান ক্রমে আমি নিজেকে শত্রুতা
ছাড়া, অনিচ্ছায় ছাড়া, ঝামেলা ছাড়াই, সুখী দেখি’: এটি হ’ল দ্বিতীয়
আত্মবিশ্বাস সে অর্জন করেছে।
‘এবং যদি পাপা যদি তার করকের কাছে আসে তবে আমি কোনও প্যাপার উদ্দেশ্যে চাই
না। পাপা কামা না করে, আমাকে দুখখা কেমন ছোঁবে? ‘: তৃতীয় আত্মবিশ্বাস সে
অর্জন করেছে এটি।
‘এবং যদি পাপা যদি তার কাজকারীর মুখোমুখি না হয় তবে আমি নিজেকে উভয়
ক্ষেত্রেই বিশুদ্ধ দেখি’: এটি চতুর্থ আত্মবিশ্বাস।
এই জাতীয় একটি আরকশাবক, কালামাস, এইভাবে মনকে অপ্রতিরোধ্য, মনকে এইরকম
অপ্রতিদ্বন্দ্বী করে তোলেন, মনকে এইভাবে অনাদায়ী করে রেখেছেন, মনকে শুদ্ধ
করে রেখেছেন, এই চারটি বিশ্বাসকে ঘটনাক্রমে দৃশ্যমান ক্রমে অর্জন করেছেন।
- সুতরাং এটি, ভাগব, তাই এটি, সুতা! এ জাতীয় আড়ৎকণ্ঠ, ভান্তে, মনকে
এইভাবে অপ্রতিরোধ্য, মনকে এইভাবে অপ্রতিদ্বন্দ্বী করে তোলে, মনকে এইভাবে
অনাদায়ী করে রাখা, মনকে শুদ্ধ করে রাখা, দৃশ্যমান ক্রমে চারটি বিশ্বাস
অর্জন করেছে:
‘যদি অন্য কোনও জগত থাকে তবে সঠিকভাবে এবং ভুলভাবে কাজ করার ফল ও ফল পাওয়া
গেছে, তবে দেহের বিচ্ছেদে, মৃত্যুর পরে, আমি আবার একটি ভাল গন্তব্য, সুখের
অবস্থাতে উত্থিত হব’: এটি হ’ল প্রথম আত্মবিশ্বাস সে অর্জন করেছে।
‘এবং যদি অন্য কোনও জগৎ না থাকে, সঠিকভাবে এবং অন্যায়ভাবে কাজ করার কোনও
ফল বা ফল পাওয়া যায় না, তবে ঘটনার দৃশ্যমান ক্রমে আমি নিজেকে শত্রুতা
ছাড়া, অনিচ্ছায় ছাড়া, ঝামেলা ছাড়াই, সুখী দেখি’: এটি হ’ল দ্বিতীয়
আত্মবিশ্বাস সে অর্জন করেছে।
‘এবং যদি পাপা যদি তার করকের কাছে আসে তবে আমি কোনও প্যাপার উদ্দেশ্যে চাই
না। পাপা কাম্মা না করে, দুখ আমাকে ছুঁয়ে যাবে কীভাবে? ‘: এটি তৃতীয়
আত্মবিশ্বাস তিনি অর্জন করেছেন।
‘এবং যদি পাপা যদি তার কাজকারীর মুখোমুখি না হয় তবে আমি উভয় ক্ষেত্রেই
নিজেকে শুদ্ধ মনে করি’: এটি চতুর্থ আত্মবিশ্বাস।
এই জাতীয় একটি আরম্ভিক, ভান্তে, মন এইভাবে অপ্রতিরোধ্য, একটি মন এইভাবে
অপ্রতিরোধ্য, একটি মন এইভাবে অনিচ্ছাকৃত, মন এইভাবে বিশুদ্ধ থাকার, এই
চারটি বিশ্বাস অর্জন করেছেন ঘটনাবলীর দৃশ্যমান ক্রমে।
দুর্দান্ত, ভাঁতে, দুর্দান্ত, ভাঁতে! ঠিক তেমনই ভান্তে, যদি কেউ উল্টে
যাচ্ছিল সেগুলি খাড়া করে তুলতে হয়, বা যা লুকিয়ে ছিল তা উন্মোচন করতে
পারে, বা যে পথভ্রষ্ট হয়েছিল তাকে পথ দেখায় বা অন্ধকারে তেল প্রদীপ ধারণ
করে, [চিন্তাভাবনা:] ‘যারা চোখের দৃশ্যমান রূপ দেখতে পাবে ‘; একইভাবে, ধম্ম
বিভিন্নভাবে ভগব দ্বারা প্রকাশ করেছেন। সুতরাং আমরা, ভান্তে, ভাগব, ধম্ম
এবং ভিক্ষুসের সাগা আশ্রয় নিতে যাই। ভাগাভ, ভাঁতে, আমাদেরকে আজকের দিন ধরে
জীবনের জন্য আশ্রয়কেন্দ্রিক উপাসক হিসাবে স্বীকার করুন।
১. আনুসাভা: [আনু + সাভা] (লিটল: যা শোনা / শিখেছে পাশাপাশি, যা শোনা /
শিখেছে তার সাথে সঙ্গতিপূর্ণ) - ‘মৌখিক traditionতিহ্য’ (বি। বোধি) -
‘রিপোর্ট’ (থান বি।) ) - ‘বারবার শুনানির মাধ্যমে কি অর্জন করা হয়েছে’
(সোমা থেরা)। বি। বোধি এ সম্পর্কে লিখেছেন: “সাধারণত বৈদিক
traditionতিহ্যকে বোঝাতে বুঝেছিলাম, যা ব্রাহ্মণদের মতে আদি দেবতার সাথে
উদ্ভূত হয়েছিল এবং একের পর এক বংশ পরম্পরায় মৌখিকভাবে হস্তান্তরিত
হয়েছিল।”
এই শব্দটি এমএন 68-তে ‘রিপোর্ট’ এর অর্থের সাথে স্পষ্টভাবে ব্যবহৃত হয়েছে:
এইখিনি, অনুurদ্ধা, ভিক্ষু শুনিয়াছে: ‘ভিক্ষু নামক ভিকখু মারা গেছে; ভাগব
দ্বারা ঘোষণা করা হয়েছে যে তিনি (চূড়ান্ত) জ্ঞানে প্রতিষ্ঠিত ছিলেন। ‘
এবং তিনি সেই শ্রদ্ধেয় ব্যক্তি নিজেই দেখেছেন বা তিনি এই প্রতিবেদনটি
শুনেছেন: ‘সেই শ্রদ্ধেয় ব্যক্তির গুণ ছিল এইভাবে
এমএন At 76-তে সমার্থক শব্দ হিসাবে ইহিটিহ · পরম্পরা ও পাইকাকা সম্পদ
দেওয়া হয়েছে (’যা গোপনে সংক্রামিত হয়েছে’, ‘গ্রন্থের সংকলনে কী দেওয়া
হয়েছে’), উভয়ই traditionsতিহ্যকে বোঝায় (নিম্নলিখিত নোটগুলি দেখুন)।
সুতরাং মনে হয় যে অনুসভা শব্দটি বরং ‘লোর / traditionতিহ্য’ অর্থে ব্যবহৃত
হয়েছে:
..একজন
নির্দিষ্ট শিক্ষক হলেন একজন /তিহ্য / traditionতিহ্য অনুসারে, তিনি সত্যের
জন্য aতিহ্য / traditionতিহ্য গ্রহণ করেন। তিনি যা শুনেছেন তার সাথে
সঙ্গতিপূর্ণভাবে একটি ধম্ম শিক্ষা দেন, যা কৌতূহলবশত সংক্রামিত হয়েছে,
গ্রন্থের সংকলনে যা হস্তান্তরিত হয়েছে তার মাধ্যমে।
কালাম সুতার প্রসঙ্গে, শ্রোতারা পরস্পরবিরোধী মতবাদগুলি শুনে আসছেন, এটি
যথেষ্ট যৌক্তিক হবে যে প্রথম অভিব্যক্তিটি সরাসরি এটিকে বোঝায়, সুতরাং
‘আপনি যা শুনেছেন তা’ একটি সন্তোষজনক উপস্থাপনা বলে মনে হয় ।
২. পরম্পর: [প্যারা + প্যারা] (লিটল: ‘আরও-পরবর্তী’, বা ‘অন্য এক’ অর্থাৎ
একের পর এক ধারাবাহিক) - ‘শিক্ষার বংশ’ (বি। বোধি) - কিংবদন্তি (থান। বি)
।) - traditionতিহ্য (সোমা থ।)। বি বোধি এ সম্পর্কে লিখেছেন: “‘বংশ’,
সাধারণভাবে .তিহ্যের পরিচয় দেয়, শিক্ষা বা শিক্ষকদের এক অবিচ্ছিন্ন
উত্তরসূরি।” তবে এটি এত সহজ নাও হতে পারে।
এটি স্পষ্টতই একটি মূ .় অভিব্যক্তি, যা স্পষ্টভাবে স্ব-বর্ণনামূলক নয়, যা
অর্থের দিক থেকে বেশ looseিলা বলে মনে হয় এবং প্রসঙ্গে তুলনামূলকভাবে বড়
প্যানেলটি গ্রহণ করে accept উদাহরণস্বরূপ, আমরা বিনয় পিতকের পরীজিকায়
বহু পারম্পর্যা পাই এবং এর অর্থ ‘বাহুতে বাহু’ (পিআর ২৮২):
সাম্বাহুলি ইথিয়ো আতারারা ভিক্ষুṃ সাম্পেটভী বহাপার্প্পার্য্য āনেসু ṃ
অনেক মহিলা, একটি নির্দিষ্ট ভিখুটিকে শক্তভাবে ঘিরে রেখে তাকে বাহুতে চালিত
করেছিলেন।
পরম্পরা h ভোজানা ā শিখপাড়া পিত্তোখখার নিয়মগুলির মধ্যে একটি এবং এটি
‘আউট-অফ-টার্ন / অতিরিক্ত খাবার’ বোঝায় যা বি এর চেয়ে কম সংখ্যক:
“আউট-অফ-টার্ন খাবারটি বিভিন্ন ধরণের পরিস্থিতিতে পড়ে: পাঁচটি প্রধান
খাবারের যে কোনও একটিতে ভিক্ষুকে নিমন্ত্রণ করা হয়েছিল তবে তার পরে (১)
অন্য কোথাও গিয়ে এবং মূলত যে খাবারে তাকে আমন্ত্রিত করা হয়েছিল সেই
খাবারের সাথে একই সময়ে পাঁচটি প্রধান খাবারের সাথে অন্য একটি খাবার খাওয়া
হয়; বা (2) খাবারে যাওয়ার আগে প্রধান খাবার খায় “”
বিনয়ের পারিবারিক ভাষায়, ariকারিয়া mp পরম্পর শব্দটির অর্থ স্পষ্টতই
‘শিক্ষকের বংশ’, তবে এটি তুলনামূলক দেরী সাহিত্যের হতে পারে।
এমএন At৩-এ ‘পরম্পরা ক্যাটুরিসটিরিজাজাহাসাহিনী’ অর্থ ‘একের পর এক ৮৪০০০
রাজা’ (যদিও এই সূতাটিও তুলনামূলকভাবে দেরী হয়েছে বলে মনে হয়)।
এবং এমএন 95 এবং 99 এ, বেদিক স্তবগুলির বিষয়ে বলা হয়েছে:
অতীতের ব্রাহ্মণ দর্শকদের মধ্যে, গীতগুলির স্রষ্টা, স্তোত্রের সুরকারগণ,
সেই প্রাচীন স্তবগুলি গেয়েছেন, পুনরাবৃত্তি করেছেন এবং সংগ্রহ করেছেন, যা
বর্তমানে ব্রাহ্মণরা এখনও গেয়ে থাকেন, এখনও জপ করে বলেন, যা বলা হয়েছিল
তা পুনরাবৃত্তি করে , অর্থাৎ ..
ঠিক যেমন (..) সেখানে অন্ধ পুরুষদের একটি ফাইল অন্যজনের সাথে সংযুক্ত
থাকবে: প্রথমটি দেখতে পায় না, মাঝেরটি দেখতে পায় না এবং শেষটি দেখতে পায়
না।
সুতরাং শব্দটি অন্ধ পুনরাবৃত্তি করার মৌখিক traditionতিহ্যের একটি
রেফারেন্স সহ এখানে স্পষ্টভাবে ব্যবহৃত হয়েছে। এ থেকে প্রমাণিত হয় যে বি
বোধির উপরোক্ত উক্তিটির সত্যই সত্যই আছে এবং পরম্পরার ব্যাখ্যা একটি ‘বংশ’
এর মধ্য দিয়ে আসা একটি শিক্ষা হিসাবে রয়েছে।
আমরা দেখতে পাই (এমএন at 76 তে যেমন) ইটিহিটিহ · পরম্পরা যৌগিক, যা সাধারণত
আনুসাভ এবং পাইকাকা সম্পদের সাথেও জড়িত (’যা দ্বৈতভাবে সঞ্চারিত হয়েছে’,
‘গ্রন্থের সংকলনে কী লেখা হয়েছে’), এবং মনে হয় আমাদের এখানে যে সাধারণ
পরম্পরা রয়েছে তা এই শব্দটির সংক্ষিপ্তকরণ।
ইতালি-ইটিহা (’এভাবে-এভাবে’) অনুলিপিটি গোপনীয়তাবাদকে বোঝায় বলে মনে হয়
(’সুতরাং এটি সত্যই!’), যা প্রাথমিক অনুক্রমের সাথে সামঞ্জস্যপূর্ণ ছিল:
খুদ্দক নিকিয়া (এনসি 106) এর কানদিডেসায়, একটি ব্যাখ্যাতে ‘সাব্বা তাতি
ইতিহাটিহ’ (যা ইতিহিতাহ) সমস্তই এই অনুচ্ছেদের সমস্ত শর্তাবলীতে উদ্ধৃত
হয়েছে (ইতিকির্য পরম্পর্যা ইত্যাদি), এবং নিম্নলিখিত ব্যাখ্যাটি যুক্ত করা
হয়েছে: নিজেরাই তা অভিজ্ঞতা না নিয়েই শেখানো, এটি ব্যক্তিগতভাবে নিশ্চিত
না করে)।
সুতরাং প্রাথমিক অনুচ্ছেদ অনুসারে এবং এমএন 95 এবং 99-তে পাওয়া উদাহরণগুলি
মাথায় রেখে, ইতালি পরম · পারা অর্থ ‘গোপনে সংক্রামিত হয়েছে’ এর অর্থ হতে
পারে। এবং যেহেতু পুনর্লিখনের পরম-অনুচ্ছেদে সংক্রমণ ধারণার উপর জোর
দেওয়া হয়েছে, তাই এটিকে ‘[একটি traditionতিহ্য দ্বারা] যা সঞ্চারিত
হয়েছে’ হিসাবে রেন্ড করা আমাদের ক্ষেত্রে বোধগম্য হবে।
3. iti · kira: [iti + kira] (lit: ‘এভাবে অবশ্যই / একজন আশা করবে’) -
‘হিয়ারসে’ (বি। বোধি) - traditionতিহ্য (থান। বি) - গুজব (সোমমা থ)। বি।
বোধি এ সম্পর্কে লিখেছেন: ‘’ হিয়ারস ‘(বা “রিপোর্ট”; ইতিকার) অর্থ জনমত বা
সাধারণ sensকমত্য হতে পারে’ তবে আমরা শব্দের ভুল বানানটি লক্ষ্য করতে পারি
যা বিভ্রান্তির কারণ হতে পারে। এই শব্দটি অন্য কোনও প্রসঙ্গে দেখা যায়
না, সুতরাং আমাদের কাছে শব্দার্থিক বিশ্লেষণ এবং অনুমানগুলি থেকে যায়।
‘সাধারণ sensক্যমত্য’ বোঝা যাচ্ছে বলে মনে হচ্ছে।
৪.
পাইকসসম্পাদনা: [পাইকাকা + সম্পাদনা] - ‘ধর্মগ্রন্থের সংকলন’ (বি। বোধি) -
ধর্মগ্রন্থ (থান। বি) - ‘শাস্ত্রে কী আছে’ (সোমমা থ)। বি। বোধি এ সম্পর্কে
লিখেছেন: “‘ধর্মগ্রন্থের সংকলন’ (পাইক-সাম্পাদে) যে কোনও ধর্মীয় গ্রন্থের
দুর্গম হিসাবে বিবেচিত তা বোঝায়।” শব্দটি বেশ স্ব-ব্যাখ্যামূলক। যাইহোক,
এই যৌগিক শব্দের ক্রম দেওয়া, জোরটি শেষটির চেয়ে বরং মনে হচ্ছে। এবং এই
সময়ে জ্ঞানটি মৌখিকভাবে সঞ্চারিত হয়েছিল (সুতরাং ‘ধর্মগ্রন্থ’ যথেষ্ট
উপযুক্ত বলে মনে হয় না), ‘গ্রন্থের সংকলনে যা হস্তান্তরিত হয়েছে’ এর
উপস্থাপনা আরও সন্তোষজনক বলে মনে হয়।
৫. টক্কা · হেতু: যৌক্তিক যুক্তি (বি। বোধি) - যৌক্তিক অনুমান (থান। বি) -
সুরাইস (সোমমা থ)। যৌগটি নিজেই অন্য কোনও প্রসঙ্গে উপস্থিত হয় না, সুতরাং
আমরা আবার একটি শব্দার্থবিজ্ঞান বিশ্লেষণের সাথে বাকি আছি। তক্কার অর্থ
‘চিন্তা, প্রতিবিম্ব, যুক্তি, যুক্তি বা মাখন-দুধ’ ‘ ডিএন 1 এবং এমএন 76 এ,
টাক্কি এবং ততক্ষণে টাকা শব্দগুলি নীচে ব্যাখ্যা করা হয়েছে:
..একটি নির্দিষ্ট [স্বতন্ত্র] একজন যুক্তিবাদী, তদন্তকারী। তিনি
যুক্তিযুক্ত / যৌক্তিক চিন্তাভাবনা করে ধাম্মা শিখিয়েছেন, তদন্তের
রেখাগুলি যখন তাঁর কাছে ঘটে তখন তা অনুসরণ করে।
সুতরাং তাকাকে সন্তুষ্টভাবে ‘যুক্তি / যৌক্তিক চিন্তাভাবনা’ দ্বারা
উপস্থাপন করা হয়েছে বলে মনে হয়। মিশ্রণে হেতুর অর্থ হতে পারে ‘কারণে,
কারণ’ - এর কারণেই, - এর ফলে ‘ইত্যাদি etc. সুতরাং অবশেষে তাকা-হেতুকে
যৌক্তিকতার ভিত্তিতে’ রচনা করা যেতে পারে tak যুক্তি ‘।
6. নয়া · হেতু: অনুমানমূলক যুক্তি (বি। বোধি) - অনুমান (থান। বি) -
অ্যাক্সিয়ম (সোমা থ।)। আবারও, যৌগটি নিজেই অন্য কোনও প্রসঙ্গে উপস্থিত হবে
না। নয়াটি নয়াটি (= নেটি) থেকে এসেছে, যার অর্থ ‘নেতৃত্ব দেওয়া, গাইড
করা, পরিচালনা করা, নেওয়া (বহন করা)’, বা ‘আঁকতে (উপসংহার), বোঝা, গ্রহণ
করা’ means ‘নয়াṃ নেটি’ অভিব্যক্তির অর্থ ‘উপসংহার টান’। নায়া হেতু
সন্তুষ্টিজনকভাবে ‘অনুমানের ভিত্তিতে’ রেন্ডার করেছে বলে মনে হচ্ছে।
Ā. আকর · পারভিটাক্কা: কারণের প্রতিচ্ছবি, যুক্তিযুক্ত প্রতিবিম্ব (বি।
বোধি) - উপমা (থান। বি) - বিশিষ্ট যুক্তি (সোমমা থ)। আকরার অর্থের একটি
বৃহত প্যানেল রয়েছে: ‘রাষ্ট্র, অবস্থা, সম্পত্তি, গুণ, গুণ, চিহ্ন,
উপস্থিতি, ফর্ম, উপায়, পদ্ধতি, পদ্ধতি, কারণ, স্থল, হিসাব’। ‘উপস্থিতি’
প্রসঙ্গটি ‘কারণগুলির’ চেয়ে ভাল মানায়। সেক্ষেত্রে আকররাভিটাক্কা বলতে
বোঝায় ‘উপস্থিতির প্রতিচ্ছবি’ এবং এটি বিগ ব্যাং তত্ত্বের মতো তত্ত্বকে
বোঝায় যা আপাত মহাবিশ্বের আপাত বিবর্তনের পর্যবেক্ষণের ভিত্তিতে তৈরি।
৮. দিয়াহিজনা ·খান্তি: চিন্তাভাবনা করার পরে মতামতের গ্রহণযোগ্যতা (বি।
বোধি) - চিন্তা-ভাবনা (থান। বি) এর মাধ্যমে চুক্তি - যে ধারণাটি নিয়ে ভাবা
হয়েছে তা পক্ষপাতদুষ্ট [যথেষ্ট উপযুক্ত বলে মনে হয় না) ( সোমা থ।)
নিঝāাখাঁটি হ’ল ‘নিজৰ্ণā খামতি’ এই অভিব্যক্তির সংক্ষিপ্তসার। এটি বোঝার
সর্বোত্তম উপায় হ’ল এটি অন্য কোথাও প্রসঙ্গে দেখা যায়:
এসএন 25.1
চক্ষু .. মন বিরামহীন, পরিবর্তনশীল, পরিবর্তনযোগ্য। (…) যে ব্যক্তি
বিচক্ষণতার সাথে বিবেচনা করার পরে স্বীকার করে নিয়েছে যে এই ঘটনাগুলি
এইভাবেই তাকে ধম্ম অনুসারী বলা হয় ..
এসএন 55.24
তত্ত্বগঠিত ঘোষিত ধম্মগুলি বিচক্ষণতার সূত্র ধরে পরীক্ষার পরে তাঁর দ্বারা
অনুমোদিত হয়।
সুতরাং এটি স্পষ্ট যে নিঝজ্ঞানখ্যান্তি এমন একটি বৌদ্ধিক গ্রহণযোগ্যতা
বোঝায় যা কিছু প্যার মধ্যপন্থী প্রয়োগের সাথে জড়িত, তবে এটি এখনও কোনও
নির্দিষ্ট সিদ্ধান্তে পৌঁছানোর পক্ষে যথেষ্ট নয়। এমএন ২ at-তে দেওয়া
হাতির পায়ের ছাপগুলির উদাহরণ দেখুন Therefore সুতরাং, ‘বিবেচনার পরে
বিবেচনা করা চুক্তি’ দিহিজ্ঞানী ·খাঁটির জন্য উপযুক্ত উপস্থাপনা বলে মনে
হয়।
৯. ভাববাড়পাট: স্পিকারের আপাতদৃষ্টিতে যোগ্যতা (বি। বোধি) - সম্ভাবনা
(থান। বি) - অন্যের আপাতদৃষ্টির ক্ষমতা (সোমমা থ)। বি বোধি ও সোমা থ।
কেবলমাত্র আহকথ (পুরানো ভাষ্য) অনুসরণ করুন। আখাকাঠি, একজন স্পিকারকে
ভিক্ষু বলে উল্লেখ করেছেন, তবে এটি কালামের (যাঁরা বিভিন্ন উত্সের
সন্ন্যাসী দেখতে পেয়েছেন) প্রসঙ্গে খাপ খায় না, এবং এই অভিব্যক্তিতে কোনও
বক্তারের উল্লেখ নেই। এই শব্দটি উড 70০ তে একবার মাত্র একটি স্পষ্ট
অবাস্তব শ্লোকে প্রকাশিত হয়েছে (’মহাসমবন্ধনো লোকো, ভাব্বারপোভা
ডিসস্যাটি’) যার মধ্যে কোন স্পষ্ট উপসংহার আঁকানো মুশকিল, এ কারণেই
আকাশকাঠাকে ‘ভাবার্পোপা’ হিসাবে গ্রহণ করা বলে মনে হয় ।
ভাব্বা মানে ‘সক্ষম, সক্ষম, উপযুক্ত, সম্ভব’ এবং বেশিরভাগ উত্তরোত্তর অর্থে
ব্যবহৃত হয়। রাপাত্তির অর্থ ‘উপস্থিতি, অনুসারে, অনুসারে’। দুটি
রেন্ডারিংস প্রসঙ্গে ফিট করে বলে মনে হচ্ছে: ‘কি সম্ভব বলে মনে হচ্ছে’, ‘যা
সম্ভবত সম্ভাব্য বলে মনে হচ্ছে’। এটি উদাহরণস্বরূপ কোনও অনুবাদটির জন্য
সর্বাধিক পর্যাপ্ত রেন্ডারিং চয়ন করার জন্য উল্লেখ করতে পারে।
পালি থেকে অনুবাদ করেছেন থানিসারো ভিক্ষু।
অন্তর্দৃষ্টি অ্যাক্সেস, 1 জুলাই 2010।
——— ওও
ধামার উপহার হিসাবে প্রকাশিত, বিনা মূল্যে বিতরণ করা।
ব্যবহারের শর্তাদি: আপনি যে কোনও মাধ্যমের এই কাজটি অনুলিপি, পুনরায়
ফর্ম্যাট, পুনরায় মুদ্রণ, পুনঃপ্রকাশ ও পুনরায় বিতরণ করতে পারেন, তবে
শর্ত থাকে: (১) আপনি কেবল এই জাতীয় অনুলিপিগুলি বিনামূল্যে উপলভ্য করেন;
(২) আপনি স্পষ্টভাবে ইঙ্গিত করেছেন যে এই কাজের কোনও ডেরাইভেটিভ (অনুবাদ
সহ) এই উত্স নথি থেকে প্রাপ্ত; এবং (3) আপনি এটির সম্পূর্ণ পাঠ্য
অন্তর্ভুক্ত করবেন
એક
પ્રસંગે, ભિક્ષુ, ભિખ્ખુસની મોટી સગી સાથે કોસલાનીઓ વચ્ચે પ્રવાસ પર જતા
મુસાફરી કરી, કેસમુતી નામના કલાસના શહેરમાં પહોંચ્યા. તેથી કેસામુત્તીના
કલમાઓએ સાંભળ્યું: ‘સમક્ય ગોતમ, ભો, સકિયાનો પુત્ર છે, જે સક્યાન
પરિવારમાંથી નીકળ્યો છે, ભિખ્ખુસની મોટી સાગા સાથે કોસલાનોમાં પ્રવાસ પર
ગયો છે, તે કેસામુતી પહોંચ્યો છે. અને તે આદરણીય ગોતામા છે, જેમની વિશે
આટલી સારી પ્રતિષ્ઠા ફેલાઈ છે: “ખરેખર, તે એક ભાગવ છે, એક અર્હંત છે,
ન્યાયથી અને સંપૂર્ણ રીતે જાગૃત છે, વિજ્āાન અને [સારા] આચરણમાં કુશળ છે,
સારી રીતે પ્રાર્થના કરે છે, વિશ્વને જાણે છે, અસફળ જે લોકોનું નામ બનેલું
છે, દેવ અને મનુષ્યના શિક્ષક છે, બુદ્ધ છે, એક ભવ છે. તે આ દુનિયાને તેના
દેવો, તેના મરાસ, તેના બ્રહ્માઓ, સમમા અને બ્રાહ્મણો સાથે, [આ] પે
generationીને શાસકો અને લોકો સાથે ઓળખે છે. , તે પોતાને અભી અનુભવે છે. તે
ધમ્મ શીખવે છે જે શરૂઆતમાં ફાયદાકારક છે, મધ્યમાં ફાયદાકારક છે, અંતે
ફાયદાકારક છે, [જમણા] અર્થ સાથે અને [જમણે] વાક્યરચના સાથે; તેમણે
બ્રહ્મચાર્યને પ્રગટ કર્યો છે જે સંપૂર્ણ રીતે સંપૂર્ણ છે અને શુદ્ધ. ” અને
આવા અરહંતને જોવું ફાયદાકારક રહેશે. ‘
એક પ્રસંગે, ભિક્ષુ, ભિખ્ખુસની મોટી સગી સાથે કોસલાનીઓ વચ્ચે પ્રવાસ પર જતા
મુસાફરી કરી, કેસમુતી નામના કલાસના શહેરમાં પહોંચ્યા. તેથી કેસામુત્તીના
કલમાઓએ સાંભળ્યું: ‘સમક્ય ગોતમ, ભો, સકિયાનો પુત્ર છે, જે સક્યાન
પરિવારમાંથી નીકળ્યો છે, ભિખ્ખુસની મોટી સાગા સાથે કોસલાનોમાં પ્રવાસ પર
ગયો છે, તે કેસામુતી પહોંચ્યો છે. અને તે આદરણીય ગોતામા છે, જેમની વિશે
આટલી સારી પ્રતિષ્ઠા ફેલાઈ છે: “ખરેખર, તે એક ભાગવ છે, એક અર્હંત છે,
ન્યાયથી અને સંપૂર્ણ રીતે જાગૃત છે, વિજ્āાન અને [સારા] આચરણમાં કુશળ છે,
સારી રીતે પ્રાર્થના કરે છે, વિશ્વને જાણે છે, અસફળ જે લોકોનું નામ બનેલું
છે, દેવ અને મનુષ્યના શિક્ષક છે, બુદ્ધ છે, એક ભવ છે. તે આ દુનિયાને તેના
દેવો, તેના મરાસ, તેના બ્રહ્માઓ, સમમા અને બ્રાહ્મણો સાથે, [આ] પે
generationીને શાસકો અને લોકો સાથે ઓળખે છે. , તે પોતાને અભી અનુભવે છે. તે
ધમ્મ શીખવે છે જે શરૂઆતમાં ફાયદાકારક છે, મધ્યમાં ફાયદાકારક છે, અંતે
ફાયદાકારક છે, [જમણા] અર્થ સાથે અને [જમણે] વાક્યરચના સાથે; તેમણે
બ્રહ્મચાર્યને પ્રગટ કર્યો છે જે સંપૂર્ણ રીતે સંપૂર્ણ છે અને શુદ્ધ. ” અને
આવા અરહંતને જોવું ફાયદાકારક રહેશે. ‘
તેથી કેસમુત્તીના કલામ ભાગો પાસે પહોંચ્યા; નજીક પહોંચ્યા, તેમાંથી કેટલાક
ભાગવને માન આપી અને એક બાજુ બેઠા; તેમાંના કેટલાક ભાગવ સાથે મૈત્રીપૂર્ણ
શુભેચ્છાઓ આપ્યા અને મૈત્રીપૂર્ણ શુભેચ્છાઓ અને સૌમ્ય વાતોની આપ-લે કરી, એક
બાજુ બેઠા; તેમાંથી કેટલાક ભાગવને વંદન કરવા માટે તેમના હાથ જોડ્યા અને એક
બાજુ બેઠા; તેમાંના કેટલાકએ તેમનું નામ અને કુળ જાહેર કરી અને એક બાજુ
બેઠા. એક તરફ બેસીને, કેસમુત્તીના કલામસને ભાગવને કહ્યું:
- ત્યાં, ભંટે, સમોસા અને બ્રાહ્મણો છે જે કેસમુતી આવે છે. તેઓ તેમના
પોતાના સિદ્ધાંતને વિસ્તૃત કરે છે અને પ્રશંસા કરે છે, પરંતુ તેઓ તિરસ્કાર
કરે છે, ધિક્કારતા હોય છે, તિરસ્કારથી વર્તે છે અને બીજાઓના સિધ્ધાંતોને
ખંડન કરે છે. તે પછી, ભંટે, કેટલાક અન્ય સમાસ અને બ્રાહ્મણો કેસમૃતિમાં આવે
છે. તેઓ પણ તેમના પોતાના સિધ્ધાંતનો ખુલાસો કરે છે અને પ્રશંસા કરે છે,
અને તેઓ અન્ય લોકોના સિદ્ધાંતોને બદનામ કરે છે, ધિક્કારતા હોય છે,
તિરસ્કારથી વર્તે છે. તેના કારણે, ભંટે, આપણા માટે ગુંચવણ અને વિકિકિશ્ચ
છે: ‘તો પછી, આ પૂજ્ય સમામાઓ અને બ્રાહ્મણોમાંથી કોણ સાચું બોલે છે અને
ખોટું બોલે છે?’
- અલબત્ત, Kālāmas, તમે આશ્ચર્યમાં છો, અલબત્ત તમે શંકા કરો છો. એક વિકસાવી
બાબતને લીધે તમારામાં વિકિકિચે .ભો થયો છે. તમે જાઓ છો, કાલ્માસ, તમે જે
સાંભળ્યું છે તેના દ્વારા, અથવા [પરંપરા દ્વારા] જે સંક્રમિત થયું છે તેના
દ્વારા, અથવા સામાન્ય સર્વસંમતિ દ્વારા નહીં, અથવા ગ્રંથોના સંગ્રહમાં જે
સોંપવામાં આવ્યું છે તેના દ્વારા, અથવા તેના આધારે નહીં તાર્કિક તર્ક, અથવા
અનુમાનના આધારે, કે દેખાવ પર પ્રતિબિંબ દ્વારા, કે વિચારણા પછી સમજૂતી
દ્વારા, અથવા જે સંભવિત લાગતું નથી, અથવા [વિચાર દ્વારા] ‘સમન આપણા આદરણીય
શિક્ષક છે’. જ્યારે પણ, કૃષ્ણ, તમે તમારા માટે જાતે જ છો: ‘આ ધમ્માઓ અકુસલ
છે, આ ધમ્માઓ જ્ajાનીઓ દ્વારા સેન્સર કરવામાં આવે છે, આ ધમ્માઓ જ્યારે હાથ
ધરવામાં આવે છે અને હાથ ધરવામાં આવે છે ત્યારે નુકસાન અને દુક્ષા તરફ દોરી
જાય છે’, પછી કૃષ્ણ, તમારે જોઈએ તેમને છોડી દો.
- તમે શું વિચારો છો, કલમસ, જ્યારે લોભા એક વ્યક્તિની અંદર ઉદ્ભવે છે,
ત્યારે તે તેના કલ્યાણ માટે અથવા તેના નુકસાન માટે ઉદ્ભવે છે?
- તેના નુકસાન માટે, ભાંટે.
- અને આ લોભી વ્યક્તિ, કાલ્માસ, તેનો સિટ્ટા કાબુમાં આવે છે, લોભા દ્વારા
પ્રભાવિત થાય છે, જીવનનો નાશ કરે છે, જે ન આપવામાં આવે છે તે લે છે, બીજાની
પત્ની પાસે જાય છે, ખોટી રીતે બોલે છે, અને બીજાને પણ તે જ કરવાનું કહે
છે, જે તેના લાંબા ગાળા માટે છે નુકસાન અને દુખા.
- ખરેખર, ભંટે.
- તમે શું વિચારો છો, કલમસ, જ્યારે કોઈ વ્યક્તિની અંદર ડોસા doભો થાય છે,
ત્યારે તે તેના કલ્યાણ માટે અથવા તેના નુકસાન માટે ઉદ્ભવે છે?
- તેના નુકસાન માટે, ભાંટે.
- અને આ અવ્યવસ્થિત વ્યક્તિ, કાલ્મસ, તેના સિટ્ટાને હરાવી રહ્યો છે, ડોસા
દ્વારા અતિશય શક્તિ મેળવવામાં આવે છે, જીવનનો નાશ કરે છે, જે ન આપવામાં આવે
છે તે લે છે, બીજાની પત્ની પાસે જાય છે, ખોટી રીતે બોલે છે, અને અન્યને પણ
તે કરવા માટે પૂછે છે, જે તેના લાંબા ગાળા માટે છે નુકસાન અને દુખા.
- ખરેખર, ભંટે.
- તમે શું વિચારો છો, કલમસ, જ્યારે કોઈ વ્યક્તિની અંદર મોહ arભો થાય છે,
ત્યારે તે તેના કલ્યાણ માટે અથવા તેના નુકસાન માટે ઉદ્ભવે છે?
- તેના નુકસાન માટે, ભાંટે.
- અને આ ભ્રામિત વ્યક્તિ, કાલ્મસ, તેના સિટ્ટાને હરાવી રહ્યો છે, ડોસા
દ્વારા અતિશય શક્તિ મેળવવામાં આવે છે, જીવનનો નાશ કરે છે, જે ન આપવામાં આવે
છે તે લે છે, બીજાની પત્ની પાસે જાય છે, ખોટી રીતે બોલે છે, અને બીજાને પણ
તે કરવા માટે પૂછે છે, જે તેના લાંબા ગાળા માટે છે નુકસાન અને દુખા.
- ખરેખર, ભંટે.
- તો તમે શું વિચારો છો, કૃષ્ણ, આ ધમાસ કુસલા છે કે આકુસલ?
- અકસુલા, ભાંટે.
- સવજ્જા કે અનાવજા?
- સવજ્જા, ભંટે.
- જ્ wiseાનીઓ દ્વારા સેન્સર કરવામાં આવે છે અથવા મુજબની દ્વારા પ્રશંસા
કરવામાં આવે છે?
- જ્ theાનીઓ દ્વારા, ભંટે દ્વારા સેન્સર કરાયેલ.
- જો હાથ ધરવામાં આવે છે અને હાથ ધરવામાં આવે છે, તો તેઓ નુકસાન અને દુખા
તરફ દોરી જાય છે, અથવા નહીં? આ કેસમાં તે કેવી રીતે છે?
- જો હાથ ધરવામાં આવે છે અને હાથ ધરવામાં આવે છે, તો તેઓ નુકસાન અને દુખા
તરફ દોરી જાય છે. આમ તે આ કિસ્સામાં છે.
-
આ, કાલ્માસ, મેં કહ્યું હતું: “તમે જાઓ છો, કાલ્માસ, તમે જે કહ્યું તે
સાંભળ્યા દ્વારા, અથવા [પરંપરા દ્વારા] જે સંક્રમિત થયું છે તેના દ્વારા,
અથવા સામાન્ય સંમતિ દ્વારા, અથવા જે સોંપવામાં આવ્યું છે તેના દ્વારા નહીં
જાઓ ગ્રંથોના સંગ્રહમાં, અથવા તાર્કિક તર્કના આધારે, અથવા અનુમાનના આધારે,
અથવા દેખાવ પર પ્રતિબિંબ દ્વારા, અથવા વિચારણા પછી વિચારણા દ્વારા, અથવા જે
સંભવિત લાગતું નથી, અથવા [વિચાર દ્વારા] ‘સમા અમારા આદરણીય શિક્ષક છે.
‘જ્યારે પણ, કલમાસ, તમે તમારા માટે જાણો છો:’ આ ધમ્માઓ અકુસલ છે, આ ધમ્માઓ
જ્ajાનીઓ દ્વારા સેન્સર કરવામાં આવે છે, આ ધમ્માઓ જ્યારે હાથ ધરવામાં આવે
છે અને હાથ ધરવામાં આવે છે ત્યારે નુકસાન અને દુષ્કર્મ તરફ દોરી જાય છે ‘,
તો પછી, કાલ્મસ, તમારે તેનો ત્યાગ કરવો જોઈએ. ” આમ કહેવામાં આવ્યું છે, આને
ધ્યાનમાં રાખીને કહ્યું છે.
તમે જાઓ છો, કાલ્માસ, તમે જે સાંભળ્યું છે તેના દ્વારા, અથવા [પરંપરા
દ્વારા] જે સંક્રમિત થયું છે તેના દ્વારા, અથવા સામાન્ય સર્વસંમતિ દ્વારા
નહીં, અથવા ગ્રંથોના સંગ્રહમાં જે સોંપવામાં આવ્યું છે તેના દ્વારા, અથવા
તેના આધારે નહીં તાર્કિક તર્ક, અથવા અનુમાનના આધારે, કે દેખાવ પર પ્રતિબિંબ
દ્વારા, કે વિચારણા પછી સમજૂતી દ્વારા, અથવા જે સંભવિત લાગતું નથી, અથવા
[વિચાર દ્વારા] ‘સમન આપણા આદરણીય શિક્ષક છે’. જ્યારે પણ, કૃષ્ણ, તમે તમારા
માટે જાણો છો: ‘આ ધમ્માઓ કુસલા છે, આ ધમ્મો અનવજ્જા છે, આ ધમ્માનો જ્
wiseાનીઓ દ્વારા પ્રશંસા કરવામાં આવે છે, આ ધમ્માઓ જ્યારે હાથ ધરવામાં આવે
છે, ત્યારે કલ્યાણ અને સુખા તરફ દોરી જાય છે’, પછી કૃષ્ણ પહોંચ્યા. તેમને,
તમારે તેઓમાં રહેવું જોઈએ.
- તમે શું વિચારો છો, કાલમસ, જ્યારે કોઈ વ્યક્તિમાં લોભા haભા થાય છે,
ત્યારે તે તેના કલ્યાણ માટે અથવા તેના નુકસાન માટે ઉદ્ભવે છે?
- તેના કલ્યાણ માટે, ભંટે.
- અને આ અધર્મ વ્યક્તિ, કલમાસ, તેનો સિટ્ટા કાબૂમાં નથી થતો, લોભા દ્વારા
અતિશય શક્તિ મેળવતો નથી, જીવનનો નાશ કરતો નથી, જે આપવામાં આવે છે તે લેતો
નથી, બીજાની પત્ની પાસે નથી જતો, ખોટી વાત નથી કરતો, અને પૂછતો નથી. અન્ય
લોકોએ તેમ જ કરવું, જે તેના લાંબા ગાળાના કલ્યાણ અને સુખા માટે છે.
- ખરેખર, ભંટે.
- તમે શું વિચારો છો, કલમસ, જ્યારે કોઈ વ્યક્તિમાં ડોસા arભો થાય છે,
ત્યારે તે તેના કલ્યાણ માટે અથવા તેના નુકસાન માટે ઉદ્ભવે છે?
- તેના કલ્યાણ માટે, ભંટે.
- અને આ અવિચારી વ્યક્તિ, કાલ્મસ, તેનો સિટ્ટા કાબુમાં નથી આવતો, લોભા
દ્વારા અતિશય શક્તિ મેળવતો નથી, જીવનનો નાશ કરતો નથી, જે આપવામાં આવે છે તે
લેતો નથી, બીજાની પત્ની પાસે જતો નથી, ખોટી વાત કરતો નથી, અને પૂછતો નથી
અન્ય લોકોએ તેમ જ કરવું, જે તેના લાંબા ગાળાના કલ્યાણ અને સુખા માટે છે.
- ખરેખર, ભંટે.
- તમે શું વિચારો છો, કાલમસ, જ્યારે કોઈ વ્યક્તિમાં મોહ ઉત્પન્ન થાય છે,
ત્યારે તે તેના કલ્યાણ માટે અથવા તેના નુકસાન માટે ઉદ્ભવે છે?
- તેના કલ્યાણ માટે, ભંટે.
- અને આ નિરંકુશ વ્યક્તિ, કાલ્માસ, તેનો સિટ્ટ કાબૂમાં નથી આવી રહ્યો, લોભા
દ્વારા અતિશય શક્તિ મેળવતો નથી, જીવનનો નાશ કરતો નથી, જે આપવામાં આવે છે
તે લેતો નથી, બીજાની પત્ની પાસે જતો નથી, ખોટી વાત કરતો નથી, અને પૂછતો નથી
અન્ય લોકોએ તેમ જ કરવું, જે તેના લાંબા ગાળાના કલ્યાણ અને સુખા માટે છે.
- ખરેખર, ભંટે.
- તો તમે શું વિચારો છો, કૃષ્ણ, આ ધમાસ કુસલા છે કે આકુસલ?
- કુસલા, ભાંટે.
- સવજ્જા કે અનાવજા?
- અનાવજ્જા, ભંટે.
- જ્ wiseાનીઓ દ્વારા સેન્સર કરવામાં આવે છે અથવા મુજબની દ્વારા પ્રશંસા
કરવામાં આવે છે?
- જ્ theાનીઓ દ્વારા, વંશ દ્વારા પ્રશંસા કરવામાં આવે છે.
- જો હાથ ધરવામાં આવે છે અને હાથ ધરવામાં આવે છે, તો તેઓ નુકસાન અને સુખા
તરફ દોરી જાય છે, અથવા નહીં? આ કેસમાં તે કેવી રીતે છે?
- જો હાથ ધરવામાં આવે છે અને હાથ ધરવામાં આવે છે, તો તેઓ કલ્યાણ અને સુખા
તરફ દોરી જાય છે. આમ તે આ કિસ્સામાં છે.
- આ, કાલ્માસ, મેં કહ્યું હતું: “તમે જાઓ છો, કાલ્માસ, તમે જે કહ્યું તે
સાંભળ્યા દ્વારા, અથવા [પરંપરા દ્વારા] જે સંક્રમિત થયું છે તેના દ્વારા,
અથવા સામાન્ય સંમતિ દ્વારા, અથવા જે સોંપવામાં આવ્યું છે તેના દ્વારા નહીં
જાઓ ગ્રંથોના સંગ્રહમાં, અથવા તાર્કિક તર્કના આધારે, અથવા અનુમાનના આધારે,
અથવા દેખાવ પર પ્રતિબિંબ દ્વારા, અથવા વિચારણા પછી વિચારણા દ્વારા, અથવા જે
સંભવિત લાગતું નથી, અથવા [વિચાર દ્વારા] ‘સમા આપણો આદરણીય શિક્ષક છે.
‘જ્યારે પણ, કલમાસ, તમે તમારા માટે જાણો છો:’ આ ધમ્માઓ કુસાલ છે, આ ધમ્માનો
અનવજ્જા છે, આ ધમ્માઓ જ્ wiseાનીઓ દ્વારા પ્રશંસા કરવામાં આવે છે, આ ધામો
જ્યારે હાથ ધરવામાં આવે છે, ત્યારે કલ્યાણ અને સુખા તરફ દોરી જાય છે ‘, તે
પછી, કલામસ, તેમની પાસે પહોંચ્યા પછી, તમારે તેઓમાં રહેવું જોઈએ. ” આમ
કહેવામાં આવ્યું છે, આને ધ્યાનમાં રાખીને કહ્યું છે.
આવા આર્યસાવક, કલમાસ, આ રીતે અભિજ્hiા વગરની, બાયપડાથી વંચિત, અજાણ્યા,
સમ્પજની, (સતત) સાત, એક દિશામાં મેટ્ટા સાથે ગિરિસાથી વસે છે, તેવી જ રીતે
બીજી, તે જ રીતે ત્રીજી, તે જ રીતે ચોથા; તેથી ઉપર, નીચે, પરોક્ષ રીતે,
દરેક જગ્યાએ અને દરેક સંદર્ભમાં, તે મેટ્ટા, વિપુલ, વ્યાપક, અનહદ,
દુશ્મનાવટ વગરની, દુષ્ટ-ઇચ્છાશક્તિથી મુક્ત, સમગ્ર વિશ્વમાં ફેલાયેલો રહે
છે.
તે એક દિશામાં કારુઈ સાથે ભરાયેલા સિટ્ટા સાથે વ્યાપક રહે છે, તેવી જ રીતે
બીજી, તેવી જ રીતે ત્રીજી, તે જ રીતે ચોથું; તેથી ઉપર, નીચે, પરોક્ષ રીતે,
દરેક જગ્યાએ અને દરેક સંદર્ભમાં, તે કરુણ, વિપુલ, વ્યાપક, અનહદ, દુશ્મનાવટ
વગરની, દુષ્ટ-ઇચ્છાશક્તિથી મુક્ત, સમગ્ર વિશ્વમાં ફેલાયેલો રહે છે.
તે
મુડિતા સાથે રંગાયેલા સિટ્ટા સાથે એક દિશામાં ફેલાયેલો રહે છે, તેવી જ
રીતે બીજી, તે જ રીતે ત્રીજો, તે જ રીતે ચોથો; તેથી ઉપર, નીચે, પરોક્ષ
રીતે, દરેક જગ્યાએ અને દરેક સંદર્ભમાં, તે મૂડિત, વિપુલ, વ્યાપક, અનહદ,
દુશ્મનાવટ વિનાની, દુષ્ટ-ઇચ્છાશક્તિથી મુક્ત, સમગ્ર વિશ્વમાં ફેલાયેલો રહે
છે.
તે ઉપેક્ષા સાથે રંગાયેલા સિટ્ટા સાથે એક દિશામાં ફેલાયેલો રહે છે, તે જ
રીતે બીજો, તે જ રીતે ત્રીજો, તે જ રીતે ચોથો; તેથી ઉપર, નીચે, પરોક્ષ
રીતે, દરેક જગ્યાએ અને દરેક સંદર્ભમાં, તે ઉપેક્ષા, સમૃદ્ધ, વ્યાપક,
અમર્યાદ, દુશ્મનાવટ વિનાની, દુષ્ટ-ઇચ્છાશક્તિથી મુક્ત, સમગ્ર વિશ્વમાં
ફેલાયેલો રહે છે.
આવા આર્યસાવક, કાલ્માસ, મનને આમ અસ્વસ્થ છે, મનને આ રીતે નિરાધાર રાખવું,
મનને આ રીતે અનસૂલેલું રાખવું, મનને શુદ્ધ રાખવું, તે ઘટનાના દૃશ્યમાન
ક્રમમાં ચાર વિશ્વાસ મેળવ્યો છે:
‘જો ત્યાં બીજી દુનિયા છે, ત્યાં કામાનું ફળ અને પરિણામ યોગ્ય અને ખોટી
રીતે આપવામાં આવે છે, તો પછી શરીરના તૂટી પડ્યા પછી, મૃત્યુ પછી, હું ફરીથી
એક સારી મુકામ, આનંદની સ્થિતિમાં willભી થઈશ’: આ છે પ્રથમ આત્મવિશ્વાસ
તેણે મેળવ્યો છે.
‘અને જો ત્યાં કોઈ બીજું વિશ્વ ન હોય, ત્યાં ફળનું પરિણામ નથી અને યોગ્ય
રીતે અને ખોટી રીતે કરવામાં આવેલ કમાનું પરિણામ નથી, તો પછી ઘટનાના
દૃશ્યમાન ક્રમમાં હું મારી જાતને દુશ્મનાવટ વિના, અનિચ્છા વિના, મુશ્કેલી
વિના, ખુશ છું’: આ છે બીજો આત્મવિશ્વાસ તેણે મેળવ્યો છે.
‘અને જો પપ્પા તેના કર્તા સામે આવે છે, તો હું કોઈ પપ્પાનો હેતુ નથી કરતો.
પપ્પા કમ્મા કર્યા વિના, મને દુખા કેવી રીતે સ્પર્શે? ‘: આ તે ત્રીજો
વિશ્વાસ છે.
‘અને જો પપ્પા તેના કર્તા સામે ન આવે, તો હું બંને બાબતોમાં મારી જાતને
શુદ્ધ જોઉં છું’: આ ચોથો આત્મવિશ્વાસ તેણે મેળવ્યો છે.
આવા આર્યસાવક, કાલ્માસ, મનને આ પ્રકારનું અસ્વસ્થ છે, મનને આ રીતે નિરાધાર
રાખવું, મનને આ રીતે અનસૂલેલું રાખવું, મનને શુદ્ધ રાખવું, ઘટનાના દૃશ્યમાન
ક્રમમાં આ ચાર વિશ્વાસ મેળવ્યો છે.
- તો તે છે, ભાગવ, તેથી તે સુગતા છે! આવા આર્યસાવક, ભંટે, મનને આમ અસ્વસ્થ
છે, મન આમ અસ્વસ્થ છે, મનને આ રીતે અનસૂલેલું રાખવું છે, મનને આ રીતે શુદ્ધ
રાખવું એ ઘટનાના દૃશ્યમાન ક્રમમાં ચાર વિશ્વાસ મેળવ્યો છે:
‘જો ત્યાં બીજી દુનિયા છે, ત્યાં કામાનું ફળ અને પરિણામ યોગ્ય અને ખોટી
રીતે આપવામાં આવે છે, તો પછી શરીરના તૂટી પડ્યા પછી, મૃત્યુ પછી, હું ફરીથી
એક સારી મુકામ, આનંદની સ્થિતિમાં willભી થઈશ’: આ છે પ્રથમ આત્મવિશ્વાસ
તેણે મેળવ્યો છે.
‘અને જો ત્યાં કોઈ બીજું વિશ્વ ન હોય, ત્યાં ફળનું પરિણામ નથી અને યોગ્ય
રીતે અને ખોટી રીતે કરવામાં આવેલ કમાનું પરિણામ નથી, તો પછી ઘટનાના
દૃશ્યમાન ક્રમમાં હું મારી જાતને દુશ્મનાવટ વિના, અનિચ્છા વિના, મુશ્કેલી
વિના, ખુશ છું’: આ છે બીજો આત્મવિશ્વાસ તેણે મેળવ્યો છે.
‘અને જો પપ્પા તેના કર્તા સામે આવે છે, તો હું કોઈ પપ્પાનો હેતુ નથી કરતો.
પપ્પા કમ્મા કર્યા વિના, મને દુખા કેવી રીતે સ્પર્શે? ‘: આ તે ત્રીજો
વિશ્વાસ છે.
‘અને જો પપ્પા તેના કર્તા સામે ન આવે, તો હું બંને બાબતોમાં મારી જાતને
શુદ્ધ માનું છું’: આ ચોથો આત્મવિશ્વાસ તેણે મેળવ્યો છે.
આવા આર્યસાવક, ભંટે, મનને આમ અસ્વસ્થ છે, મન આમ અસ્વસ્થ છે, મનને આ રીતે
અનસૂલેલું રાખવું છે, મનને શુદ્ધ રાખવું એ ઘટનાના દૃશ્યમાન ક્રમમાં આ ચાર
વિશ્વાસ મેળવ્યો છે.
ઉત્તમ, ભંટે, ઉત્તમ, ભંટે! જેમ, ભંટે, જો કોઈ પલટાયું હોય તેવું સીધું
ગોઠવવું હોય, અથવા જે છુપાયેલું હતું તેને બહાર કા ,વું જોઈએ, અથવા જે ભૂલ
કરી રહ્યો છે તેને રસ્તો બતાવશે અથવા અંધારામાં તેલનો દીવો રાખશે,
[વિચારશીલ:] ‘જેઓ આંખો દૃશ્યમાન સ્વરૂપો જોશે ‘; તે જ રીતે, ધમ્મ ભગવાન
દ્વારા વિવિધ રીતે પ્રગટ થયા છે. તેથી આપણે, ભંટે, ભાગવની, ધમ્મની અને
ભીખુસની સાગની શરણમાં જઈએ છીએ. ભાગવ, ભંટે, અમને આજકાલથી જીવન માટે આશ્રય
માટે ગયા હોય તેવા ઉપસ્કરોની જેમ સ્વીકારે છે.
૧.અનુસાવા: [અનુ + સવા] (પ્રકાશિત: જે સાંભળવામાં આવે છે / જે શીખ્યું છે
તેની સાથે સુસંગત છે તે જે સાંભળ્યું / શીખ્યા છે) - ‘મૌખિક પરંપરા’ (બી.
બોખી) - ‘અહેવાલો’ (થાન. બી.) ) - ‘વારંવાર સુનાવણી દ્વારા શું પ્રાપ્ત
કરવામાં આવ્યું છે’ (સોમા થેરા). બી. બોધી તેના વિશે લખે છે: “સામાન્ય રીતે
વૈદિક પરંપરાનો સંદર્ભ લેવાનું સમજાયું, જે, બ્રાહ્મણોના મતે, પ્રાચીન
દેવતા સાથે ઉદ્ભવ્યું હતું અને ક્રમિક પે generationsીઓ દ્વારા મૌખિક રીતે
સોંપવામાં આવ્યું હતું.”
આ શબ્દ સ્પષ્ટપણે એમ.એન. ‘68 માં’ અહેવાલ ‘ના અર્થ સાથે વપરાય છે:
અહીં, અનુરુદ્ધ, એક ભીખ્ખુ સાંભળે છે: ‘ભીખ્કુ નામનો ભીખુ મરી ગયો છે; તે
ભાગવ દ્વારા જાહેર કરવામાં આવ્યું છે કે તેઓ (અંતિમ) જ્ inાનમાં સ્થાપિત
થયા હતા. ‘ અને તેણે જોયું છે કે આદરણીય વ્યક્તિ પોતે છે અથવા તેણે અહેવાલ
સાંભળ્યો છે: ‘તે આદરણીયનું સદ્ગુણ આમ હતું
એમ.એન. At At. પર ઇતિહિતાહ - પરમ્પરા અને પિયકાક સંપદ સમાનાર્થી તરીકે
આપવામાં આવે છે (’જે સ્પષ્ટ રૂપે સંક્રમિત થયું છે’, ‘ગ્રંથોના સંગ્રહમાં
શું સોંપવામાં આવ્યું છે’), જે બંને પરંપરાઓનો સંદર્ભ આપે છે (નીચેની નોંધો
જુઓ).
તેથી લાગે છે કે અનુસ્વા શબ્દ તેના બદલે ‘લ lર / પરંપરા’ ના અર્થમાં વપરાય
છે:
..એક
ચોક્કસ શિક્ષક તે છે જે એક આત્મવિલોપન / પરંપરા દ્વારા ચાલે છે, જે સત્ય
માટે લોરેલ / પરંપરા લે છે. તેમણે જે સાંભળ્યું છે તેની સાથે સુસંગત રીતે
ધમ્મનો ઉપદેશ આપે છે, જે ગુપ્ત રીતે ટ્રાન્સમિટ થયું છે તેના દ્વારા, જે
ગ્રંથોના સંગ્રહમાં આપવામાં આવ્યું છે.
કલામ સુત્તાના સંદર્ભમાં, શ્રોતાઓ પરસ્પર વિરોધાભાસી સિધ્ધાંતો સાંભળી
રહ્યા છે તે જોતાં, તે તાર્કિક હશે કે પ્રથમ અભિવ્યક્તિ તેનો સીધો સંદર્ભ
લેશે, તેથી ‘તમે જે સાંભળ્યું છે’ તે સંતોષકારક વલણ લાગે છે. .
२. પરમાપર: [પેરા + પરા] (પ્રકાશિત: ‘આગળ-આગળ’, અથવા ‘બીજા-બીજા’ એટલે કે.
એક પછી એક, ક્રમિક) - ‘અધ્યાપનનો વંશ’ (બી. બોખી) - દંતકથાઓ (થા. બી. .) -
પરંપરા (સોમા થ.). બી. બોધી તેના વિશે લખે છે: “‘વંશ’, સામાન્ય રીતે
પરંપરાને દર્શાવે છે, જે ઉપદેશો અથવા શિક્ષકોનો અખંડ વારસો છે.” જો કે, તે
એટલું સરળ નથી.
તે દેખીતી રીતે મૂર્ખતાભર્યા અભિવ્યક્તિ છે, જે ચોક્કસપણે
સ્વયં-સ્પષ્ટીકરણવાળી નથી, જે અર્થમાં તદ્દન looseીલી લાગે છે અને
સંદર્ભોની પ્રમાણમાં મોટી પેનલ સ્વીકારે છે. ઉદાહરણ તરીકે, આપણને વિન્યા
પિતકના પૌરાજિકામાં બાહ્ય પરમપર્ય મળે છે, અને તેનો અર્થ ‘હાથ માં હાથ’
(પીઆર 282) છે:
સંબહુલી ઇથીયો આતારાṃ ભીખ્ખુ સમ્પૈતત્વા બહિપરપરિપયા āનેસુṃ.
ઘણી મહિલાઓએ ચોક્કસ ભીખ્ખુને ચુસ્ત રીતે ઘેરી લીધું હતું, અને તેને હાથમાં
રાખીને ચલાવી હતી.
પરમપરા oj ભોજન ik સિખ્પપડા એ પેટીમોક્ખાના નિયમોમાંથી એક છે અને તે
‘આઉટ-ઓફ-ટર્ન / અતિરિક્ત ભોજન’ નો સંદર્ભ આપે છે, જે બી મુજબ સરખા આવે છે:
“આઉટ-ઓફ-ટર્ન ભોજન એ બે પ્રકારની પરિસ્થિતિઓને આવરે છે: ભીખ્ખુને પાંચ
મુખ્ય ખોરાકમાંના કોઈપણને ભોજનમાં આમંત્રણ આપવામાં આવ્યું છે, પરંતુ તે પછી
(1) બીજે ક્યાંક જાય છે અને તે મૂળ જે તે ભોજન માટે આમંત્રણ આપ્યું હતું
તે જ સમયે પાંચ મુખ્ય ખોરાકમાંથી કોઈ એક સાથેનું બીજું ભોજન ખાય છે; અથવા
(2) ભોજનમાં જતા પહેલાં મુખ્ય ખોરાક ખાય છે. ”
વિનયના પરિગ્રહમાં, āકાર્ય mp પરમ્પર શબ્દનો અર્થ સ્પષ્ટપણે ‘શિક્ષકોનો
વંશ’ છે, પરંતુ આ પ્રમાણમાં મોડું સાહિત્યનું હોઈ શકે.
એમ.એન. 83 83 પર ‘પરમપરિ કૈટુરસિટીરિજસાહસાની’ નો અર્થ છે ‘000 84,૦૦૦
ક્રમિક રાજાઓ’ (જો કે આ સુત પણ પ્રમાણમાં મોડેથી ઉત્પત્તિનો લાગે છે).
અને એમ.ડી. 95 અને 99 પર, વેદિક સ્તોત્રોના સંદર્ભમાં, એવું કહેવામાં આવે
છે:
ભૂતકાળના બ્રાહ્મણ દ્રષ્ટાંતો વચ્ચે, સ્તોત્રોના સર્જકો, સ્તોત્રોના
રચયિતા, તે પ્રાચીન સ્તોત્રો, જે ગાયું છે, પુનરાવર્તિત છે અને એકત્રિત છે,
જે હાલમાં બ્રાહ્મણ ગીત ગાવે છે, હજી પણ જાપ કરે છે, જે બોલાતું હતું
તેનું પુનરાવર્તન કરે છે , એટલે કે ..
જેમ કે (..) ત્યાં આંધળા માણસોની ફાઇલ હશે જે એક બીજા સાથે જોડાયેલ છે:
પ્રથમ એક જોતો નથી, મધ્યમ વ્યક્તિ જોતો નથી, અને છેલ્લો દેખાતો નથી.
તેથી આ શબ્દનો ઉપયોગ અહીં અસ્પષ્ટ પુનરાવર્તનની મૌખિક પરંપરાના સંદર્ભ સાથે
સ્પષ્ટપણે કરવામાં આવ્યો છે. આ સાબિત કરે છે કે બી.બોધિના ઉપર જણાવેલા
નિવેદનો માટે ખરેખર કોઈ કારણ છે, અને ‘વંશ’ દ્વારા આવે છે તે શિક્ષણ તરીકે
પરમ્પરના અર્થઘટન.
આપણે એમ (એમ.એન. at 76 પર) સંયોજન ઇતિહિતાહ-પરમ્પરા શોધી કા whichીએ છીએ,
જે સામાન્ય રીતે અનુસાવા અને પિયાકાક સંપાદ સાથે પણ સંકળાયેલું છે (’જેને
દ્વિપક્ષી રૂપે સંક્રમિત કરવામાં આવ્યું છે’, ‘જે ગ્રંથોના સંગ્રહમાં
આપવામાં આવ્યું છે’), અને એવું લાગે છે કે આપણી પાસે અહીંનો સરળ પરમ્પરા આ
શબ્દનો ટૂંકો છે.
ઇટિહ ઇતિ (’આમ-આમ’) એ ડુપ્મેટિઝમ (’આમ તે ખરેખર છે!’) નો સંદર્ભ લાગે છે,
જે પ્રારંભિક ઉદ્દેશીકરણ સાથે સુસંગત રહેશે: ખુદકા નિકાયા (એનસી 106) ના
સિનિદિસ્સામાં, એક ખુલાસામાં ‘સબ્બાત તાતી ઇતિહતિ’ (જે તે ઇતિહિત છે તે
દરેક શબ્દની) અભિવ્યક્તિની આ પેસેજની બધી શરતો ટાંકવામાં આવે છે (ઇતિકિર્યા
પરમપર્યા વગેરે), અને નીચેનો ખુલાસો ઉમેરવામાં આવ્યો છે: તેને જાતે અનુભવ
કર્યા વિના, વ્યક્તિગત રીતે ખાતરી કર્યા વિના શીખવવું).
તેથી પ્રારંભિક અનુમાન મુજબ, અને એમ.એન. 95 at અને at 99 માં જોવા મળેલા
ઉદાહરણોને ધ્યાનમાં રાખીને, ઇટિહા પરમ-પ’રા એટલે કે ‘ગુપ્ત રૂપે શું
સંક્રમિત થયું છે’. અને કારણ કે રીડુપ્લિકેશન પરમ-પેરા ટ્રાન્સમિશનના વિચાર
પર ભાર મૂકે છે તેવું લાગે છે, તેથી તેને ‘[એક પરંપરા દ્વારા] જે સંક્રમિત
થયું છે’ તે રીતે રજૂ કરવું આપણા કિસ્સામાં અર્થપૂર્ણ બનશે.
It. ઇટી · કીરા: [ઇતિ + કીરા] (સળગાવવું: ‘આમ ચોક્કસથી / કોઈની અપેક્ષા
રાખશે’) - ‘હેરસે’ (બી. બોધી) - પરંપરા (થાન. બી.) - અફવા (સોમા થ.). બી.
બોધી તેના વિશે લખે છે: ‘’ સુનાવણી ‘(અથવા “અહેવાલ”; ઇતિકાર) નો અર્થ
લોકપ્રિય અભિપ્રાય અથવા સામાન્ય સહમતિ હોઈ શકે છે’, પરંતુ આપણે કદાચ આ
શબ્દની ખોટી જોડણી નોંધી શકીએ જે મૂંઝવણનું કારણ બની શકે. આ શબ્દ અન્ય કોઈ
સંદર્ભમાં દેખાતો નથી, તેથી આપણી પાસે અર્થનિર્ધારણ વિશ્લેષણ અને અનુમાનો
બાકી છે. ‘સામાન્ય સંમતિ’ સમજાય તેવું લાગે છે.
P.
પિયકાસમપદના: [પીકાકા + સંપાદના] - ‘શાસ્ત્રોનો સંગ્રહ’ (બી. બોધી) -
ગ્રંથ (થાન. બી.) - ‘શાસ્ત્રમાં શું છે’ (સોમા થ.). બી. બોધી તેના વિશે લખે
છે: “‘શાસ્ત્રોનો સંગ્રહ’ (પિયાકા-સંપાદ) અપૂર્ણ ગણાતા ધાર્મિક ગ્રંથોના
કોઈપણ સંગ્રહને દર્શાવે છે.” આ શબ્દ તદ્દન સ્વ-વર્ણનાત્મક છે. જો કે, આ
કમ્પાઉન્ડમાં શબ્દોનો ક્રમ જોતાં, ભાર એકદમ છેલ્લા પર હોવાને બદલે લાગે છે.
અને તે હકીકતને ધ્યાનમાં રાખીને કે તે સમયે જ્ .ાન મૌખિક રીતે પ્રસારિત
થયું હતું (તેથી ‘ગ્રંથ’ તદ્દન યોગ્ય લાગતું નથી), ‘ગ્રંથોના સંગ્રહમાં જે
આપવામાં આવ્યું છે તે’ પ્રસ્તુતિ વધુ સંતોષકારક લાગે છે.
Tak. ટક્કા · હેતુ: લોજિકલ તર્ક (બી. બો B.ી) - લોજિકલ કલ્પના (થાન. બી.) -
સંમોહન (સોમા થ.). સંયોજન પોતે અન્ય કોઈ સંદર્ભમાં દેખાતું નથી, તેથી આપણે
ફરીથી સિમેન્ટીક વિશ્લેષણ સાથે બાકી રહ્યા છીએ. તક્કા એટલે ‘વિચાર,
પ્રતિબિંબ, તર્ક, તર્ક અથવા માખણ-દૂધ’. ડી.એન. 1 અને એમ.એન. 76 પર, ટક્કા
શબ્દો, અને ત્યાંથી ટક્કા, નીચે મુજબ સમજાવાયેલ છે:
..એક ચોક્કસ [વ્યક્તિગત] એક તર્કસંગત છે, તપાસ કરનાર છે. તે તર્ક / તાર્કિક
વિચારસરણી દ્વારા ધૂમધારિત ધમ્મનો ઉપદેશ આપે છે, જેમ કે તેમને તપાસ થાય છે
તે પછી.
તેથી તક્કા ‘તર્ક / લોજિકલ વિચારસરણી’ દ્વારા સંતોષકારક રીતે પ્રસ્તુત થાય
તેવું લાગે છે. સંયોજનોમાં, હેતુનો અર્થ ‘ખાતા પર–, ખાતર —-, કારણસર, -
ના પરિણામ રૂપે’ વગેરે હોઈ શકે છે. તેથી આખરે તક્કા-હેતુને લોજિકલ આધારે
આપી શકાય તર્ક ‘.
6. નયા · હેતુ: અનુમાનવાદી તર્ક (બી. બોધી) - અનુમાન (થાન. બી.) - એક્સીઅમ
(સોમા થ.). ફરી એકવાર, કમ્પાઉન્ડ પોતે અન્ય કોઈ સંદર્ભમાં દેખાતું નથી.
ન્યાય ન્યાતી (= નેટી) માંથી આવે છે, જેનો અર્થ છે ‘દોરી જવું, માર્ગદર્શન
કરવું, આચરણ કરવું, લઈ જવું’ (દૂર કરવું) ‘’ અથવા ‘ડ્રો કરવું (કોઈ
નિષ્કર્ષ) સમજવું, લેવું’. ‘નયાṃ નેટી’ અભિવ્યક્તિનો અર્થ છે ‘કોઈ નિષ્કર્ષ
કા drawવો’. નયા · હેતુ સંતોષકારક રીતે ‘અનુમાનના આધારે’ દ્વારા પ્રસ્તુત
થાય તેવું લાગે છે.
7. ākāra iv parivitakka: કારણો પર પ્રતિબિંબ, તર્કસંગત પ્રતિબિંબ (બી.
બોધી) - એનાલોગિસ (થાન. બી.) - વિશિષ્ટ તર્ક (સોમા થ.). Āકરાના અર્થોનું
એકદમ વિશાળ પેનલ છે: ‘રાજ્ય, સ્થિતિ, મિલકત, ગુણવત્તા, લક્ષણ, નિશાની,
દેખાવ, ફોર્મ, રસ્તો, મોડ, રીત, કારણ, જમીન, હિસાબ’. ‘દેખાવ’, સંદર્ભોને
‘કારણો’ કરતાં વધુ યોગ્ય લાગે છે. તે કિસ્સામાં, āકરા· પરિવૃત્તકાનો અર્થ
‘દેખાવ પર પ્રતિબિંબ’ થતો હતો, અને તે બિગ બેંગ થિયરી જેવા સિદ્ધાંતોનો
સંદર્ભ લેતો હતો, જે સ્પષ્ટ બ્રહ્માંડના દેખાતા ઉત્ક્રાંતિના અવલોકનો પર
આધારિત છે.
Ṭṭ. દીશીનિજ્āા kખંતી: વિચારણા કર્યા પછી કોઈ દ્રષ્ટિકોણ સ્વીકારવું (બી.
બોodી) - વિચારણા દ્વારા કરવામાં આવેલ સમજૂતી (થાન. બી.) - જે વિચારણા પર
વિચાર કરવામાં આવ્યો છે તેના તરફનો પક્ષપાત [તદ્દન યોગ્ય લાગતું નથી] (
સોમા થ.). નિજજ્·ા-ખંતી એ ‘નિજ્āાની ખામતી’ અભિવ્યક્તિનું સબસ્ટેંવેશન છે.
તેને સમજવાનો શ્રેષ્ઠ રસ્તો એ છે કે તે કયા સંદર્ભમાં દેખાય છે તે જોવાનું
છે:
એસ.એન. 25.1
આંખ .. મન અસુવિધાજનક, પરિવર્તનશીલ, ફેરફારવાળા છે. (…) જેણે વિવેકબુદ્ધિ
સાથે વિચાર કર્યા પછી સ્વીકાર્યું કે આ ઘટના આ રીતે છે તેને ધમ્મ-અનુયાયી
કહેવામાં આવે છે ..
એસ.એન. 55.24
તથાગત દ્વારા ઘોષિત કરાયેલા ધમ્માઓ સમજદારીના નમૂના સાથે પરીક્ષા પછી તેને
મંજૂરી આપે છે.
તેથી તે સ્પષ્ટ છે કે નિજજ્·ાનખંતી એ બૌદ્ધિક સ્વીકૃતિનો સંદર્ભ આપે છે
જેમાં પા ના કેટલાક મધ્યમ ઉપયોગનો સમાવેશ થાય છે, પરંતુ તે હજી સુધી કોઈ
ચોક્કસ નિષ્કર્ષ પર આવવા માટે પૂરતું નથી. એમ.એન. ૨ 27 પર આપેલા હાથીના
પગલાનાં ઉદાહરણ જુઓ. તેથી, ‘વિચારધારા પછી વિચારણા’ એ દીહિનીજની કક્ષાની
યોગ્ય રજૂઆત લાગે છે.
B. ભાભા રૃપાટā: વક્તાની લાગણી યોગ્યતા (બી. બોodી) - સંભાવના (થાન. બી.) -
બીજાની દેખાવાની ક્ષમતા (સોમા થ.). બી. બોધી અને સોમા થ. ફક્ત આહકથા (જૂની
ભાષ્ય) ને અનુસરો. આહકથાએ વક્તાને ભીખુ હોવાનો ઉલ્લેખ કર્યો છે, પરંતુ તે
કલમાસ (જે જુદા જુદા મૂળના તપસ્વીઓ જોઈ રહ્યા છે) ના સંદર્ભમાં બંધબેસતા
નથી, અને આ અભિવ્યક્તિમાં કોઈ વક્તાનો ઉલ્લેખ નથી. આ શબ્દ ઉદ 70 માં માત્ર
એક જ વાર જોવા મળ્યો છે, એક ખૂબ જ અસ્પષ્ટ શ્લોકમાં (’મોહસમબંધનો લોક,
ભબ્બરસ્પોવા અસંતોતી’) જેમાંથી કોઈ સ્પષ્ટ નિષ્કર્ષ કા difficultવું
મુશ્કેલ છે, આટલું વધુ કે આખાકથા તેને ‘ભાવરપોવા’ કહેવા લાગે છે. .
ભબ્બા એટલે ‘સક્ષમ, સક્ષમ, માટે યોગ્ય, શક્ય’ અને મોટાભાગે પછીના અર્થમાં
વપરાય છે. રૃપિત એટલે ‘દેખાવ, અનુરૂપ, અનુરૂપતા’. બે રેન્ડરિંગ સંદર્ભમાં
બંધબેસતી હોય તેવું લાગે છે: ‘શું શક્ય લાગે છે’, ‘સંભવિત શું લાગે છે’. તે
ઉદાહરણ માટે અનુવાદ માટેના પર્યાપ્ત રેન્ડરીંગને પસંદ કરવા માટે સંદર્ભિત
કરી શકે છે.
થાળીસારો ભીખ્કુ દ્વારા પાલીથી અનુવાદિત.
ઇનસાઇટ Accessક્સેસ, 1 જુલાઈ 2010.
——— ઓઓ ———
ધમ્મની ભેટ તરીકે પ્રકાશિત, નિ: શુલ્ક વિતરણ કરવામાં આવશે.
ઉપયોગની શરતો: તમે આ કાર્યને કોઈપણ માધ્યમમાં ક copyપિ, ફરીથી ફોર્મેટ,
ફરીથી છાપવું, ફરીથી પ્રકાશિત કરી શકો છો અને ફરીથી વહેંચી શકો છો, જો કે:
(1) તમે ફક્ત આવી નકલો, વગેરે મફતમાં ઉપલબ્ધ કરશો; (2) તમે સ્પષ્ટપણે સૂચવો
છો કે આ રચનાના કોઈપણ વ્યુત્પન્નકરણો (અનુવાદો સહિત) આ સ્રોત
દસ્તાવેજમાંથી લેવામાં આવ્યા છે; અને ()) તમે આનો સંપૂર્ણ લખાણ શામેલ કરો
છો
ഒരു അവസരത്തിൽ, ഭഗവൻ കോസലന്മാർക്കിടയിൽ ഒരു വലിയ ഭിക്ഷക്കാരനുമായി പര്യടനം നടത്തി, കേസമുട്ടി എന്ന കലാമസിലെ ഒരു പട്ടണത്തിലെത്തി. അതിനാൽ കേശമുട്ടിയിലെ കലാമസ് കേട്ടു: ‘സാക്യൻ കുടുംബത്തിൽ നിന്ന് പുറപ്പെട്ട, കോക്യാലൻമാർക്കിടയിൽ പര്യടനം നടത്തുന്ന സാക്യരുടെ മകൻ സമാ ഗോതാമ, ഭോക്ഷികളുടെ ഒരു വലിയ സാഗയുമായി കേസമുട്ടിയിലെത്തി. അത്തരത്തിലുള്ള ഒരു നല്ല പ്രശസ്തി പ്രചരിപ്പിച്ച ആദരണീയനായ ഗോതാമൻ: “തീർച്ചയായും, അവൻ ഒരു ഭഗവാനാണ്, ശരിയായതും പൂർണ്ണമായും ഉണർന്നിരിക്കുന്നവനും, വിജയിലും നല്ല പെരുമാറ്റത്തിലും നിപുണനാണ്, നന്നായി അറിയുന്നു, ലോകത്തെ അറിയുന്നു, അതിരുകടന്നവരല്ല മെരുക്കപ്പെടേണ്ട വ്യക്തികളുടെ നേതാവ്, ദേവന്മാരുടെയും മനുഷ്യരുടെയും അദ്ധ്യാപകൻ, ഒരു ബുദ്ധൻ, ഒരു ഭഗവൻ.അദ്ദേഹം ഈ ലോകത്തെ അതിന്റെ ദേവന്മാരുമായും, മറാസുകളുമായും, ബ്രഹ്മങ്ങളുമായും, സമന്മാരുമായും ബ്രാഹ്മണരുമായും, [ഈ] തലമുറയെ ഭരണാധികാരികളോടും ജനങ്ങളോടും വെളിപ്പെടുത്തുന്നു , സ്വയം അനുഭവിച്ചറിഞ്ഞ അദ്ദേഹം, തുടക്കത്തിൽ ഗുണകരവും, നടുക്ക് ഗുണകരവും, അവസാനം പ്രയോജനകരവും, [ശരിയായ] അർത്ഥവും [ശരിയായ] പദസഞ്ചയവും ഉപയോഗിച്ച് ധർമ്മം പഠിപ്പിക്കുന്നു; പൂർണ്ണമായും തികഞ്ഞതും പൂർണ്ണവുമായ ബ്രഹ്മചര്യത്തെ അദ്ദേഹം വെളിപ്പെടുത്തുന്നു. നിർമ്മലമാണ്. അത്തരമൊരു അറഹാന്തിനെ കാണുന്നത് ലാഭകരമായിരിക്കും. ‘
ഒരു അവസരത്തിൽ, ഭഗവൻ കോസലന്മാർക്കിടയിൽ ഒരു വലിയ ഭിക്ഷക്കാരനുമായി പര്യടനം നടത്തി, കേസമുട്ടി എന്ന കലാമസിലെ ഒരു പട്ടണത്തിലെത്തി. അതിനാൽ കേശമുട്ടിയിലെ കലാമസ് കേട്ടു: ‘സാക്യൻ കുടുംബത്തിൽ നിന്ന് പുറപ്പെട്ട, കോക്യാലൻമാർക്കിടയിൽ പര്യടനം നടത്തുന്ന സാക്യരുടെ മകൻ സമാ ഗോതാമ, ഭോക്ഷികളുടെ ഒരു വലിയ സാഗയുമായി കേസമുട്ടിയിലെത്തി. അത്തരത്തിലുള്ള ഒരു നല്ല പ്രശസ്തി പ്രചരിപ്പിച്ച ആദരണീയനായ ഗോതാമൻ: “തീർച്ചയായും, അവൻ ഒരു ഭഗവാനാണ്, ശരിയായതും പൂർണ്ണമായും ഉണർന്നിരിക്കുന്നവനും, വിജയിലും നല്ല പെരുമാറ്റത്തിലും നിപുണനാണ്, നന്നായി അറിയുന്നു, ലോകത്തെ അറിയുന്നു, അതിരുകടന്നവരല്ല മെരുക്കപ്പെടേണ്ട വ്യക്തികളുടെ നേതാവ്, ദേവന്മാരുടെയും മനുഷ്യരുടെയും അദ്ധ്യാപകൻ, ഒരു ബുദ്ധൻ, ഒരു ഭഗവൻ.അദ്ദേഹം ഈ ലോകത്തെ അതിന്റെ ദേവന്മാരുമായും, മറാസുകളുമായും, ബ്രഹ്മങ്ങളുമായും, സമന്മാരുമായും ബ്രാഹ്മണരുമായും, [ഈ] തലമുറയെ ഭരണാധികാരികളോടും ജനങ്ങളോടും വെളിപ്പെടുത്തുന്നു , സ്വയം അനുഭവിച്ചറിഞ്ഞ അദ്ദേഹം, തുടക്കത്തിൽ ഗുണകരവും, നടുക്ക് ഗുണകരവും, അവസാനം പ്രയോജനകരവും, [ശരിയായ] അർത്ഥവും [ശരിയായ] പദസഞ്ചയവും ഉപയോഗിച്ച് ധർമ്മം പഠിപ്പിക്കുന്നു; പൂർണ്ണമായും തികഞ്ഞതും പൂർണ്ണവുമായ ബ്രഹ്മചര്യത്തെ അദ്ദേഹം വെളിപ്പെടുത്തുന്നു. നിർമ്മലമാണ്. അത്തരമൊരു അറഹാന്തിനെ കാണുന്നത് ലാഭകരമായിരിക്കും. ‘
അതിനാൽ കേസമുട്ടിയിലെ കലാമന്മാർ ഭഗവാനെ സമീപിച്ചു; സമീപിച്ചപ്പോൾ അവരിൽ ചിലർ ഭഗവാനെ ബഹുമാനിക്കുകയും ഒരു വശത്ത് ഇരിക്കുകയും ചെയ്തു; അവരിൽ ചിലർ ഭഗവാനുമായി സ friendly ഹാർദ്ദപരമായ ആശംസകൾ കൈമാറി, സ friendly ഹാർദ്ദപരമായ ആശംസകളും സൗഹാർദ്ദപരമായ പ്രസംഗവും നടത്തി ഒരു വശത്ത് ഇരുന്നു; അവരിൽ ചിലർ ഭഗവത്തിന് അഭിവാദ്യം അർപ്പിച്ച് ഒരു വശത്ത് ഇരുന്നു; അവരിൽ ചിലർ തങ്ങളുടെ പേരും വംശവും പ്രഖ്യാപിച്ച് ഒരു വശത്ത് ഇരുന്നു. ഒരു വശത്ത് ഇരുന്നുകൊണ്ട് കേസമുട്ടിയിലെ കലാമന്മാർ ഭഗവാനോട് പറഞ്ഞു:
- കേസാമുട്ടിയിലേക്ക് വരുന്ന ഭന്തേ, സമ, ബ്രാഹ്മണർ എന്നിവരുണ്ട്. അവർ സ്വന്തം ഉപദേശത്തെ പ്രകീർത്തിക്കുകയും പ്രകീർത്തിക്കുകയും ചെയ്യുന്നു, എന്നാൽ അവർ അപമാനിക്കുകയും പുച്ഛിക്കുകയും അവഹേളിക്കുകയും പെരുമാറുകയും മറ്റുള്ളവരുടെ ഉപദേശങ്ങളെ ദുർബലപ്പെടുത്തുകയും ചെയ്യുന്നു. പിന്നെ, ഭന്തേ, മറ്റു ചില സമന്മാരും ബ്രാഹ്മണരും കേസമുട്ടിയിലേക്ക് വരുന്നു. അവരും സ്വന്തം ഉപദേശത്തെ പ്രകീർത്തിക്കുകയും പ്രകീർത്തിക്കുകയും ചെയ്യുന്നു, അവർ മറ്റുള്ളവരുടെ ഉപദേശങ്ങളെ നിന്ദിക്കുകയും നിന്ദിക്കുകയും അവഹേളിക്കുകയും പെരുമാറുകയും ചെയ്യുന്നു. ഇക്കാരണത്താൽ, ഭന്തേ, നമുക്ക് ആശയക്കുഴപ്പവും വിസിക്കിയും ഉണ്ട്: ‘അങ്ങനെയെങ്കിൽ, ഈ ബഹുമാന്യരായ സമന്മാരിലും ബ്രാഹ്മണരിലും ആരാണ് സത്യം പറയുന്നത്, അത് തെറ്റായി സംസാരിക്കുന്നു?’
- തീർച്ചയായും, കാലമാസ്, നിങ്ങൾ ആശയക്കുഴപ്പത്തിലാണ്, തീർച്ചയായും നിങ്ങൾ സംശയിക്കുന്നു. ആശയക്കുഴപ്പമുണ്ടാക്കുന്ന ഒരു കാര്യം കാരണം വിസിക്കിചെ നിങ്ങളിൽ ഉടലെടുത്തു. കലമാസ്, നിങ്ങൾ കേട്ടതുകൊണ്ടോ [ഒരു പാരമ്പര്യത്താൽ], പൊതു സമവായത്തിലൂടെയോ, ഗ്രന്ഥശേഖരത്തിൽ കൈമാറിയതിന്റെയോ അടിസ്ഥാനത്തിലോ പോകരുത്. യുക്തിസഹമായ ന്യായവാദം, അല്ലെങ്കിൽ അനുമാനത്തിന്റെ അടിസ്ഥാനത്തിൽ, പ്രത്യക്ഷപ്പെടലുകളെ പ്രതിഫലിപ്പിക്കൽ, കാഴ്ചപ്പാടുകളെക്കുറിച്ച് ആലോചിച്ചതിന് ശേഷമുള്ള കരാർ, അല്ലെങ്കിൽ സാധ്യതയുള്ളതായി തോന്നുന്നവ, അല്ലെങ്കിൽ [ചിന്ത:] ‘സമാഹ നമ്മുടെ ബഹുമാനപ്പെട്ട അധ്യാപകൻ’. കാലാമസ്, നിങ്ങൾ സ്വയം അറിയുന്നത്: ‘ഈ ധർമ്മങ്ങൾ അകുസലയാണ്, ഈ ധർമ്മങ്ങൾ സഞ്ജജയാണ്, ഈ ധർമ്മങ്ങൾ ജ്ഞാനികളാൽ അപലപിക്കപ്പെടുന്നു, ഈ ധർമ്മങ്ങൾ ഏറ്റെടുക്കുകയും നടപ്പാക്കുകയും ചെയ്യുമ്പോൾ ദോഷത്തിലേക്കും ദുഖയിലേക്കും നയിക്കും’, പിന്നെ കലാമസ്, നിങ്ങൾ അവരെ ഉപേക്ഷിക്കുക.
- നിങ്ങൾ കരുതുന്നത്, കലമാസ്, ഒരു വ്യക്തിക്കുള്ളിൽ ലോബ ഉണ്ടാകുമ്പോൾ, അത് അവന്റെ ക്ഷേമത്തിനോ ദോഷത്തിനോ വേണ്ടി ഉണ്ടാകുന്നുണ്ടോ?
- അവന്റെ ദ്രോഹത്തിന്, ഭാണ്ടെ.
- ഈ അത്യാഗ്രഹിയായ വ്യക്തി, കാലമാസ്, അയാളുടെ സിറ്റയെ മറികടന്ന്, ലോബയെ കീഴടക്കി, ജീവിതത്തെ നശിപ്പിക്കുന്നു, നൽകാത്തവ എടുക്കുന്നു, മറ്റൊരാളുടെ ഭാര്യയുടെ അടുത്തേക്ക് പോകുന്നു, തെറ്റായി സംസാരിക്കുന്നു, മറ്റുള്ളവരെ ഇത് ചെയ്യാൻ പ്രേരിപ്പിക്കുന്നു, ഇത് അദ്ദേഹത്തിന്റെ ദീർഘകാലത്തേക്ക് ഉപദ്രവവും ദുഖയും.
- തീർച്ചയായും, ഭന്തേ.
- കാലമാസ്, ഒരു വ്യക്തിക്കുള്ളിൽ ദോസ ഉണ്ടാകുമ്പോൾ, അത് അവന്റെ ക്ഷേമത്തിനോ ഉപദ്രവത്തിനോ കാരണമാകുമോ?
- അവന്റെ ദ്രോഹത്തിന്, ഭാണ്ടെ.
- ഈ വിദ്വേഷിയായ വ്യക്തി, കാലമാസ്, അയാളുടെ സിറ്റയെ മറികടന്ന്, ദോശയെ കീഴടക്കി, ജീവിതത്തെ നശിപ്പിക്കുന്നു, നൽകാത്തവ എടുക്കുന്നു, മറ്റൊരാളുടെ ഭാര്യയുടെ അടുത്തേക്ക് പോകുന്നു, തെറ്റായി സംസാരിക്കുന്നു, മറ്റുള്ളവരെ ഇത് ചെയ്യാൻ പ്രേരിപ്പിക്കുന്നു, ഇത് അദ്ദേഹത്തിന്റെ ദീർഘകാലത്തേക്ക് ഉപദ്രവവും ദുഖയും.
- തീർച്ചയായും, ഭന്തേ.
- കാലമാസ്, ഒരു വ്യക്തിക്കുള്ളിൽ മോഹ ഉണ്ടാകുമ്പോൾ, അത് അവന്റെ ക്ഷേമത്തിനോ ദോഷത്തിനോ വേണ്ടി ഉണ്ടാകുന്നുണ്ടോ?
- അവന്റെ ദ്രോഹത്തിന്, ഭാണ്ടെ.
- ഈ വഞ്ചിതനായ വ്യക്തി, കാലമാസ്, അയാളുടെ സിറ്റയെ മറികടന്ന്, ദോശയെ കീഴടക്കി, ജീവിതത്തെ നശിപ്പിക്കുന്നു, നൽകാത്തവ എടുക്കുന്നു, മറ്റൊരാളുടെ ഭാര്യയുടെ അടുത്തേക്ക് പോകുന്നു, തെറ്റായി സംസാരിക്കുന്നു, മറ്റുള്ളവരെ ഇത് ചെയ്യാൻ പ്രേരിപ്പിക്കുന്നു, ഇത് അദ്ദേഹത്തിന്റെ ദീർഘകാലത്തേക്ക് ഉപദ്രവവും ദുഖയും.
- തീർച്ചയായും, ഭന്തേ.
- അപ്പോൾ നിങ്ങൾ എന്തു വിചാരിക്കുന്നു, കലമാസ്, ഈ ധർമ്മ കുസല അല്ലെങ്കിൽ അകുസലയാണോ?
- അകുസാല, ഭന്തേ.
- സവജ്ജ അല്ലെങ്കിൽ അനവജ്ജ?
- സവജ്ജ, ഭാണ്ടെ.
- ജ്ഞാനികളാൽ കുറ്റപ്പെടുത്തപ്പെട്ടോ അതോ ജ്ഞാനികൾ അഭിനന്ദിച്ചോ?
- ജ്ഞാനികളാൽ കുറ്റപ്പെടുത്തി, ഭന്തേ.
- ഏറ്റെടുക്കുകയും നടപ്പിലാക്കുകയും ചെയ്താൽ, അവ ദോഷത്തിലേക്കും ദുഖയിലേക്കും നയിക്കുന്നു, ഇല്ലേ? ഈ സാഹചര്യത്തിൽ ഇത് എങ്ങനെയാണ്?
- ഏറ്റെടുക്കുകയും നടപ്പിലാക്കുകയും ചെയ്താൽ അവ ദോഷത്തിലേക്കും ദുഖയിലേക്കും നയിക്കുന്നു. അങ്ങനെ ഈ സാഹചര്യത്തിലാണ്.
- ഇതാണ്, കലമാസ്, ഞാൻ പറഞ്ഞത്: “കലാമേ, നിങ്ങൾ കേട്ടതുകൊണ്ടോ, [ഒരു പാരമ്പര്യത്താൽ], പൊതു സമവായത്തിലൂടെയോ, കൈമാറിയതിലൂടെയോ, പോകരുത്. ഒരു പാഠഗ്രന്ഥത്തിൽ, അല്ലെങ്കിൽ യുക്തിസഹമായ യുക്തിയുടെ അടിസ്ഥാനത്തിലോ, അനുമാനത്തിന്റെ അടിസ്ഥാനത്തിലോ, പ്രത്യക്ഷപ്പെടലുകളെ പ്രതിഫലിപ്പിക്കുന്നതിലൂടെയോ, കാഴ്ചപ്പാടുകളെക്കുറിച്ച് ആലോചിച്ചതിനുശേഷമുള്ള കരാറിലൂടെയോ, സാധ്യമായതായി തോന്നുന്നവയിലൂടെയോ, [ചിന്തയിലൂടെ]: ‘സമാഹ ഞങ്ങളുടെ ബഹുമാനപ്പെട്ട അധ്യാപകനാണ് ‘. കാലാമസ്, നിങ്ങൾ സ്വയം അറിയുന്നത്:’ ഈ ധർമ്മങ്ങൾ അകുസലയാണ്, ഈ ധർമ്മങ്ങൾ സവജ്ജയാണ്, ഈ ധർമ്മങ്ങൾ ജ്ഞാനികളാൽ അപലപിക്കപ്പെടുന്നു, ഈ ധർമ്മങ്ങൾ ഏറ്റെടുക്കുകയും നടപ്പാക്കുകയും ചെയ്യുമ്പോൾ, ദോഷത്തിനും ദുഖയ്ക്കും കാരണമാകുന്നു ‘, കലമാസ്, നിങ്ങൾ അവരെ ഉപേക്ഷിക്കണം. ” ഇപ്രകാരം പറഞ്ഞിട്ടുണ്ട്, ഇത് കണക്കിലെടുത്ത് പറഞ്ഞിട്ടുണ്ട്.
കലമാസ്, നിങ്ങൾ കേട്ടതുകൊണ്ടോ [ഒരു പാരമ്പര്യത്താൽ], പൊതു സമവായത്തിലൂടെയോ, ഗ്രന്ഥശേഖരത്തിൽ കൈമാറിയതിന്റെയോ അടിസ്ഥാനത്തിലോ പോകരുത്. യുക്തിസഹമായ ന്യായവാദം, അല്ലെങ്കിൽ അനുമാനത്തിന്റെ അടിസ്ഥാനത്തിൽ, പ്രത്യക്ഷപ്പെടലുകളെ പ്രതിഫലിപ്പിക്കൽ, കാഴ്ചപ്പാടുകളെക്കുറിച്ച് ആലോചിച്ചതിന് ശേഷമുള്ള കരാർ, അല്ലെങ്കിൽ സാധ്യതയുള്ളതായി തോന്നുന്നവ, അല്ലെങ്കിൽ [ചിന്ത:] ‘സമാഹ നമ്മുടെ ബഹുമാനപ്പെട്ട അധ്യാപകൻ’. കാലാമസ്, നിങ്ങൾ സ്വയം അറിയുന്നത്: ‘ഈ ധർമ്മങ്ങൾ കുസലമാണ്, ഈ ധർമ്മങ്ങൾ അനവജ്ജമാണ്, ഈ ധർമ്മങ്ങൾ ജ്ഞാനികളാൽ അഭിനന്ദിക്കപ്പെടുന്നു, ഈ ധർമ്മങ്ങൾ ഏറ്റെടുക്കുകയും നടപ്പാക്കുകയും ചെയ്യുമ്പോൾ, ക്ഷേമത്തിലേക്കും സുഖത്തിലേക്കും നയിക്കും’, പിന്നെ, കലാമസ്, എത്തി നിങ്ങൾ അവയിൽ വസിക്കണം.
- കാലമാസ്, ഒരു വ്യക്തിക്കുള്ളിൽ ഒരു ലോബ ഉണ്ടാകുമ്പോൾ, അത് അവന്റെ ക്ഷേമത്തിനോ ദോഷത്തിനോ വേണ്ടി ഉണ്ടാകുന്നുണ്ടോ?
- അദ്ദേഹത്തിന്റെ ക്ഷേമത്തിനായി, ഭന്തേ.
- ഈ അത്യാഗ്രഹിയായ വ്യക്തി, കലമാസ്, അയാളുടെ സിറ്റയെ മറികടക്കുന്നില്ല, ലോബയെ കീഴടക്കുന്നില്ല, ജീവിതത്തെ നശിപ്പിക്കുന്നില്ല, നൽകാത്തവ എടുക്കുന്നില്ല, മറ്റൊരാളുടെ ഭാര്യയുടെ അടുത്തേക്ക് പോകുന്നില്ല, തെറ്റായി സംസാരിക്കുന്നില്ല, ആവശ്യപ്പെടുന്നില്ല മറ്റുള്ളവരും ഇത് ചെയ്യുന്നത്, അത് അദ്ദേഹത്തിന്റെ ദീർഘകാല ക്ഷേമത്തിനും സുഖയ്ക്കും വേണ്ടിയാണ്.
- തീർച്ചയായും, ഭന്തേ.
- കാലമാസ്, ഒരു വ്യക്തിക്കുള്ളിൽ ഒരു ദോശ ഉണ്ടാകുമ്പോൾ, അത് അവന്റെ ക്ഷേമത്തിനോ ദോഷത്തിനോ വേണ്ടി ഉണ്ടാകുന്നുണ്ടോ?
- അദ്ദേഹത്തിന്റെ ക്ഷേമത്തിനായി, ഭന്തേ.
- അചഞ്ചലനായ ഈ വ്യക്തി, കലമാസ്, അയാളുടെ സിറ്റയെ മറികടക്കുന്നില്ല, ലോബയെ കീഴടക്കുന്നില്ല, ജീവിതത്തെ നശിപ്പിക്കുന്നില്ല, നൽകാത്തത് എടുക്കുന്നില്ല, മറ്റൊരാളുടെ ഭാര്യയുടെ അടുത്തേക്ക് പോകുന്നില്ല, തെറ്റായി സംസാരിക്കുന്നില്ല, ആവശ്യപ്പെടുന്നില്ല മറ്റുള്ളവരും ഇത് ചെയ്യുന്നത്, അത് അദ്ദേഹത്തിന്റെ ദീർഘകാല ക്ഷേമത്തിനും സുഖയ്ക്കും വേണ്ടിയാണ്.
- തീർച്ചയായും, ഭന്തേ.
- കാലമാസ്, ഒരു വ്യക്തിക്കുള്ളിൽ ഒരു മോഹ ഉണ്ടാകുമ്പോൾ, അത് അവന്റെ ക്ഷേമത്തിനോ ദോഷത്തിനോ വേണ്ടി ഉണ്ടാകുന്നുണ്ടോ?
- അദ്ദേഹത്തിന്റെ ക്ഷേമത്തിനായി, ഭന്തേ.
- ഈ അവഗണിക്കപ്പെടാത്ത വ്യക്തി, കലമാസ്, അയാളുടെ സിറ്റയെ മറികടക്കുന്നില്ല, ലോബയെ കീഴടക്കുന്നില്ല, ജീവിതത്തെ നശിപ്പിക്കുന്നില്ല, നൽകാത്തത് എടുക്കുന്നില്ല, മറ്റൊരാളുടെ ഭാര്യയുടെ അടുത്തേക്ക് പോകുന്നില്ല, തെറ്റായി സംസാരിക്കുന്നില്ല, ആവശ്യപ്പെടുന്നില്ല മറ്റുള്ളവരും ഇത് ചെയ്യുന്നത്, അത് അദ്ദേഹത്തിന്റെ ദീർഘകാല ക്ഷേമത്തിനും സുഖയ്ക്കും വേണ്ടിയാണ്.
- തീർച്ചയായും, ഭന്തേ.
- അപ്പോൾ നിങ്ങൾ എന്തു വിചാരിക്കുന്നു, കലമാസ്, ഈ ധർമ്മ കുസല അല്ലെങ്കിൽ അകുസലയാണോ?
- കുസാല, ഭന്തേ.
- സവജ്ജ അല്ലെങ്കിൽ അനവജ്ജ?
- അനവജ്ജ, ഭാണ്ടെ.
- ജ്ഞാനികളാൽ കുറ്റപ്പെടുത്തപ്പെട്ടോ അതോ ജ്ഞാനികൾ അഭിനന്ദിച്ചോ?
- ജ്ഞാനികൾ അഭിനന്ദിച്ചു, ഭന്തേ.
- ഏറ്റെടുക്കുകയും നടപ്പിലാക്കുകയും ചെയ്താൽ, അവ ദോഷത്തിലേക്കും സുഖയിലേക്കും നയിക്കുന്നു, അല്ലെങ്കിൽ? ഈ സാഹചര്യത്തിൽ ഇത് എങ്ങനെയാണ്?
- ഏറ്റെടുക്കുകയും നടപ്പിലാക്കുകയും ചെയ്താൽ അവ ക്ഷേമത്തിലേക്കും സുഖയിലേക്കും നയിക്കുന്നു. അങ്ങനെ ഈ സാഹചര്യത്തിലാണ്.
- ഇതാണ്, കലമാസ്, ഞാൻ പറഞ്ഞത്: “കലാമേ, നിങ്ങൾ കേട്ടതുകൊണ്ടോ, [ഒരു പാരമ്പര്യത്താൽ], പൊതു സമവായത്തിലൂടെയോ, കൈമാറിയതിലൂടെയോ, പോകരുത്. ഒരു പാഠഗ്രന്ഥത്തിൽ, അല്ലെങ്കിൽ യുക്തിസഹമായ യുക്തിയുടെ അടിസ്ഥാനത്തിലോ, അനുമാനത്തിന്റെ അടിസ്ഥാനത്തിലോ, പ്രത്യക്ഷപ്പെടലുകളെ പ്രതിഫലിപ്പിക്കുന്നതിലൂടെയോ, കാഴ്ചപ്പാടുകളെക്കുറിച്ച് ആലോചിച്ചതിനുശേഷമുള്ള കരാറിലൂടെയോ, സാധ്യമായതായി തോന്നുന്നവയിലൂടെയോ, [ചിന്തയിലൂടെ]: ‘സമാഹ ഞങ്ങളുടെ ബഹുമാനപ്പെട്ട അധ്യാപകനാണ് ‘. കാലാമസ്, നിങ്ങൾ സ്വയം അറിയുന്നത്:’ ഈ ധർമ്മങ്ങൾ കുസലമാണ്, ഈ ധർമ്മങ്ങൾ അനവജ്ജമാണ്, ഈ ധർമ്മങ്ങൾ ജ്ഞാനികളാൽ അഭിനന്ദിക്കപ്പെടുന്നു, ഈ ധർമ്മങ്ങൾ ഏറ്റെടുക്കുകയും നടപ്പാക്കുകയും ചെയ്യുമ്പോൾ, ക്ഷേമത്തിലേക്കും സുഖയിലേക്കും നയിക്കും ‘, കലാമസ്, അവരുടെ അടുത്തെത്തി, നിങ്ങൾ അവയിൽ വസിക്കണം. ” ഇപ്രകാരം പറഞ്ഞിട്ടുണ്ട്, ഇത് കണക്കിലെടുത്ത് പറഞ്ഞിട്ടുണ്ട്.
അത്തരത്തിലുള്ള ഒരു അരിയസാവക, കാലമാസ്, അങ്ങനെ അഭിജ്ജോ ഇല്ലാത്ത, ബൈപാഡ ഇല്ലാത്ത, അഭികാമ്യമല്ലാത്ത, സമ്പജന, (സ്ഥിരമായി) സത, ഒരു ദിശയിൽ മെറ്റാ ഉൾക്കൊള്ളുന്ന ഒരു സിറ്റയുമായി വസിക്കുന്നു, അതുപോലെ രണ്ടാമത്തേതും മൂന്നാമത്തേതും അതുപോലെ നാലാമത്തേതും; അതിനാൽ മുകളിൽ, താഴെ, തിരശ്ചീനമായി, എല്ലായിടത്തും എല്ലാ അർത്ഥത്തിലും, മെറ്റാ, സമൃദ്ധമായ, വിപുലമായ, അതിരുകളില്ലാത്ത, ശത്രുതയില്ലാത്ത, മോശം ഇച്ഛാശക്തിയില്ലാത്ത ഒരു സിറ്റയുമായി അദ്ദേഹം ലോകത്തെ മുഴുവൻ വ്യാപിക്കുന്നു.
അദ്ദേഹം ഒരു ദിശയിൽ കറുവയിൽ മുഴുകിയിരിക്കും, അതുപോലെ രണ്ടാമത്തേതും, മൂന്നാമത്തേതും, നാലാമത്തേതും; അതിനാൽ മുകളിൽ, താഴെ, തിരശ്ചീനമായി, എല്ലായിടത്തും എല്ലാ അർത്ഥത്തിലും, അവൻ കരുവ്, സമൃദ്ധമായ, വിപുലമായ, അതിരുകളില്ലാത്ത, ശത്രുതയില്ലാത്ത, മോശം ഇച്ഛാശക്തിയില്ലാത്ത ഒരു സിറ്റയുമായി ലോകമെമ്പാടും വ്യാപിക്കുന്നു.
അദ്ദേഹം ഒരു ദിശയിൽ മുടിറ്റയിൽ പതിച്ച ഒരു സിറ്റ ഉപയോഗിച്ച് വസിക്കുന്നു, അതുപോലെ രണ്ടാമത്തേതും അതുപോലെ മൂന്നാമത്തേതും നാലാമത്തേതും; അതിനാൽ, മുകളിൽ, താഴെ, തിരശ്ചീനമായി, എല്ലായിടത്തും എല്ലാ അർത്ഥത്തിലും, അവൻ ലോകമെമ്പാടും വ്യാപിച്ചുകിടക്കുന്നു, മുഡിറ്റാൽ സമൃദ്ധമായ, സമൃദ്ധമായ, വിപുലമായ, അതിരുകളില്ലാത്ത, ശത്രുതയില്ലാത്ത, മോശം ഇച്ഛാശക്തിയില്ലാത്ത.
ഒരു ദിശയിൽ ഉപേഖയിൽ മുഴുകിയ അദ്ദേഹം ഒരു ദിശയിൽ വ്യാപിക്കുന്നു, അതുപോലെ രണ്ടാമത്തേതും അതുപോലെ മൂന്നാമത്തേതും അതുപോലെ നാലാമത്തേതും; അതിനാൽ മുകളിൽ, താഴെ, തിരശ്ചീനമായി, എല്ലായിടത്തും എല്ലാ അർത്ഥത്തിലും, ഉപേഖയിൽ മുഴുകിയ, സമൃദ്ധമായ, വിപുലമായ, അതിരുകളില്ലാത്ത, ശത്രുതയില്ലാത്ത, മോശം ഇച്ഛാശക്തിയില്ലാത്ത ഒരു സിറ്റയുമായി അദ്ദേഹം ലോകമെമ്പാടും വ്യാപിക്കുന്നു.
അത്തരമൊരു അരിയസാവക, കലമാസ്, ഇങ്ങനെ അശുദ്ധമായ ഒരു മനസ്സ്, അനിയന്ത്രിതമായ ഒരു മനസ്സ്, അങ്ങനെ അശുദ്ധമായ ഒരു മനസ്സ്, ശുദ്ധമായ ഒരു മനസ്സ്, പ്രതിഭാസങ്ങളുടെ ദൃശ്യമായ ക്രമത്തിൽ നാല് ആത്മവിശ്വാസം നേടി:
‘മറ്റൊരു ലോകമുണ്ടെങ്കിൽ, ശരിയും തെറ്റും ചെയ്ത കമ്മയുടെ ഫലവും ഫലവുമുണ്ട്, പിന്നെ ശരീരം വിഘടിക്കുമ്പോൾ, മരണശേഷം, ഞാൻ ഒരു നല്ല ലക്ഷ്യസ്ഥാനത്ത് വീണ്ടും ഉയിർത്തെഴുന്നേൽക്കും, സന്തോഷത്തിന്റെ അവസ്ഥ’: ഇതാണ് അവൻ നേടിയ ആദ്യ ആത്മവിശ്വാസം.
‘മറ്റൊരു ലോകമില്ലെങ്കിൽ, ശരിയും തെറ്റും ചെയ്ത കമ്മയുടെ ഫലമോ ഫലമോ ഇല്ല, പിന്നെ പ്രതിഭാസങ്ങളുടെ ദൃശ്യമായ ക്രമത്തിൽ ഞാൻ ശത്രുതയില്ലാതെ, ദു will ഖമില്ലാതെ, കുഴപ്പമില്ലാതെ, സന്തോഷത്തോടെ എന്നെത്തന്നെ നോക്കുന്നു’: ഇതാണ് അവൻ നേടിയ രണ്ടാമത്തെ ആത്മവിശ്വാസം.
‘’ പപ്പ അതിന്റെ ചെയ്യുന്നയാൾക്ക് സംഭവിച്ചാൽ, ഞാൻ ഒരു പാപ്പയും ഉദ്ദേശിക്കുന്നില്ല. പപ്പാ കമ്മ ചെയ്യാതിരുന്നാൽ, ദുഖ എന്നെ എങ്ങനെ സ്പർശിക്കും? ‘: ഇത് അദ്ദേഹം നേടിയ മൂന്നാമത്തെ ആത്മവിശ്വാസമാണ്.
‘പാപ്പാ അതിന്റെ പ്രവൃത്തി ചെയ്യുന്നയാൾക്ക് സംഭവിച്ചില്ലെങ്കിൽ, ഞാൻ രണ്ട് കാര്യങ്ങളിലും എന്നെ ശുദ്ധനായി കാണുന്നു’: ഇത് അദ്ദേഹം നേടിയ നാലാമത്തെ ആത്മവിശ്വാസമാണ്.
അത്തരമൊരു അരിയസാവക, കലമാസ്, ഇങ്ങനെ അശുദ്ധമായ ഒരു മനസ്സ്, അനിയന്ത്രിതമായ ഒരു മനസ്സ്, അങ്ങനെ ശൂന്യമല്ലാത്ത ഒരു മനസ്സ്, ശുദ്ധമായ ഒരു മനസ്സ്, പ്രതിഭാസങ്ങളുടെ ദൃശ്യമായ ക്രമത്തിൽ ഈ നാല് വിശ്വാസങ്ങളും നേടിയിട്ടുണ്ട്.
- അങ്ങനെയാണ്, ഭഗവ, അതിനാൽ അത്, സുഗത! അത്തരമൊരു അരിയസാവക, ഭാണ്ടെ, ഇത്രയധികം അശുദ്ധമായ ഒരു മനസ്സ്, അനിയന്ത്രിതമായ ഒരു മനസ്സ്, അങ്ങനെ ശൂന്യമല്ലാത്ത ഒരു മനസ്സ്, ശുദ്ധമായ ഒരു മനസ്സ്, പ്രതിഭാസങ്ങളുടെ ദൃശ്യമായ ക്രമത്തിൽ നാല് ആത്മവിശ്വാസം നേടി:
‘മറ്റൊരു ലോകമുണ്ടെങ്കിൽ, ശരിയും തെറ്റും ചെയ്ത കമ്മയുടെ ഫലവും ഫലവുമുണ്ട്, പിന്നെ ശരീരം വിഘടിക്കുമ്പോൾ, മരണശേഷം, ഞാൻ ഒരു നല്ല ലക്ഷ്യസ്ഥാനത്ത് വീണ്ടും ഉയിർത്തെഴുന്നേൽക്കും, സന്തോഷത്തിന്റെ അവസ്ഥ’: ഇതാണ് അവൻ നേടിയ ആദ്യ ആത്മവിശ്വാസം.
‘മറ്റൊരു ലോകമില്ലെങ്കിൽ, ശരിയും തെറ്റും ചെയ്ത കമ്മയുടെ ഫലമോ ഫലമോ ഇല്ല, പിന്നെ പ്രതിഭാസങ്ങളുടെ ദൃശ്യമായ ക്രമത്തിൽ ഞാൻ ശത്രുതയില്ലാതെ, ദു will ഖമില്ലാതെ, കുഴപ്പമില്ലാതെ, സന്തോഷത്തോടെ എന്നെത്തന്നെ നോക്കുന്നു’: ഇതാണ് അവൻ നേടിയ രണ്ടാമത്തെ ആത്മവിശ്വാസം.
‘’ പപ്പ അതിന്റെ ചെയ്യുന്നയാൾക്ക് സംഭവിച്ചാൽ, ഞാൻ ഒരു പാപ്പയും ഉദ്ദേശിക്കുന്നില്ല. പപ്പാ കമ്മ ചെയ്യാതിരുന്നാൽ, ദുഖ എന്നെ എങ്ങനെ സ്പർശിക്കും? ‘: ഇത് അദ്ദേഹം നേടിയ മൂന്നാമത്തെ ആത്മവിശ്വാസമാണ്.
‘പാപ്പാ അതിന്റെ പ്രവൃത്തി ചെയ്യുന്നയാൾക്ക് സംഭവിച്ചില്ലെങ്കിൽ, ഞാൻ രണ്ട് കാര്യങ്ങളിലും എന്നെ ശുദ്ധനായി കരുതുന്നു’: ഇത് അദ്ദേഹം നേടിയ നാലാമത്തെ ആത്മവിശ്വാസമാണ്.
അത്തരമൊരു ആര്യസവക, ഭാണ്ടെ, ഇത്രയധികം അശുദ്ധമായ ഒരു മനസ്സ്, അനിയന്ത്രിതമായ ഒരു മനസ്സ്, അങ്ങനെ ശൂന്യമല്ലാത്ത ഒരു മനസ്സ്, ശുദ്ധമായ ഒരു മനസ്സ്, പ്രതിഭാസങ്ങളുടെ ദൃശ്യമായ ക്രമത്തിൽ ഈ നാല് ആത്മവിശ്വാസങ്ങൾ നേടിയിട്ടുണ്ട്.
മികച്ചത്, ഭാണ്ടെ, മികച്ചത്, ഭന്തേ! ഭന്തേ, മറിച്ചിട്ടവയെ നിവർന്നുനിൽക്കുകയോ മറഞ്ഞിരിക്കുന്നവ അനാവരണം ചെയ്യുകയോ തെറ്റിദ്ധരിച്ചവന് വഴി കാണിക്കുകയോ ഇരുട്ടിൽ ഒരു എണ്ണ വിളക്ക് പിടിക്കുകയോ ചെയ്താൽ, [ചിന്തിക്കുന്നു:] ‘ കണ്ണുകൾ ദൃശ്യരൂപങ്ങൾ കാണും ‘; അതേപോലെ തന്നെ, ഭഗവൻ പലവിധത്തിൽ ധർമ്മം വെളിപ്പെടുത്തിയിട്ടുണ്ട്. അതിനാൽ, ഭന്തേ, ഞങ്ങൾ ഭഗവത്തിലേക്കും ധർമ്മത്തിലേക്കും ഭിക്ഷുക്കളുടെ സാഹിത്യത്തിലേക്കും അഭയം തേടുന്നു. ഭഗവ, ഭന്തേ, ഇന്നുമുതൽ, ജീവിതത്തിനായി അഭയം തേടി പോയ ഉപാസകളായി ഞങ്ങളെ അംഗീകരിക്കട്ടെ.
1. അനുസ്സവ: [അനു + സാവ] (ലിറ്റ്: കേൾക്കുന്നതും പഠിച്ചതും, കേട്ട / പഠിച്ച കാര്യങ്ങളുമായി പൊരുത്തപ്പെടുന്നതും) - ‘വാമൊഴി പാരമ്പര്യം’ (ബി. ബോധി) - ‘റിപ്പോർട്ടുകൾ’ (താന. ബി. ) - ‘ആവർത്തിച്ചുള്ള ശ്രവണത്തിലൂടെ നേടിയത്’ (സോമ തേറ). ബി. ബോധി ഇതിനെക്കുറിച്ച് എഴുതുന്നു: “ബ്രാഹ്മണരുടെ അഭിപ്രായത്തിൽ, പ്രഥമദൈവത്തിൽ നിന്നാണ് ഉത്ഭവിച്ചതും തുടർന്നുള്ള തലമുറകളിലൂടെ വാമൊഴിയായി കൈമാറ്റം ചെയ്യപ്പെട്ടതുമായ വേദപാരമ്പര്യത്തെ പരാമർശിക്കാൻ പൊതുവെ ആഗ്രഹിക്കുന്നത്.”
MN 68 ലെ ‘റിപ്പോർട്ട്’ എന്ന അർത്ഥത്തിൽ ഈ പദം വ്യക്തമായി ഉപയോഗിച്ചു:
ഇവിടെ, അനുരുദ്ധ എന്ന ഭിക്ഷു കേൾക്കുന്നു: ‘അങ്ങനെ അങ്ങനെ പേരുള്ള ഭിക്ഷു മരിച്ചു; (അന്തിമ) അറിവിലാണ് അദ്ദേഹം സ്ഥാപിക്കപ്പെട്ടതെന്ന് ഭഗവാൻ പ്രഖ്യാപിച്ചു. ‘ ആ ബഹുമാന്യനെ അവൻ തന്നെ കണ്ടു അല്ലെങ്കിൽ റിപ്പോർട്ട് കേട്ടിട്ടുണ്ട്: ‘ആ ബഹുമാനപ്പെട്ട ഒരാളുടെ പുണ്യം അങ്ങനെയായിരുന്നു
എംഎൻ 76 ൽ ഇത്തിഹിതിം · പരമ്പാര, പീനക സാമ്പദ (’പിടിവാശിയോടെ കൈമാറ്റം ചെയ്യപ്പെട്ടവ’, ‘പാഠങ്ങളുടെ ഒരു ശേഖരത്തിൽ കൈമാറിയത്’) എന്നീ പര്യായങ്ങളായി നൽകിയിരിക്കുന്നു, ഇവ രണ്ടും പാരമ്പര്യങ്ങളെ പരാമർശിക്കുന്നു (ഇനിപ്പറയുന്ന കുറിപ്പുകൾ കാണുക).
അതിനാൽ അനുസവ എന്ന പദം ഈ കേസിൽ ‘ലോറെ / പാരമ്പര്യം’ എന്ന അർത്ഥത്തിൽ ഉപയോഗിച്ചതായി തോന്നുന്നു
ഒരു പ്രത്യേക അദ്ധ്യാപകൻ ഒരു കഥ / പാരമ്പര്യമനുസരിച്ച് പോകുന്ന, സത്യത്തിനായി ഒരു കഥ / പാരമ്പര്യം സ്വീകരിക്കുന്ന ഒരാളാണ്. താൻ കേട്ട കാര്യങ്ങളുമായി പൊരുത്തപ്പെടുന്ന ഒരു ധർമ്മം അദ്ദേഹം പഠിപ്പിക്കുന്നു, പിടിവാശിയോടെ കൈമാറ്റം ചെയ്യപ്പെട്ടവയിലൂടെ, ഒരു പാഠഗ്രന്ഥത്തിൽ കൈമാറിയതിലൂടെ.
കലാമ സൂത്തയുടെ പശ്ചാത്തലത്തിൽ, ശ്രോതാക്കൾ പരസ്പര വിരുദ്ധമായ ഉപദേശങ്ങൾ കേൾക്കുന്നുണ്ടെന്ന വസ്തുത കണക്കിലെടുക്കുമ്പോൾ, ആദ്യത്തെ പദപ്രയോഗം അതിനെ നേരിട്ട് പരാമർശിക്കുന്നത് തികച്ചും യുക്തിസഹമാണ്, അതിനാൽ ‘നിങ്ങൾ കേട്ടത്’ തൃപ്തികരമായ റെൻഡറിംഗ് ആണെന്ന് തോന്നുന്നു .
2. paramparā: [para + para] (lit: ‘more-more’, അല്ലെങ്കിൽ ‘another-another’ അതായത് ഒന്നിനു പുറകെ ഒന്നായി) .) - പാരമ്പര്യം (സോമ തി.). ബി. ബോധി ഇതിനെക്കുറിച്ച് എഴുതുന്നു: “‘പാരമ്പര്യം’, പാരമ്പര്യത്തെ പൊതുവായി സൂചിപ്പിക്കുന്നു, പഠിപ്പിക്കലുകളുടെയോ അധ്യാപകരുടെയോ അനിയന്ത്രിതമായ പിന്തുടർച്ച.” എന്നിരുന്നാലും, അത് അത്ര ലളിതമായിരിക്കില്ല.
ഇത് വ്യക്തമായും സ്വയം വിശദീകരിക്കുന്നതല്ല, അർത്ഥത്തിൽ തികച്ചും അയഞ്ഞതായി തോന്നുന്നു, താരതമ്യേന വലിയ സന്ദർഭങ്ങളുടെ ഒരു പാനൽ സ്വീകരിക്കുക. ഒരു ഉദാഹരണമായി, വിനയ പിറ്റകയിലെ പരികയിൽ ബഹാറപരമ്പ്യയെ ഞങ്ങൾ കാണുന്നു, അതിന്റെ അർത്ഥം ‘ഭുജം’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
പല സ്ത്രീകളും ഒരു നിശ്ചിത ഭിക്ഷുവിനെ ചുറ്റിപ്പിടിച്ച് കൈയ്യിൽ കൊണ്ടുപോയി.
പട്ടിമോഖ നിയമങ്ങളിൽ ഒന്നാണ് പരമ്പര ഭോജന സിഖ്പാഡ, ഇത് ‘out ട്ട്-ഓഫ്-ടേൺ / അധിക ഭക്ഷണം’ എന്നതിനെയാണ് സൂചിപ്പിക്കുന്നത്, ഇത് ബി. ബി. സംഗ്രഹിക്കുന്നു: “-ട്ട്-ഓഫ്-ടേൺ ഭക്ഷണം എന്ന പദം രണ്ട് തരത്തിലുള്ള സാഹചര്യങ്ങളെ ഉൾക്കൊള്ളുന്നു: അഞ്ച് പ്രധാന ഭക്ഷണപദാർത്ഥങ്ങൾ അടങ്ങിയ ഭക്ഷണത്തിലേക്ക് ഒരു ഭിക്ഷുവിനെ ക്ഷണിച്ചിട്ടുണ്ട്, എന്നാൽ ഒന്നുകിൽ (1) മറ്റെവിടെയെങ്കിലും പോയി, അഞ്ച് പ്രധാന ഭക്ഷണങ്ങളിൽ ഏതെങ്കിലും അടങ്ങിയ മറ്റൊരു ഭക്ഷണം കഴിക്കുന്നു, അതേ സമയം തന്നെ ആദ്യം ക്ഷണിച്ച ഭക്ഷണം; അല്ലെങ്കിൽ (2) ഭക്ഷണത്തിന് പോകുന്നതിനുമുമ്പ് ഒരു പ്രധാന ഭക്ഷണം കഴിക്കുന്നു. ”
വിനയയിലെ പരിവാരത്തിൽ, ‘കരിയ · പരമ്പർ’ എന്ന വാക്കിന്റെ അർത്ഥം ‘അധ്യാപകരുടെ വംശം’ എന്നാണ്, എന്നാൽ ഇത് താരതമ്യേന വൈകി സാഹിത്യത്തിൽ ഉൾപ്പെട്ടേക്കാം.
എംഎൻ 83 ൽ ‘പരാംപാറു കാറ്റുരസതിരാജാസഹസ്സാനി’ എന്നാൽ ‘തുടർച്ചയായ 84000 രാജാക്കന്മാർ’ എന്നാണ് അർത്ഥമാക്കുന്നത് (ഈ സൂത്ത താരതമ്യേന വൈകി ഉത്ഭവിച്ചതാണെന്ന് തോന്നുന്നുവെങ്കിലും).
വേദ സ്തുതിഗീതങ്ങളെക്കുറിച്ച് MN 95, 99 എന്നിവയിൽ ഇങ്ങനെ പറയുന്നു:
പഴയകാല ബ്രാഹ്മണ ദർശകരിൽ, സ്തുതിഗീതങ്ങളുടെ സ്രഷ്ടാക്കൾ, സ്തുതിഗീതങ്ങൾ രചിച്ചവർ, പുരാതന ഗീതങ്ങൾ, ആലപിച്ച, ആവർത്തിച്ച, ശേഖരിച്ചവ, നിലവിൽ ബ്രാഹ്മണർ ഇപ്പോഴും പാടുന്നു, ഇപ്പോഴും മന്ത്രിക്കുന്നു, പറഞ്ഞത് ആവർത്തിക്കുന്നു, സംസാരിച്ചത് ആവർത്തിക്കുന്നു , അതായത് ..
(..) അന്ധരുടെ ഒരു ഫയൽ പരസ്പരം ബന്ധിപ്പിച്ചിരിക്കുന്നതുപോലെ: ആദ്യത്തേത് കാണുന്നില്ല, മധ്യഭാഗം കാണുന്നില്ല, അവസാനത്തേത് കാണുന്നില്ല.
അന്ധമായ ആവർത്തനത്തിന്റെ വാക്കാലുള്ള പാരമ്പര്യത്തെ പരാമർശിച്ചുകൊണ്ട് ഈ പദം ഇവിടെ വ്യക്തമായി ഉപയോഗിക്കുന്നു. ബി. ബോധിയുടെ മേൽപ്പറഞ്ഞ വാദത്തിനും പരാംപാരെ വ്യാഖ്യാനത്തിനും ഒരു ‘വംശപരമ്പര’യിലൂടെ വരുന്ന ഒരു പഠിപ്പിക്കലിന് വാസ്തവത്തിൽ ചില കാരണങ്ങളുണ്ടെന്ന് ഇത് തെളിയിക്കുന്നു.
ഞങ്ങൾക്കും (എംഎൻ 76 ലെ പോലെ) ഇത്തിഹിതാ പരമ്പറ എന്ന സംയുക്തം കണ്ടെത്തുന്നു, ഇത് സാധാരണയായി അനുസവ, പീനക സാമ്പാദ എന്നിവയുമായി ബന്ധപ്പെട്ടിരിക്കുന്നു (’ഡൊമാറ്റിക്കായി കൈമാറ്റം ചെയ്യപ്പെട്ടവ’, ‘പാഠങ്ങളുടെ ഒരു ശേഖരത്തിൽ കൈമാറിയത്’), ഇവിടെയുള്ള ലളിതമായ പരമ്പ ഈ പദത്തിന്റെ ചുരുക്കമാണെന്ന് തോന്നുന്നു.
ഇത്തിഹിതിഹ (’ഇപ്രകാരം-ഇങ്ങനെ’) എന്ന പുനർനിർമ്മാണം പിടിവാശിയെ (’അങ്ങനെയാണ്!’) സൂചിപ്പിക്കുന്നതായി തോന്നുന്നു, ഇത് ആദ്യകാല എക്സിജെസിസുമായി പൊരുത്തപ്പെടും: ഖുദ്ദക നികയയുടെ (എൻസി 106) സിയാനിഡെസയിൽ, ഒരു വിശദീകരണത്തിൽ ഈ പദത്തിന്റെ എല്ലാ നിബന്ധനകളും ഉദ്ധരിച്ചിരിക്കുന്നു (itikirāya paramparāya മുതലായവ) ’sabbaṃ taṃ itihītiha’ (ഇനിപ്പറയുന്നവ) അത് സ്വയം അനുഭവിക്കാതെ തന്നെ, വ്യക്തിപരമായി നിർണ്ണയിക്കാതെ പഠിപ്പിക്കുക).
അതിനാൽ ആദ്യകാല എക്സെജെസിസ് അനുസരിച്ച്, എംഎൻ 95, 99 എന്നിവയിൽ കാണുന്ന ഉദാഹരണങ്ങൾ മനസ്സിൽ വച്ചാൽ, ഇത്തിഹ · പാരാമ · പാരയ്ക്ക് ‘പിടിവാശിയോടെ കൈമാറ്റം ചെയ്യപ്പെട്ടവ’ എന്നാണ് അർത്ഥമാക്കുന്നത്. റിഡപ്ലിക്കേഷൻ പാരാമരാ ട്രാൻസ്മിഷൻ ആശയത്തെ emphas ന്നിപ്പറയുന്നതായി തോന്നുന്നതിനാൽ, അതിനെ ‘[ഒരു പാരമ്പര്യത്താൽ] കൈമാറ്റം ചെയ്യപ്പെട്ടവ’ എന്ന് റെൻഡർ ചെയ്യുന്നത് നമ്മുടെ കാര്യത്തിൽ അർത്ഥമാക്കുന്നു.
3. iti · kira: [iti + kira] (ലിറ്റ്: ‘ഇപ്രകാരം തീർച്ചയായും / ഒരാൾ പ്രതീക്ഷിക്കും’) - ‘കേൾക്കൽ’ (B. ബോധി) - പാരമ്പര്യം (than. B.) - ശ്രുതി (സോമ Th.). ബി. ബോധി ഇതിനെക്കുറിച്ച് എഴുതുന്നു: ‘’ ഹിയേഴ്സെ “(അല്ലെങ്കിൽ” റിപ്പോർട്ട് “; ഇറ്റിക്കാര) എന്നത് ജനകീയ അഭിപ്രായമോ പൊതുവായ അഭിപ്രായമോ ആണ് ‘, പക്ഷേ ആശയക്കുഴപ്പമുണ്ടാക്കുന്ന വാക്കിന്റെ അക്ഷരത്തെറ്റ് ഞങ്ങൾ ശ്രദ്ധിച്ചേക്കാം. ഈ വാക്ക് മറ്റൊരു സന്ദർഭത്തിലും ദൃശ്യമാകില്ല, അതിനാൽ ഞങ്ങൾക്ക് ഒരു അർത്ഥശാസ്ത്ര വിശകലനവും .ഹങ്ങളും അവശേഷിക്കുന്നു. ‘പൊതുവായ അഭിപ്രായ സമന്വയം’ അർത്ഥവത്താണെന്ന് തോന്നുന്നു.
4. piṭakasampadāna: [piṭaka + sampadāna] - ‘തിരുവെഴുത്തുകളുടെ ഒരു ശേഖരം’ (B. ബോധി) - തിരുവെഴുത്ത് (than. B.) - ‘ഒരു തിരുവെഴുത്തിൽ ഉള്ളത്’ (സോമ Th.). ബി. ബോധി ഇതിനെക്കുറിച്ച് എഴുതുന്നു: “” തിരുവെഴുത്തുകളുടെ ഒരു ശേഖരം “(പിനക-സമ്പാദ) എന്നത് മതഗ്രന്ഥങ്ങളുടെ തെറ്റായ ശേഖരം എന്ന് സൂചിപ്പിക്കുന്നു. ഈ പദം തികച്ചും സ്വയം വിശദീകരിക്കുന്നതാണ്. എന്നിരുന്നാലും, ഈ സംയുക്തത്തിലെ പദങ്ങളുടെ ക്രമം കണക്കിലെടുക്കുമ്പോൾ, the ന്നൽ നൽകുന്നത് അവസാനത്തേതിലേക്കാണ്. അക്കാലത്ത് അറിവ് വാമൊഴിയായി കൈമാറ്റം ചെയ്യപ്പെട്ടു എന്ന വസ്തുത കണക്കിലെടുക്കുമ്പോൾ (അതിനാൽ ‘തിരുവെഴുത്ത്’ തികച്ചും ഉചിതമെന്ന് തോന്നുന്നില്ല), ‘പാഠങ്ങളുടെ ഒരു ശേഖരത്തിൽ കൈമാറിയത്’ എന്ന വിവർത്തനം കൂടുതൽ തൃപ്തികരമാണെന്ന് തോന്നുന്നു.
5. തക്ക · ഹെട്ടു: ലോജിക്കൽ യുക്തി (ബി. ബോധി) - ലോജിക്കൽ ject ഹം (ബി. സംയുക്തം തന്നെ മറ്റൊരു സന്ദർഭത്തിലും ദൃശ്യമാകില്ല, അതിനാൽ നമുക്ക് വീണ്ടും ഒരു സെമാന്റിക് വിശകലനം ശേഷിക്കുന്നു. തക്ക എന്നാൽ ‘ചിന്ത, പ്രതിഫലനം, യുക്തി, യുക്തി അല്ലെങ്കിൽ വെണ്ണ-പാൽ’ എന്നാണ്. ഡിഎൻ 1, എംഎൻ 76 എന്നിവയിൽ തക്ക, അതുവഴി തക്ക എന്നീ പദങ്ങൾ ഇനിപ്പറയുന്ന രീതിയിൽ വിശദീകരിച്ചിരിക്കുന്നു:
ഒരു നിശ്ചിത [വ്യക്തി] ഒരു യുക്തിവാദി, ഒരു അന്വേഷകൻ. യുക്തിസഹമായ / യുക്തിസഹമായ ചിന്താഗതിയിലൂടെ അടിച്ചമർത്തപ്പെട്ട ഒരു ധർമ്മത്തെ അദ്ദേഹം പഠിപ്പിക്കുന്നു.
അതിനാൽ തക്കയെ ‘യുക്തി / യുക്തിപരമായ ചിന്ത’ തൃപ്തികരമായി റെൻഡർ ചെയ്യുന്നതായി തോന്നുന്നു. സംയുക്തങ്ങളിൽ, ഹേതു എന്നതിന്റെ അർത്ഥം ‘കാരണം —- നിമിത്തം–, കാരണം —- അതിന്റെ അനന്തരഫലമായി–’ മുതലായവ. അതിനാൽ ഒടുവിൽ തക്ക · ഹെറ്റുവിനെ യുക്തിസഹമായി അടിസ്ഥാനമാക്കി റെൻഡർ ചെയ്യാനാകും. ന്യായവാദം ‘.
6. നയാ · ഹെട്ടു: അനുമാന യുക്തി (ബി. ബോധി) - അനുമാനം (ബി. ബി.) - പ്രപഞ്ചം (സോമ തി.). വീണ്ടും, സംയുക്തം മറ്റൊരു സന്ദർഭത്തിലും ദൃശ്യമാകില്ല. നയാ (= നെതി) എന്നതിൽ നിന്നാണ് നായ വരുന്നത്, അതായത് ‘നയിക്കുക, നയിക്കുക, നടത്തുക, എടുക്കുക, കൊണ്ടുപോകുക (അകറ്റുക)’ അല്ലെങ്കിൽ ‘വരയ്ക്കുക (ഒരു നിഗമനം), മനസിലാക്കാൻ, എടുക്കുക’. ‘നയാ നെതി’ എന്ന പ്രയോഗത്തിന്റെ അർത്ഥം ‘ഒരു നിഗമനത്തിലെത്തുക’ എന്നാണ്. നയാ he ഹെറ്റുവിനെ ‘അനുമാനത്തിന്റെ അടിസ്ഥാനത്തിൽ’ തൃപ്തികരമായി റെൻഡർ ചെയ്തതായി തോന്നുന്നു.
7. ākāra · parivitakka: കാരണങ്ങളെക്കുറിച്ചുള്ള പ്രതിഫലനം, യുക്തിസഹമായ പ്രതിഫലനം (B. ബോധി) - സമാനതകൾ (than. B.) - വ്യക്തമായ ന്യായവാദം (സോമ Th.). ‘സംസ്ഥാനം, അവസ്ഥ, സ്വത്ത്, ഗുണമേന്മ, ആട്രിബ്യൂട്ട്, ചിഹ്നം, രൂപം, രൂപം, വഴി, മോഡ്, രീതി, രീതി, കാരണം, നിലം, അക്ക’ ണ്ട് ‘എന്ന അർത്ഥത്തിൽ ഒരു വലിയ പാനൽ ഉണ്ട്. ‘രൂപഭാവം’ ‘കാരണങ്ങളേക്കാൾ’ സന്ദർഭത്തിന് യോജിച്ചതായി തോന്നുന്നു. അങ്ങനെയാണെങ്കിൽ, ആകരപരിവക്ക എന്നതിന്റെ അർത്ഥം ‘പ്രത്യക്ഷപ്പെടലുകളുടെ പ്രതിഫലനം’ എന്നാണ്, കൂടാതെ മഹാവിസ്ഫോടന സിദ്ധാന്തം പോലുള്ള സിദ്ധാന്തങ്ങളെയാണ് ഇത് സൂചിപ്പിക്കുന്നത്, ഇത് പ്രത്യക്ഷമായ പ്രപഞ്ചത്തിന്റെ പരിണാമത്തിന്റെ നിരീക്ഷണങ്ങളെ അടിസ്ഥാനമാക്കിയുള്ളതാണ്.
. സോമ തി.). ‘നിജ്ജാന ഖമാതി’ എന്ന പദപ്രയോഗത്തിന്റെ തെളിവാണ് നിജ്ജാനഖാന്തി. ഇത് മനസ്സിലാക്കാനുള്ള ഏറ്റവും നല്ല മാർഗം മറ്റെവിടെയാണ് ദൃശ്യമാകുന്നതെന്ന് കാണുക എന്നതാണ്:
SN 25.1
കണ്ണ് .. മനസ്സ് അസ്ഥിരമാണ്, മാറ്റാവുന്നതും മാറ്റാവുന്നതുമാണ്. (…) വിവേചനാധികാരത്തെക്കുറിച്ച് ആലോചിച്ച ശേഷം, ഈ പ്രതിഭാസങ്ങൾ ഈ വഴിയാണെന്ന് അംഗീകരിച്ച ഒരാളെ ധർമ്മ അനുയായി എന്ന് വിളിക്കുന്നു ..
എസ്എൻ 55.24
തതഗത പ്രഖ്യാപിച്ച ധർമ്മങ്ങൾ ഒരു വിവേചനാധികാരത്തോടെ പരിശോധനയ്ക്ക് ശേഷം അദ്ദേഹം അംഗീകരിക്കുന്നു.
അതിനാൽ നിജ്നകാന്തി എന്നത് ബ ദ്ധിക സ്വീകാര്യതയെയാണ് സൂചിപ്പിക്കുന്നത്, അത് പേയുടെ ചില മിതമായ പ്രയോഗങ്ങൾ ഉൾക്കൊള്ളുന്നു, പക്ഷേ ഇത് ഒരു കൃത്യമായ നിഗമനത്തിലെത്താൻ പര്യാപ്തമല്ല. എംഎൻ 27 ൽ നൽകിയ ആനയുടെ കാൽപാടുകളുടെ ഉദാഹരണം കാണുക.
9. ഭബ്ബരാപത: ഒരു പ്രഭാഷകന്റെ കഴിവ് (ബി. ബോധി) - പ്രോബബിലിറ്റി (ബി. ബി.) - മറ്റൊരാളുടെ തോന്നൽ കഴിവ് (സോമ തി.). ബി. ബോധി, സോമ ടി. Akhakathā (പഴയ വ്യാഖ്യാനം) പിന്തുടരുക. അഹകഥ, ഒരു പ്രഭാഷകനെ ഒരു ഭിക്ഷു എന്ന് പരാമർശിക്കുന്നു, പക്ഷേ അത് കാലമാസിന്റെ (വ്യത്യസ്ത വംശജരുടെ സന്ന്യാസിമാരെ കണ്ടുകൊണ്ടിരിക്കുന്ന) സന്ദർഭത്തിന് യോജിക്കുന്നില്ല, മാത്രമല്ല ഈ പദപ്രയോഗത്തിൽ ഒരു പ്രഭാഷകനെക്കുറിച്ചും പരാമർശമില്ല. വളരെ വ്യക്തമായ ഒരു വാക്യത്തിൽ (’മൊഹസംബന്ധനോ ലോക്കോ, ഭബ്ബരപൊവ ഡിസതി’) ഈ പദം ഉഡ് 70 ൽ ഒരുതവണ മാത്രമേ പ്രത്യക്ഷപ്പെടുകയുള്ളൂ, അതിൽ നിന്ന് വ്യക്തമായ ഒരു നിഗമനത്തിലെത്താൻ പ്രയാസമാണ്, മാത്രമല്ല, അഹാകത്ത് അതിനെ ‘ഭാവരപൊവ’ എന്ന് എടുക്കുന്നതായി തോന്നുന്നു. .
ഭബ്ബ എന്നാൽ ‘കഴിവുള്ള, കഴിവുള്ള, യോജിക്കുന്ന, സാധ്യമായ’ എന്നാണ് അർത്ഥമാക്കുന്നത്, ഇത് കൂടുതലും രണ്ടാമത്തെ അർത്ഥത്തിലാണ് ഉപയോഗിക്കുന്നത്. രാപത എന്നാൽ ‘രൂപം, അനുരൂപത, അനുരൂപത’ എന്നാണ്. രണ്ട് റെൻഡറിംഗുകൾ സന്ദർഭത്തിന് യോജിക്കുന്നതായി തോന്നുന്നു: ‘സാധ്യമെന്ന് തോന്നുന്നത്’, ‘സാധ്യതയുള്ളതായി തോന്നുന്നത്’. ഒരു വിവർത്തനത്തിനായി ഏറ്റവും മതിയായ റെൻഡറിംഗ് തിരഞ്ഞെടുക്കുന്നതിന് ഇത് ഉദാഹരണമായി പരാമർശിക്കാം.
പാലിയിൽ നിന്ന് തനിസ്സാരോ ഭിക്ഷു വിവർത്തനം ചെയ്തു.
ഇൻസൈറ്റിലേക്കുള്ള ആക്സസ്, 1 ജൂലൈ 2010.
——— oOo ———
സ of ജന്യമായി വിതരണം ചെയ്യുന്നതിനായി ധർമ്മത്തിന്റെ സമ്മാനമായി പ്രസിദ്ധീകരിച്ചു.
ഉപയോഗനിബന്ധനകൾ: ഇനിപ്പറയുന്നവ നൽകിയിട്ടുള്ള ഏത് മാധ്യമത്തിലും നിങ്ങൾക്ക് ഈ കൃതി പകർത്താനും വീണ്ടും ഫോർമാറ്റ് ചെയ്യാനും വീണ്ടും പ്രസിദ്ധീകരിക്കാനും പുനർവിതരണം ചെയ്യാനും കഴിയും: (1) അത്തരം പകർപ്പുകൾ മാത്രമേ നിങ്ങൾ സ free ജന്യമായി ലഭ്യമാക്കൂ; (2) ഈ സൃഷ്ടിയുടെ ഏതെങ്കിലും ഡെറിവേറ്റീവുകൾ (വിവർത്തനങ്ങൾ ഉൾപ്പെടെ) ഈ ഉറവിട പ്രമാണത്തിൽ നിന്ന് ഉരുത്തിരിഞ്ഞതാണെന്ന് നിങ്ങൾ വ്യക്തമായി സൂചിപ്പിക്കുന്നു; (3) ഇതിന്റെ പൂർണരൂപം നിങ്ങൾ ഉൾപ്പെടുത്തുക
On one occasion, the Bhagavā, traveling on tour among the Kosalans with a large saṅgha of bhikkhus, arrived at a town of the Kālāmas named Kesamutti. So the Kālāmas of Kesamutti heard: ‘The samaṇa Gotama, bho, the son of the Sakyas who has gone forth from the Sakyan family, traveling on tour among the Kosalans with a large saṅgha of bhikkhus, has reached Kesamutti. And it is that venerable Gotama, about whom such a good reputation has spread: “surely, he is a Bhagavā, an arahant, rightly and fully awakened, accomplished in vijjā and [good] conduct, faring well, knowing the world, the unsurpassed leader of persons to be tamed, teacher of devas and humans, a Buddha, a Bhagavā. He makes known this world with its devas, with its Māras, with its Brahmas, with the samaṇas and brahmins, [this] generation with rulers and peoples, having experienced himself abhiññā. He teaches the Dhamma which is advantageous in the beginning, advantageous in the middle, advantageous in the end, with the [right] meaning and with the [right] phrasing; he reveals the brahmacariya which is completely perfect and pure.” And seeing such an arahant would be profitable.’
So the Kālāmas of Kesamutti approached the Bhagavā; having approached, some of them paid respect to the Bhagavā and sat down to one side; some of them exchanged friendly greetings with the Bhagavā and, having exchanged friendly greetings and a cordial talk, sat down to one side; some of them raised their joined hands in salutation to the Bhagavā and sat down to one side; some of them announced their name and clan and sat down to one side. Sitting to one side, the Kālāmas of Kesamutti said to the Bhagavā:
– There are, bhante, samaṇas and brahmans who come to Kesamutti. They expound and extol their own doctrine, but they disparage, despise, treat with contempt and debunk the doctrines of others. Then, bhante, some other samaṇas and brahmans come to Kesamutti. They too expound and extol their own doctrine, and they disparage, despise, treat with contempt and debunk the doctrines of others. On account of that, bhante, there is for us perplexity and vicikicchā: ‘Which then, of these venerable samaṇas and brahmans say the truth, and which speak falsely?’
– Of course, Kālāmas, you are perplexed, of course you are doubting. Vicikicchā has arisen in you on account of a perplexing matter. Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon them.
– What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
– And this greedy person, Kālāmas, his citta being overcome, overpowered by lobha, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
– And this aversive person, Kālāmas, his citta being overcome, overpowered by dosa, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
– And this deluded person, Kālāmas, his citta being overcome, overpowered by dosa, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
– Indeed, bhante.
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Akusala, bhante.
– Sāvajja or anavajja?
– Sāvajja, bhante.
– Censured by the wise or commended by the wise?
– Censured by the wise, bhante.
– If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?
– If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.
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Translation results
क्लासिकल मराठी मध्ये क्लासिक सुत्त जप करीत - क्लासिकल रेस्टरी
एकदा, भिक्खूंचा मोठा सगा घेऊन कोसाळांमधील दौ tour्यावर भागवणारे केसमुट्टी नावाच्या कलामास गावात दाखल झाले. म्हणून केसामुट्टीच्या कलावंतांनी ऐकले: ‘समख्या गोतामा, भो, जो शाक्य कुटुंबातील सखीचा मुलगा आहे, भिक्खूसच्या मोठ्या संग्रहासह कोसलानांसह सहलीला गेला होता, तो केसमुट्टीला पोहोचला. आणि तेच पूजनीय गोतामा, ज्यांच्याविषयी इतकी चांगली प्रतिष्ठा पसरली आहे: “खरंच, तो एक भगव, एक अरहंत, योग्य आणि पूर्ण जागृत, विज्जा आणि [चांगल्या] आचरणात परिपूर्ण आहे, उत्कटतेने, जगाला ओळखत आहे, नाईलाज वडील आणि मानवांचा शिक्षक, बुद्ध, एक भगव, या जगातील लोकांना देव, मारास, ब्राह्मण, समरस आणि ब्राह्मण, [या] पिढीला राज्यकर्ते व लोकांद्वारे परिचित करते. तो स्वत: ला अभ्य अनुभवत आहे. तो धम्म शिकवतो जो सुरुवातीस फायदेशीर, मध्यभागी फायदेशीर, शेवटी फायदेशीर, [उजव्या] अर्थाने आणि [उजव्या] वाक्यांसह; तो संपूर्णपणे परिपूर्ण आणि ब्रह्मचारी प्रकट करतो. शुद्ध. ” आणि असा अरहंत पाहणे फायद्याचे ठरेल. ‘
कैसे हुई थी गौतम बुद्ध की मृत्यु, सच जानकार हो जायेंगे हैरान | Gautam Buddha Life Story | Spiritual
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एकदा, भिक्खूंचा मोठा सगा घेऊन कोसाळांमधील दौ tour्यावर भागवणारे केसमुट्टी नावाच्या कलामास गावात दाखल झाले. म्हणून केसामुट्टीच्या कलावंतांनी ऐकले: ‘समख्या गोतामा, भो, जो शाक्य कुटुंबातील सखीचा मुलगा आहे, भिक्खूसच्या मोठ्या संग्रहासह कोसलानांसह सहलीला गेला होता, तो केसमुट्टीला पोहोचला. आणि तेच पूजनीय गोतामा, ज्यांच्याविषयी इतकी चांगली प्रतिष्ठा पसरली आहे: “खरंच, तो एक भगव, एक अरहंत, योग्य आणि पूर्ण जागृत, विज्जा आणि [चांगल्या] आचरणात परिपूर्ण आहे, उत्कटतेने, जगाला ओळखत आहे, नाईलाज वडील आणि मानवांचा शिक्षक, बुद्ध, एक भगव, या जगातील लोकांना देव, मारास, ब्राह्मण, समरस आणि ब्राह्मण, [या] पिढीला राज्यकर्ते व लोकांद्वारे परिचित करते. तो स्वत: ला अभ्य अनुभवत आहे. तो धम्म शिकवतो जो सुरुवातीस फायदेशीर, मध्यभागी फायदेशीर, शेवटी फायदेशीर, [उजव्या] अर्थाने आणि [उजव्या] वाक्यांसह; तो संपूर्णपणे परिपूर्ण आणि ब्रह्मचारी प्रकट करतो. शुद्ध. ” आणि असा अरहंत पाहणे फायद्याचे ठरेल. ‘
म्हणून केसमुट्टीचे कलमास भगवजवळ गेले; जवळ आल्यावर त्यांच्यातील काहींनी भगव्यांचा आदर केला व एका बाजूला बसलो; त्यापैकी काहींनी भगव्यांशी मैत्रीपूर्ण अभिवादन केले आणि मैत्रीपूर्ण अभिवादन आणि मैत्रीपूर्ण भाषण केले आणि ते एका बाजूला बसले; त्यांच्यातील काहींनी भागवांच्या अभिवादनासाठी हात जोडले आणि एका बाजूला बसले; त्यांच्यातील काहींनी आपले नाव व कुळ घोषित केले आणि एका बाजूला बसले. एका बाजूला बसून, केसमुट्टीचे कलमास भगव्याला म्हणाले:
- केशमुट्टीला येणारे, भंते, समास आणि ब्राह्मण आहेत. ते त्यांच्या स्वत: च्या सिद्धांताचे स्पष्टीकरण आणि स्तुती करतात, परंतु ते तिरस्कार करतात, तिरस्कार करतात, तुच्छतेने वागतात आणि इतरांच्या शिकवणांना नाकारतात. मग, भंते, काही इतर समास आणि ब्राह्मण केसमुट्टीला येतात. तेसुद्धा स्वतःच्या शिकवणीचे स्पष्टीकरण करतात आणि स्तुती करतात आणि ते इतरांच्या शिकवणीचा तिरस्कार करतात, तिरस्कार करतात, तुच्छतेने वागतात. त्या कारणास्तव, भंते, आपल्यासाठी पेचप्रसंग आणि विकिक्ची आहेः ‘मग या पूजनीय समात्या आणि ब्राह्मणांपैकी कोण सत्य म्हणते आणि खोटे बोलते?’
- अर्थात, कॅलमास, तुम्ही गोंधळून गेला आहात, अर्थातच तुम्ही शंका घेत आहात. गोंधळात टाकणार्या प्रकरणामुळे तुमच्यामध्ये विकिकिचे निर्माण झाले आहे. कृष्णांनो, जाऊ नका, तुम्ही जे ऐकले त्याद्वारे, [जे परंपराद्वारे] प्रसारित केले गेले आहे, किंवा सामान्य सहमतीने किंवा ग्रंथांच्या संग्रहामध्ये जे लिहिले गेले आहे त्याद्वारे नाही तार्किक तर्क, अनुमान च्या आधारे, ना दिसण्यावर प्रतिबिंबित करून, किंवा विचारांच्या विचारांनंतर झालेल्या कराराने, किंवा संभाव्य वाटणार्या गोष्टीद्वारे किंवा [विचार:] ‘समाना हा आपला आदरणीय शिक्षक आहे’. जेव्हा जेव्हा कृष्ण, तुम्ही स्वत: ला जाणता: ‘हे धम्म एकुसाल आहेत, हे धम्म सज्जा आहेत, हे धम्म ज्ञानी लोकांवर लादलेले आहेत, जेव्हा हे धम्म घेतले जातात आणि हानी पोहचवतात’, तेव्हा कृष्ण, तुम्ही केले पाहिजे त्यांना सोडून द्या.
- तुम्हाला काय वाटते, कॅलमास, जेव्हा लोभा एखाद्या व्यक्तीमध्ये उद्भवतात, तेव्हा ते त्याच्या कल्याणासाठी उद्भवते किंवा त्याच्या हानीसाठी?
- त्याच्या हानीसाठी, भंते.
- आणि हा लोभी व्यक्ती, कलमास, त्याचा चिथावर विजय मिळवतो, लोभाने पराभूत होतो, जीवनाचा नाश करतो, जे दिले नाही ते घेतो, दुसर्याच्या बायकोकडे जातो, खोटे बोलतो, आणि इतरांनाही असे करण्यास प्रवृत्त करतो, जो त्याच्या दीर्घ काळासाठी आहे हानी आणि दुखा.
- खरंच, भंते.
- आपले मत काय आहे, कॅलमस, जेव्हा एखाद्या व्यक्तीमध्ये डोसा उद्भवतो, तेव्हा तो त्याच्या कल्याणासाठी किंवा त्याच्या हानीसाठी उद्भवतो?
- त्याच्या हानीसाठी, भंते.
- आणि हा प्रतिकूल व्यक्ती, कलमास, त्याचा चिथावर विजय मिळवित, डोसावर मात करत, जीवनाचा नाश करतो, जे दिलेले नाही ते घेते, दुसर्याच्या बायकोकडे जाते, खोटे बोलते आणि इतरांनाही असे करण्यास प्रवृत्त करते, जे त्याच्या दीर्घ काळासाठी आहे हानी आणि दुखा.
- खरंच, भंते.
- तुम्हाला काय वाटते, कृष्ण, जेव्हा एखाद्या व्यक्तीमध्ये मोहाचा उदय होतो, तेव्हा तो त्याच्या कल्याणासाठी किंवा त्याच्या हानीसाठी उद्भवतो?
- त्याच्या हानीसाठी, भंते.
- आणि हा भ्रामक माणूस, कलमास, त्याचा चित्ता जिंकला, डोसाच्या आधारे शक्ती प्राप्त करतो, जीवनाचा नाश करतो, जे दिले जात नाही ते घेतो, दुसर्याच्या बायकोकडे जातो, खोटे बोलतो, आणि इतरांनाही असे करण्यास प्रवृत्त करतो जो त्याच्या दीर्घ काळासाठी आहे हानी आणि दुखा.
- खरंच, भंते.
- तर काय वाटते, कृमा, हे धम्मस कुसला किंवा आकसाल आहेत?
- अकूसला, भंते.
- सज्जा किंवा अनावजा?
- सज्जा, भंते.
- शहाण्यांनी सेन्सॉर केले की शहाण्यांचे कौतुक केले जाते?
- ज्ञानी, भंते यांनी सेन्सॉर केले.
- हाती घेतल्यास आणि अंमलात आणल्यास ते नुकसान आणि दुखाला कारणीभूत ठरतात की नाही? या प्रकरणात हे कसे आहे?
- हाती घेतल्यास आणि अंमलात आणल्यास ते हानी पोहोचवतात व दुखावतात. अशा प्रकारे हे या प्रकरणात आहे.
- हे, कलामस, जे मी म्हणालो ते असे: “कृष्ण, तू जे ऐकले आहेस त्याद्वारे जाऊ नकोस, [परंपरेद्वारे] जे संचारले गेले आहे त्याद्वारे किंवा सर्वसाधारण सहमतीने किंवा ज्याच्या स्वाधीन केले गेले त्यानुसार जाऊ नकोस ग्रंथांच्या संग्रहात, तार्किक युक्तिवादाच्या आधारे किंवा अनुमानांच्या आधारे किंवा उपस्थित प्रतिबिंबित करून, किंवा विचारांच्या विचारांनंतर झालेल्या कराराद्वारे किंवा संभाव्यतेनुसार किंवा [विचारांद्वारे] समास आमचे पूज्य शिक्षक आहेत. ‘जेव्हा जेव्हा कृष्ण, तुम्ही स्वत: ला जाणता:’ हे धम्म एकुसाल आहेत, हे धम्म सज्जा आहेत, हे धम्म ज्ञानी लोकांवर लादले जातात, जेव्हा हे धम्म घेतले जातात आणि हानी पोहचवतात. ‘ मग, कलामास, तुम्ही त्यांना सोडून द्या. ” अशाप्रकारे असे सांगितले गेले आहे, याचा विचार करून असे म्हटले आहे.
कृष्णांनो, जाऊ नका, तुम्ही जे ऐकले त्याद्वारे, [जे परंपराद्वारे] प्रसारित केले गेले आहे, किंवा सामान्य सहमतीने किंवा ग्रंथांच्या संग्रहामध्ये जे लिहिले गेले आहे त्याद्वारे नाही तार्किक तर्क, अनुमान च्या आधारे, ना दिसण्यावर प्रतिबिंबित करून, किंवा विचारांच्या विचारांनंतर झालेल्या कराराने, किंवा संभाव्य वाटणार्या गोष्टीद्वारे किंवा [विचार:] ‘समाना हा आपला आदरणीय शिक्षक आहे’. जेव्हा जेव्हा कृष्ण, आपण स्वत: ला जाणता: ‘हे धम्म कुसाळ आहेत, हे धम्म अनवज्ज्ञ आहेत, हे धम्म ज्ञानी लोकांकडून स्तुती करतात, जेव्हा हे धम्म घेतले जातात आणि कल्याण केले जातात,’ असे म्हणतात, तेव्हा कृष्ण पोहोचले. त्यांना, तुम्ही त्यांच्यात राहायला हवे.
- तुम्हाला काय वाटते, कलाम, जेव्हा एखादा लोभा एखाद्या व्यक्तीमध्ये उद्भवला, तेव्हा तो त्याच्या कल्याणासाठी किंवा त्याच्या हानीसाठी उद्भवतो?
- त्याच्या कल्याणासाठी, भंते.
- आणि हा अधार्मिक व्यक्ती, कलमास, त्याचा चिट्ठा मात करत नाही, लोभाने जास्त शक्ती मिळवित नाही, जीवनाचा नाश करीत नाही, जे दिलेले नाही, ते घेत नाही, दुसर्याच्या बायकोकडे जात नाही, खोटे बोलत नाही, आणि तातडीने विचारत नाही इतरांनी तेच करावे, जे त्याच्या दीर्घकालीन कल्याण आणि सुखसाठी आहे.
- खरंच, भंते.
- तुम्हाला काय वाटते, कलामस जेव्हा एखाद्या व्यक्तीमध्ये डोसा उभा राहतो, तेव्हा तो त्याच्या कल्याणासाठी किंवा त्याच्या हानीसाठी उद्भवतो?
- त्याच्या कल्याणासाठी, भंते.
- आणि हा अघटित मनुष्य, कलमास, त्याचा चिट्ठा मात करत नाही, लोभाने जास्त शक्ती मिळवित नाही, जीवनाचा नाश करीत नाही, जे दिलेले नाही, ते घेत नाही, दुसर्याच्या बायकोकडे जात नाही, खोटे बोलत नाही आणि सूचना देत नाही इतरांनी तेच करावे, जे त्याच्या दीर्घकालीन कल्याण आणि सुखसाठी आहे.
- खरंच, भंते.
- तुम्हाला काय वाटते, कलामस, जेव्हा एखाद्या व्यक्तीमध्ये मोहाचा उदय होतो, तेव्हा तो त्याच्या कल्याणासाठी किंवा हानीसाठी उद्भवतो?
- त्याच्या कल्याणासाठी, भंते.
- आणि हा निर्लज्ज व्यक्ती, कलमास, त्याचा चिट्ठा मात करत नाही, लोभाने जास्त शक्ती मिळवित नाही, जीवनाचा नाश करीत नाही, जे दिले नाही ते घेत नाही, दुसर्याच्या बायकोकडे जात नाही, खोटे बोलत नाही, आणि तातडीने विचारत नाही इतरांनी तेच करावे, जे त्याच्या दीर्घकालीन कल्याण आणि सुखसाठी आहे.
- खरंच, भंते.
- तर काय वाटते, कृमा, हे धम्मस कुसला किंवा आकसाल आहेत?
- कुसला, भंते.
- सज्जा किंवा अनावजा?
- अनवज्जा, भंते.
- शहाण्यांनी सेन्सॉर केले की शहाण्यांचे कौतुक केले जाते?
- शहाण्यांचे कौतुक, भंते.
- हाती घेतल्यास आणि अंमलात आणल्यास ते हानी पोहोचवतात आणि सुख, किंवा नाही? या प्रकरणात हे कसे आहे?
- हाती घेतल्यास आणि अंमलात आणल्यास, ते कल्याण आणि सुख देतात. अशा प्रकारे हे या प्रकरणात आहे.
- हे, कलामस, जे मी म्हणालो ते असे: “कृष्ण, तू जे ऐकले आहेस त्याद्वारे जाऊ नकोस, [परंपरेद्वारे] जे संचारले गेले आहे त्याद्वारे किंवा सर्वसाधारण सहमतीने किंवा ज्याच्या स्वाधीन केले गेले त्यानुसार जाऊ नकोस ग्रंथांच्या संग्रहात, तार्किक युक्तिवादाच्या आधारे किंवा अनुमानांच्या आधारे किंवा उपस्थित प्रतिबिंबित करून, किंवा विचारांच्या विचारांनंतर झालेल्या कराराद्वारे किंवा संभाव्यतेनुसार किंवा [विचारांद्वारे] समास आमचे पूज्य शिक्षक आहेत. ‘जेव्हा जेव्हा कृष्ण, तुम्ही स्वत: ला जाणता:’ हे धम्म कुसाळ आहेत, हे धम्म अनवज्ज्ञ आहेत, हे धम्म ज्ञानी लोकांकडून स्तुति केले जातात, जेव्हा हे धम्म घेतले जातात तेव्हा कल्याण व सुख देतात ‘, मग, कलामास त्यांच्याकडे पोचल्यावर तुम्ही त्यांच्यात राहायला पाहिजे. ” अशाप्रकारे असे सांगितले गेले आहे, याचा विचार करून असे म्हटले आहे.
अशा आर्यकाव, कलामास अभिज्याविरहित, बिपदा नसलेले, अव्यक्त, संपजन, (सातत्याने) सटा, एका दिशेने व्यासपीठाने राहतात, ज्याला मेटाने चिकटलेले, त्याचप्रमाणे दुसरे, त्याचप्रमाणे तिसरे, तसेच चौथे; म्हणून वरील, खाली, सर्वत्र आणि प्रत्येक बाबतीत, तो मेटाटा, विपुल, विपुल, अमर्याद, वैमनस्य नसलेले, दुर्बलपणा नसलेला, संपूर्ण जग व्यापून राहतो.
तो एका दिशेने सर्वदूर पसरलेला राहतो, ज्याला करुटाने चिकटलेल्या चित्याने, त्याचप्रमाणे दुसरे, तसेच तिसरे, तसेच चौथे; म्हणून वरील, खाली, सर्वत्र आणि प्रत्येक बाबतीत, तो करुझ, विपुल, विपुल, अमर्याद, वैर नसलेले, दुर्बलपणा नसलेले, संपूर्ण जग व्यापून टाकत आहे.
‘आणि जर पप्पा त्याच्या कर्त्याकडे आला असेल तर, मी कोणत्याही पपाचा हेतू नाही. पाप कममा न केल्याने मला दुखा कसा स्पर्श होईल? ‘: हा त्याने मिळवलेला तिसरा विश्वास आहे.
‘आणि जर पापा त्याच्या कर्त्याकडे येत नसेल तर मी स्वत: ला दोन्ही बाबतीत शुद्ध दिसतो’: त्याने मिळवलेला हा चौथा विश्वास आहे.
अशा आर्यशवका, कल्यामास, मन अशक्त, अप्रतिम, अप्रतिम मन असणारे, मनाने शुद्ध नसलेले, मनाने शुद्ध असण्याने, या चारही गोष्टी प्रेमाच्या दृश्यास्पद क्रमाने मिळवल्या आहेत.
- तर हे भगव, म्हणजेच, सुगाता! अशा आर्यशवका, भंते यांचे मन अप्रतिष्ठित आहे, त्याचे मन अशक्त आहे, असे मन विरहित आहे, असे मन शुद्ध आहे, याने दृश्यमान क्रमानुसार चार गोष्टी मिळविल्या आहेत:
‘जर दुसरं जग असलं, तर योग्य आणि चुकीच्या पद्धतीने काम केल्याचे फळ आणि परिणाम आहेत, तर शरीराच्या तुटल्यावर, मृत्यू नंतर, मी पुन्हा एक चांगल्या गंतव्य, आनंदाच्या स्थितीत जन्म घेईन’: हे आहे पहिला आत्मविश्वास त्याने मिळवला आहे.
‘आणि जर दुसरं जग नसतं, योग्यरित्या आणि चुकीच्या पद्धतीने काम केल्याने कोणतेही फळ किंवा परिणाम आढळत नाहीत, तर घटनेच्या दृश्यमानतेनुसार मी स्वत: ला दुश्मनाशिवाय, कुकर्म केल्याशिवाय, त्रास न करता, आनंदी ठेवतो’: हे आहे दुसरा आत्मविश्वास त्याने मिळवला आहे.
‘आणि जर पप्पा त्याच्या कर्त्याकडे आला असेल तर, मी कोणत्याही पपाचा हेतू नाही. पाप कममा न केल्याने मला दुखा कसा स्पर्श होईल? ‘: हा त्याने मिळवलेला तिसरा विश्वास आहे.
‘आणि जर पापा त्याच्या कर्त्याकडे येत नसेल तर मी स्वत: ला दोन्ही बाबतीत शुद्ध मानतो’: हा त्याने मिळवलेला चौथा विश्वास आहे.
अशा आर्यशवका, भंते, मन अशक्त, अप्रमाणित, असुरक्षित, मन नसलेले, मनाने शुद्ध असणारे, या चारही गोष्टींना दृष्यास्पद क्रियेने प्राप्त झाले आहेत.
उत्कृष्ट, भंते, उत्कृष्ट, भंते! ज्याप्रमाणे भंते, ज्याने उलथून टाकले आहे ते उभे केले पाहिजे, किंवा जे लपलेले आहे ते उलगडणे किंवा ज्याने पाप केले आहे त्याला मार्ग दाखवायचा असेल किंवा अंधारात तेलाचा दिवा लावायचा असेल तर [विचार:] ‘जे डोळ्यांना दृश्यमान प्रकार दिसतील ‘; त्याचप्रकारे, धम्म भगवंतांनी विविध प्रकारे प्रकट केले आहेत. म्हणून आम्ही, भंते, भगव, धम्म आणि भिक्खूंच्या संघाकडे शरण जाऊ. भगव, भंते, आम्हाला आजपासून आयुष्यासाठी आश्रय मिळालेल्या उपशासकांप्रमाणेच देऊ द्या.
१.अनुस्वा: [अनु + सवा] (प्रकाशित: जे ऐकले / जे काही सोबत घेतले गेले ते जे ऐकले / जे शिकले त्याच्या अनुरूप) - ‘तोंडी परंपरा’ (बी. बोधी) - ‘अहवाल’ (थान बी.) ) - ‘वारंवार ऐकून काय मिळवले’ (सोमा थेरा). बी. बोधी याबद्दल लिहितात: “सामान्यत: वैदिक परंपरा संदर्भात समजणे समजले, जे ब्राह्मणांच्या मते आदिम देवतापासून उगम झाले होते आणि त्यानंतरच्या पिढ्यांमधून तोंडी दिले गेले.”
हा शब्द एमएन at 68 येथे ‘रिपोर्ट’ च्या अर्थासह स्पष्टपणे वापरला जातो:
येथे, अनुरुद्ध, एक भिख्खु ऐकतो: ‘भिख्खु नावाचा भिक्खू मरण पावला; भगवंतांनी जाहीर केले आहे की त्याची (अंतिम) ज्ञानाने स्थापना झाली आहे. ‘ आणि त्याने स्वत: ला पूजनीय पाहिलं आहे किंवा त्याने तो अहवाल ऐकला आहे: ‘त्या पूजनीय माणसाचे हे गुण असे होते
एम.एन. At 76 मध्ये इतिथिह ara परमपारा आणि पायकाक संपदा या समानार्थी शब्द दिले आहेत (’काय स्पष्टपणे संक्रमित केले गेले आहे’, ‘ग्रंथांच्या संग्रहात काय दिले गेले आहे’), हे दोन्ही परंपरे संदर्भित करतात (पुढील नोट्स पहा).
तर असे दिसते आहे की अनुस्वा हा शब्द याऐवजी ‘विद्या / परंपरा’ च्या अर्थाने वापरला गेला आहे:
..एक निश्चित शिक्षक म्हणजे जो एखाद्या आस्तित्वाच्या / परंपरेनुसार राहतो, जो सत्यासाठी खोटे बोलतो / परंपरा घेतो. ज्या गोष्टी त्याने ऐकल्या आहेत त्या अनुषंगाने तो धम्म शिकवितो, ज्या गोष्टी स्पष्टपणे संक्रमित केल्या गेल्या आहेत त्यामधून, ग्रंथांच्या संग्रहात दिल्या आहेत.
कलाम सुत्तच्या संदर्भात, श्रोते परस्पर विरोधी सिद्धांतांना ऐकत आहेत हे लक्षात घेता, प्रथम अभिव्यक्ती थेट त्याचा उल्लेख करेल हे अगदी तार्किक असेल, म्हणून ‘तुम्ही जे ऐकले ते’ समाधानकारक आहे असे दिसते. .
२. पारंपारः [पॅरा + पॅरा] (प्रकाशित: ‘पुढील-पुढील’, किंवा ‘दुसरे दुसरे’ म्हणजेच एकामागून एक, क्रमिक) - ‘अध्यापनाचे वंशज’ (बी. बोधि) - आख्यायिका (थॅन. बी) .) - परंपरा (सोमा थ.). बी. बोधी याबद्दल लिहितात: “‘वंश’, सर्वसाधारणपणे परंपरा दर्शवते, शिकवण किंवा शिक्षकांचा अखंड वारसा.” तथापि, हे इतके सोपे असू शकत नाही.
हे जाहीरपणे एक मुर्खपणाचे अभिव्यक्ती आहे, जे अचूकपणे स्वत: चे स्पष्टीकरणात्मक नाही, जे अर्थाने खूपच सैल वाटेल आणि संदर्भांचे तुलनेने मोठे पॅनेल स्वीकारेल. एक उदाहरण म्हणून, आम्हाला विनय पितकाच्या परजीकामध्ये बृहन्पर्यपय सापडले आहे आणि याचा अर्थ ‘आर्म इन आर्म’ (पीआर २2२):
सांबहूली इथिओ अताराṃ भिख्खु संपपेत्वी बहापरंपार्य āनेसुṃ.
कित्येक स्त्रियांनी एका विशिष्ट भिख्खूला कडकडीत घेरले होते आणि त्याला हाताने हाताच्या बाजूस वळवले.
परमपरा - भोजना ik सिक्खपाडा हा पेटीमोकखा नियमांपैकी एक आहे आणि ‘आउट-ऑफ-टर्न / अतिरिक्त जेवण’ संदर्भित आहे, जो बी पेक्षा कमी खालीलप्रमाणे आहे: “आउट-ऑफ-टर्न-जेवण हा शब्द दोन प्रकारच्या परिस्थितींमध्ये समाविष्ट करतो: भिख्खूला पाच मुख्य पदार्थांपैकी कोणत्याही पदार्थ असलेल्या जेवणाला आमंत्रित केले गेले आहे परंतु नंतर एकतर (१) अन्यत्र जाऊन दुसरे जेवण खातो ज्याला त्याला मूलतः आमंत्रित केलेले जेवण एकाच वेळी पाच मुख्य पदार्थांचा समावेश असेल; किंवा (२) जेवणाला जाण्यापूर्वी मुख्य अन्न खातो. ”
विनयाच्या परिवारामध्ये, ariकार्या “परमार्प” या शब्दाचा अर्थ स्पष्टपणे ‘शिक्षकांचा वंश’ असा आहे, परंतु हा तुलनेने उशिरा आलेल्या साहित्याचा असू शकतो.
एमएन At 83 मध्ये ‘परमपेरु कॅटुरिस्टीरिज्यासहास्सानी’ म्हणजे ‘000 84,००० सलग राजे’ (जरी हा सुत तुलनेने उशिरा मूळचा दिसत असला तरी).
आणि वेदिक स्तोत्रांबद्दल एम.एन. 95 आणि 99 वर असे म्हटले आहे:
भूतकाळातील ब्राह्मण द्रष्टांमध्ये, स्तोत्रांचे निर्माते, स्तोत्रांचे रचनाकार, ते प्राचीन स्तोत्र गायिले जातात, पुन्हा पुन्हा एकत्रित केले जातात आणि जे सध्या ब्राह्मण गात आहेत, अजूनही जप करतात, जे बोललेले आहेत त्याची पुनरावृत्ती करतात म्हणजेच ..
जसे की (..) आंधळ्या मनुष्यांची एक फाइल दुस one्याशी संलग्न केलेली असेल: पहिला एखादा माणूस पाहत नाही, मधला माणूस पाहत नाही आणि शेवटचा माणूस दिसत नाही.
म्हणून हा शब्द येथे अंध पुनरावृत्तीच्या तोंडी परंपरेच्या संदर्भात स्पष्टपणे वापरला गेला आहे. यावरून हे सिद्ध होते की बी बोधी यांच्या उपरोक्त प्रतिज्ञेचे आणि ‘वंशाच्या’ माध्यमातून आलेले शिक्षण म्हणून परमपाराच्या स्पष्टीकरणात खरोखर काही आधार आहे.
आम्हालाही (एमएन at 76 प्रमाणे) इतिथिह · परपर हा कंपाऊंड सापडतो जो सामान्यत: अनुस्वा आणि पायकाक संपदाशी संबंधित असतो (ज्याला ‘डोफॅटिकली संक्रमित केले गेले आहे’, ‘ग्रंथांच्या संग्रहात दिले गेले आहे’), आणि असे दिसते की आपल्याकडे येथे असलेला साधा परमपारा हा शब्द संक्षेप आहे.
इतिहा इतिहा (’अशा प्रकारे अशा प्रकारे’) पुनर्लेखन हा कट्टरतावाद (’खरंच खरंच आहे!’) संदर्भित असल्यासारखे दिसते आहे, जे लवकरच्या अभ्यासानुसार सुसंगत असेलः खुद्दका निक्या (एनसी 106) च्या कानडिदेसात, एका स्पष्टीकरणात ‘सबबाऊ तात इतिहिता’ या अभिव्यक्तीचे (या प्रत्येक गोष्टीचे) या परिच्छेदाच्या सर्व अटी उद्धृत केल्या आहेत (इतिकिर्य परमपर्या वगैरे), आणि पुढील स्पष्टीकरण जोडले गेले आहे: स्वत: चा अनुभव घेतल्याशिवाय शिकविणे, वैयक्तिकरित्या हे जाणून घेतल्याशिवाय).
म्हणून सुरुवातीच्या पूर्वानुमानानुसार आणि एम.एन. at 99 आणि at. मधील उदाहरणे लक्षात घेऊन इतिहासा परमात्मा म्हणजे ‘स्व: तपित्त काय संक्रमित केले गेले आहे’ याचा अर्थ होऊ शकेल. आणि पुनर्विकास परम-परिच्छेदाने संप्रेषणाच्या कल्पनेवर जोर दिला असल्यासारखे दिसत असल्यामुळे, [[परंपरेद्वारे] जे संक्रमित केले गेले आहे ‘) म्हणून प्रस्तुत करणे आमच्या बाबतीत योग्य ठरेल.
It.इटी · किरा: [इति + किरा] (लिट: ‘अशा प्रकारे निश्चितच / एखाद्याने अपेक्षा केली पाहिजे’) - ‘श्रवण’ (बी. बोधी) - परंपरा (थान. बी) - अफवा (सोमा थ.). बी. बोधी त्याबद्दल लिहितात: ‘’ हियरसे ‘(किंवा “रिपोर्ट”; इटिका) याचा अर्थ लोकप्रिय मत किंवा सामान्य एकमत असू शकेल’, परंतु आम्ही कदाचित या शब्दाचे चुकीचे स्पेलिंग लक्षात घेऊ शकतो जे कदाचित गोंधळाचे कारण असेल. हा शब्द इतर कोणत्याही संदर्भात दिसत नाही, म्हणून आपल्याकडे शब्दरचनात्मक विश्लेषण आणि अनुमान बाकी आहेत. ‘सर्वसाधारण एकमत’ अर्थ प्राप्त होतो.
P. पिकाकसंपादनाः [पायकाक + संपादना] - ‘धर्मग्रंथांचा संग्रह’ (बी. बोधी) - शास्त्र (थान. बी) - ‘शास्त्रात काय आहे’ (सोमा थ.). बी. बोधी त्याबद्दल लिहितात: “‘पवित्र शास्त्रांचा संग्रह’ (पायका-संपदा) कोणत्याही धार्मिक ग्रंथांच्या अचूक अभिलेखांना सूचित करते.” हा शब्द अगदी स्व-स्पष्टीकरणात्मक आहे. तथापि, या कंपाऊंडमधील शब्दांचा क्रम पाहता, शेवटच्या एकापेक्षा जोर धरण्याऐवजी असल्याचे दिसते. आणि त्यावेळेस ज्ञान तोंडी संक्रमित केले गेले होते (म्हणून ‘शास्त्र’ योग्य वाटत नाही), ‘ग्रंथांच्या संग्रहात जे दिले गेले आहे’ हे भाषांतर अधिक समाधानकारक वाटते.
Tak. टक्क · हेटू: लॉजिकल रीझनिंग (बी. बोधी) - लॉजिकल कॉन्जेक्चर (थॅन. बी.) - सुरम्य (सोमा थ.) कंपाऊंड स्वतःच इतर कोणत्याही संदर्भात दिसत नाही, म्हणून आम्हाला पुन्हा एक अभिव्यक्ती विश्लेषण दिले गेले आहे. तक्का म्हणजे ‘विचार, चिंतन, तर्क, तर्कशास्त्र किंवा लोणी-दूध’. डीएन 1 आणि एमएन 76 वर, टाक्का आणि त्यानंतर टक्का हे शब्द खालीलप्रमाणे आहेतः
..एक निश्चित [व्यक्ती] एक तर्क करणारा, शोधकर्ता आहे. तो तर्कसंगत / तार्किक विचारांनी, धमकावलेला धम्म शिकवतो जेव्हा ते त्याच्याकडे येतात तेव्हाच चौकशीच्या ओघात अनुसरण करतात.
तर टक्का हे ‘तर्क / तार्किक विचार’ द्वारे समाधानकारकपणे प्रस्तुत केले गेलेले दिसते. यौगिकांमध्ये, हेटूचा अर्थ ‘च्या कारणास्तव’, कारण ‘,’ च्या कारणास्तव, ‘इत्यादी’ इत्यादींमुळे होऊ शकतो. शेवटी, तका-हेट्टूला तार्किक आधारावर ‘प्रतिपादन’ करता येईल. तर्क ‘.
6. न्या · हेटू: अनुमानित तर्क (बी. बोधी) - अनुमान (थान. बी) - एक्सिओम (सोमा थ.). पुन्हा एकदा, कंपाऊंड स्वतःच इतर कोणत्याही संदर्भात दिसत नाही. नय्या नयाती (= नेटी) मधून येतात, ज्याचा अर्थ आहे ‘नेतृत्व करणे, मार्गदर्शन करणे, आचरण करणे, घेणे’ (दूर करणे) ‘किंवा’ काढणे (एक निष्कर्ष), समजणे, घेणे म्हणून ‘. ‘नया’ नेती ‘हा शब्द म्हणजे’ निष्कर्ष काढणे ‘. न्या · हेतु हे ‘अनुमान च्या आधारे’ समाधानकारकपणे प्रस्तुत केले गेलेले दिसते.
Ā. ākāra iv parivitakka: कारणांवर प्रतिबिंब, तर्कसंगत प्रतिबिंब (बी. बोधी) - उपमा (थान. बी) - विशिष्ट तर्क (सोमा थ.). Āकराच्या अर्थाचा एक मोठा पॅनेल आहे: ‘राज्य, स्थिती, मालमत्ता, गुणवत्ता, विशेषता, चिन्ह, स्वरूप, फॉर्म, मार्ग, रीती, पद्धत, कारण, मैदान, खाते’. ‘देखावा’ संदर्भात ‘कारणां’पेक्षा अधिक चांगले बसतो. त्या प्रकरणात, āकरा· परिवित्काचा अर्थ म्हणजे ‘प्रकट होण्यावर प्रतिबिंब’ असा होता आणि तो मोठा मोठा आवाज सिद्धांत यासारख्या सिद्धांतांचा संदर्भ देईल, जो प्रकट विश्वाच्या उशिर उत्क्रांतीच्या निरीक्षणांवर आधारित आहे.
Ṭṭ. दीक्षा-निजाना ·खांती: विचार करण्यानंतर एखाद्या दृश्यास मान्यता देणे (बी. बोधी) - विचार करण्याच्या विचारांद्वारे करार (बी. ब.) - ज्या विचारांवर विचार केला गेला आहे त्या बाजूने पूर्वाग्रह [अगदी योग्य वाटत नाही] ( सोमा थ.). निज्जना - खांटी हे ‘निजजना खमती’ या अभिव्यक्तीचे सबस्टिव्हेटिव्हेशन आहे. हे समजण्याचा उत्तम मार्ग म्हणजे तो अन्यत्र कुठे संदर्भित होतो हे पाहणे:
एसएन 25.1
डोळा .. मन असुरक्षित, बदलण्यायोग्य, बदलण्यायोग्य आहे. (…) ज्याने, या निर्णयाने विवेकीबुद्धीने विचार केल्यावर, हे मान्य केले की या घटनेला या प्रकाराने धम्म-अनुयायी म्हणतात.
एसएन 55.24
तथागतांनी घोषित केलेल्या धम्मांना विवेकबुद्धीने परीक्षेनंतर मान्यता दिली जाते.
तर हे स्पष्ट आहे की निजभक्तिने एक बौद्धिक स्वीकृती दर्शविली आहे ज्यामध्ये पा च्या थोडीशी मध्यम वापर करणे आवश्यक आहे, परंतु अद्याप निश्चित निष्कर्षापर्यंत पोहोचणे पुरेसे नाही. एम.एन. २ at वर दिलेल्या हत्तींच्या ठशांचे उदाहरण पहा. म्हणूनच ‘विचार करण्याच्या विचारानंतर केलेला करारनामा’ हे दीक्षा-निजखानाखांतीसाठी योग्य असे प्रतिपादन असल्याचे दिसते.
B. भाब्बा ū आरपाटी: स्पीकरची भासणारी क्षमता (बी. बोधी) - संभाव्यता (बी. ब.) - दुसर्याची दिसण्याची क्षमता (सोमा थ.) बी. बोधी आणि सोमा थ. फक्त आकाकाचे अनुसरण करा (जुने भाष्य) आखाकाठी भाषकाचा उल्लेख भिक्खू असल्याचा उल्लेख करतात, परंतु ते कलामाच्या संदर्भात बसत नाहीत (ज्यांना वेगवेगळ्या उत्पत्तीचे तपस्वी दिसतात) आणि या अभिव्यक्तीत कोणत्याही वक्ताचा उल्लेख नाही. हा शब्द Ud० च्या सुमारास एकदा अगदी अस्पष्ट श्लोकात (’मोहसबंधबंधो लोको, भब्बरपोवा डिसाटी’) मध्ये आला आहे ज्यापैकी स्पष्ट निष्कर्ष काढणे कठीण आहे, एवढेच नव्हे तर आखाकथा ‘भवार्पोवा’ म्हणून घेतात. .
भाब्बा म्हणजे ‘सक्षम, सक्षम, तंदुरुस्त, शक्य’ आणि मुख्यतः नंतरच्या अर्थाने वापरले जाते. रपाटे म्हणजे ‘देखावा, त्यानुसार, अनुरूप’. दोन समर्पण संदर्भात फिट असल्याचे दिसते: ‘जे शक्य आहे ते’, ‘जे संभाव्य दिसते’. हे कदाचित एखाद्या भाषांतरासाठी सर्वात पुरेसे प्रस्तुतीकरण निवडण्यासाठी संदर्भित करेल.
पाली भाषांतर थानिसारो भिक्खू यांनी केले.
अंतर्दृष्टीवर प्रवेश, 1 जुलै 2010.
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विनामूल्य वितरित करण्यासाठी धम्म भेट म्हणून प्रकाशित.
वापराच्या अटीः आपण हे काम कोणत्याही माध्यमात कॉपी, पुनर्मुद्रण, पुनर्मुद्रण, पुनर्प्रकाशित आणि पुनर्वितरित करू शकता, प्रदान केलेल्या तरः (१) आपण फक्त अशा प्रती इत्यादी विनामूल्य उपलब्ध करुन दिल्या; (२) आपण स्पष्टपणे सूचित करता की या कामाचे कोणतेही व्युत्पन्न (भाषांतरांसहित) या स्त्रोत दस्तऐवजावरून घेतले गेले आहेत; आणि (3) आपण या संपूर्ण मजकूर समाविष्ट
एक पटक भग्खुको ठूलो सघाको साथ कोसालानहरूको बीचमा यात्रा गरिरहेका भगव केसमुट्टी नामको कलामाको शहरमा आइपुगे। यसैले केसामुट्टीका कालामासहरूले सुनेः ‘शाक्यको छोरो सामस G्ग गोतामा, भो, जो शाक्य परिवारबाट आएका छन्, भिस्खुसको ठूलो स with्घासहित कोसालानहरूको बीचको यात्रामा गएका छन्, जो केसमुट्टी पुगेका छन्। र यो त्यो पूजनीय गोतम हो, जसको बारेमा यति राम्रो प्रतिष्ठा फैलिएको छ: “अवश्य पनि, उहाँ एक भगव, एक अरहन्त, ठीकसँग र पूर्ण जागृत, विज्जा र [राम्रो] आचरणमा परिपूर्ण हुनुहुन्छ, राम्रो ज्ञानका साथ संसारलाई चिन्नुहुन्छ, असफल व्यक्ति, नेता, देवता र मानवका शिक्षक, बुद्ध, एक भगव। उहाँ यस संसारलाई आफ्नो देवास, यसको मारास, यसको ब्रह्मास, साम्राज्य र ब्राह्मणको साथ, [यस] पुस्तालाई शासकहरू र मानिसहरूका साथ चिनाउनुहुन्छ। उनले आफूलाई अभी अनुभव गरे। उनले धम्मा सिकाए जुन शुरुमा फाइदाजनक छ, बिचमा फाइदादायी छ, अन्तमा फाइदाजनक छ, [दायाँ] अर्थको साथ र [दाहिने] फोर्सिंगको साथ; उसले ब्रह्मचारीया प्रकट गर्दछ जुन पूर्णरूपमा सिद्ध छ। शुद्ध। ” र त्यस्तो अरहन्त देख्नु फाइदाजनक हुन्छ। ‘
क्लासिक सुत्त शास्त्रीय नेपाली शास्त्रीय म्यानमार (बर्मा) मा जप गर्दै
एक पटक भग्खुको ठूलो सघाको साथ कोसालानहरूको बीचमा यात्रा गरिरहेका भगव केसमुट्टी नामको कलामाको शहरमा आइपुगे। यसैले केसामुट्टीका कालामासहरूले सुनेः ‘शाक्यको छोरो सामस G्ग गोतामा, भो, जो शाक्य परिवारबाट आएका छन्, भिस्खुसको ठूलो स with्घासहित कोसालानहरूको बीचको यात्रामा गएका छन्, जो केसमुट्टी पुगेका छन्। र यो त्यो पूजनीय गोतम हो, जसको बारेमा यति राम्रो प्रतिष्ठा फैलिएको छ: “अवश्य पनि, उहाँ एक भगव, एक अरहन्त, ठीकसँग र पूर्ण जागृत, विज्जा र [राम्रो] आचरणमा परिपूर्ण हुनुहुन्छ, राम्रो ज्ञानका साथ संसारलाई चिन्नुहुन्छ, असफल व्यक्ति, नेता, देवता र मानवका शिक्षक, बुद्ध, एक भगव। उहाँ यस संसारलाई आफ्नो देवास, यसको मारास, यसको ब्रह्मास, साम्राज्य र ब्राह्मणको साथ, [यस] पुस्तालाई शासकहरू र मानिसहरूका साथ चिनाउनुहुन्छ। उनले आफूलाई अभी अनुभव गरे। उनले धम्मा सिकाए जुन शुरुमा फाइदाजनक छ, बिचमा फाइदादायी छ, अन्तमा फाइदाजनक छ, [दायाँ] अर्थको साथ र [दाहिने] फोर्सिंगको साथ; उसले ब्रह्मचारीया प्रकट गर्दछ जुन पूर्णरूपमा सिद्ध छ। शुद्ध। ” र त्यस्तो अरहन्त देख्नु फाइदाजनक हुन्छ। ‘
त्यसैले केसमुट्टीका कलमाहरू भगवको नजिक आए; त्यहाँ पुग्दा तिनीहरूमध्ये कतिले भागवोलाई सम्मान गरे र एकातिर बसे। ती मध्ये कतिले भगव संग मैत्रीपूर्ण अभिवादन गरे र मैत्रीपूर्ण अभिवादन र सौहार्दपूर्ण कुराकानी गरे पछि एकातिर बसे। तिनीहरू मध्ये कतिले भगवत्को अभिवादनमा हात जोडे र एकातिर बसे। तिनीहरू मध्ये कतिले आफ्नो नाम र कुल घोषणा गरे र एकातिर बसे। एक छेउमा बसेर, केसमुट्टीका कलमाहरूले भगवलाई भने:
- त्यहाँ, भान्ते, सामस र ब्राह्मणहरू छन् जो केसामुट्टी आउँदछन्। तिनीहरू आफ्नै सिद्धान्तको व्याख्या र प्रशंसा गर्छन्, तर तिनीहरू तिरस्कार, तिरस्कार, घृणाको साथ व्यवहार र अरूको शिक्षा सिद्धान्तमा बदल्छन्। त्यसपछि, भान्ते, केहि अन्य सामस र ब्राह्मणहरू केसमुट्टी आउँदछन्। तिनीहरू पनि आफ्नै सिद्धान्तको व्याख्या र प्रशंसा गर्छन्, र तिनीहरूले तिरस्कार, तिरस्कार, अपहेलनाको साथ व्यवहार र अरूको सिद्धान्त अपमानजनक। त्यसका कारणले, भान्ते, त्यहाँ हाम्रो लागि व्याकुलता र विकिक्चिच छ: ‘त्यसोभए, यी पूजनीय सामाहरू र ब्राह्मणहरूमध्ये कसले सत्य बोल्छ र कसले झूट बोल्छ?’
- अवश्य पनि, Kālāmas, तपाईं अलमल्लमा पर्नुहुनेछ, निस्सन्देह तपाईंले शting्का गरिरहनु भएको छ। विकिकिचे एक भयावह विषयको कारण तपाइँमा उठेको छ। हे कलामस, तिमी जे सुनेका छौ, जसद्वारा [परंपरा द्वारा] प्रसारित भएको छैन, न त सामान्य सहमतिले, न त पाठको स in्कलनमा हस्तान्तरण गरिएको कुराबाट, न त तार्किक तर्क, न अनुमानको आधारमा, न त उपस्थितिमा प्रतिबिम्बित गरेर, न विचारका विचारहरू पछि सम्झौता गरेर, न के सम्भाव्य देखिन्छ, न [विचारबाट] ‘’ समाना हाम्रो सम्मानित शिक्षक हुन् ‘। जब पनि, कृष्णहरू, तपाईं आफैले बुझ्नुहुन्छ: ‘यी धम्महरू अकसुला हुन्, यी धम्महरू सज्जा हुन्, यी धम्महरू ज्ञानीहरूले सेन्सर गरेका हुन्छन्, यी धम्महरू जब गरिन्छन् र बोक्छन्, तब त्यसले नोक्सान र दुखालाई निम्त्याउँछ’, तब, कृष्ण, तपाईंले तिनीहरूलाई छोड्नुहोस्।
- तपाई के सोच्नुहुन्छ, Kālāmas, जब लोभा एक व्यक्ति भित्र उठ्छ, यो आफ्नो कल्याण वा आफ्नो हानि को लागी पैदा हुन्छ?
- आफ्नो हानि को लागी, bhante।
- र यो लोभी व्यक्ति, Kālāmas, आफ्नो citta पराजित, लोभा द्वारा शक्ति मा, जीवन नष्ट, अर्को दिईएको पत्नी लिन, झूट बोल्छ, र अरूलाई पनि गर्न को लागी, जो आफ्नो लामो अवधि को लागी हो हानी र दुखा।
- वास्तवमा, भान्ते।
- तपाई के सोच्नुहुन्छ, Kālāmas, जब एक व्यक्ति भित्र डोसा उत्पन्न हुन्छ, यो उसको कल्याण वा उसको हानि को लागी उठ्छ?
- आफ्नो हानि को लागी, bhante।
- र यो विरोधाभासपूर्ण व्यक्ति, कलमास, उसको सिट्टा पार गर्दै, डोसाले ओढ्ने, जीवनलाई नष्ट गर्ने, नचाहेको कुरा लिने, अर्काको स्वास्नीको सामु जान्छ, झूट बोल्छ, र अरूलाई पनि उही कुरा गर्न प्रेरित गर्दछ, जुन उसको लामो अवधिको लागि हो हानी र दुखा।
- वास्तवमा, भान्ते।
- तपाईलाई के लाग्छ, Kālāmas, जब moha एक व्यक्ति भित्र उठ्छ, यो आफ्नो कल्याण वा उसको हानि को लागी उठ्छ?
- आफ्नो हानि को लागी, bhante।
- र यो भ्रममा परेको व्यक्ति, कलमास, उसको सिट्टा पार गर्दै, डोसाले ओहोरदोहोर गर्दै, जीवनलाई नष्ट गर्दछ, नचाहेको कुरा लिन्छ, अर्काकी श्रीमतीको अगाडि जान्छ, झूट बोल्छ, र अरुलाई पनि उही कुरा गर्न प्रेरित गर्दछ, जुन उसको लामो अवधिको लागि हो हानी र दुखा।
- वास्तवमा, भान्ते।
- त्यसोभए तपाईलाई के लाग्छ, Kālāmas, यी dhamas kusala वा akusala हो?
- अकसुला, भान्ते।
- सज्जा वा अनावजा?
- सज्जा, भान्ते।
- ज्ञानीहरू द्वारा सेन्सर गरिएको छ वा बुद्धिमानले प्रशंसा गरेको छ?
- ज्ञानी, भान्ते द्वारा सेंस गरिएको।
- यदि गरीएको छ र गरिन्छ भने, तिनीहरूले हानि र dukkha गर्न नेतृत्व, वा छैन? यो अवस्थामा कसरी छ?
- यदि गरीएको छ र बाहिर गरिएको छ भने, तिनीहरूले हानि र dukkha मा नेतृत्व। यसैले यो यस मामला मा छ।
- यो, Kālāmas, मैले भनेको कुरा हो: “हे Kālāmas, न त तिमी जे भन्यौ, न त, [न परम्परा द्वारा] प्रसारित भएको कुरा द्वारा, न सामान्य सहमतिबाट, न त हस्तान्तरण गरिएको कुराबाट पाठको स in्ग्रहमा, वा तार्किक तर्कको आधारमा, वा अनुमानको आधारमा, वा उपस्थित प्रतिबिम्बित गरेर, वा विचारका आधारमा सम्झौताद्वारा, वा के सम्भावित देखिन्छ, वा [विचार द्वारा] ‘सामन हाम्रा श्रद्धेय शिक्षक हुनुहुन्छ। ‘जब पनि, कृष्णहरू, तपाईं आफैले बुझ्नुहुन्छ:’ यी धम्महरू अकसुला हुन्, यी धम्महरू सज्जा हुन्, यी धम्महरू ज्ञानीहरूले सेन्सर गर्छन्, यी धम्महरू जब गरिन्छ र गरिन्छ, तब त्यसले नोक्सान र दुखालाई निम्त्याउँछ ‘। त्यसो भए Kālāmas, तपाईंले तिनीहरूलाई त्याग्नु पर्दछ। यसैले यो भनिएको छ, यसलाई विचार गरीरहेको छ।
हे कलामस, तिमी जे सुनेका छौ, जसद्वारा [परंपरा द्वारा] प्रसारित भएको छैन, न त सामान्य सहमतिले, न त पाठको स in्कलनमा हस्तान्तरण गरिएको कुराबाट, न त तार्किक तर्क, न अनुमानको आधारमा, न त उपस्थितिमा प्रतिबिम्बित गरेर, न विचारका विचारहरू पछि सम्झौता गरेर, न के सम्भाव्य देखिन्छ, न [विचारबाट] ‘’ समाना हाम्रो सम्मानित शिक्षक हुन् ‘। जब पनि, कृष्णहरू, तपाईं आफैले बुझ्नुहुन्छ: ‘यी धम्महरू कुसला हुन्, यी धम्महरू अनावज्जा हुन्, यी धम्महरू ज्ञानीहरूले प्रशंसा गर्दछन्, यी धम्महरू जब गरिन्छ र गरिन्छ, तब कल्याण र सुखलाई पुकार्छन्’, तब, कलमास पुगेछन्। तिनीहरूलाई, तपाईं तिनीहरूमा बस्नु पर्छ।
- तपाई के सोच्नुहुन्छ, Kālāmas, जब एक लोभा एक व्यक्ति भित्र खडा हुन्छ, यो आफ्नो कल्याण वा उसको हानि को लागी उठ्छ?
- आफ्नो कल्याणको लागि, भान्ते।
- र यो अभद्र व्यक्ति, Kālāmas, आफ्नो ctta मात छैन, लोभा द्वारा शक्ति मा छैन, जीवन नाश गर्दैन, दिईएको छैन लेन, अर्कोको पत्नी को लागी जादैन, झूटो बोल्दैन, र प्रोम्ट छैन। अरूले उही गर्नका लागि, जुन उनको दीर्घकालीन कल्याण र सुखका लागि हो।
- वास्तवमा, भान्ते।
- तपाई के सोच्नुहुन्छ, Kālāmas, जब एक व्यक्ति भित्र एक doos उठ्छ, यो आफ्नो कल्याण वा आफ्नो हानि को लागी उठ्छ?
- आफ्नो कल्याणको लागि, भान्ते।
- र यो अविनाशी व्यक्ति, Kāl hismas, आफ्नो ctta मात छैन, लोभा द्वारा शक्ति माथि छैन, जीवन नाश गर्दैन, दिईएको छैन लिन्छ, अर्कोको पत्नीमा जाउँदैन, झूट बोल्दैन, र प्रोम्ट छैन। अरूले उही गर्नका लागि, जुन उनको दीर्घकालीन कल्याण र सुखका लागि हो।
- वास्तवमा, भान्ते।
- तपाई के सोच्नुहुन्छ, Kālāmas, जब एक व्यक्ति भित्र एक mohaha उत्पन्न हुन्छ, यो आफ्नो कल्याण वा उसको हानि को लागी उठ्छ?
- आफ्नो कल्याणको लागि, भान्ते।
- र यो अव्यवस्थित व्यक्ति, Kāl hismas, आफ्नो ctta मात छैन, लोभा द्वारा शक्ति माथि, जीवन विनाश छैन, दिईएको छैन जो लेन, अर्कोको पत्नी को लागी छैन, झूट बोल्दैन, र प्रोम्ट छैन। अरूले उही गर्नका लागि, जुन उनको दीर्घकालीन कल्याण र सुखका लागि हो।
- वास्तवमा, भान्ते।
- त्यसोभए तपाईलाई के लाग्छ, Kālāmas, यी dhamas kusala वा akusala हो?
- कुसला, भान्ते।
- सज्जा वा अनावजा?
- अनवज्जा, भान्ते।
- ज्ञानीहरू द्वारा सेन्सर गरिएको छ वा बुद्धिमानले प्रशंसा गरेको छ?
- ज्ञानी, भान्ते द्वारा प्रशंसित।
- यदि गरीएको र गरियो भने, त्यसले हानि र सुखलाई निम्त्याउँछ, वा हैन? यो अवस्थामा कसरी छ?
- यदि गरिराखेको र पूरा गरियो भने, तिनीहरू कल्याण र सुखमा जान्छन्। यसैले यो यस मामला मा छ।
- यो, Kālāmas, मैले भनेको कुरा हो: “हे Kālāmas, न त तिमी जे भन्यौ, न त, [न परम्परा द्वारा] प्रसारित भएको कुरा द्वारा, न सामान्य सहमतिबाट, न त हस्तान्तरण गरिएको कुराबाट पाठको स in्ग्रहमा, वा तार्किक तर्कको आधारमा, वा अनुमानको आधारमा, वा उपस्थित प्रतिबिम्बित गरेर, वा विचारका आधारमा सम्झौताद्वारा, वा के सम्भावित देखिन्छ, वा [विचार द्वारा] ‘सामन हाम्रो श्रद्धेय शिक्षक हुनुहुन्छ। ‘जब पनि, कृष्णहरू, तपाईं आफैले बुझ्नुहुन्छ:’ यी धम्महरू कुसला हुन्, यी धम्महरू अनावज्जा हुन्, यी धम्महरू ज्ञानीहरूले प्रशंसा गर्छन्, यी धम्महरू जब लिन्छन् र सञ्चालन गरिन्छ, तब कल्याण र सुख ल्याउँछन् ‘, त्यसोभए, Kālāmas, तिनीहरूमा पुगेपछि, तपाईं त्यहाँ बस्नु पर्छ। ” यसैले यो भनिएको छ, यसलाई विचार गरीरहेको छ।
यस्तो आर्यवाचक, कलामास अभिज्या रहित, बिपदा नभएको, अव्यवस्थित, सम्पञ्जना, (निरन्तर) सता, एक दिशामा मेट्टले ओतप्रोत भएको एक सिटमा बसेको छ, त्यस्तै दोस्रो, त्यस्तै तेस्रो, त्यस्तै चौथो; यसैले माथि, तल, ट्रान्भर्सली रूपमा, जताततै र सबै कुरामा, उनी मेटाले भरिएको एउटा सिट्टाका साथ सम्पूर्ण विश्व व्याप्त छ, प्रशस्त, व्यापक, असीम, दुश्मनीविहीन, अशुभ इच्छाको कारण रहित।
उनी एउटा दिशाको व्याप्तीमा बस्छन जुन सीरूको साथ कर्ुईमा परिणत भएको थियो, त्यस्तै दोस्रो, त्यस्तै तेस्रो, त्यस्तै चौथो; यसैले माथि, तल, transversly, जताततै र सबै मा, उनी सम्पूर्ण संसार व्याप्त छ cuta को साथ कारुṇā, प्रचुर, व्यापक, असीम, दुश्मनीबाट रहित, अशक्तताबाट वंचित।
ऊ एक दिशामा व्याप्त छ जुन सिड्टाको साथ मूडिटले रंग्यो, त्यस्तै दोस्रो, त्यस्तै तेस्रो, त्यस्तै चौथो; यसैले माथि, तल, transversly, जताततै र सबै क्षेत्रमा, उनी मूडिटā, प्रचुर, व्यापक, असीम, दुश्मनीविहीन, अशक्तताबाट वंचित रहित सिट्टाको साथ सम्पूर्ण विश्वमा व्याप्त छ।
ऊ एक दिशामा ब्याक्ड बसेको छ जुन उपडेक्वाको साथ सिट्टेमा परिणत छ, त्यस्तै दोस्रो, त्यस्तै तेस्रो, त्यस्तै चौथो; यसैले माथि, तल, transversly, जताततै र सबै मा, उनी upekkh with, प्रचुर, व्यापक, असीम, दुश्मनी रहित, दुराचारी-रहित रहित, एक citta संग सम्पूर्ण संसार मा व्याप्त छ।
यस्तो अरियसवका, कलामासको मन अस्वास्थ्यकर भएको, मनलाई अस्वाभाविक मन भएको, त्यस्तो मन नलागीएको, मन शुद्ध हुनु भएकोले दृश्य दृश्यमा चार वटा कुरा पाएको छ:
‘यदि त्यहाँ अर्को विश्व छ, त्यहाँ फल र काममा सही र गलत तरिकाले गरिएको छ, तब शरीरको टुक्रिएको बेला, मरे पछि, म फेरि एक राम्रो गन्तव्यमा खडा हुनेछ, खुशीको अवस्था’: यो हो पहिलो आत्मविश्वास उसले प्राप्त गरेको छ।
‘र यदि त्यहाँ कुनै अर्को विश्व छैन, त्यहाँ कुनै फल हुँदैन र काममा सही र गलत तरिकाले प्रदर्शन गरिएको छैन, तब घटनाको दृश्य क्रममा म आफूलाई दुश्मनी बिना, दुराचार बिना, समस्या बिना, खुशी गर्दछु’: यो हो दोस्रो आत्मविश्वास उसले प्राप्त गरेको छ।
‘र यदि papa आफ्नो कर्ता आइपुग्छ, म कुनै pāpa चाहँदैन। पापा कम्मा गरिसकेका छैन, कसरी दुक्खाले मलाई छोए? ‘: यो उसले प्राप्त गरेको तेस्रो विश्वास हो।
‘र यदि पापाले आफ्नो कर्तामाथि आइलागेन भने म आफैलाई दुबै पक्षमा शुद्ध देख्छु’: उसले प्राप्त गरेको यो चौथो आत्मविश्वास हो।
यस्तो अरियसवका, कलामासको मन अस्वास्थ्यकर भएको, मनको त्यस्तो अस्वाभाविक मन भएको, त्यस्तो दिमाग नहुने मन भएकोले, शुद्ध मन भएकोले यी चारवटा घटनाहरू घटनाक्रमको दृश्य क्रममा प्राप्त भएको छ।
- त्यसैले यो, भगव, त यो छ, सुगाता! यस्तो अरियसवका भान्तेले दिमाग अस्वास्थ्यकर भएको छ, त्यस्तो मन नराम्रो छ भने त्यस्तो दिमाग नहुने गरी दिमाग शुद्ध राख्नु भएको छ र यस घटनाको दृश्य दृश्यमा चार वटा कुरा पाएको छ:
‘यदि त्यहाँ अर्को विश्व छ, त्यहाँ फल र काममा सही र गलत तरिकाले गरिएको छ, तब शरीरको टुक्रिएको बेला, मरे पछि, म फेरि एक राम्रो गन्तव्यमा खडा हुनेछ, खुशीको अवस्था’: यो हो पहिलो आत्मविश्वास उसले प्राप्त गरेको छ।
‘र यदि त्यहाँ कुनै अर्को विश्व छैन, त्यहाँ कुनै फल हुँदैन र काममा सही र गलत तरिकाले प्रदर्शन गरिएको छैन, तब घटनाको दृश्य क्रममा म आफूलाई दुश्मनी बिना, दुराचार बिना, समस्या बिना, खुशी गर्दछु’: यो हो दोस्रो आत्मविश्वास उसले प्राप्त गरेको छ।
‘र यदि papa आफ्नो कर्ता आइपुग्छ, म कुनै pāpa चाहँदैन। पापा कम्मा गरिसकेका छैन, कसरी दुक्खाले मलाई छोए? ‘: यो उसले प्राप्त गरेको तेस्रो विश्वास हो।
‘र यदि पापाले आफ्नो कर्तामाथि आइलागेन भने म आफैलाई दुबै पक्षमा शुद्ध सम्झन्छु’: उसले प्राप्त गरेको यो चौथो आत्मविश्वास हो।
यस्तो अरियसवका भान्तेले दिमाग अस्वास्थ्यकर भएको छ, त्यस्तो दिमाग अस्वास्थ्यकर भएको छ र त्यस्तो दिमाग नहुने भएकोले त्यस्तो दिमाग शुद्ध भएकोले यी चारै कुराको घटनाक्रमको दृश्य क्रममा प्राप्त भएको छ।
उत्कृष्ट, भान्ते, उत्कृष्ट, भान्ते! जसरी भान्टे, यदि एकले पल्टाइएको कुरालाई सेट अप गर्नुपर्यो वा लुकेको लुकाइ खोज्ने, वा गल्ती गर्नेलाई बाटो देखाउन, वा अन्धकारमा तेलको बत्ती समात्न, [सोच:] ‘ती आँखाले देख्न सक्ने रूपहरू देख्दछन् ‘; त्यस्तै प्रकारले, धम्मले भगवानले विभिन्न तरिकाले प्रकट गरेका छन्। त्यसकारण हामी, भान्ते, भागव, धम्म र भिख्खसको सघामा शरण लिन जान्छौं। भगव, भान्ते, हामीलाई आजको दिनदेखि जीवनको लागि शरणमा गएका उपसाकहरूका रूपमा स्वीकार्नुहोस्।
१.अनुस्वा: [अनु + सवा] (प्रकाश: के सुन्छ / सिकेको कुरा के अनुरूप छ, जे सुनेको छ / सिकेको छ) - ‘मौखिक परम्परा’ (बी। बोधि) - ‘रिपोर्टहरू’ (थाँ। बी।) ) - ‘दोहोर्याइ सुनुवाईद्वारा के अधिग्रहण गरियो’ (सोमा थेरा)। बी। बोधी यस बारे लेख्दछन्: “सामान्यतया वैदिक परम्परालाई बुझाउन बुझेका थिए जुन ब्राह्मणका अनुसार प्रामाणिक देवताबाट शुरु गरिएको थियो र क्रमिक पीढिमा मौखिक रूपमा हस्तान्तरण गरिएको थियो।”
यो शब्द स्पष्ट रूपमा MN at ‘मा’ रिपोर्ट ‘को अर्थको साथ प्रयोग भएको छ।
यहाँ, भिक्खु अनुरुद्धा सुन्छन्: ‘भिख्खुको नाम यति नै हो र उनी मरे। भागवले घोषणा गरे कि उनी (अन्तिम) ज्ञानमा स्थापित भएका थिए। ‘ र उसले देखेको छ कि उनी आफैं पूजनीय छन् वा उनले रिपोर्ट सुनेका छन्: ‘त्यो पूजनीयको गुण त्यस्तै थियो
MN At 76 लाई समानार्थी शब्द इतिथिह- परम्परा र पाइकाक सम्पाद भनेर दिइन्छ (’जुन कुरा कुञ्जीसंग संक्रमित गरिएको छ’, ‘जसलाई ग्रंथहरूको स in्ग्रहमा हस्तान्तरण गरिएको छ’), ती दुबै परम्परालाई जनाउँदछन् (निम्न नोटहरू हेर्नुहोस्)।
त्यसो भए यस्तो देखिन्छ कि अनुसावा शब्द बरु यस केसमा ‘विद्या / परम्परा’ को अर्थमा प्रयोग भएको छ।
.. एक निश्चित शिक्षक एक हुन् जो एक विद्या / परम्परा द्वारा जान्छ, जसले सत्यको लागि लोरे / परम्परा लिन्छ। उसले आफूले सुनेका कुरासँग मिल्दोजुल्दो धम्म सिकाउँदछ, जुन कुरा स्पष्ट रूपमा सmitted्क्रमित गरिएको छ, जसबाट ग्रन्थहरूको स in्ग्रहमा हस्तान्तरण गरियो।
कलामा सुत्तको सन्दर्भमा, श्रोताहरूले परस्पर विरोधाभासपूर्ण शिक्षालाई सुन्न आएका छन् भन्ने तथ्यलाई विचार गर्दा यो तार्किक हुनेछ कि पहिलो अभिव्यक्तिले यसमा सीधा संकेत गर्छ, त्यसैले ‘तपाईंले जे सुन्नुभएको छ’ त्यो सन्तोषजनक देखिन्छ। ।
२. परम्परा: [प्यारा + पारा] (प्रकाश: ‘अगाडि-अगाडि’, वा ‘अर्को-अर्को’ अर्थात् एक पछि अर्को, क्रमिक) - ‘शिक्षणको वंश’ (बी। बोधि) - किंवदन्ती (भन्दा। बी) ।) - परम्परा (सोमा थ।) बी। बोधि यस बारे लेख्छन्: “‘वंश’, सामान्यतया परम्परालाई दर्शाउँछ, शिक्षा वा शिक्षकहरूको अटुट उत्तराधिकार।” यद्यपि यो त्यति सजिलो नहुन सक्छ।
यो स्पष्ट रूपमा एक मूर्खतापूर्ण अभिव्यक्ति हो, जुन खास रूपमा स्वयं स्पष्टीकरणात्मक हुँदैन, जुन अर्थमा एकदम ढीला जस्तो देखिन्छ र प्रसx्गको तुलनात्मक रूपमा ठूलो प्यानेल स्वीकार्न। उदाहरणको रूपमा, हामी विनायक पीताकको परजीकिकामा बृहन्पर्य फेला पार्दछौं, र यसको अर्थ ‘हातमा पाखुरा’ (पीआर २ 28२):
samahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ।
धेरै महिलाहरू, एक निश्चित भिख्खुलाई कडाईले घेरेका थिए, र उनलाई पाखुराको पाखुरामा लगे।
परमपरा - भोजाना ā सिक्खपाडा पेतिमोक्खा नियम मध्ये एक हो र यसले ‘आउट-अफ-टर्न / अतिरिक्त खाना’ बुझाउँदछ जुन बी भन्दा ठिक हुन्छ: “आउट-अफ-टर्न-खाना दुई किसिमका अवस्थालाई समेट्छ: भिख्खुलाई पाँच मुख्य खाद्य पदार्थहरू मध्ये कुनै पनि समावेश भएको खानामा आमन्त्रित गरिएको छ तर त्यसपछि (१) अन्त कतै जान्छ र अर्को खाना खाउँदछ जुन पाँचवटा मुख्य खाद्य पदार्थहरूमध्ये एकसँग खानेकुरासँग मिसाइएको थियो जुन खानेकुराको लागि उसले निम्ताएको थियो; वा (२) खाना खान जानु अघि मुख्य खाना खान्छ। ”
विनयको परिवेशमा, ariकारिया · परमपारा शब्दको अर्थ स्पष्टतः ‘शिक्षकको वंश’ हो, तर यो अपेक्षाकृत ढिलो साहित्यको हुन सक्छ।
MN ‘83 मा “परम्परा caturāsītiārājasahassāni” को अर्थ हुन्छ’ 000 84००० उत्तरवर्ती राजा ‘(यद्यपि यो सुत्त तुलनात्मक रूपमा लेट पनि देखिन्छ)।
र MN and and र at 99 मा, वेदिक भजनहरूको बारेमा भनिएको छ:
विगतका ब्राह्मण द्रष्टकर्ताहरू बीच, भजनका रचनाकारहरू, भजनका रचनाकारहरू, ती पुरातन भजनहरू, गाइएका, दोहोरिएका र संकलन गरिएका, जुन वर्तमानमा ब्राह्मणहरू अझै गाईन्छन्, अझै मन्त्र गर्दछन्, बोलेको कुरा दोहोर्याउँदै , अर्थात् ..
जसरी यदि (..) अन्धा मान्छेहरूको फाईल एक अर्कोसँग जोडिएको हुन्छ: पहिलोले देख्दैन, बीचकोले देख्दैन, र अन्तिमले देख्दैन।
त्यसैले शब्द स्पष्ट रूपमा यहाँ अन्धा दोहोर्याउने मौखिक परम्परा को सन्दर्भ संग प्रयोग भएको छ। यसले प्रमाणित गर्छ कि बी बोधीको माथि उल्लिखित भनाइ र पारामपाराको व्याख्या ‘वंश’ बाट आउने शिक्षाको रूपमा वास्तवमै केहि आधारहरू छन्।
हामी फेला पार्दछौं (एमएन at 76 मा जस्तै) कम्पाउन्ड इतिथिह · परम्परा, जुन प्राय: अनुस्वा र पियसक सम्पदसँग सम्बन्धित छ (जुन ‘डोफमेटिक रूपमा प्रसारित भएको छ’, ‘जसलाई ग्रंथहरूको स in्ग्रहमा हस्तान्तरण गरिएको छ’), र यस्तो देखिन्छ कि हामीसँग यहाँ रहेको साधारण परम्पारा यस शब्दको छोटो छ।
यो दोहोरिएको प्रतिलिपि इतिहा (’यसरी-यसरी’) कुटिलतावाद (’यथार्थमा यो हो!’) लाई बुझिन्छ जस्तो देखिन्छ जुन प्रारम्भिक उपग्रहहरूसँग मिल्दोजुल्दो छ: खुद्दक निक्या (एनसी १०6) को कान्डिडेसामा ‘सबबाṃ तात इतिहिता’ भन्ने अभिव्यक्ति (सबै कुरा इतिहिता हो) यस खण्डका सबै सर्तहरू उद्धृत गरिएको छ (इटिकिर्या परम्परा आदि।), र निम्न विवरण थपिएको छ: आफैले अनुभव नगरीकन सिकाउनु, व्यक्तिगत रूपमा निश्चित नगरी)।
त्यसैले प्रारम्भिक उपभोगहरुका अनुसार, र MN and and र at 99 मा भएका उदाहरणहरूलाई ध्यानमा राखी, it·hit ithaha param· para ‘mean dog dog dog dog dog dog what dog dog dog dog dog dog। Dog dog dog dog dog dog dog।। Dog।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।।। हो। र जबदेखि डुप्लिकेसन परम - पाराले प्रसारणको विचारमा जोड दिएको देखिन्छ, यसले हाम्रो मामलामा यसलाई ‘[परम्पराद्वारा प्रसारित गरिएको कुरा’ ‘भनेर रेन्डर गर्नु अर्थपूर्ण हुनेछ।
It. iti · kira: [iti + kira] (lit: ‘यसैले पक्कै पनि / कसैले अपेक्षा गर्न सक्छ’) - ‘सुनवाई’ (B. Bodhi) - परम्परा (भन्दा। B.) - अफवाह (Soma Th।)। बी। बोधी यसको बारेमा लेख्छन्: ‘’ सुनवाई ‘’ (वा “रिपोर्ट”; इटिका) को अर्थ लोकप्रिय विचार वा सामान्य सहमति हुन सक्छ “, तर हामी यो शब्दको गलत हिज्जे नोट गर्न सक्छौं जुन गोलमालको कारण हुन सक्छ। यो शब्द अरु कुनै पनि प्रस context्गमा देखा पर्दैन, त्यसैले हामी शब्दार्थिक विश्लेषण र अनुमानहरु संग छोडियो। ‘सामान्य सहमति’ अर्थमा देखिन्छ।
P.पिकासम्पादना: [piṭaka + sampadāna] - ‘शास्त्रहरुको संग्रह’ (B. Bodhi) - शास्त्र (भन्दा। बी) - ‘शास्त्रमा के छ’ (Soma Th।)। बी। बोधी यस बारे लेख्दछन्: “‘धर्मग्रन्थको संग्रह’ (प्याका सम्पादे) ले कुनै पनि धार्मिक ग्रंथको अपठण मानिएको सif्केतलाई दर्शाउँछ।” शब्द एकदम आत्म स्पष्टीकरणात्मक छ। जहाँसम्म, यस यौगिकमा शब्दहरूको क्रम दिएर, जोड अन्तिमको भन्दा बरु देखिन्छ। र तथ्य यो छ कि त्यस समयमा ज्ञान मौखिक रूपमा प्रसारित गरिएको थियो (त्यसैले ‘शास्त्र’ पर्याप्त उपयुक्त देखिदैन), “पाठको स collection्ग्रहमा हस्तान्तरण गरिएको छ” भन्ने अनुवाद बढी सन्तोषजनक देखिन्छ।
Tak. टक्का · हेटू: तार्किक तर्क (बी। बोधी) - तार्किक अनुमान (थान बी।) - सर्मिस (सोमा थ।)। कम्पाउन्ड आफैं अन्य कुनै पनि प्रस context्गमा देखा पर्दैन, त्यसैले हामी फेरि एक अर्थ शास्त्रीय विश्लेषण संग बाँकी छौं। टक्काको अर्थ हो ‘चिन्तन, परावर्तन, तर्क, तर्क वा माखन-दूध’। DN १ र MN At 76 मा, Takkī, र यसैले Takka शब्दहरू निम्न रूपमा वर्णन गरिएको छ:
.. एक निश्चित [व्यक्ति] एक तर्ककर्ता, एक अन्वेषक हो। उहाँ तर्क / तार्किक सोचबाट हम्मेड गरिएको एउटा धम्म सिकाउनुहुन्छ, अनुसन्धानका प following्क्तिहरू उहाँसँगै आउने बित्तिकै।
यसैले टक्का चित्तबुझ्दो तरिकाले ‘तर्क / तार्किक सोच’ द्वारा प्रस्तुत गरिएको देखिन्छ। यौगिकहरुमा हेटूको अर्थ ‘खातिको कारणले —- को खातिर, कारणले गर्दा ,–’ आदिमा हुन सक्दछ। त्यसो भए अन्ततः तक्का · हेटूलाई तार्किक आधारमा “रेन्डर” गर्न सकिन्छ। तर्क ‘।
N. नया · हेटू: अनुमानित तर्क (B. Bodhi) - अनुमान (भन्दा B. B.) - axiom (Soma Th।) फेरी, यौगिक आफैंमा अन्य कुनै पनि प्रस in्गमा देखा पर्दैन। नया नयाती (= neti) बाट आउँदछ, जसको अर्थ हो ‘नेतृत्व गर्न, मार्गनिर्देशन, आचरण, लिनु, बोक्नु (टाढा)’, वा ‘ड्र draw (एउटा निष्कर्ष), बुझ्नु, को रूपमा लिनु’। ‘नया’ नेती अभिव्यक्तिको अर्थ हो ‘निष्कर्ष निकाल्नु’। नया · हेटु सन्तोषजनक रूपमा ‘अनुमानको आधारमा’ प्रस्तुत गरिएको देखिन्छ।
Ā. ākāra iv parivitakka: कारणहरूमा प्रतिबिम्ब, तर्क प्रतिबिंब (बी। बोधी) - उपमा (The। B.) - विशिष्ट तर्क (Soma Th।)। Ākāra का अर्थको ठूलो विशाल प्यानल छ: ‘राज्य, अवस्था, सम्पत्ती, गुणस्तर, विशेषता, चिन्ह, उपस्थिति, फारम, तरीका, मोड, तरिका, कारण, जमीन, खाता’। ‘उपस्थिति’ प्रस’्गलाई ‘कारणहरू’ भन्दा राम्रोसँग मिल्दो देखिन्छ। त्यो अवस्थामा, ākāra·ivivitakka को अर्थ ‘उपस्थितिहरूमा प्रतिबिम्ब’ हुनेछ, र बिग बैंग सिद्धान्त जस्ता सिद्धान्तहरूलाई जनाउँदछ जुन स्पष्ट ब्रह्माण्डको प्रकोप विकासको अवलोकनमा आधारित छ।
Ṭṭ. दीहिनजन्ā्ख्ख्न्ती: विचारका आधारमा यसलाई स्वीकार्नु (बी। बोधी) - विचारका आधारमा सहमति (बी। ब)। - एक धारणा जुन पक्षमा विचार गरिएको छ [पक्षपातपूर्ण उचित देखिदैन]। सोमा थ।) Nijjhāna Kkhanti ‘nijjhijnaā khamati’ अभिव्यक्ति को एक substantivation हो। यसलाई बुझ्ने उत्तम तरिका यो हो कि कुन प्रसx्गमा यो कहिँ देखा पर्दछ।
SN 25.1
आँखा .. दिमाग असुविधाजनक, परिवर्तनशील, परिवर्तनशील छ। (…) जसले विवेकीकरणको सोचविचार गरे पछि, यी घटनाहरू यस प्रकारले छन् भनी स्वीकार गरेमा उनीलाई धम्म-अनुयायी भनिन्छ।
SN 55.24
तथागतले घोषणा गरेका धम्महरू विवेकीकरणको मोडिकमा जाँच गरेर उनीद्वारा स्वीकृत हुन्छन्।
त्यसोभए यो स्पष्ट छ कि निजā्खानखन्तीले बौद्धिक स्वीकृतिलाई जनाउँछ जसमा पाको केहि मध्यम प्रयोग शामिल हुन्छ, तर त्यो निश्चित निष्कर्षमा पुग्न पर्याप्त छैन। MN २ at मा दिईएको हात्तीको पदचिह्नको उदाहरण हेर्नुहोस्। तसर्थ, ‘विचारका विचारहरू पछि सम्झौता’ दिहिनज्या·्ख्खन्तीको लागि उपयुक्त रेन्डरिंग देखिन्छ।
Hab। भाब्बारापाटी: स्पिकरको लागी योग्यता (बी। बोधी) - सम्भाव्यता (बी। बान्ड) - अर्काको लाग्ने क्षमता (सोमा थ।)। बी। बोधी र सोमा थ। केवल Ahakhakā (पुरानो टिप्पणी) अनुसरण गर्नुहोस्। अहातकाठीले वक्तालाई भिख्खु भनेर उल्लेख गरेको छ, तर त्यो कलामाको प्रस fit्गमा फिटिक्क छैन (जसले विभिन्न मूलका तपस्वीहरू हेरेका छन्), र यस अभिव्यक्तिमा कुनै वक्ताको उल्लेख छैन। यो शब्द Ud० at० मा एक पटक मात्र देखा पर्यो, धेरै अस्पष्ट पदमा (’मोहसम्बन्धानो लोको, भब्बरपोवा डिसाटी’) जसबाट कुनै स्पष्ट निष्कर्ष निकाल्न गाह्रो छ, अहीकाथले ‘भवार्पोवा’ भनेर लिनेजस्तो देखिन्छ। ।
भब्बाको अर्थ ‘सक्षम, सक्षम, फिट, सम्भव’ र अधिकतर उत्तरार्द्धमा प्रयोग गरिन्छ। रपाटेको अर्थ हो ‘उपस्थिति, अनुसार, अनुरूपता’। दुई रेन्डरिंगहरू यस प्रस fit्गमा उपयुक्त देखिन्छ: ‘के सम्भव देखिन्छ’, ‘के सम्भाव्य देखिन्छ’। यो उदाहरण को लागी एक अनुवाद को लागी सबैभन्दा पर्याप्त रेन्डरिंग छनौट को लागी सन्दर्भ गर्न सक्दछ।
थालीसारो भिख्खूद्वारा पालीबाट अनुवाद गरिएको।
अन्तरदृष्टिमा पहुँच, १ जुलाई २०१०।
——— oOo ———
धम्मको उपहारको रूपमा प्रकाशित, नि: शुल्क वितरण गर्न।
प्रयोगका सर्तहरू: तपाईले कुनै पनि माध्यममा यो कामको प्रतिलिपि, पुन: फर्म्याट, रिप्रिन्ट, पुन: प्रकाशित गर्न र पुनः वितरण गर्न सक्नुहुनेछ: (१) तपाईले त्यस्ता प्रतिलिपिहरू आदि नि: शुल्क उपलब्ध मात्र उपलब्ध गराउनु हुन्छ; (२) तपाइँ स्पष्ट रूपमा यो कामको कुनै पनि व्युत्पन्न (अनुवाद सहित) यो स्रोत कागजात बाट व्युत्पन्न संकेत; र ()) तपाईं यसको पूर्ण पाठ समावेश गर्दछ
— To the Kālāmas of Kesamutti —in 05) Classical Pāḷi,29) Classical English,Roman,54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
In this famous sutta, the Buddha reminds us to ultimately trust
only our own direct experience of the reality, not what is declared by
others, even if they happen to be our ‘revered teacher’.
So the Kālāmas of Kesamutti approached the Bhagavā; having approached, some of them paid respect to the Bhagavā and sat down to one side; some of them exchanged friendly greetings with the Bhagavā
and, having exchanged friendly greetings and a cordial talk, sat down
to one side; some of them raised their joined hands in salutation to the Bhagavā
and sat down to one side; some of them announced their name and clan
and sat down to one side. Sitting to one side, the Kālāmas of Kesamutti
said to the Bhagavā:
–
There are, bhante, samaṇas and brahmans
who come to Kesamutti. They expound and extol their own doctrine, but
they disparage, despise, treat with contempt and debunk the doctrines of
others. Then, bhante, some other samaṇas and brahmans
come to Kesamutti. They too expound and extol their own doctrine, and
they disparage, despise, treat with contempt and debunk the doctrines of
others. On account of that, bhante, there is for us perplexity and vicikicchā: ‘Which then, of these venerable samaṇas and brahmans say the truth, and which speak falsely?’
–
Of course, Kālāmas, you are perplexed, of course you are doubting. Vicikicchā
has arisen in you on account of a perplexing matter. Do not go, you
Kālāmas, by what you have heard said, nor by what has been transmitted
[by a tradition], nor by the general consensus, nor by what has been
handed down in a collection of texts, nor on the basis of logical
reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon them.
–
And this greedy person, Kālāmas, his citta being overcome, overpowered by lobha,
destroys life, takes what is not given, goes to the wife of another,
speaks falsely, and prompts others to do the same, which is for his long
term harm and dukkha.
–
And this aversive person, Kālāmas, his citta being overcome, overpowered by dosa,
destroys life, takes what is not given, goes to the wife of another,
speaks falsely, and prompts others to do the same, which is for his long
term harm and dukkha.
–
And this deluded person, Kālāmas, his citta being overcome, overpowered by dosa,
destroys life, takes what is not given, goes to the wife of another,
speaks falsely, and prompts others to do the same, which is for his long
term harm and dukkha.
– This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon them.” Thus has it been said, it has been said considering this.
Do not go, you Kālāmas, by what you have heard said, nor by what has
been transmitted [by a tradition], nor by the general consensus, nor by
what has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha’, then, Kālāmas, having reached them, you should dwell in them.
–
And this ungreedy person, Kālāmas, his citta not being overcome, not overpowered by lobha,
does not destroy life, does not take what is not given, does not go to
the wife of another, does not speak falsely, and does not prompt others
to do the same, which is for his long term welfare and sukha.
–
And this unaversive person, Kālāmas, his citta not being overcome, not overpowered by lobha,
does not destroy life, does not take what is not given, does not go to
the wife of another, does not speak falsely, and does not prompt others
to do the same, which is for his long term welfare and sukha.
–
And this undeluded person, Kālāmas, his citta not being overcome, not overpowered by lobha,
does not destroy life, does not take what is not given, does not go to
the wife of another, does not speak falsely, and does not prompt others
to do the same, which is for his long term welfare and sukha.
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you have
heard said, nor by what has been transmitted [by a tradition], nor by
the general consensus, nor by what has been handed down in a collection
of texts, nor on the basis of logical reasoning, nor on the basis of
inference, nor by reflection on appearances, nor by agreement after
pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha’, then, Kālāmas, having reached them, you should dwell in them.” Thus has it been said, it has been said considering this.
Such an ariya·sāvaka,
Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained four
confidences in the visible order of phenomena:
‘If there is another world, there is a fruit and result of kamma
rightly and wrongly performed, then at the breakup of the body, after
death, I will re-arise in a good destination, a state of happiness’:
this is the first confidence he has gained.
‘And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy’: this is the second confidence he has gained.
‘And if pāpa befalls its doer, I do not intend any pāpa. Not having done pāpakamma, how would dukkha touch me?’: this is the third confidence he has gained.
Such an ariya·sāvaka,
Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained these
four confidences in the visible order of phenomena.
–
So it is, Bhagavā, so it is, sugata! Such an ariya·sāvaka,
Bhante, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained four
confidences in the visible order of phenomena:
‘If there is another world, there is a fruit and result of kamma
rightly and wrongly performed, then at the breakup of the body, after
death, I will re-arise in a good destination, a state of happiness’:
this is the first confidence he has gained.
‘And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy’: this is the second confidence he has gained.
‘And if pāpa befalls its doer, I do not intend any pāpa. Not having done pāpakamma, how would dukkha touch me?’: this is the third confidence he has gained.
Such an ariya·sāvaka,
Bhante, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained these
four confidences in the visible order of phenomena.
Excellent, Bhante, excellent, Bhante! Just as, Bhante, if one were to
set upright what was overturned, or to uncover what was hidden, or to
show the way to one who was erring, or to hold an oil lamp in the
darkness, [thinking:] ‘Those who have eyes will see visible forms’; in
the same way, the Dhamma has been revealed by the Bhagavā in various ways. So we, Bhante, go for refuge to the Bhagavā, to the Dhamma and to the saṅgha of bhikkhus. Let the Bhagavā, Bhante, admit us as upāsakas having gone for refuge from today on, for life.
Notes
1. anussava: [anu+sava]
(lit: what is heard/learned along, what is in conformity with what has
been heard/learned) - ‘oral tradition’ (B. Bodhi) - ‘reports’ (Than. B.)
- ‘what has been acquired by repeated hearing’ (Soma Thera). B. Bodhi
writes about it: “generally understood to refer to the Vedic
tradition, which, according to the Brahmins, had originated with the
Primal Deity and had been handed down orally through successive
generations.”
The term is clearly used with the meaning of ‘report’ at MN 68:
Idhānuruddhā, bhikkhu suṇāti: ‘Itthannāmo bhikkhu kālakato; so bhagavatā byākato aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussava·ssuto vā: ‘evaṃ·sīlo so āyasmā ahosi
Here, Anuruddha, a bhikkhu hears: ‘The bhikkhu named so-and-so
has died; it has been declared by the Bhagavā that he was established
in (final) knowledge.’ And he has seen that venerable one himself or he
has heard the report: ‘That venerable one’s virtue was thus
At MN 76 are given as synonyms itihitiha·parampara and piṭaka·sampada (’what has been transmitted dogmatically’, ‘what has been handed down in a collection of texts’), both of which refer to traditions (see following notes).
So it seems that the word anussava is rather used in this case in the sense of ‘lore/tradition’:
..a certain teacher is one who goes by a lore/tradition, who takes a lore/tradition
for the truth. He teaches a dhamma in conformity with what he has
heard, through what has been transmitted dogmatically, through what has
been handed down in a collection of texts.
In the context of the Kālāma Sutta, given the fact that the listeners
have been hearing mutually contradicting doctrines, it would be quite
logical that the first expression would refer directly to it, so ‘what you have heard said’ seems to be a satisfying rendering.
2. paramparā: [para+para]
(lit: ‘further-further’, or ‘another-another’ ie. one after the other,
successive) - ‘lineage of teaching’ (B. Bodhi) - legends (Than. B.) -
tradition (Soma Th.). B. Bodhi writes about it: “‘lineage’, signifies tradition in general, an unbroken succession of teachings or teachers.” However, it may not be that simple.
It is obviously an idiomatic expression, which is not precisely
self-explanatory, which seems to be quite loose in meaning and to accept
a relatively large panel of contexts. As an example, we find bāhā·paramparāya in the Pārājika of the Vinaya Pitaka, and it means ‘arm in arm’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
many women, having tightly surrounded a certain bhikkhu, drove him along arm in arm.
Parampara·bhojana·sikkhāpada is one of the Pātimokkha rules and refers to an ‘out-of-turn/extra meal’, which Than B. sums up as follows: “The
term out-of-turn meal covers two sorts of situations: A bhikkhu has
been invited to a meal consisting of any of the five staple foods but
then either (1) goes elsewhere and eats another meal consisting of any
of the five staple foods at the same time as the meal to which he was
originally invited; or (2) eats a staple food prior to going to the
meal.”
In the Parivāra of the Vinaya, the word ācariya·paramparā means obviously ‘lineage of teachers’, but this may belong to relatively late literature.
At MN 83 ‘paramparā caturāsītirājasahassāni’ means ‘84000 successive kings’ (even though this sutta seems to be of relatively late origin too).
And at MN 95 and 99, regarding the vedic hymns, it is said:
among the brahman seers of the past, the creators of the hymns, the
composers of the hymns, those ancient hymns, sung, repeated, &
collected, which brahmans at present still sing, still chant, repeating
what was said, repeating what was spoken, ie..
And then, as a commentary to this situation:
Seyyathāpi (..) andhaveṇi paramparā·saṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati.
Just as if (..) there would be a file of blind men attached one to another: the first one does not see, the middle one does not see, and the last one does not see.
So the word is clearly used here with a reference to an oral tradition
of blind repetition. This proves that there is indeed some ground for
the above mentioned assertion of B. Bodhi, and the interpretation of paramparā as a teaching that comes through a ‘lineage’.
We find as well (as at MN 76) the compound itihitiha·parampara, which is also usually associated with anussava and piṭaka·sampada (’what has been transmitted dofmatically’, ‘what has been handed down in a collection of texts’), and it seems that the simple parampara we have here is a shortening of this term.
The reduplication itih·itiha (’thus-thus’) seems to refer to
dogmatism (’thus indeed it is!’), which would be consistent with early
exegesis: in the Cūḷaniddesa of the Khuddaka Nikāya (Nc 106), in an
explanation of the expression ’sabbaṃ taṃ itihītiha’ (everything that is itihītiha) all the terms of this passage are cited (itikirāya paramparāya etc.), and the following explanation is added: ‘na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsū’ (they expounded the teaching without having experienced it themselves, without having ascertained it personally).
So according to the early exegesis, and keeping in mind the examples found at MN 95 and 99, itih·itiha·param·para could mean ‘what has been transmitted dogmatically’. And since the reduplication param·para seems to emphasize the idea of transmission, it would make sense in our case to render it as ‘what has been transmitted [by a tradition]’.
3. iti·kira: [iti+kira]
(lit: ‘thus surely/one would expect’) - ‘hearsay’ (B. Bodhi) -
tradition (Than. B.) - rumor (Soma Th.). B. Bodhi writes about it: ‘“Hearsay” (or “report”; itikarā) may mean popular opinion or general consensus’,
but we may note the misspelling of the word that might be a source of
confusion. This word does not appear in any other context, so we are left with a semantical analysis and guesses. ‘General consensus’ seems to make sense.
4. piṭakasampadāna: [piṭaka+sampadāna]
- ‘a collection of scriptures’ (B. Bodhi) - scripture (Than. B.) -
‘what is in a scripture’ (Soma Th.). B. Bodhi writes about it: “‘a collection of scriptures’ (piṭaka-sampadā) signifies any collection of religious texts regarded as infallible.”
The term is quite self-explanatory. However, given the order of the
words in this compound, the emphasis seems to be rather on the last one.
And given the fact that at that time the knowledge was transmitted
orally (so
’scripture’ doesn’t seem quite appropriate), the rendering ‘what has
been handed down in a collection of texts’ seems more satisfying.
5. takka·hetu:
logical reasoning (B. Bodhi) - logical conjecture (Than. B.) - surmise
(Soma Th.). The compound itself does not appear in any other context, so we are again left with a semantic analysis. Takka means ‘thought, reflection, reasoning, logic or butter-milk’. At DN 1 and MN 76, the words takkī, and thereby takka, are explained as follows:
..a certain [individual] is a reasoner, an investigator. He teaches a dhamma hammered out by reasoning/logical thinking, following lines of investigation as they occur to him.
So takka seems to be satisfyingly rendered by ‘reasoning/logical thinking’. Hetu, in compounds, may mean ‘on account of–, for the sake of–, by reason of–, in consequence of–’ etc. So finally takka·hetu could be rendered by ‘on the basis of logical reasoning’.
6. naya·hetu:
inferential reasoning (B. Bodhi) - inference (Than. B.) - axiom (Soma
Th.). Once again, the compound itself does not appear in any other
context. Naya comes from nayati (=neti), which
means ‘to lead, guide, conduct, to take, carry (away)’, or ‘to draw (a
conclusion), to understand, to take as’. The expression ‘nayaṃ neti’ means ‘to draw a conclusion’. Naya·hetu seems to be satisfyingly rendered by ‘on the basis of inference’.
7. ākāra·parivitakka: reflection on reasons, reasoned reflection (B. Bodhi) - analogies (Than. B.) - specious reasoning (Soma Th.). Ākāra
has quite a large panel of meanings: ’state, condition, property,
quality, attribute, sign, appearance, form, way, mode, manner, reason,
ground, account’. ‘Appearance’ seems to fit the context better than
‘reasons’. In that case, ākāra·parivitakka would mean ‘reflection on appearances’,
and would refer to theories such as the big bang theory, which is based
on observations of the seeming evolution of the apparent universe.
8. diṭṭhi·nijjhāna·kkhanti:
acceptance of a view after pondering it (B. Bodhi) - agreement through
pondering views (Than. B.) - bias toward a notion that has been
pondered over [doesn’t seem quite appropriate] (Soma Th.). Nijjhāna·kkhanti is a substantivation of the expression ‘nijjhānaṃ khamati’. The best way to understand it is to see in which contexts it appears elsewhere:
SN 25.1
Cakkhuṃ.. mano anicco vipariṇāmī aññathā·bhāvī. (…) Yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati: ‘dhamm·ānusārī..’
The eye.. the mind is inconstant, changeable, alterable. (…) One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower..
The dhammas proclaimed by the Tathāgata are approved by him after examination with a modicum of discernment.
So it is clear that nijjhāna·kkhanti refers to an intellectual acceptation that involves some moderate application of paññā, but which is not enough yet to come to a definite conclusion. See the example of the elephant footprints given at MN 27. Therefore, ‘agreement after pondering views’ seems to be an appropriate rendering for diṭṭhi·nijjhāna·kkhanti.
9. bhabba·rūpatā:
the seeming competence of a speaker (B. Bodhi) - probability (Than. B.)
- another’s seeming ability (Soma Th.). B. Bodhi and Soma Th. simply
follow the Aṭṭhakathā (older commentary). The Aṭṭhakathā, mentions a
speaker as being a bhikkhu, but that doesn’t fit the context of the
Kālāmas (who have been seeing ascetics of different origin), and there
is no mention of any speaker in this expression. The term appears only
once at Ud 70, in a very obscure verse (’mohasambandhano loko, bhabbarūpova dissati’)
out of which it is difficult to draw any clear conclusion, all the more
that the Aṭṭhakathā seems to take it rather as ‘bhavarūpova’.
Bhabba means ‘able, capable, fit for, possible’, and is mostly used in the latter sense. Rūpatā means ‘appearance, accordance, conformity’. Two renderings seem to fit the context: ‘what seems possible’, ‘what seems probable’. That might refer for example to choosing the most adequate rendering for a translation.
Translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 1 July 2010.
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– This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha’, then, Kālāmas, having reached them, you should dwell in them.” Thus has it been said, it has been said considering this.
KALAMA SUTTA
Tarun Gautam
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29) Classical English,Roman,
https://www.buddha-vacana.org/sutta/anguttara/03/an03-066.html AN 3.66 - Kesamutti [aka Kālāmā] Sutta — To the Kālāmas of Kesamutti —
Thus have I heard:
On one occasion, the Bhagavā, traveling on tour among the Kosalans with a large saṅgha of bhikkhus, arrived at a town of the Kālāmas named Kesamutti. So the Kālāmas of Kesamutti heard: ‘The samaṇa Gotama, bho, the son of the Sakyas who has gone forth from the Sakyan family, traveling on tour among the Kosalans with a large saṅgha of bhikkhus, has reached Kesamutti. And it is that venerable Gotama, about whom such a good reputation has spread: “surely, he is a Bhagavā, an arahant, rightly and fully awakened, accomplished in vijjā and [good] conduct, faring well, knowing the world, the unsurpassed leader of persons to be tamed, teacher of devas and humans, a Buddha, a Bhagavā. He makes known this world with its devas, with its Māras, with its Brahmas, with the samaṇas and brahmins, [this] generation with rulers and peoples, having experienced himself abhiññā. He teaches the Dhamma which is advantageous in the beginning, advantageous in the middle, advantageous in the end, with the [right] meaning and with the [right] phrasing; he reveals the brahmacariya which is completely perfect and pure.” And seeing such an arahant would be profitable.’
So the Kālāmas of Kesamutti approached the Bhagavā; having approached, some of them paid respect to the Bhagavā and sat down to one side; some of them exchanged friendly greetings with the Bhagavā and, having exchanged friendly greetings and a cordial talk, sat down to one side; some of them raised their joined hands in salutation to the Bhagavā and sat down to one side; some of them announced their name and clan and sat down to one side. Sitting to one side, the Kālāmas of Kesamutti said to the Bhagavā:
– There are, bhante, samaṇas and brahmans who come to Kesamutti. They expound and extol their own doctrine, but they disparage, despise, treat with contempt and debunk the doctrines of others. Then, bhante, some other samaṇas and brahmans come to Kesamutti. They too expound and extol their own doctrine, and they disparage, despise, treat with contempt and debunk the doctrines of others. On account of that, bhante, there is for us perplexity and vicikicchā: ‘Which then, of these venerable samaṇas and brahmans say the truth, and which speak falsely?’
– Of course, Kālāmas, you are perplexed, of course you are doubting. Vicikicchā has arisen in you on account of a perplexing matter. Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon them.
– What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
– And this greedy person, Kālāmas, his citta being overcome, overpowered by lobha, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
– And this aversive person, Kālāmas, his citta being overcome, overpowered by dosa, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
– Indeed, bhante.
– What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?
– For his harm, bhante.
– And this deluded person, Kālāmas, his citta being overcome, overpowered by dosa, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
– Indeed, bhante.
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Akusala, bhante.
– Sāvajja or anavajja?
– Sāvajja, bhante.
– Censured by the wise or commended by the wise?
– Censured by the wise, bhante.
– If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?
– If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.
– This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon them.” Thus has it been said, it has been said considering this.
Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha’, then, Kālāmas, having reached them, you should dwell in them.
– What do you think, Kālāmas, when a·lobha arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
– And this ungreedy person, Kālāmas, his citta not being overcome, not overpowered by lobha, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.
– Indeed, bhante.
– What do you think, Kālāmas, when a·dosa arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
– And this unaversive person, Kālāmas, his citta not being overcome, not overpowered by lobha, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.
– Indeed, bhante.
– What do you think, Kālāmas, when a·moha arises within an individual, does it arise for his welfare or his harm?
– For his welfare, bhante.
– And this undeluded person, Kālāmas, his citta not being overcome, not overpowered by lobha, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.
– Indeed, bhante.
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Kusala, bhante.
– Sāvajja or anavajja?
– Anavajja, bhante.
– Censured by the wise or commended by the wise?
– Commended by the wise, bhante.
– If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?
– If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.
– This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha’, then, Kālāmas, having reached them, you should dwell in them.” Thus has it been said, it has been said considering this.
Such an ariya·sāvaka, Kālāmas, thus devoid of abhijjhā, devoid of byāpāda, undeluded, sampajāna, (consistently) sata, dwells pervading one direction with a citta imbued with mettā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with mettā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.
He dwells pervading one direction with a citta imbued with karuṇā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with karuṇā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.
He dwells pervading one direction with a citta imbued with muditā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with muditā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.
He dwells pervading one direction with a citta imbued with upekkhā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with upekkhā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.
Such an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained four confidences in the visible order of phenomena:
‘If there is another world, there is a fruit and result of kamma rightly and wrongly performed, then at the breakup of the body, after death, I will re-arise in a good destination, a state of happiness’: this is the first confidence he has gained.
‘And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy’: this is the second confidence he has gained.
‘And if pāpa befalls its doer, I do not intend any pāpa. Not having done pāpa kamma, how would dukkha touch me?’: this is the third confidence he has gained.
‘And if pāpa does not befall its doer, then I see myself pure in both respects’: this is the fourth confidence he has gained.
Such an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained these four confidences in the visible order of phenomena.
– So it is, Bhagavā, so it is, sugata! Such an ariya·sāvaka, Bhante, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained four confidences in the visible order of phenomena:
‘If there is another world, there is a fruit and result of kamma rightly and wrongly performed, then at the breakup of the body, after death, I will re-arise in a good destination, a state of happiness’: this is the first confidence he has gained.
‘And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy’: this is the second confidence he has gained.
‘And if pāpa befalls its doer, I do not intend any pāpa. Not having done pāpa kamma, how would dukkha touch me?’: this is the third confidence he has gained.
‘And if pāpa does not befall its doer, then I consider myself pure in both respects’: this is the fourth confidence he has gained.
Such an ariya·sāvaka, Bhante, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained these four confidences in the visible order of phenomena.
Excellent, Bhante, excellent, Bhante! Just as, Bhante, if one were to set upright what was overturned, or to uncover what was hidden, or to show the way to one who was erring, or to hold an oil lamp in the darkness, [thinking:] ‘Those who have eyes will see visible forms’; in the same way, the Dhamma has been revealed by the Bhagavā in various ways. So we, Bhante, go for refuge to the Bhagavā, to the Dhamma and to the saṅgha of bhikkhus. Let the Bhagavā, Bhante, admit us as upāsakas having gone for refuge from today on, for life.
1. anussava: [anu+sava] (lit: what is heard/learned along, what is in conformity with what has been heard/learned) - ‘oral tradition’ (B. Bodhi) - ‘reports’ (Than. B.) - ‘what has been acquired by repeated hearing’ (Soma Thera). B. Bodhi writes about it: “generally understood to refer to the Vedic tradition, which, according to the Brahmins, had originated with the Primal Deity and had been handed down orally through successive generations.”
The term is clearly used with the meaning of ‘report’ at MN 68:
Here, Anuruddha, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; it has been declared by the Bhagavā that he was established in (final) knowledge.’ And he has seen that venerable one himself or he has heard the report: ‘That venerable one’s virtue was thus
At MN 76 are given as synonyms itihitiha·parampara and piṭaka·sampada (’what has been transmitted dogmatically’, ‘what has been handed down in a collection of texts’), both of which refer to traditions (see following notes).
So it seems that the word anussava is rather used in this case in the sense of ‘lore/tradition’:
..a certain teacher is one who goes by a lore/tradition, who takes a lore/tradition for the truth. He teaches a dhamma in conformity with what he has heard, through what has been transmitted dogmatically, through what has been handed down in a collection of texts.
In the context of the Kālāma Sutta, given the fact that the listeners have been hearing mutually contradicting doctrines, it would be quite logical that the first expression would refer directly to it, so ‘what you have heard said’ seems to be a satisfying rendering.
2. paramparā: [para+para] (lit: ‘further-further’, or ‘another-another’ ie. one after the other, successive) - ‘lineage of teaching’ (B. Bodhi) - legends (Than. B.) - tradition (Soma Th.). B. Bodhi writes about it: “‘lineage’, signifies tradition in general, an unbroken succession of teachings or teachers.” However, it may not be that simple.
It is obviously an idiomatic expression, which is not precisely self-explanatory, which seems to be quite loose in meaning and to accept a relatively large panel of contexts. As an example, we find bāhā·paramparāya in the Pārājika of the Vinaya Pitaka, and it means ‘arm in arm’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ. many women, having tightly surrounded a certain bhikkhu, drove him along arm in arm.
Parampara·bhojana·sikkhāpada is one of the Pātimokkha rules and refers to an ‘out-of-turn/extra meal’, which Than B. sums up as follows: “The term out-of-turn meal covers two sorts of situations: A bhikkhu has been invited to a meal consisting of any of the five staple foods but then either (1) goes elsewhere and eats another meal consisting of any of the five staple foods at the same time as the meal to which he was originally invited; or (2) eats a staple food prior to going to the meal.”
In the Parivāra of the Vinaya, the word ācariya·paramparā means obviously ‘lineage of teachers’, but this may belong to relatively late literature.
At MN 83 ‘paramparā caturāsītirājasahassāni’ means ‘84000 successive kings’ (even though this sutta seems to be of relatively late origin too).
And at MN 95 and 99, regarding the vedic hymns, it is said:
among the brahman seers of the past, the creators of the hymns, the composers of the hymns, those ancient hymns, sung, repeated, & collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken, ie..
Just as if (..) there would be a file of blind men attached one to another: the first one does not see, the middle one does not see, and the last one does not see.
So the word is clearly used here with a reference to an oral tradition of blind repetition. This proves that there is indeed some ground for the above mentioned assertion of B. Bodhi, and the interpretation of paramparā as a teaching that comes through a ‘lineage’.
We find as well (as at MN 76) the compound itihitiha·parampara, which is also usually associated with anussava and piṭaka·sampada (’what has been transmitted dofmatically’, ‘what has been handed down in a collection of texts’), and it seems that the simple parampara we have here is a shortening of this term.
The reduplication itih·itiha (’thus-thus’) seems to refer to dogmatism (’thus indeed it is!’), which would be consistent with early exegesis: in the Cūḷaniddesa of the Khuddaka Nikāya (Nc 106), in an explanation of the expression ’sabbaṃ taṃ itihītiha’ (everything that is itihītiha) all the terms of this passage are cited (itikirāya paramparāya etc.), and the following explanation is added: ‘na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsū’ (they expounded the teaching without having experienced it themselves, without having ascertained it personally).
So according to the early exegesis, and keeping in mind the examples found at MN 95 and 99, itih·itiha·param·para could mean ‘what has been transmitted dogmatically’. And since the reduplication param·para seems to emphasize the idea of transmission, it would make sense in our case to render it as ‘what has been transmitted [by a tradition]’.
3. iti·kira: [iti+kira] (lit: ‘thus surely/one would expect’) - ‘hearsay’ (B. Bodhi) - tradition (Than. B.) - rumor (Soma Th.). B. Bodhi writes about it: ‘“Hearsay” (or “report”; itikarā) may mean popular opinion or general consensus’, but we may note the misspelling of the word that might be a source of confusion. This word does not appear in any other context, so we are left with a semantical analysis and guesses. ‘General consensus’ seems to make sense.
4. piṭakasampadāna: [piṭaka+sampadāna] - ‘a collection of scriptures’ (B. Bodhi) - scripture (Than. B.) - ‘what is in a scripture’ (Soma Th.). B. Bodhi writes about it: “‘a collection of scriptures’ (piṭaka-sampadā) signifies any collection of religious texts regarded as infallible.” The term is quite self-explanatory. However, given the order of the words in this compound, the emphasis seems to be rather on the last one. And given the fact that at that time the knowledge was transmitted orally (so ’scripture’ doesn’t seem quite appropriate), the rendering ‘what has been handed down in a collection of texts’ seems more satisfying.
5. takka·hetu: logical reasoning (B. Bodhi) - logical conjecture (Than. B.) - surmise (Soma Th.). The compound itself does not appear in any other context, so we are again left with a semantic analysis. Takka means ‘thought, reflection, reasoning, logic or butter-milk’. At DN 1 and MN 76, the words takkī, and thereby takka, are explained as follows:
..a certain [individual] is a reasoner, an investigator. He teaches a dhamma hammered out by reasoning/logical thinking, following lines of investigation as they occur to him.
So takka seems to be satisfyingly rendered by ‘reasoning/logical thinking’. Hetu, in compounds, may mean ‘on account of–, for the sake of–, by reason of–, in consequence of–’ etc. So finally takka·hetu could be rendered by ‘on the basis of logical reasoning’.
6. naya·hetu: inferential reasoning (B. Bodhi) - inference (Than. B.) - axiom (Soma Th.). Once again, the compound itself does not appear in any other context. Naya comes from nayati (=neti), which means ‘to lead, guide, conduct, to take, carry (away)’, or ‘to draw (a conclusion), to understand, to take as’. The expression ‘nayaṃ neti’ means ‘to draw a conclusion’. Naya·hetu seems to be satisfyingly rendered by ‘on the basis of inference’.
7. ākāra·parivitakka: reflection on reasons, reasoned reflection (B. Bodhi) - analogies (Than. B.) - specious reasoning (Soma Th.). Ākāra has quite a large panel of meanings: ’state, condition, property, quality, attribute, sign, appearance, form, way, mode, manner, reason, ground, account’. ‘Appearance’ seems to fit the context better than ‘reasons’. In that case, ākāra·parivitakka would mean ‘reflection on appearances’, and would refer to theories such as the big bang theory, which is based on observations of the seeming evolution of the apparent universe.
8. diṭṭhi·nijjhāna·kkhanti: acceptance of a view after pondering it (B. Bodhi) - agreement through pondering views (Than. B.) - bias toward a notion that has been pondered over [doesn’t seem quite appropriate] (Soma Th.). Nijjhāna·kkhanti is a substantivation of the expression ‘nijjhānaṃ khamati’. The best way to understand it is to see in which contexts it appears elsewhere:
SN 25.1
The eye.. the mind is inconstant, changeable, alterable. (…) One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower..
SN 55.24
The dhammas proclaimed by the Tathāgata are approved by him after examination with a modicum of discernment.
So it is clear that nijjhāna·kkhanti refers to an intellectual acceptation that involves some moderate application of paññā, but which is not enough yet to come to a definite conclusion. See the example of the elephant footprints given at MN 27. Therefore, ‘agreement after pondering views’ seems to be an appropriate rendering for diṭṭhi·nijjhāna·kkhanti.
9. bhabba·rūpatā: the seeming competence of a speaker (B. Bodhi) - probability (Than. B.) - another’s seeming ability (Soma Th.). B. Bodhi and Soma Th. simply follow the Aṭṭhakathā (older commentary). The Aṭṭhakathā, mentions a speaker as being a bhikkhu, but that doesn’t fit the context of the Kālāmas (who have been seeing ascetics of different origin), and there is no mention of any speaker in this expression. The term appears only once at Ud 70, in a very obscure verse (’mohasambandhano loko, bhabbarūpova dissati’) out of which it is difficult to draw any clear conclusion, all the more that the Aṭṭhakathā seems to take it rather as ‘bhavarūpova’.
Bhabba means ‘able, capable, fit for, possible’, and is mostly used in the latter sense. Rūpatā means ‘appearance, accordance, conformity’. Two renderings seem to fit the context: ‘what seems possible’, ‘what seems probable’. That might refer for example to choosing the most adequate rendering for a translation.
Translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 1 July 2010.
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Awakened One with Awareness the crown prince of Shakya Kingdom in the Northern Prabuddha Bharat introduced his religion as a revolt against the governance system prevailing in a strongly stratified feudal society characterized by the dominance rigid class and caste system Centralization of authority based on tradition and coercive power, dependency, discrimination in the distribution of resources, and status and dignity sustaining exploitation in institutionalized forms legitimized by strong religious belief system were the basic features of that governance system. This system was generating sufferings of millions of downtrodden people termed as Sudras or Dassha. Awakened One with Awareness realized the sufferings of these people along with the common suffering of all human beings during their impermanent life time. One day Awakened One with Awareness would become the number one man in that system assuming supreme power to steer the kingdom, he would become the head of that governance system based on the prevalent Vedic values and norms, but it was quite clear to him that it was not possible to ensure the salvation of the oppressed human being materially and mentally within the existing system of governance and/or by using the prevalent power structure.
The power he inherited was externally exposed and exercised, bestowed on him due to his position in the social structure where individual self was uncounted and ignored. Awakened One with Awareness moved on to a different way, he took individual as basic point of reference and basic source of power, and lastly he explored a new way of life and new type of power with a corresponding system of governance. His contemplative intellectual ability with higher-level mental makeup helped him clearly understand the evils of the state governance that left the crown, palace, and his family in search of alternative system for the salvation of all entities including human being. He took a declassed form, and after being enlightened through a hazardous process, he revealed a new lifestyle within new system of governance.
Awakened One with Awareness introduced this revolutionary governance system during his lifetime without encountering any opposition from the vested interest group. Because of universal and massive conversion of common people into his system, he did not encounter any resistance to introduce the system. Later on during the period of Ashoka, Prabuddha Bharatiya society in general predominantly became under the social governance system of Awakened One with Awarenessism. Historical record shows that in the third century four fifth of the total population of Prabuddha Bharat Awakened One with Awareness who would lead centered life.Due to a theoretical weakness emanating from the principles of prohibiting killing of any living being and winning enemies through friendship, Awakened One with Awareness Due to a theoretical weakness emanating from the principles of prohibiting killing of any living being and winning enemies through friendship, Awakened One with Awareness governance could not develop any mechanism to protect and sustain itself in the birth place of Awakened One with Awareness.But in Bangladesh, it survived unto mid twelfth century, and the period from 750 to 1150 during Pala kingdom may be termed as the most glorious period of Awakened One with Awareness governance throughout the history all over the world.
ಒಂದು ಸಂದರ್ಭದಲ್ಲಿ, ಭಗವಾ, ಭಿಕ್ಷುಗಳ ದೊಡ್ಡ ಸಾಘಾ ಜೊತೆ ಕೋಸಲರ ನಡುವೆ ಪ್ರವಾಸದಲ್ಲಿ ಪ್ರಯಾಣಿಸುತ್ತಿದ್ದ, ಕೇಸಮುಟ್ಟಿ ಎಂಬ ಕಾಲಮಾಸ್ ಪಟ್ಟಣಕ್ಕೆ ಬಂದರು. ಆದ್ದರಿಂದ ಕೇಸಮುಟ್ಟಿಯ ಕೋಲಮಸ್ ಕೇಳಿದನು: ‘ಸಕ್ಯಾನ್ ಕುಟುಂಬದಿಂದ ಹೊರಟು, ಭಿಕ್ಷುಗಳ ದೊಡ್ಡ ಸಾಹಸದೊಂದಿಗೆ ಕೋಸಲನ್ನರ ನಡುವೆ ಪ್ರವಾಸದಲ್ಲಿ ಪ್ರಯಾಣಿಸುತ್ತಿದ್ದ ಸಕ್ಯರ ಮಗನಾದ ಸಮಾನಾ ಗೋತಮ, ಭಾಸರು ಕೇಸಮುಟ್ಟಿಯನ್ನು ತಲುಪಿದ್ದಾರೆ. ಪೂಜ್ಯ ಗೋತಮಾ ಅವರ ಬಗ್ಗೆ ಅಂತಹ ಒಳ್ಳೆಯ ಹೆಸರು ಹರಡಿದೆ: “ಖಂಡಿತವಾಗಿ, ಅವನು ಭಗವ, ಅರಾಹಂತ್, ಸರಿಯಾಗಿ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತ, ವಿಜ್ಜೋ ಮತ್ತು [ಉತ್ತಮ] ನಡವಳಿಕೆಯಲ್ಲಿ ಸಾಧನೆ ಮಾಡಿದನು, ಚೆನ್ನಾಗಿ ಕೆಲಸ ಮಾಡುತ್ತಾನೆ, ಜಗತ್ತನ್ನು ತಿಳಿದುಕೊಳ್ಳುತ್ತಾನೆ, ಮೀರದವನು ಪಳಗಿಸಬೇಕಾದ ವ್ಯಕ್ತಿಗಳ ನಾಯಕ, ದೇವತೆಗಳ ಮತ್ತು ಮಾನವರ ಶಿಕ್ಷಕ, ಬುದ್ಧ, ಭಗವ.ಅವನು ಈ ಜಗತ್ತನ್ನು ತನ್ನ ದೇವತೆಗಳೊಂದಿಗೆ, ಅದರ ಮಾರಸ್ನೊಂದಿಗೆ, ಅದರ ಬ್ರಹ್ಮರೊಂದಿಗೆ, ಸಮಾನರು ಮತ್ತು ಬ್ರಾಹ್ಮಣರೊಂದಿಗೆ, [ಈ] ಪೀಳಿಗೆಯನ್ನು ಆಡಳಿತಗಾರರು ಮತ್ತು ಜನರೊಂದಿಗೆ ತಿಳಿದುಕೊಳ್ಳುತ್ತಾನೆ. , ತನ್ನನ್ನು ತಾನು ಅನುಭವಿಸಿದ ನಂತರ. ಅವನು ಆರಂಭದಲ್ಲಿ ಅನುಕೂಲಕರವಾದ, ಮಧ್ಯದಲ್ಲಿ ಅನುಕೂಲಕರವಾದ, ಕೊನೆಯಲ್ಲಿ ಅನುಕೂಲಕರವಾದ, [ಸರಿಯಾದ] ಅರ್ಥದೊಂದಿಗೆ ಮತ್ತು [ಸರಿಯಾದ] ಪದವಿನ್ಯಾಸವನ್ನು ಕಲಿಸುತ್ತಾನೆ; ಅವನು ಸಂಪೂರ್ಣವಾಗಿ ಪರಿಪೂರ್ಣ ಮತ್ತು ಸಂಪೂರ್ಣವಾದ ಬ್ರಹ್ಮಚಾರಿಯನ್ನು ಬಹಿರಂಗಪಡಿಸುತ್ತಾನೆ; ಶುದ್ಧ. ” ಮತ್ತು ಅಂತಹ ಅರಾಹಂತ್ ಅನ್ನು ನೋಡುವುದು ಲಾಭದಾಯಕವಾಗಿರುತ್ತದೆ. ‘
ಒಂದು ಸಂದರ್ಭದಲ್ಲಿ, ಭಗವಾ, ಭಿಕ್ಷುಗಳ ದೊಡ್ಡ ಸಾಘಾ ಜೊತೆ ಕೋಸಲರ ನಡುವೆ ಪ್ರವಾಸದಲ್ಲಿ ಪ್ರಯಾಣಿಸುತ್ತಿದ್ದ, ಕೇಸಮುಟ್ಟಿ ಎಂಬ ಕಾಲಮಾಸ್ ಪಟ್ಟಣಕ್ಕೆ ಬಂದರು. ಆದ್ದರಿಂದ ಕೇಸಮುಟ್ಟಿಯ ಕೋಲಮಸ್ ಕೇಳಿದನು: ‘ಸಕ್ಯಾನ್ ಕುಟುಂಬದಿಂದ ಹೊರಟು, ಭಿಕ್ಷುಗಳ ದೊಡ್ಡ ಸಾಹಸದೊಂದಿಗೆ ಕೋಸಲನ್ನರ ನಡುವೆ ಪ್ರವಾಸದಲ್ಲಿ ಪ್ರಯಾಣಿಸುತ್ತಿದ್ದ ಸಕ್ಯರ ಮಗನಾದ ಸಮಾನಾ ಗೋತಮ, ಭಾಸರು ಕೇಸಮುಟ್ಟಿಯನ್ನು ತಲುಪಿದ್ದಾರೆ. ಪೂಜ್ಯ ಗೋತಮಾ ಅವರ ಬಗ್ಗೆ ಅಂತಹ ಒಳ್ಳೆಯ ಹೆಸರು ಹರಡಿದೆ: “ಖಂಡಿತವಾಗಿ, ಅವನು ಭಗವ, ಅರಾಹಂತ್, ಸರಿಯಾಗಿ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಜಾಗೃತ, ವಿಜ್ಜೋ ಮತ್ತು [ಉತ್ತಮ] ನಡವಳಿಕೆಯಲ್ಲಿ ಸಾಧನೆ ಮಾಡಿದನು, ಚೆನ್ನಾಗಿ ಕೆಲಸ ಮಾಡುತ್ತಾನೆ, ಜಗತ್ತನ್ನು ತಿಳಿದುಕೊಳ್ಳುತ್ತಾನೆ, ಮೀರದವನು ಪಳಗಿಸಬೇಕಾದ ವ್ಯಕ್ತಿಗಳ ನಾಯಕ, ದೇವತೆಗಳ ಮತ್ತು ಮಾನವರ ಶಿಕ್ಷಕ, ಬುದ್ಧ, ಭಗವ.ಅವನು ಈ ಜಗತ್ತನ್ನು ತನ್ನ ದೇವತೆಗಳೊಂದಿಗೆ, ಅದರ ಮಾರಸ್ನೊಂದಿಗೆ, ಅದರ ಬ್ರಹ್ಮರೊಂದಿಗೆ, ಸಮಾನರು ಮತ್ತು ಬ್ರಾಹ್ಮಣರೊಂದಿಗೆ, [ಈ] ಪೀಳಿಗೆಯನ್ನು ಆಡಳಿತಗಾರರು ಮತ್ತು ಜನರೊಂದಿಗೆ ತಿಳಿದುಕೊಳ್ಳುತ್ತಾನೆ. , ತನ್ನನ್ನು ತಾನು ಅನುಭವಿಸಿದ ನಂತರ. ಅವನು ಆರಂಭದಲ್ಲಿ ಅನುಕೂಲಕರವಾದ, ಮಧ್ಯದಲ್ಲಿ ಅನುಕೂಲಕರವಾದ, ಕೊನೆಯಲ್ಲಿ ಅನುಕೂಲಕರವಾದ, [ಸರಿಯಾದ] ಅರ್ಥದೊಂದಿಗೆ ಮತ್ತು [ಸರಿಯಾದ] ಪದವಿನ್ಯಾಸವನ್ನು ಕಲಿಸುತ್ತಾನೆ; ಅವನು ಸಂಪೂರ್ಣವಾಗಿ ಪರಿಪೂರ್ಣ ಮತ್ತು ಸಂಪೂರ್ಣವಾದ ಬ್ರಹ್ಮಚಾರಿಯನ್ನು ಬಹಿರಂಗಪಡಿಸುತ್ತಾನೆ; ಶುದ್ಧ. ” ಮತ್ತು ಅಂತಹ ಅರಾಹಂತ್ ಅನ್ನು ನೋಡುವುದು ಲಾಭದಾಯಕವಾಗಿರುತ್ತದೆ. ‘
ಆದ್ದರಿಂದ ಕೇಸಮುಟ್ಟಿಯ ಕಾಲಮಾಸ್ ಭಗವನನ್ನು ಸಮೀಪಿಸಿದನು; ಸಮೀಪಿಸಿದ ನಂತರ, ಅವರಲ್ಲಿ ಕೆಲವರು ಭಾಗವನಿಗೆ ಗೌರವ ಸಲ್ಲಿಸಿದರು ಮತ್ತು ಒಂದು ಕಡೆ ಕುಳಿತರು; ಅವರಲ್ಲಿ ಕೆಲವರು ಭಗವನೊಂದಿಗೆ ಸ್ನೇಹಪರ ಶುಭಾಶಯಗಳನ್ನು ವಿನಿಮಯ ಮಾಡಿಕೊಂಡರು ಮತ್ತು ಸ್ನೇಹಪರ ಶುಭಾಶಯಗಳನ್ನು ಮತ್ತು ಸೌಹಾರ್ದಯುತ ಮಾತುಕತೆಯನ್ನು ವಿನಿಮಯ ಮಾಡಿಕೊಂಡು ಒಂದು ಕಡೆ ಕುಳಿತುಕೊಂಡರು; ಅವರಲ್ಲಿ ಕೆಲವರು ಭಗವನಿಗೆ ನಮಸ್ಕಾರವಾಗಿ ಕೈ ಜೋಡಿಸಿ ಒಂದು ಕಡೆ ಕುಳಿತರು; ಅವರಲ್ಲಿ ಕೆಲವರು ತಮ್ಮ ಹೆಸರು ಮತ್ತು ಕುಲವನ್ನು ಘೋಷಿಸಿ ಒಂದು ಕಡೆ ಕುಳಿತರು. ಒಂದು ಕಡೆ ಕುಳಿತು, ಕೇಸಮುಟ್ಟಿಯ ಕಾಲಮಾಸ್ ಭಗವನಿಗೆ ಹೀಗೆ ಹೇಳಿದರು:
- ಕೇಸಮುಟ್ಟಿಗೆ ಬರುವ ಭಂತೆ, ಸಮಾ ಮತ್ತು ಬ್ರಾಹ್ಮಣರಿದ್ದಾರೆ. ಅವರು ತಮ್ಮದೇ ಆದ ಸಿದ್ಧಾಂತವನ್ನು ವಿವರಿಸುತ್ತಾರೆ ಮತ್ತು ಶ್ಲಾಘಿಸುತ್ತಾರೆ, ಆದರೆ ಅವರು ತಿರಸ್ಕಾರ, ತಿರಸ್ಕಾರ, ತಿರಸ್ಕಾರದಿಂದ ವರ್ತಿಸುತ್ತಾರೆ ಮತ್ತು ಇತರರ ಸಿದ್ಧಾಂತಗಳನ್ನು ತಳ್ಳಿಹಾಕುತ್ತಾರೆ. ನಂತರ, ಭಂತೇ, ಇನ್ನೂ ಕೆಲವು ಸಮಾನರು ಮತ್ತು ಬ್ರಾಹ್ಮಣರು ಕೇಸಮುಟ್ಟಿಗೆ ಬರುತ್ತಾರೆ. ಅವರೂ ಸಹ ತಮ್ಮದೇ ಆದ ಸಿದ್ಧಾಂತವನ್ನು ವಿವರಿಸುತ್ತಾರೆ ಮತ್ತು ಶ್ಲಾಘಿಸುತ್ತಾರೆ, ಮತ್ತು ಅವರು ಇತರರ ಸಿದ್ಧಾಂತಗಳನ್ನು ಅವಮಾನಿಸುತ್ತಾರೆ, ತಿರಸ್ಕರಿಸುತ್ತಾರೆ, ತಿರಸ್ಕಾರದಿಂದ ವರ್ತಿಸುತ್ತಾರೆ ಮತ್ತು ನಿರಾಕರಿಸುತ್ತಾರೆ. ಆ ಕಾರಣದಿಂದ, ಭಂಟೇ, ನಮಗೆ ಗೊಂದಲ ಮತ್ತು ವಿಕಿಕಿ ಇದೆ: ‘ಹಾಗಾದರೆ, ಈ ಪೂಜ್ಯ ಸಮಾಯರು ಮತ್ತು ಬ್ರಾಹ್ಮಣರಲ್ಲಿ ಯಾರು ಸತ್ಯವನ್ನು ಹೇಳುತ್ತಾರೆ, ಮತ್ತು ಅದು ಸುಳ್ಳು ಹೇಳುತ್ತದೆ?’
- ಸಹಜವಾಗಿ, ಕೋಲಮಾಸ್, ನೀವು ಗೊಂದಲಕ್ಕೊಳಗಾಗಿದ್ದೀರಿ, ಖಂಡಿತವಾಗಿಯೂ ನೀವು ಅನುಮಾನಿಸುತ್ತಿದ್ದೀರಿ. ವಿಸಿಕಿಚ್ ನಿಮ್ಮಲ್ಲಿ ಗೊಂದಲದ ವಿಷಯದ ಕಾರಣದಿಂದಾಗಿ ಹುಟ್ಟಿಕೊಂಡಿದೆ. ಕೋಲಮಾಸ್, ನೀವು ಹೇಳಿದ್ದನ್ನು ಕೇಳಿದ್ದರಿಂದ ಅಥವಾ [ಸಂಪ್ರದಾಯದಿಂದ], ಅಥವಾ ಸಾಮಾನ್ಯ ಒಮ್ಮತದಿಂದ ಅಥವಾ ಪಠ್ಯಗಳ ಸಂಗ್ರಹದಲ್ಲಿ ಅಥವಾ ಅದರ ಆಧಾರದ ಮೇಲೆ ಪ್ರಸಾರವಾದವುಗಳಿಂದ ಹೋಗಬೇಡಿ. ತಾರ್ಕಿಕ ತಾರ್ಕಿಕ ಕ್ರಿಯೆ, ಅಥವಾ ಅನುಮಾನದ ಆಧಾರದ ಮೇಲೆ, ಅಥವಾ ಗೋಚರಿಸುವಿಕೆಯ ಪ್ರತಿಬಿಂಬದಿಂದ, ಅಥವಾ ಆಲೋಚನೆಗಳನ್ನು ಆಲೋಚಿಸಿದ ನಂತರದ ಒಪ್ಪಂದದ ಮೂಲಕ, ಅಥವಾ ಸಂಭವನೀಯವೆಂದು ತೋರುವ ಮೂಲಕ ಅಥವಾ [ಆಲೋಚನೆಯಿಂದ:] ‘ಸಮಾನಾ ನಮ್ಮ ಪೂಜ್ಯ ಶಿಕ್ಷಕ’. ಕಾಲಮಾಸ್, ನೀವೇ ತಿಳಿದಿರುವಿರಿ: ‘ಈ ಧಮ್ಮಗಳು ಅಕುಸಲ, ಈ ಧಮ್ಮಗಳು ಸೇವಾಜಾ, ಈ ಧಮ್ಮಗಳನ್ನು ಬುದ್ಧಿವಂತರಿಂದ ಖಂಡಿಸಲಾಗುತ್ತದೆ, ಈ ಧಮ್ಮಗಳು, ಕೈಗೆತ್ತಿಕೊಂಡಾಗ ಮತ್ತು ನಿರ್ವಹಿಸಿದಾಗ, ಹಾನಿ ಮತ್ತು ದುಖಾಗೆ ಕಾರಣವಾಗುತ್ತವೆ’, ನಂತರ, ಕಾಲಮಾಸ್, ನೀವು ಅವರನ್ನು ತ್ಯಜಿಸಿ.
- ಕೋಲಮಾಸ್, ಒಬ್ಬ ವ್ಯಕ್ತಿಯೊಳಗೆ ಲೋಭ ಉದ್ಭವಿಸಿದಾಗ, ಅದು ಅವನ ಕಲ್ಯಾಣಕ್ಕಾಗಿ ಅಥವಾ ಅವನ ಹಾನಿಗೆ ಕಾರಣವಾಗುತ್ತದೆಯೇ?
- ಅವನ ಹಾನಿಗಾಗಿ, ಭಂಟೆ.
- ಮತ್ತು ಈ ದುರಾಸೆಯ ವ್ಯಕ್ತಿ, ಕಾಲಮಾಸ್, ಅವನ ಸಿಟ್ಟಾವನ್ನು ಜಯಿಸುವುದು, ಲೋಭಾದಿಂದ ಮೇಲುಗೈ ಸಾಧಿಸುವುದು, ಜೀವನವನ್ನು ನಾಶಮಾಡುವುದು, ಕೊಡದಿದ್ದನ್ನು ತೆಗೆದುಕೊಳ್ಳುವುದು, ಇನ್ನೊಬ್ಬರ ಹೆಂಡತಿಯ ಬಳಿಗೆ ಹೋಗುವುದು, ತಪ್ಪಾಗಿ ಮಾತನಾಡುವುದು ಮತ್ತು ಇತರರನ್ನು ಅದೇ ರೀತಿ ಮಾಡಲು ಪ್ರೇರೇಪಿಸುತ್ತದೆ, ಅದು ಅವನ ದೀರ್ಘಾವಧಿಯವರೆಗೆ ಹಾನಿ ಮತ್ತು ದುಖಾ.
- ವಾಸ್ತವವಾಗಿ, ಭಂಟೆ.
- ಕೋಲಮಾಸ್, ಒಬ್ಬ ವ್ಯಕ್ತಿಯೊಳಗೆ ದೋಸೆ ಉದ್ಭವಿಸಿದಾಗ, ಅದು ಅವನ ಕಲ್ಯಾಣಕ್ಕಾಗಿ ಅಥವಾ ಅವನ ಹಾನಿಗೆ ಕಾರಣವಾಗುತ್ತದೆಯೇ?
- ಅವನ ಹಾನಿಗಾಗಿ, ಭಂಟೆ.
- ಮತ್ತು ಈ ವಿಪರೀತ ವ್ಯಕ್ತಿ, ಕಾಲಮಾಸ್, ಅವನ ಸಿಟ್ಟಾವನ್ನು ಜಯಿಸುವುದು, ದೋಸೆಯಿಂದ ಮೇಲುಗೈ ಸಾಧಿಸುವುದು, ಜೀವನವನ್ನು ನಾಶಮಾಡುವುದು, ನೀಡದಿದ್ದನ್ನು ತೆಗೆದುಕೊಳ್ಳುವುದು, ಇನ್ನೊಬ್ಬರ ಹೆಂಡತಿಯ ಬಳಿಗೆ ಹೋಗುವುದು, ತಪ್ಪಾಗಿ ಮಾತನಾಡುವುದು ಮತ್ತು ಇತರರನ್ನು ಅದೇ ರೀತಿ ಮಾಡಲು ಪ್ರೇರೇಪಿಸುತ್ತದೆ, ಅದು ಅವನ ದೀರ್ಘಾವಧಿಯವರೆಗೆ ಹಾನಿ ಮತ್ತು ದುಖಾ.
- ವಾಸ್ತವವಾಗಿ, ಭಂಟೆ.
- ಕೋಲಮಾಸ್, ಒಬ್ಬ ವ್ಯಕ್ತಿಯೊಳಗೆ ಮೋಹಾ ಉದ್ಭವಿಸಿದಾಗ, ಅದು ಅವನ ಕಲ್ಯಾಣಕ್ಕಾಗಿ ಅಥವಾ ಅವನ ಹಾನಿಗೆ ಕಾರಣವಾಗುತ್ತದೆಯೇ?
- ಅವನ ಹಾನಿಗಾಗಿ, ಭಂಟೆ.
- ಮತ್ತು ಈ ಮೋಸಗೊಳಿಸಿದ ವ್ಯಕ್ತಿ, ಕೋಲಮಾಸ್, ಅವನ ಸಿಟ್ಟಾವನ್ನು ಜಯಿಸುವುದು, ದೋಸೆಯಿಂದ ಮೇಲುಗೈ ಸಾಧಿಸುವುದು, ಜೀವನವನ್ನು ನಾಶಮಾಡುವುದು, ನೀಡದಿದ್ದನ್ನು ತೆಗೆದುಕೊಳ್ಳುವುದು, ಇನ್ನೊಬ್ಬರ ಹೆಂಡತಿಯ ಬಳಿಗೆ ಹೋಗುವುದು, ತಪ್ಪಾಗಿ ಮಾತನಾಡುವುದು ಮತ್ತು ಇತರರನ್ನು ಅದೇ ರೀತಿ ಮಾಡಲು ಪ್ರೇರೇಪಿಸುತ್ತದೆ, ಅದು ಅವನ ದೀರ್ಘಾವಧಿಯವರೆಗೆ ಹಾನಿ ಮತ್ತು ದುಖಾ.
- ವಾಸ್ತವವಾಗಿ, ಭಂಟೆ.
- ಹಾಗಾದರೆ ಕೋಲಮಾಸ್, ಈ ಧಮ್ಮ ಕುಸಲ ಅಥವಾ ಅಕುಸಲಾ ಎಂದು ನೀವು ಏನು ಯೋಚಿಸುತ್ತೀರಿ?
- ಅಕುಸಲಾ, ಭಂಟೆ.
- ಸಾವಜ್ಜ ಅಥವಾ ಅನವಜ್ಜ?
- ಸಾವಜ್ಜ, ಭಂತೆ.
- ಬುದ್ಧಿವಂತರಿಂದ ಸೆನ್ಸಾರ್ ಮಾಡಲಾಗಿದೆಯೇ ಅಥವಾ ಬುದ್ಧಿವಂತರಿಂದ ಪ್ರಶಂಸಿಸಲ್ಪಟ್ಟಿದೆಯೇ?
- ಬುದ್ಧಿವಂತರಿಂದ ಭೀತಿಗೊಳಗಾದ, ಭಂತೆ.
- ಕೈಗೆತ್ತಿಕೊಂಡರೆ ಮತ್ತು ನಿರ್ವಹಿಸಿದರೆ, ಅವು ಹಾನಿ ಮತ್ತು ದುಕ್ಕಾಗೆ ಕಾರಣವಾಗುತ್ತವೆ, ಇಲ್ಲವೇ? ಈ ಸಂದರ್ಭದಲ್ಲಿ ಅದು ಹೇಗೆ?
- ಕೈಗೆತ್ತಿಕೊಂಡರೆ ಮತ್ತು ನಿರ್ವಹಿಸಿದರೆ, ಅವು ಹಾನಿ ಮತ್ತು ದುಕ್ಕಾಗೆ ಕಾರಣವಾಗುತ್ತವೆ. ಹೀಗಾಗಿ ಇದು ಈ ಸಂದರ್ಭದಲ್ಲಿ.
- ಇದು, ಕೋಲಮಾಸ್, ನಾನು ಹೇಳಿದ್ದು: “ಕೋಲಮಾಸ್, ನೀವು ಹೇಳಿದ್ದನ್ನು ಕೇಳಿದ್ದರಿಂದ ಅಥವಾ [ಸಂಪ್ರದಾಯದಿಂದ], ಅಥವಾ ಸಾಮಾನ್ಯ ಒಮ್ಮತದಿಂದ ಅಥವಾ ಹಸ್ತಾಂತರಿಸಲ್ಪಟ್ಟದ್ದರಿಂದ ಹೋಗಬೇಡಿ ಪಠ್ಯಗಳ ಸಂಗ್ರಹದಲ್ಲಿ, ಅಥವಾ ತಾರ್ಕಿಕ ತಾರ್ಕಿಕತೆಯ ಆಧಾರದ ಮೇಲೆ, ಅಥವಾ ಅನುಮಾನದ ಆಧಾರದ ಮೇಲೆ, ಅಥವಾ ಗೋಚರಿಸುವಿಕೆಯ ಪ್ರತಿಬಿಂಬದಿಂದ, ಅಥವಾ ಆಲೋಚನೆಗಳನ್ನು ಆಲೋಚಿಸಿದ ನಂತರ ಒಪ್ಪಂದದ ಮೂಲಕ, ಅಥವಾ ಸಂಭವನೀಯವೆಂದು ತೋರುವ ಮೂಲಕ ಅಥವಾ [ಆಲೋಚನೆಯಿಂದ:] ‘ಸಮಾನಾ ನಮ್ಮ ಪೂಜ್ಯ ಶಿಕ್ಷಕ ‘. ಯಾವಾಗ, ಕಾಲಮಾಸ್, ನಿಮಗಾಗಿ ನೀವೇ ತಿಳಿದಿರುವಿರಿ:’ ಈ ಧಮ್ಮಗಳು ಅಕುಸಲ, ಈ ಧಮ್ಮಗಳು ಸೇವಾಜಾ, ಈ ಧಮ್ಮಗಳನ್ನು ಬುದ್ಧಿವಂತರು, ಈ ಧಮ್ಮಗಳು, ಕೈಗೆತ್ತಿಕೊಂಡಾಗ ಮತ್ತು ನಿರ್ವಹಿಸಿದಾಗ, ಹಾನಿ ಮತ್ತು ದುಕ್ಕಾಗೆ ಕಾರಣವಾಗುತ್ತವೆ ‘, ನಂತರ, ಕೋಲಮಾಸ್, ನೀವು ಅವರನ್ನು ತ್ಯಜಿಸಬೇಕು. ” ಹೀಗೆ ಹೇಳಲಾಗಿದೆ, ಇದನ್ನು ಪರಿಗಣಿಸಿ ಹೇಳಲಾಗಿದೆ.
ಕೋಲಮಾಸ್, ನೀವು ಹೇಳಿದ್ದನ್ನು ಕೇಳಿದ್ದರಿಂದ ಅಥವಾ [ಸಂಪ್ರದಾಯದಿಂದ], ಅಥವಾ ಸಾಮಾನ್ಯ ಒಮ್ಮತದಿಂದ ಅಥವಾ ಪಠ್ಯಗಳ ಸಂಗ್ರಹದಲ್ಲಿ ಅಥವಾ ಅದರ ಆಧಾರದ ಮೇಲೆ ಪ್ರಸಾರವಾದವುಗಳಿಂದ ಹೋಗಬೇಡಿ. ತಾರ್ಕಿಕ ತಾರ್ಕಿಕ ಕ್ರಿಯೆ, ಅಥವಾ ಅನುಮಾನದ ಆಧಾರದ ಮೇಲೆ, ಅಥವಾ ಗೋಚರಿಸುವಿಕೆಯ ಪ್ರತಿಬಿಂಬದಿಂದ, ಅಥವಾ ಆಲೋಚನೆಗಳನ್ನು ಆಲೋಚಿಸಿದ ನಂತರದ ಒಪ್ಪಂದದ ಮೂಲಕ, ಅಥವಾ ಸಂಭವನೀಯವೆಂದು ತೋರುವ ಮೂಲಕ ಅಥವಾ [ಆಲೋಚನೆಯಿಂದ:] ‘ಸಮಾನಾ ನಮ್ಮ ಪೂಜ್ಯ ಶಿಕ್ಷಕ’. ಕಾಲಮಾಸ್, ನೀವೇ ತಿಳಿದಿರುವಿರಿ: ‘ಈ ಧಮ್ಮಗಳು ಕುಸಲ, ಈ ಧಮ್ಮಗಳು ಅನವಜ್ಜ, ಈ ಧಮ್ಮಗಳನ್ನು ಬುದ್ಧಿವಂತರು ಮೆಚ್ಚುತ್ತಾರೆ, ಈ ಧಮ್ಮಗಳು, ಕೈಗೆತ್ತಿಕೊಂಡಾಗ ಮತ್ತು ಕೈಗೊಳ್ಳುವಾಗ, ಕಲ್ಯಾಣ ಮತ್ತು ಸುಖಕ್ಕೆ ಕಾರಣವಾಗುತ್ತವೆ’, ನಂತರ, ಕಾಲಮಾಸ್ ತಲುಪಿದ ನಂತರ ಅವುಗಳಲ್ಲಿ, ನೀವು ಅವರಲ್ಲಿ ವಾಸಿಸಬೇಕು.
- ಕೋಲಮಾಸ್, ಒಬ್ಬ ವ್ಯಕ್ತಿಯೊಳಗೆ ಲೋಭ ಉದ್ಭವಿಸಿದಾಗ, ಅದು ಅವನ ಕಲ್ಯಾಣಕ್ಕಾಗಿ ಅಥವಾ ಅವನ ಹಾನಿಗೆ ಕಾರಣವಾಗುತ್ತದೆಯೇ?
- ಅವರ ಕಲ್ಯಾಣಕ್ಕಾಗಿ, ಭಂಟೆ.
- ಮತ್ತು ಈ ದುರಾಸೆಯ ವ್ಯಕ್ತಿ, ಕಾಲಮಾಸ್, ಅವನ ಸಿಟ್ಟಾವನ್ನು ಜಯಿಸಲಾಗಿಲ್ಲ, ಲೋಭನಿಂದ ಅಧಿಕಾರ ಹೊಂದಿಲ್ಲ, ಜೀವನವನ್ನು ನಾಶಪಡಿಸುವುದಿಲ್ಲ, ಕೊಡದಿದ್ದನ್ನು ತೆಗೆದುಕೊಳ್ಳುವುದಿಲ್ಲ, ಇನ್ನೊಬ್ಬರ ಹೆಂಡತಿಯ ಬಳಿಗೆ ಹೋಗುವುದಿಲ್ಲ, ಸುಳ್ಳು ಮಾತನಾಡುವುದಿಲ್ಲ, ಮತ್ತು ಪ್ರಚೋದಿಸುವುದಿಲ್ಲ ಇತರರು ಅದೇ ರೀತಿ ಮಾಡುವುದು, ಅದು ಅವರ ದೀರ್ಘಕಾಲೀನ ಕಲ್ಯಾಣ ಮತ್ತು ಸುಖಕ್ಕಾಗಿ.
- ವಾಸ್ತವವಾಗಿ, ಭಂಟೆ.
- ಕೋಲಮಾಸ್, ಒಬ್ಬ ವ್ಯಕ್ತಿಯೊಳಗೆ ಒಂದು ದೋಸೆ ಉದ್ಭವಿಸಿದಾಗ, ಅದು ಅವನ ಕಲ್ಯಾಣಕ್ಕಾಗಿ ಅಥವಾ ಅವನ ಹಾನಿಗೆ ಕಾರಣವಾಗುತ್ತದೆಯೇ?
- ಅವರ ಕಲ್ಯಾಣಕ್ಕಾಗಿ, ಭಂಟೆ.
- ಮತ್ತು ಈ ಅಚಲ ವ್ಯಕ್ತಿ, ಕಾಲಮಾಸ್, ಅವನ ಸಿಟ್ಟಾವನ್ನು ಜಯಿಸಲಾಗಿಲ್ಲ, ಲೋಭನಿಂದ ಅಧಿಕಾರ ಹೊಂದಿಲ್ಲ, ಜೀವನವನ್ನು ನಾಶಪಡಿಸುವುದಿಲ್ಲ, ಕೊಡದದ್ದನ್ನು ತೆಗೆದುಕೊಳ್ಳುವುದಿಲ್ಲ, ಇನ್ನೊಬ್ಬರ ಹೆಂಡತಿಯ ಬಳಿಗೆ ಹೋಗುವುದಿಲ್ಲ, ಸುಳ್ಳು ಮಾತನಾಡುವುದಿಲ್ಲ, ಮತ್ತು ಪ್ರಚೋದಿಸುವುದಿಲ್ಲ ಇತರರು ಅದೇ ರೀತಿ ಮಾಡುವುದು, ಅದು ಅವರ ದೀರ್ಘಕಾಲೀನ ಕಲ್ಯಾಣ ಮತ್ತು ಸುಖಕ್ಕಾಗಿ.
- ವಾಸ್ತವವಾಗಿ, ಭಂಟೆ.
- ಕೋಲಮಾಸ್, ಒಬ್ಬ ವ್ಯಕ್ತಿಯೊಳಗೆ ಒಂದು ಮೋಹ ಉದ್ಭವಿಸಿದಾಗ, ಅದು ಅವನ ಕಲ್ಯಾಣಕ್ಕಾಗಿ ಅಥವಾ ಅವನ ಹಾನಿಗೆ ಕಾರಣವಾಗುತ್ತದೆಯೇ?
- ಅವರ ಕಲ್ಯಾಣಕ್ಕಾಗಿ, ಭಂಟೆ.
- ಮತ್ತು ಈ ಅವಿವೇಕದ ವ್ಯಕ್ತಿ, ಕಾಲಮಾಸ್, ಅವನ ಸಿಟ್ಟಾವನ್ನು ಜಯಿಸಲಾಗಿಲ್ಲ, ಲೋಭನಿಂದ ಅಧಿಕಾರ ಹೊಂದಿಲ್ಲ, ಜೀವನವನ್ನು ನಾಶಪಡಿಸುವುದಿಲ್ಲ, ಕೊಡದದ್ದನ್ನು ತೆಗೆದುಕೊಳ್ಳುವುದಿಲ್ಲ, ಇನ್ನೊಬ್ಬರ ಹೆಂಡತಿಯ ಬಳಿಗೆ ಹೋಗುವುದಿಲ್ಲ, ಸುಳ್ಳು ಮಾತನಾಡುವುದಿಲ್ಲ ಮತ್ತು ಪ್ರಾಂಪ್ಟ್ ಮಾಡುವುದಿಲ್ಲ ಇತರರು ಅದೇ ರೀತಿ ಮಾಡುವುದು, ಅದು ಅವರ ದೀರ್ಘಕಾಲೀನ ಕಲ್ಯಾಣ ಮತ್ತು ಸುಖಕ್ಕಾಗಿ.
- ವಾಸ್ತವವಾಗಿ, ಭಂಟೆ.
- ಹಾಗಾದರೆ ಕೋಲಮಾಸ್, ಈ ಧಮ್ಮ ಕುಸಲ ಅಥವಾ ಅಕುಸಲಾ ಎಂದು ನೀವು ಏನು ಯೋಚಿಸುತ್ತೀರಿ?
- ಕುಸಾಲ, ಭಂತೆ.
- ಸಾವಜ್ಜ ಅಥವಾ ಅನವಜ್ಜ?
- ಅನವಜ್ಜ, ಭಂತೆ.
- ಬುದ್ಧಿವಂತರಿಂದ ಸೆನ್ಸಾರ್ ಮಾಡಲಾಗಿದೆಯೇ ಅಥವಾ ಬುದ್ಧಿವಂತರಿಂದ ಪ್ರಶಂಸಿಸಲ್ಪಟ್ಟಿದೆಯೇ?
- ಬುದ್ಧಿವಂತರಿಂದ ಮೆಚ್ಚುಗೆ, ಭಂತೆ.
- ಕೈಗೆತ್ತಿಕೊಂಡರೆ ಮತ್ತು ನಿರ್ವಹಿಸಿದರೆ, ಅವು ಹಾನಿ ಮತ್ತು ಸುಖಾಗೆ ಕಾರಣವಾಗುತ್ತವೆ, ಇಲ್ಲವೇ? ಈ ಸಂದರ್ಭದಲ್ಲಿ ಅದು ಹೇಗೆ?
- ಕೈಗೆತ್ತಿಕೊಂಡು ಕೈಗೊಂಡರೆ ಅವು ಕಲ್ಯಾಣ ಮತ್ತು ಸುಖಕ್ಕೆ ಕಾರಣವಾಗುತ್ತವೆ. ಹೀಗಾಗಿ ಇದು ಈ ಸಂದರ್ಭದಲ್ಲಿ.
- ಇದು, ಕಾಲಮಾಸ್, ನಾನು ಹೇಳಿದ್ದು: “ಕೋಲಮಾಸ್, ನೀವು ಹೇಳಿದ್ದನ್ನು ಕೇಳಿದ್ದರಿಂದ, ಅಥವಾ [ಸಂಪ್ರದಾಯದಿಂದ], ಅಥವಾ ಸಾಮಾನ್ಯ ಒಮ್ಮತದಿಂದ ಅಥವಾ ಹಸ್ತಾಂತರಿಸಲ್ಪಟ್ಟದ್ದರಿಂದ ಹೋಗಬೇಡಿ ಪಠ್ಯಗಳ ಸಂಗ್ರಹದಲ್ಲಿ, ಅಥವಾ ತಾರ್ಕಿಕ ತಾರ್ಕಿಕತೆಯ ಆಧಾರದ ಮೇಲೆ, ಅಥವಾ ಅನುಮಾನದ ಆಧಾರದ ಮೇಲೆ, ಅಥವಾ ಗೋಚರಿಸುವಿಕೆಯ ಪ್ರತಿಬಿಂಬದಿಂದ, ಅಥವಾ ಆಲೋಚನೆಗಳನ್ನು ಆಲೋಚಿಸಿದ ನಂತರ ಒಪ್ಪಂದದ ಮೂಲಕ, ಅಥವಾ ಸಂಭವನೀಯವೆಂದು ತೋರುವ ಮೂಲಕ ಅಥವಾ [ಆಲೋಚನೆಯಿಂದ:] ‘ಸಮಾನಾ ನಮ್ಮ ಪೂಜ್ಯ ಶಿಕ್ಷಕ ‘. ಯಾವಾಗ, ಕಾಲಮಾಸ್, ನಿಮಗಾಗಿ ನೀವೇ ತಿಳಿದಿರುವಿರಿ:’ ಈ ಧಮ್ಮಗಳು ಕುಸಲ, ಈ ಧಮ್ಮಗಳು ಅನವಜ್ಜ, ಈ ಧಮ್ಮಗಳನ್ನು ಬುದ್ಧಿವಂತರು ಮೆಚ್ಚುತ್ತಾರೆ, ಈ ಧಮ್ಮಗಳು, ಕೈಗೆತ್ತಿಕೊಂಡಾಗ ಮತ್ತು ಕೈಗೊಳ್ಳುವಾಗ, ಕಲ್ಯಾಣ ಮತ್ತು ಸುಖಕ್ಕೆ ಕಾರಣವಾಗುತ್ತವೆ ‘, ನಂತರ, ಕೋಲಮಾಸ್, ಅವರನ್ನು ತಲುಪಿದ ನಂತರ, ನೀವು ಅವರಲ್ಲಿ ವಾಸಿಸಬೇಕು. ” ಹೀಗೆ ಹೇಳಲಾಗಿದೆ, ಇದನ್ನು ಪರಿಗಣಿಸಿ ಹೇಳಲಾಗಿದೆ.
ಅಂತಹ ಅರಿಯಸವಕ, ಕಾಲಮಾಸ್, ಹೀಗೆ ಅಭಿಜ್ಜದಿಂದ ಹೊರಗುಳಿದಿದೆ, ಬೈಪಾಡಾದಿಂದ ಹೊರಗುಳಿದಿಲ್ಲ, ಅವಿವೇಕದ, ಸಂಪಜನ, (ಸ್ಥಿರವಾಗಿ) ಸಾತಾ, ಒಂದು ದಿಕ್ಕಿನಲ್ಲಿ ಮೆಟ್ಟಾದೊಂದಿಗೆ ಸಿಟ್ಟಾದೊಂದಿಗೆ ವ್ಯಾಪಿಸುತ್ತದೆ, ಅದೇ ರೀತಿ ಎರಡನೆಯದು, ಮೂರನೆಯದು, ನಾಲ್ಕನೆಯದು; ಆದ್ದರಿಂದ ಮೇಲೆ, ಕೆಳಗೆ, ಅಡ್ಡಲಾಗಿ, ಎಲ್ಲೆಡೆಯೂ ಮತ್ತು ಪ್ರತಿಯೊಂದು ವಿಷಯದಲ್ಲೂ, ಅವನು ಇಡೀ ಜಗತ್ತನ್ನು ಮೆಟ್ಟಾ, ಹೇರಳವಾದ, ವ್ಯಾಪಕವಾದ, ಮಿತಿಯಿಲ್ಲದ, ಹಗೆತನವಿಲ್ಲದ, ಕೆಟ್ಟ ಇಚ್ .ಾಶಕ್ತಿಯಿಂದ ತುಂಬಿರುವ ಒಂದು ಸಿಟ್ಟಾದೊಂದಿಗೆ ವ್ಯಾಪಿಸುತ್ತಾನೆ.
ಅವನು ಒಂದು ದಿಕ್ಕನ್ನು ಕರುವಾದಲ್ಲಿ ತುಂಬಿರುವ ಸಿಟ್ಟಾದೊಂದಿಗೆ ವ್ಯಾಪಿಸುತ್ತಾನೆ, ಅದೇ ರೀತಿ ಎರಡನೆಯದು, ಮೂರನೆಯದು, ಅದೇ ರೀತಿ ನಾಲ್ಕನೆಯದು; ಆದ್ದರಿಂದ ಮೇಲೆ, ಕೆಳಗೆ, ಅಡ್ಡಲಾಗಿ, ಎಲ್ಲೆಡೆಯೂ ಮತ್ತು ಪ್ರತಿಯೊಂದು ವಿಷಯದಲ್ಲೂ, ಅವರು ಇಡೀ ಪ್ರಪಂಚವನ್ನು ಕರು with, ಹೇರಳವಾದ, ವ್ಯಾಪಕವಾದ, ಮಿತಿಯಿಲ್ಲದ, ಹಗೆತನವಿಲ್ಲದ, ಕೆಟ್ಟ ಇಚ್ .ಾಶಕ್ತಿಯಿಂದ ತುಂಬಿರುವ ಒಂದು ಸಿಟ್ಟಾದೊಂದಿಗೆ ವ್ಯಾಪಿಸಿದ್ದಾರೆ.
ಅವನು ಒಂದು ದಿಕ್ಕನ್ನು ಮುಡಿಟಾದಿಂದ ತುಂಬಿದ ಸಿಟ್ಟಾದೊಂದಿಗೆ ವ್ಯಾಪಿಸುತ್ತಾನೆ, ಅದೇ ರೀತಿ ಎರಡನೆಯದು, ಮೂರನೆಯದು, ಅದೇ ರೀತಿ ನಾಲ್ಕನೆಯದು; ಆದ್ದರಿಂದ ಮೇಲೆ, ಕೆಳಗೆ, ಅಡ್ಡಲಾಗಿ, ಎಲ್ಲೆಡೆ ಮತ್ತು ಪ್ರತಿಯೊಂದು ವಿಷಯದಲ್ಲೂ, ಅವನು ಇಡೀ ಜಗತ್ತನ್ನು ಮುಡಿಟಾದ, ಹೇರಳವಾದ, ವ್ಯಾಪಕವಾದ, ಮಿತಿಯಿಲ್ಲದ, ಹಗೆತನವಿಲ್ಲದ, ಕೆಟ್ಟ ಇಚ್ .ಾಶಕ್ತಿಯಿಂದ ತುಂಬಿರುವ ಒಂದು ಸಿಟ್ಟಾದೊಂದಿಗೆ ವ್ಯಾಪಿಸುತ್ತಾನೆ.
ಅವನು ಒಂದು ದಿಕ್ಕನ್ನು ಉಪೆಖೋದಿಂದ ತುಂಬಿರುವ ಸಿಟ್ಟಾದೊಂದಿಗೆ ವ್ಯಾಪಿಸುತ್ತಾನೆ, ಅದೇ ರೀತಿ ಎರಡನೆಯದು, ಮೂರನೆಯದು, ಅದೇ ರೀತಿ ನಾಲ್ಕನೆಯದು; ಆದ್ದರಿಂದ ಮೇಲೆ, ಕೆಳಗೆ, ಅಡ್ಡಲಾಗಿ, ಎಲ್ಲೆಡೆ ಮತ್ತು ಪ್ರತಿಯೊಂದು ವಿಷಯದಲ್ಲೂ, ಅವನು ಇಡೀ ಜಗತ್ತನ್ನು ಉಪೆಖಾ, ಹೇರಳವಾದ, ವ್ಯಾಪಕವಾದ, ಮಿತಿಯಿಲ್ಲದ, ಹಗೆತನವಿಲ್ಲದ, ಕೆಟ್ಟ ಇಚ್ .ಾಶಕ್ತಿಯಿಂದ ತುಂಬಿರುವ ಒಂದು ಸಿಟ್ಟಾದೊಂದಿಗೆ ವ್ಯಾಪಿಸುತ್ತಾನೆ.
ಅಂತಹ ಅರಿಯಸವಕ, ಕಾಲಮಾಸ್, ಹೀಗೆ ಮನಸ್ಸಿಲ್ಲದ, ಮನಸ್ಸಿಲ್ಲದ, ಮನಸ್ಸಿಲ್ಲದ, ಮನಸ್ಸಿಲ್ಲದ, ಮನಸ್ಸಿಲ್ಲದ, ಶುದ್ಧವಾದ ಮನಸ್ಸನ್ನು ಹೊಂದಿರುವ, ವಿದ್ಯಮಾನಗಳ ಗೋಚರ ಕ್ರಮದಲ್ಲಿ ನಾಲ್ಕು ವಿಶ್ವಾಸಗಳನ್ನು ಗಳಿಸಿದೆ:
‘ಮತ್ತೊಂದು ಜಗತ್ತು ಇದ್ದರೆ, ಕಮ್ಮಾ ಫಲವನ್ನು ಸರಿಯಾಗಿ ಮತ್ತು ತಪ್ಪಾಗಿ ನಿರ್ವಹಿಸಿದರೆ, ನಂತರ ದೇಹದ ವಿಘಟನೆಯ ಸಮಯದಲ್ಲಿ, ಸಾವಿನ ನಂತರ, ನಾನು ಉತ್ತಮ ಗಮ್ಯಸ್ಥಾನದಲ್ಲಿ ಮತ್ತೆ ಹುಟ್ಟುತ್ತೇನೆ, ಸಂತೋಷದ ಸ್ಥಿತಿ’: ಇದು ಅವರು ಗಳಿಸಿದ ಮೊದಲ ವಿಶ್ವಾಸ.
‘ಮತ್ತು ಇನ್ನೊಂದು ಜಗತ್ತು ಇಲ್ಲದಿದ್ದರೆ, ಸರಿಯಾಗಿ ಮತ್ತು ತಪ್ಪಾಗಿ ಕಮ್ಮಾದ ಫಲ ಅಥವಾ ಫಲಿತಾಂಶವಿಲ್ಲ, ನಂತರ ವಿದ್ಯಮಾನಗಳ ಗೋಚರ ಕ್ರಮದಲ್ಲಿ ನಾನು ಹಗೆತನವಿಲ್ಲದೆ, ಕೆಟ್ಟ ಇಚ್ without ೆಯಿಲ್ಲದೆ, ತೊಂದರೆಯಿಲ್ಲದೆ, ಸಂತೋಷದಿಂದ ನೋಡಿಕೊಳ್ಳುತ್ತೇನೆ’: ಇದು ಅವರು ಗಳಿಸಿದ ಎರಡನೇ ವಿಶ್ವಾಸ.
‘ಮತ್ತು ಪಾಪಾ ತನ್ನ ಕೆಲಸಗಾರನಿಗೆ ಎದುರಾದರೆ, ನಾನು ಯಾವುದೇ ಪಾಪಾವನ್ನು ಉದ್ದೇಶಿಸುವುದಿಲ್ಲ. ಪಾಪ ಕಮ್ಮಾ ಮಾಡದಿದ್ದಾಗ, ದುಕ್ಕಾ ನನ್ನನ್ನು ಹೇಗೆ ಮುಟ್ಟುತ್ತಾನೆ? ‘: ಇದು ಅವನು ಗಳಿಸಿದ ಮೂರನೇ ವಿಶ್ವಾಸ.
‘ಮತ್ತು ಪಾಪಾ ಅದನ್ನು ಮಾಡುವವನಿಗೆ ಆಗದಿದ್ದರೆ, ಎರಡೂ ವಿಷಯಗಳಲ್ಲಿ ನಾನು ಪರಿಶುದ್ಧನಾಗಿ ಕಾಣುತ್ತೇನೆ’: ಇದು ಅವನು ಗಳಿಸಿದ ನಾಲ್ಕನೇ ವಿಶ್ವಾಸ.
ಅಂತಹ ಅರಿಯಾಸವಾಕ, ಕಾಲಮಾಸ್, ಹೀಗೆ ಮನಸ್ಸಿಲ್ಲದ ಮನಸ್ಸನ್ನು ಹೊಂದಿದ್ದಾನೆ, ಹೀಗೆ ಮನಸ್ಸಿಲ್ಲದವನಾಗಿರುತ್ತಾನೆ, ಹೀಗೆ ಒರಟಾದ ಮನಸ್ಸನ್ನು ಹೊಂದಿರುತ್ತಾನೆ, ಶುದ್ಧ ಮನಸ್ಸನ್ನು ಹೊಂದಿದ್ದಾನೆ, ಈ ನಾಲ್ಕು ವಿಶ್ವಾಸಾರ್ಹತೆಗಳನ್ನು ವಿದ್ಯಮಾನಗಳ ಗೋಚರ ಕ್ರಮದಲ್ಲಿ ಗಳಿಸಿದ್ದಾನೆ.
- ಆದ್ದರಿಂದ ಅದು, ಭಗವ, ಆದ್ದರಿಂದ ಅದು, ಸುಗತಾ! ಅಂತಹ ಅರಿಯಸವಕ, ಭಂತೆ, ಹೀಗೆ ಮನಸ್ಸಿಲ್ಲದ, ಮನಸ್ಸಿಲ್ಲದ, ಮನಸ್ಸಿಲ್ಲದ, ಮನಸ್ಸಿಲ್ಲದ, ಮನಸ್ಸಿಲ್ಲದ, ಶುದ್ಧವಾದ ಮನಸ್ಸನ್ನು ಹೊಂದಿರುವ, ವಿದ್ಯಮಾನಗಳ ಗೋಚರ ಕ್ರಮದಲ್ಲಿ ನಾಲ್ಕು ವಿಶ್ವಾಸಗಳನ್ನು ಗಳಿಸಿದೆ:
‘ಮತ್ತೊಂದು ಜಗತ್ತು ಇದ್ದರೆ, ಕಮ್ಮಾ ಫಲವನ್ನು ಸರಿಯಾಗಿ ಮತ್ತು ತಪ್ಪಾಗಿ ನಿರ್ವಹಿಸಿದರೆ, ನಂತರ ದೇಹದ ವಿಘಟನೆಯ ಸಮಯದಲ್ಲಿ, ಸಾವಿನ ನಂತರ, ನಾನು ಉತ್ತಮ ಗಮ್ಯಸ್ಥಾನದಲ್ಲಿ ಮತ್ತೆ ಹುಟ್ಟುತ್ತೇನೆ, ಸಂತೋಷದ ಸ್ಥಿತಿ’: ಇದು ಅವರು ಗಳಿಸಿದ ಮೊದಲ ವಿಶ್ವಾಸ.
‘ಮತ್ತು ಇನ್ನೊಂದು ಜಗತ್ತು ಇಲ್ಲದಿದ್ದರೆ, ಸರಿಯಾಗಿ ಮತ್ತು ತಪ್ಪಾಗಿ ಕಮ್ಮಾದ ಫಲ ಅಥವಾ ಫಲಿತಾಂಶವಿಲ್ಲ, ನಂತರ ವಿದ್ಯಮಾನಗಳ ಗೋಚರ ಕ್ರಮದಲ್ಲಿ ನಾನು ಹಗೆತನವಿಲ್ಲದೆ, ಕೆಟ್ಟ ಇಚ್ without ೆಯಿಲ್ಲದೆ, ತೊಂದರೆಯಿಲ್ಲದೆ, ಸಂತೋಷದಿಂದ ನೋಡಿಕೊಳ್ಳುತ್ತೇನೆ’: ಇದು ಅವರು ಗಳಿಸಿದ ಎರಡನೇ ವಿಶ್ವಾಸ.
‘ಮತ್ತು ಪಾಪಾ ತನ್ನ ಕೆಲಸಗಾರನಿಗೆ ಎದುರಾದರೆ, ನಾನು ಯಾವುದೇ ಪಾಪಾವನ್ನು ಉದ್ದೇಶಿಸುವುದಿಲ್ಲ. ಪಾಪ ಕಮ್ಮಾ ಮಾಡದಿದ್ದಾಗ, ದುಕ್ಕಾ ನನ್ನನ್ನು ಹೇಗೆ ಮುಟ್ಟುತ್ತಾನೆ? ‘: ಇದು ಅವನು ಗಳಿಸಿದ ಮೂರನೇ ವಿಶ್ವಾಸ.
‘ಮತ್ತು ಪಾಪಾ ಅದನ್ನು ಮಾಡುವವನಿಗೆ ಆಗದಿದ್ದರೆ, ನಾನು ಎರಡೂ ವಿಷಯಗಳಲ್ಲಿ ನನ್ನನ್ನು ಪರಿಶುದ್ಧನೆಂದು ಭಾವಿಸುತ್ತೇನೆ’: ಇದು ಅವನು ಗಳಿಸಿದ ನಾಲ್ಕನೇ ವಿಶ್ವಾಸ.
ಅಂತಹ ಅರಿಯಸವಕ, ಭಂತೇ, ಹೀಗೆ ಮನಸ್ಸಿಲ್ಲದ ಮನಸ್ಸನ್ನು ಹೊಂದಿದ್ದಾನೆ, ಹೀಗೆ ಮನಸ್ಸಿಲ್ಲದವನಾಗಿರುತ್ತಾನೆ, ಹೀಗೆ ಒರಟಾದ ಮನಸ್ಸನ್ನು ಹೊಂದಿದ್ದಾನೆ, ಶುದ್ಧ ಮನಸ್ಸನ್ನು ಹೊಂದಿದ್ದನು, ಈ ನಾಲ್ಕು ವಿಶ್ವಾಸಾರ್ಹತೆಗಳನ್ನು ವಿದ್ಯಮಾನಗಳ ಗೋಚರ ಕ್ರಮದಲ್ಲಿ ಗಳಿಸಿದ್ದಾನೆ.
ಅತ್ಯುತ್ತಮ, ಭಾಂಟೆ, ಅತ್ಯುತ್ತಮ, ಭಂತೆ! ಭಂತೇ, ಒಬ್ಬರು ತಲೆಕೆಳಗಾದದನ್ನು ನೇರವಾಗಿ ಹೊಂದಿಸುವುದು, ಅಥವಾ ಮರೆಮಾಡಲಾಗಿರುವದನ್ನು ಬಹಿರಂಗಪಡಿಸುವುದು, ಅಥವಾ ತಪ್ಪಾಗಿರುವವನಿಗೆ ದಾರಿ ತೋರಿಸುವುದು ಅಥವಾ ಕತ್ತಲೆಯಲ್ಲಿ ಎಣ್ಣೆ ದೀಪವನ್ನು ಹಿಡಿದಿಟ್ಟುಕೊಳ್ಳುವುದು, [ಆಲೋಚನೆ:] ‘ಯಾರು ಕಣ್ಣುಗಳು ಗೋಚರ ರೂಪಗಳನ್ನು ನೋಡುತ್ತವೆ ‘; ಅದೇ ರೀತಿಯಲ್ಲಿ, ಧವವನ್ನು ಭಗವನು ವಿವಿಧ ರೀತಿಯಲ್ಲಿ ಬಹಿರಂಗಪಡಿಸಿದ್ದಾನೆ. ಆದ್ದರಿಂದ ನಾವು, ಭಂತೇ, ಭಗವ, ಧಮ್ಮ ಮತ್ತು ಭಿಕ್ಷುಗಳ ಸಾಹಸಕ್ಕೆ ಆಶ್ರಯಕ್ಕಾಗಿ ಹೋಗುತ್ತೇವೆ. ಭಗವ, ಭಂತೇ, ನಮ್ಮನ್ನು ಇಂದಿನಿಂದ ಆಶ್ರಯಕ್ಕಾಗಿ, ಜೀವನಕ್ಕಾಗಿ ಉಪಾಸಕರು ಎಂದು ಒಪ್ಪಿಕೊಳ್ಳಲಿ.
1. ಅನುಸವ: [ಅನು + ಸಾವ] (ಲಿಟ್: ಏನು ಕೇಳಲಾಗಿದೆ / ಕಲಿತಿದೆ, ಕೇಳಿದ / ಕಲಿತದ್ದಕ್ಕೆ ಅನುಗುಣವಾಗಿರುವುದು) - ‘ಮೌಖಿಕ ಸಂಪ್ರದಾಯ’ (ಬಿ. ಬೋಧಿ) - ‘ವರದಿಗಳು’ (ದಾನ. ಬಿ. ) - ‘ಪುನರಾವರ್ತಿತ ಶ್ರವಣದಿಂದ ಏನು ಪಡೆದುಕೊಂಡಿದೆ’ (ಸೋಮ ಥೇರಾ). ಬಿ. ಬೋಧಿ ಇದರ ಬಗ್ಗೆ ಬರೆಯುತ್ತಾರೆ: “ವೈದಿಕ ಸಂಪ್ರದಾಯವನ್ನು ಉಲ್ಲೇಖಿಸಲು ಸಾಮಾನ್ಯವಾಗಿ ಅರ್ಥೈಸಿಕೊಳ್ಳಲಾಗಿದೆ, ಇದು ಬ್ರಾಹ್ಮಣರ ಪ್ರಕಾರ, ಪ್ರೈಮಲ್ ದೇವತೆಯಿಂದ ಹುಟ್ಟಿಕೊಂಡಿತು ಮತ್ತು ಸತತ ತಲೆಮಾರುಗಳ ಮೂಲಕ ಮೌಖಿಕವಾಗಿ ಹಸ್ತಾಂತರಿಸಲ್ಪಟ್ಟಿತು.”
ಎಂಎನ್ 68 ನಲ್ಲಿ ‘ವರದಿ’ ಎಂಬ ಅರ್ಥದೊಂದಿಗೆ ಈ ಪದವನ್ನು ಸ್ಪಷ್ಟವಾಗಿ ಬಳಸಲಾಗುತ್ತದೆ:
ಇಲ್ಲಿ, ಅನುರುದ್ಧ ಎಂಬ ಭಿಕ್ಷು ಕೇಳುತ್ತಾನೆ: ‘ಹಾಗೆ ಹೆಸರಿಸಲಾದ ಭಿಕ್ಷು ಸತ್ತುಹೋದನು; ಭಗವನು (ಅಂತಿಮ) ಜ್ಞಾನದಲ್ಲಿ ಸ್ಥಾಪಿತನೆಂದು ಘೋಷಿಸಲಾಗಿದೆ. ‘ ಮತ್ತು ಅವರು ಆ ಪೂಜ್ಯ ವ್ಯಕ್ತಿಯನ್ನು ಸ್ವತಃ ನೋಡಿದ್ದಾರೆ ಅಥವಾ ಅವರು ವರದಿಯನ್ನು ಕೇಳಿದ್ದಾರೆ: ‘ಆ ಪೂಜ್ಯ ವ್ಯಕ್ತಿಯ ಸದ್ಗುಣ ಹೀಗಿತ್ತು
ಎಂಎನ್ 76 ನಲ್ಲಿ ಇತಿಹಿತಾ · ಪರಂಪರಾ ಮತ್ತು ಪಿನಾಕಾ ಸಂಪದ (’ಏನು ಧರ್ಮಾಂಧವಾಗಿ ರವಾನೆಯಾಗಿದೆ’, ‘ಪಠ್ಯಗಳ ಸಂಗ್ರಹದಲ್ಲಿ ಏನು ನೀಡಲಾಗಿದೆ’) ಎಂಬ ಸಮಾನಾರ್ಥಕ ಪದಗಳಾಗಿ ನೀಡಲಾಗಿದೆ, ಇವೆರಡೂ ಸಂಪ್ರದಾಯಗಳನ್ನು ಉಲ್ಲೇಖಿಸುತ್ತವೆ (ಕೆಳಗಿನ ಟಿಪ್ಪಣಿಗಳನ್ನು ನೋಡಿ).
ಆದ್ದರಿಂದ ಈ ಸಂದರ್ಭದಲ್ಲಿ ಅನುಸವ ಪದವನ್ನು ‘ಸಿದ್ಧಾಂತ / ಸಂಪ್ರದಾಯ’ ಎಂಬ ಅರ್ಥದಲ್ಲಿ ಬಳಸಲಾಗಿದೆ ಎಂದು ತೋರುತ್ತದೆ:
..ಒಂದು ಶಿಕ್ಷಕನು ಒಂದು ಸಿದ್ಧಾಂತ / ಸಂಪ್ರದಾಯದ ಪ್ರಕಾರ ಹೋಗುತ್ತಾನೆ, ಅವನು ಸತ್ಯಕ್ಕಾಗಿ ಒಂದು ಸಿದ್ಧಾಂತ / ಸಂಪ್ರದಾಯವನ್ನು ತೆಗೆದುಕೊಳ್ಳುತ್ತಾನೆ. ಅವನು ಕೇಳಿದ ಸಂಗತಿಗಳಿಗೆ ಅನುಗುಣವಾಗಿ ಧಮ್ಮವನ್ನು ಕಲಿಸುತ್ತಾನೆ, ಧರ್ಮಾಂಧವಾಗಿ ಹರಡಿದ ವಿಷಯಗಳ ಮೂಲಕ, ಪಠ್ಯಗಳ ಸಂಗ್ರಹದಲ್ಲಿ ಹಸ್ತಾಂತರಿಸಲ್ಪಟ್ಟ ವಿಷಯಗಳ ಮೂಲಕ.
ಕೇಲಾ ಸೂತ್ರದ ಸಂದರ್ಭದಲ್ಲಿ, ಕೇಳುಗರು ಪರಸ್ಪರ ವಿರೋಧಾಭಾಸದ ಸಿದ್ಧಾಂತಗಳನ್ನು ಕೇಳುತ್ತಿದ್ದಾರೆ ಎಂಬ ಅಂಶವನ್ನು ಗಮನಿಸಿದರೆ, ಮೊದಲ ಅಭಿವ್ಯಕ್ತಿ ಅದನ್ನು ನೇರವಾಗಿ ಉಲ್ಲೇಖಿಸುತ್ತದೆ ಎಂಬುದು ಸಾಕಷ್ಟು ತಾರ್ಕಿಕವಾಗಿದೆ, ಆದ್ದರಿಂದ ‘ನೀವು ಕೇಳಿದ್ದನ್ನು’ ತೃಪ್ತಿಕರವಾದ ರೆಂಡರಿಂಗ್ ಎಂದು ತೋರುತ್ತದೆ .
2. ಪ್ಯಾರಂಪಾರ: [ಪ್ಯಾರಾ + ಪ್ಯಾರಾ] (ಲಿಟ್: ‘ಮತ್ತಷ್ಟು-ಮುಂದೆ’, ಅಥವಾ ‘ಇನ್ನೊಂದನ್ನು’ ಒಂದರ ನಂತರ ಒಂದರಂತೆ, ಅನುಕ್ರಮವಾಗಿ) - ‘ಬೋಧನೆಯ ವಂಶಾವಳಿ’ (ಬಿ. ಬೋಧಿ) - ದಂತಕಥೆಗಳು (ದಂ. ಬಿ .) - ಸಂಪ್ರದಾಯ (ಸೋಮ ಥ.). ಬಿ. ಬೋಧಿ ಇದರ ಬಗ್ಗೆ ಬರೆಯುತ್ತಾರೆ: “‘ವಂಶಾವಳಿ’, ಸಾಮಾನ್ಯವಾಗಿ ಸಂಪ್ರದಾಯವನ್ನು ಸೂಚಿಸುತ್ತದೆ, ಬೋಧನೆಗಳು ಅಥವಾ ಶಿಕ್ಷಕರ ಮುರಿಯದ ಅನುಕ್ರಮ.” ಆದಾಗ್ಯೂ, ಅದು ಅಷ್ಟು ಸುಲಭವಲ್ಲ.
ಇದು ಸ್ಪಷ್ಟವಾಗಿ ಒಂದು ಭಾಷಾ ಅಭಿವ್ಯಕ್ತಿಯಾಗಿದೆ, ಇದು ನಿಖರವಾಗಿ ಸ್ವಯಂ ವಿವರಣಾತ್ಮಕವಲ್ಲ, ಇದು ಅರ್ಥದಲ್ಲಿ ಸಾಕಷ್ಟು ಸಡಿಲವಾಗಿದೆ ಮತ್ತು ತುಲನಾತ್ಮಕವಾಗಿ ದೊಡ್ಡ ಸಂದರ್ಭಗಳ ಫಲಕವನ್ನು ಸ್ವೀಕರಿಸುತ್ತದೆ. ಉದಾಹರಣೆಯಾಗಿ, ವಿನಯಾ ಪಿಟಕಾದ ಪರಾಜಿಕಾದಲ್ಲಿ ನಾವು ಬಹಾರಂಪರಾಯವನ್ನು ಕಾಣುತ್ತೇವೆ, ಮತ್ತು ಇದರ ಅರ್ಥ ‘ತೋಳಿನಲ್ಲಿ ತೋಳು’ (ಪ್ರ 282):
sambahulā itthio aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
ಅನೇಕ ಮಹಿಳೆಯರು, ಒಂದು ನಿರ್ದಿಷ್ಟ ಭಿಕ್ಷುವನ್ನು ಬಿಗಿಯಾಗಿ ಸುತ್ತುವರೆದು, ಅವನನ್ನು ತೋಳಿನಲ್ಲಿ ಓಡಿಸಿದರು.
ಪರಂಪರಾ ಭೋಜನಾ ik ಸಿಖ್ಪದವು ಪತಿಮೋಖ ನಿಯಮಗಳಲ್ಲಿ ಒಂದಾಗಿದೆ ಮತ್ತು ಇದು ‘out ಟ್-ಆಫ್-ಟರ್ನ್ / ಹೆಚ್ಚುವರಿ meal ಟ’ವನ್ನು ಸೂಚಿಸುತ್ತದೆ, ಇದನ್ನು ಬಿ. ಬಿ. ಈ ಕೆಳಗಿನಂತೆ ಹೇಳುತ್ತದೆ: “-ಟ್-ಆಫ್-ಟರ್ನ್ meal ಟ ಎಂಬ ಪದವು ಎರಡು ರೀತಿಯ ಸನ್ನಿವೇಶಗಳನ್ನು ಒಳಗೊಂಡಿದೆ: ಯಾವುದೇ ಐದು ಪ್ರಧಾನ ಆಹಾರಗಳನ್ನು ಒಳಗೊಂಡಿರುವ meal ಟಕ್ಕೆ ಭಿಕ್ಷು ಅವರನ್ನು ಆಹ್ವಾನಿಸಲಾಗಿದೆ ಆದರೆ ನಂತರ (1) ಬೇರೆಡೆಗೆ ಹೋಗಿ ಮತ್ತು ಐದು ಪ್ರಮುಖ ಆಹಾರಗಳನ್ನು ಒಳಗೊಂಡಿರುವ ಮತ್ತೊಂದು meal ಟವನ್ನು ಅದೇ ಸಮಯದಲ್ಲಿ ಅವರು ಮೂಲತಃ ಆಹ್ವಾನಿಸಿದ meal ಟಕ್ಕೆ ತಿನ್ನುತ್ತಾರೆ; ಅಥವಾ (2) to ಟಕ್ಕೆ ಹೋಗುವ ಮೊದಲು ಪ್ರಧಾನ ಆಹಾರವನ್ನು ತಿನ್ನುತ್ತದೆ. ”
ವಿನಯದ ಪರಿವಾರದಲ್ಲಿ, “ಕರಿಯಾ · ಪರಂಪಾರಿ” ಎಂಬ ಪದವು ಸ್ಪಷ್ಟವಾಗಿ ‘ಶಿಕ್ಷಕರ ವಂಶಾವಳಿ’ ಎಂದರ್ಥ, ಆದರೆ ಇದು ತುಲನಾತ್ಮಕವಾಗಿ ತಡವಾದ ಸಾಹಿತ್ಯಕ್ಕೆ ಸೇರಿರಬಹುದು.
ಎಂಎನ್ 83 ರಲ್ಲಿ ‘ಪರಂಪಾರ ಕ್ಯಾತುರಸತಿರಾಜಹಸ್ಸಾನಿ’ ಎಂದರೆ ‘84000 ಸತತ ರಾಜರು’ (ಈ ಸೂತವು ತುಲನಾತ್ಮಕವಾಗಿ ತಡವಾದ ಮೂಲವೆಂದು ತೋರುತ್ತದೆಯಾದರೂ).
ಮತ್ತು ವೇದ ಸ್ತುತಿಗೀತೆಗಳಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ ಎಂಎನ್ 95 ಮತ್ತು 99 ರಲ್ಲಿ ಇದನ್ನು ಹೇಳಲಾಗಿದೆ:
ಹಿಂದಿನ ಕಾಲದ ಬ್ರಾಹ್ಮಣ ದೃಷ್ಟಿಕೋನಗಳಲ್ಲಿ, ಸ್ತುತಿಗೀತೆಗಳ ರಚನೆಕಾರರು, ಸ್ತುತಿಗೀತೆಗಳ ಸಂಯೋಜಕರು, ಆ ಪ್ರಾಚೀನ ಸ್ತುತಿಗೀತೆಗಳನ್ನು ಹಾಡಿದ್ದಾರೆ, ಪುನರಾವರ್ತಿಸಿದ್ದಾರೆ ಮತ್ತು ಸಂಗ್ರಹಿಸಿದ್ದಾರೆ, ಪ್ರಸ್ತುತ ಬ್ರಾಹ್ಮಣರು ಇನ್ನೂ ಹಾಡುತ್ತಾರೆ, ಇನ್ನೂ ಜಪಿಸುತ್ತಾರೆ, ಹೇಳಿದ್ದನ್ನು ಪುನರಾವರ್ತಿಸುತ್ತಾರೆ, ಮಾತನಾಡಿದ್ದನ್ನು ಪುನರಾವರ್ತಿಸುತ್ತಾರೆ , ಅಂದರೆ ..
(..) ಒಬ್ಬರಿಗೊಬ್ಬರು ಲಗತ್ತಿಸಲಾದ ಕುರುಡರ ಕಡತವಿದ್ದಂತೆ: ಮೊದಲನೆಯದು ಕಾಣುವುದಿಲ್ಲ, ಮಧ್ಯದವನು ಕಾಣುವುದಿಲ್ಲ, ಮತ್ತು ಕೊನೆಯವನು ಕಾಣುವುದಿಲ್ಲ.
ಆದ್ದರಿಂದ ಕುರುಡು ಪುನರಾವರ್ತನೆಯ ಮೌಖಿಕ ಸಂಪ್ರದಾಯದ ಉಲ್ಲೇಖದೊಂದಿಗೆ ಈ ಪದವನ್ನು ಇಲ್ಲಿ ಸ್ಪಷ್ಟವಾಗಿ ಬಳಸಲಾಗುತ್ತದೆ. ಬಿ. ಬೋಧಿಯ ಮೇಲೆ ತಿಳಿಸಿದ ಪ್ರತಿಪಾದನೆಗೆ ನಿಜಕ್ಕೂ ಕೆಲವು ಆಧಾರಗಳಿವೆ ಮತ್ತು ಪ್ಯಾರಂಪಾರನ್ನು ‘ವಂಶಾವಳಿಯ’ ಮೂಲಕ ಬರುವ ಬೋಧನೆಯೆಂದು ವ್ಯಾಖ್ಯಾನಿಸುತ್ತದೆ.
ನಾವು (ಎಂಎನ್ 76 ರಂತೆ) ಸಂಯುಕ್ತ ಇತಿಹಿಥಾ · ಪರಂಪಾರವನ್ನು ಸಾಮಾನ್ಯವಾಗಿ ಕಂಡುಕೊಳ್ಳುತ್ತೇವೆ, ಇದು ಸಾಮಾನ್ಯವಾಗಿ ಅನುಸವ ಮತ್ತು ಪಿನಾಕಾ ಸಂಪದ (’ಏನು ಡೋಫ್ಮ್ಯಾಟಿಕ್ ಆಗಿ ಹರಡಲ್ಪಟ್ಟಿದೆ’, ‘ಪಠ್ಯಗಳ ಸಂಗ್ರಹದಲ್ಲಿ ಏನು ನೀಡಲಾಗಿದೆ’) ನೊಂದಿಗೆ ಸಂಬಂಧ ಹೊಂದಿದೆ. ಮತ್ತು ನಾವು ಇಲ್ಲಿ ಹೊಂದಿರುವ ಸರಳ ಪರಂಪರಾ ಈ ಪದದ ಸಂಕ್ಷಿಪ್ತತೆಯಾಗಿದೆ ಎಂದು ತೋರುತ್ತದೆ.
ಪುನರಾವರ್ತನೆ ಇತಿಹಾ-ಇತಿಹಾ (’ಹೀಗೆ-ಹೀಗೆ’) ಡಾಗ್ಮ್ಯಾಟಿಸಮ್ ಅನ್ನು ಉಲ್ಲೇಖಿಸುತ್ತದೆ (’ಹೀಗೆ ನಿಜಕ್ಕೂ ಅದು!’), ಇದು ಆರಂಭಿಕ ಪ್ರಚೋದನೆಗೆ ಅನುಗುಣವಾಗಿರುತ್ತದೆ: ಖುದ್ದಾ ನಿಕಾಯಾದ (ಎನ್ಸಿ 106) ಸಿಯಾನಿಡೆಸದಲ್ಲಿ, ವಿವರಣೆಯಲ್ಲಿ ‘ಸಬ್ಬಾ ತೈ ಇತಿಹಾತಿಹಾ’ (ಇತಿಹಾತಿಹ ಎಲ್ಲವೂ) ಎಂಬ ಅಭಿವ್ಯಕ್ತಿಯ ಈ ಭಾಗದ ಎಲ್ಲಾ ನಿಯಮಗಳನ್ನು ಉಲ್ಲೇಖಿಸಲಾಗಿದೆ (ಇಟಿಕಿರಾಯ ಪರಂಪಾರ್ಯ ಇತ್ಯಾದಿ), ಮತ್ತು ಈ ಕೆಳಗಿನ ವಿವರಣೆಯನ್ನು ಸೇರಿಸಲಾಗಿದೆ: ‘ನಾ ಸಮಾ ab ಸಮಾಮಾಭಿತಾ ನಾ ಅಟ್ಟಪಕ್ಕಕ್ಕಾ ಧಮ್ಮ ṃ ಾ they exp they exp exp exp they ಅದನ್ನು ಸ್ವತಃ ಅನುಭವಿಸದೆ, ವೈಯಕ್ತಿಕವಾಗಿ ಕಂಡುಹಿಡಿಯದೆ ಬೋಧನೆ).
ಆದ್ದರಿಂದ ಆರಂಭಿಕ ಎಕ್ಸೆಜಿಸಿಸ್ ಪ್ರಕಾರ, ಮತ್ತು ಎಂಎನ್ 95 ಮತ್ತು 99 ರಲ್ಲಿ ಕಂಡುಬರುವ ಉದಾಹರಣೆಗಳನ್ನು ಗಮನದಲ್ಲಿಟ್ಟುಕೊಂಡು, ಇತಿಹ್ · ಇತಿಹಾ · ಪರಮ · ಪ್ಯಾರಾ ಎಂದರೆ ‘ಏನು ಧರ್ಮಾಂಧವಾಗಿ ಹರಡಲ್ಪಟ್ಟಿದೆ’ ಎಂದು ಅರ್ಥೈಸಬಹುದು. ಮತ್ತು ಪುನರಾವರ್ತನೆ ಪ್ಯಾರಾಮ್ ಪ್ಯಾರಾ ಪ್ರಸರಣದ ಕಲ್ಪನೆಯನ್ನು ಒತ್ತಿಹೇಳುವಂತೆ ತೋರುತ್ತಿರುವುದರಿಂದ, ಅದನ್ನು ‘[ಸಂಪ್ರದಾಯದಿಂದ] ಹರಡಿದೆ’ ಎಂದು ನಿರೂಪಿಸಲು ನಮ್ಮ ವಿಷಯದಲ್ಲಿ ಇದು ಅರ್ಥಪೂರ್ಣವಾಗಿದೆ.
3. ಇತಿ · ಕಿರಾ: [ಇತಿ + ಕಿರಾ] (ಲಿಟ್: ‘ಹೀಗೆ ಖಂಡಿತವಾಗಿ / ಒಬ್ಬರು ನಿರೀಕ್ಷಿಸಬಹುದು’) - ‘ಹಿಯರ್ಸೆ’ (ಬಿ. ಬೋಧಿ) - ಸಂಪ್ರದಾಯ (ದಾನ. ಬಿ.) - ವದಂತಿ (ಸೋಮ ಥಾ.). ಬಿ. ಬೋಧಿ ಇದರ ಬಗ್ಗೆ ಬರೆಯುತ್ತಾರೆ: ‘”ಹಿಯರ್ಸೆ” (ಅಥವಾ “ವರದಿ”; ಇಟಿಕಾರ) ಜನಪ್ರಿಯ ಅಭಿಪ್ರಾಯ ಅಥವಾ ಸಾಮಾನ್ಯ ಒಮ್ಮತವನ್ನು ಅರ್ಥೈಸಬಹುದು’, ಆದರೆ ಗೊಂದಲದ ಮೂಲವಾಗಿರಬಹುದಾದ ಪದದ ತಪ್ಪಾಗಿ ಬರೆಯುವುದನ್ನು ನಾವು ಗಮನಿಸಬಹುದು. ಈ ಪದವು ಬೇರೆ ಯಾವುದೇ ಸನ್ನಿವೇಶದಲ್ಲಿ ಗೋಚರಿಸುವುದಿಲ್ಲ, ಆದ್ದರಿಂದ ನಮಗೆ ಶಬ್ದಾರ್ಥದ ವಿಶ್ಲೇಷಣೆ ಮತ್ತು .ಹೆಗಳು ಉಳಿದಿವೆ. ‘ಸಾಮಾನ್ಯ ಒಮ್ಮತ’ ಅರ್ಥಪೂರ್ಣವಾಗಿದೆ.
4. piṭakasampadāna: [piṭaka + sampadāna] - ‘ಧರ್ಮಗ್ರಂಥಗಳ ಸಂಗ್ರಹ’ (B. ಬೋಧಿ) - ಧರ್ಮಗ್ರಂಥ (than. B.) - ‘ಒಂದು ಗ್ರಂಥದಲ್ಲಿ ಏನಿದೆ’ (ಸೋಮ Th.). ಬಿ. ಬೋಧಿ ಇದರ ಬಗ್ಗೆ ಬರೆಯುತ್ತಾರೆ: “” ಧರ್ಮಗ್ರಂಥಗಳ ಸಂಗ್ರಹ “(ಪಿನಾಕಾ-ಸಂಪಾದ) ಯಾವುದೇ ಧಾರ್ಮಿಕ ಗ್ರಂಥಗಳ ಸಂಗ್ರಹವನ್ನು ದೋಷರಹಿತವೆಂದು ಪರಿಗಣಿಸುತ್ತದೆ.” ಈ ಪದವು ಸಾಕಷ್ಟು ಸ್ವಯಂ ವಿವರಣಾತ್ಮಕವಾಗಿದೆ. ಆದಾಗ್ಯೂ, ಈ ಸಂಯುಕ್ತದಲ್ಲಿನ ಪದಗಳ ಕ್ರಮವನ್ನು ಗಮನಿಸಿದರೆ, ಕೊನೆಯದಕ್ಕೆ ಒತ್ತು ನೀಡಲಾಗುತ್ತದೆ. ಆ ಸಮಯದಲ್ಲಿ ಜ್ಞಾನವು ಮೌಖಿಕವಾಗಿ ರವಾನೆಯಾಯಿತು ಎಂಬ ಅಂಶವನ್ನು ಗಮನಿಸಿದರೆ (ಆದ್ದರಿಂದ ‘ಧರ್ಮಗ್ರಂಥ’ ಸಾಕಷ್ಟು ಸೂಕ್ತವೆನಿಸುವುದಿಲ್ಲ), ‘ಪಠ್ಯಗಳ ಸಂಗ್ರಹದಲ್ಲಿ ಏನು ನೀಡಲಾಗಿದೆ’ ಎಂದು ನಿರೂಪಿಸುವುದು ಹೆಚ್ಚು ತೃಪ್ತಿಕರವಾಗಿದೆ.
5. ಟಕ್ಕಾ · ಹೆತು: ತಾರ್ಕಿಕ ತಾರ್ಕಿಕತೆ (ಬಿ. ಬೋಧಿ) - ತಾರ್ಕಿಕ ಕಲ್ಪನೆ (ದಾನ. ಬಿ.) - m ಹಿಸಿ (ಸೋಮ ಥ.). ಸಂಯುಕ್ತವು ಬೇರೆ ಯಾವುದೇ ಸನ್ನಿವೇಶದಲ್ಲಿ ಗೋಚರಿಸುವುದಿಲ್ಲ, ಆದ್ದರಿಂದ ನಾವು ಮತ್ತೆ ಶಬ್ದಾರ್ಥದ ವಿಶ್ಲೇಷಣೆಯೊಂದಿಗೆ ಉಳಿದಿದ್ದೇವೆ. ತಕ್ಕ ಎಂದರೆ ‘ಚಿಂತನೆ, ಪ್ರತಿಫಲನ, ತಾರ್ಕಿಕತೆ, ತರ್ಕ ಅಥವಾ ಬೆಣ್ಣೆ-ಹಾಲು’. ಡಿಎನ್ 1 ಮತ್ತು ಎಂಎನ್ 76 ನಲ್ಲಿ, ತಕ್ಕಾ ಮತ್ತು ಆ ಮೂಲಕ ಟಕ್ಕಾ ಪದಗಳನ್ನು ಈ ಕೆಳಗಿನಂತೆ ವಿವರಿಸಲಾಗಿದೆ:
..ಒಂದು [ವ್ಯಕ್ತಿ] ಒಬ್ಬ ತಾರ್ಕಿಕ, ತನಿಖಾಧಿಕಾರಿ. ತಾರ್ಕಿಕ / ತಾರ್ಕಿಕ ಚಿಂತನೆಯಿಂದ ಹೊಡೆದ ಧಮ್ಮವನ್ನು ಅವನು ಕಲಿಸುತ್ತಾನೆ, ತನಿಖೆಯ ಸಾಲುಗಳು ಅವನಿಗೆ ಸಂಭವಿಸಿದಾಗ.
ಆದ್ದರಿಂದ ತಕ್ಕಾವನ್ನು ‘ತಾರ್ಕಿಕ / ತಾರ್ಕಿಕ ಚಿಂತನೆಯಿಂದ’ ತೃಪ್ತಿಕರವಾಗಿ ನಿರೂಪಿಸಲಾಗಿದೆ. ಹೇತು, ಸಂಯುಕ್ತಗಳಲ್ಲಿ, ‘ಖಾತೆಯ ಮೇರೆಗೆ -, ಕಾರಣಕ್ಕಾಗಿ -, ಇದರ ಪರಿಣಾಮವಾಗಿ -’ ಇತ್ಯಾದಿಗಳನ್ನು ಅರ್ಥೈಸಬಹುದು. ಆದ್ದರಿಂದ ಅಂತಿಮವಾಗಿ ತಕ್ಕಾ · ಹೆಟುವನ್ನು ತಾರ್ಕಿಕ ಆಧಾರದ ಮೇಲೆ ನಿರೂಪಿಸಬಹುದು ತಾರ್ಕಿಕತೆ ‘.
6. ನಯಾ · ಹೆತು: ಅನುಮಾನಾಸ್ಪದ ತಾರ್ಕಿಕತೆ (ಬಿ. ಬೋಧಿ) - ಅನುಮಾನ (ದಾನ. ಬಿ.) - ಮೂಲತತ್ವ (ಸೋಮ ಥಂ.). ಮತ್ತೊಮ್ಮೆ, ಸಂಯುಕ್ತವು ಬೇರೆ ಯಾವುದೇ ಸನ್ನಿವೇಶದಲ್ಲಿ ಗೋಚರಿಸುವುದಿಲ್ಲ. ನಯಾ ಎಂಬುದು ನಾಯತಿ (= ನೇತಿ) ನಿಂದ ಬಂದಿದೆ, ಇದರರ್ಥ ‘ಮುನ್ನಡೆಸುವುದು, ಮಾರ್ಗದರ್ಶನ ಮಾಡುವುದು, ನಡೆಸುವುದು, ತೆಗೆದುಕೊಳ್ಳುವುದು, ಕೊಂಡೊಯ್ಯುವುದು (ದೂರ)’, ಅಥವಾ ‘ಸೆಳೆಯುವುದು (ಒಂದು ತೀರ್ಮಾನ), ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವುದು, ತೆಗೆದುಕೊಳ್ಳುವುದು’. ‘ನಯಾ ṃ ನೇತಿ’ ಎಂಬ ಅಭಿವ್ಯಕ್ತಿಯು ‘ಒಂದು ತೀರ್ಮಾನವನ್ನು ತೆಗೆದುಕೊಳ್ಳುವುದು’ ಎಂದರ್ಥ. ನಯಾ · ಹೆತು ‘ಅನುಮಾನದ ಆಧಾರದ ಮೇಲೆ’ ತೃಪ್ತಿಕರವಾಗಿ ನಿರೂಪಿಸಲ್ಪಟ್ಟಿದೆ.
. Ākāra ಸಾಕಷ್ಟು ದೊಡ್ಡ ಅರ್ಥಗಳನ್ನು ಹೊಂದಿದೆ: ‘ರಾಜ್ಯ, ಸ್ಥಿತಿ, ಆಸ್ತಿ, ಗುಣಮಟ್ಟ, ಗುಣಲಕ್ಷಣ, ಚಿಹ್ನೆ, ನೋಟ, ರೂಪ, ದಾರಿ, ಮೋಡ್, ವಿಧಾನ, ಕಾರಣ, ನೆಲ, ಖಾತೆ’. ‘ಗೋಚರತೆ’ ಸಂದರ್ಭಕ್ಕೆ ‘ಕಾರಣ’ಗಳಿಗಿಂತ ಉತ್ತಮವಾಗಿ ಹೊಂದಿಕೊಳ್ಳುತ್ತದೆ. ಆ ಸಂದರ್ಭದಲ್ಲಿ, ಆಕಾರ ಪರಿವಿಟಕ್ಕ ಎಂದರೆ ‘ಗೋಚರಿಸುವಿಕೆಯ ಪ್ರತಿಬಿಂಬ’, ಮತ್ತು ಬಿಗ್ ಬ್ಯಾಂಗ್ ಸಿದ್ಧಾಂತದಂತಹ ಸಿದ್ಧಾಂತಗಳನ್ನು ಉಲ್ಲೇಖಿಸುತ್ತದೆ, ಇದು ಸ್ಪಷ್ಟ ಬ್ರಹ್ಮಾಂಡದ ವಿಕಾಸದ ಅವಲೋಕನಗಳನ್ನು ಆಧರಿಸಿದೆ.
8. ಡಿಹೀ n ನಿಜ್ಜನಾ k ಖಾಂತಿ: ಒಂದು ದೃಷ್ಟಿಕೋನವನ್ನು ಆಲೋಚಿಸಿದ ನಂತರ ಅದನ್ನು ಸ್ವೀಕರಿಸುವುದು (ಬಿ. ಬೋಧಿ) - ಆಲೋಚಿಸುವ ದೃಷ್ಟಿಕೋನಗಳ ಮೂಲಕ ಒಪ್ಪಂದ (ಗಿಂತ. ಬಿ.) - ಆಲೋಚಿಸಿದ ಕಲ್ಪನೆಯ ಕಡೆಗೆ ಪಕ್ಷಪಾತ [ಸಾಕಷ್ಟು ಸೂಕ್ತವೆಂದು ತೋರುತ್ತಿಲ್ಲ] ( ಸೋಮ ಥ.). ನಿಜ್ಜನಾಖಾಂಟಿ ಎನ್ನುವುದು ‘ನಿಜ್ಜನಾ ಖಮತಿ’ ಎಂಬ ಅಭಿವ್ಯಕ್ತಿಯ ಆಧಾರವಾಗಿದೆ. ಅದನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು ಉತ್ತಮ ಮಾರ್ಗವೆಂದರೆ ಅದು ಯಾವ ಸಂದರ್ಭಗಳಲ್ಲಿ ಬೇರೆಡೆ ಗೋಚರಿಸುತ್ತದೆ ಎಂಬುದನ್ನು ನೋಡುವುದು:
ಎಸ್.ಎನ್ 25.1
ಕಣ್ಣು .. ಮನಸ್ಸು ಅಸಂಗತವಾಗಿದೆ, ಬದಲಾಗಬಲ್ಲದು, ಬದಲಾಯಿಸಬಲ್ಲದು. .
ಎಸ್.ಎನ್ 55.24
ತಥಾಗತರಿಂದ ಘೋಷಿಸಲ್ಪಟ್ಟ ಧಮ್ಮಗಳನ್ನು ಪರೀಕ್ಷೆಯ ನಂತರ ಅವರು ವಿವೇಚನೆಯ ಮೋಡಿಕಮ್ನೊಂದಿಗೆ ಅನುಮೋದಿಸುತ್ತಾರೆ.
ಆದ್ದರಿಂದ ನಿಜ್ಜಾನಾಖಾಂತಿ ಬೌದ್ಧಿಕ ಸ್ವೀಕಾರವನ್ನು ಸೂಚಿಸುತ್ತದೆ, ಅದು ಕೆಲವು ಮಧ್ಯಮ ಅನ್ವಯಿಕೆಗಳನ್ನು ಒಳಗೊಂಡಿರುತ್ತದೆ, ಆದರೆ ಇದು ಇನ್ನೂ ಒಂದು ನಿರ್ದಿಷ್ಟ ತೀರ್ಮಾನಕ್ಕೆ ಬರಲು ಸಾಕಾಗುವುದಿಲ್ಲ. ಎಂಎನ್ 27 ರಲ್ಲಿ ನೀಡಲಾಗಿರುವ ಆನೆಯ ಹೆಜ್ಜೆಗುರುತುಗಳ ಉದಾಹರಣೆಯನ್ನು ನೋಡಿ. ಆದ್ದರಿಂದ, ‘ವೀಕ್ಷಣೆಗಳನ್ನು ಆಲೋಚಿಸಿದ ನಂತರದ ಒಪ್ಪಂದ’ ದೀಹಿ-ನಿಜ್ಜಾನಾಖಾಂತಿಗೆ ಸೂಕ್ತವಾದ ರೆಂಡರಿಂಗ್ ಎಂದು ತೋರುತ್ತದೆ.
9. ಭಬ್ಬಾ ū ರಪತ: ಭಾಷಣಕಾರನ (ಬಿ. ಬೋಧಿ) ತೋರುವ ಸಾಮರ್ಥ್ಯ - ಸಂಭವನೀಯತೆ (ದಾನ. ಬಿ.) - ಇನ್ನೊಬ್ಬರ ತೋರುವ ಸಾಮರ್ಥ್ಯ (ಸೋಮ ಥಾ.). ಬಿ.ಬೋಧಿ ಮತ್ತು ಸೋಮ ಥ. ಅಹಕಾಥಾ (ಹಳೆಯ ವ್ಯಾಖ್ಯಾನ) ಅನ್ನು ಅನುಸರಿಸಿ. ಅಹಕಾಥಾ, ಒಬ್ಬ ಭಾಷಣಕಾರನನ್ನು ಭಿಖು ಎಂದು ಉಲ್ಲೇಖಿಸುತ್ತಾನೆ, ಆದರೆ ಅದು ಕಾಲಮಾಸ್ (ವಿಭಿನ್ನ ಮೂಲದ ತಪಸ್ವಿಗಳನ್ನು ನೋಡುತ್ತಿರುವ) ಸಂದರ್ಭಕ್ಕೆ ಹೊಂದಿಕೆಯಾಗುವುದಿಲ್ಲ, ಮತ್ತು ಈ ಅಭಿವ್ಯಕ್ತಿಯಲ್ಲಿ ಯಾವುದೇ ಭಾಷಣಕಾರನ ಬಗ್ಗೆ ಯಾವುದೇ ಉಲ್ಲೇಖವಿಲ್ಲ. ಈ ಪದವು ಉಡ್ 70 ರಲ್ಲಿ ಕೇವಲ ಒಂದು ಅಸ್ಪಷ್ಟ ಪದ್ಯದಲ್ಲಿ (’ಮೊಹಸಂಬಂಧಾನೊ ಲೊಕೊ, ಭಬ್ಬರಪೋವಾ ಡಿಸ್ಸಾಟಿ’) ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ, ಅದರಲ್ಲಿ ಯಾವುದೇ ಸ್ಪಷ್ಟ ತೀರ್ಮಾನವನ್ನು ತೆಗೆದುಕೊಳ್ಳುವುದು ಕಷ್ಟ, ಅಹಕಾಥೆ ಇದನ್ನು ‘ಭಾವೋಪೋವಾ’ ಎಂದು ತೆಗೆದುಕೊಳ್ಳುವಂತಿದೆ .
ಭಬ್ಬಾ ಎಂದರೆ ‘ಸಮರ್ಥ, ಸಮರ್ಥ, ಸರಿಹೊಂದುವ, ಸಾಧ್ಯ’, ಮತ್ತು ಇದನ್ನು ಹೆಚ್ಚಾಗಿ ನಂತರದ ಅರ್ಥದಲ್ಲಿ ಬಳಸಲಾಗುತ್ತದೆ. ರಾಪಾಟೆ ಎಂದರೆ ‘ನೋಟ, ಅನುಸರಣೆ, ಅನುಸರಣೆ’. ಎರಡು ನಿರೂಪಣೆಗಳು ಸಂದರ್ಭಕ್ಕೆ ಸರಿಹೊಂದುವಂತೆ ತೋರುತ್ತದೆ: ‘ಏನು ಸಾಧ್ಯವೆಂದು ತೋರುತ್ತದೆ’, ‘ಯಾವುದು ಸಂಭವನೀಯವೆಂದು ತೋರುತ್ತದೆ’. ಅನುವಾದಕ್ಕಾಗಿ ಹೆಚ್ಚು ಸಮರ್ಪಕ ರೆಂಡರಿಂಗ್ ಅನ್ನು ಆಯ್ಕೆ ಮಾಡಲು ಅದು ಉದಾಹರಣೆಗೆ ಉಲ್ಲೇಖಿಸಬಹುದು.
ಪಾಲಿಯಿಂದ ಅನುವಾದಿಸಿದ ಥಾನಿಸ್ಸಾರೊ ಭಿಕ್ಖು.
ಒಳನೋಟಕ್ಕೆ ಪ್ರವೇಶ, 1 ಜುಲೈ 2010.
——— oOo ———
ಉಚಿತವಾಗಿ ವಿತರಿಸಲು ಧಮ್ಮದ ಉಡುಗೊರೆಯಾಗಿ ಪ್ರಕಟಿಸಲಾಗಿದೆ.
ಬಳಕೆಯ ನಿಯಮಗಳು: ನೀವು ಈ ಕೃತಿಯನ್ನು ಯಾವುದೇ ಮಾಧ್ಯಮದಲ್ಲಿ ನಕಲಿಸಬಹುದು, ಮರುರೂಪಿಸಬಹುದು, ಮರುಮುದ್ರಣ ಮಾಡಬಹುದು, ಮರುಪ್ರಕಟಿಸಬಹುದು ಮತ್ತು ಮರುಹಂಚಿಕೆ ಮಾಡಬಹುದು, (1) ನೀವು ಅಂತಹ ಪ್ರತಿಗಳನ್ನು ಮಾತ್ರ ಉಚಿತವಾಗಿ ಲಭ್ಯವಾಗುವಂತೆ ಮಾಡುತ್ತೀರಿ; (2) ಈ ಕೃತಿಯ ಯಾವುದೇ ಉತ್ಪನ್ನಗಳನ್ನು (ಅನುವಾದಗಳನ್ನು ಒಳಗೊಂಡಂತೆ) ಈ ಮೂಲ ದಾಖಲೆಯಿಂದ ಪಡೆಯಲಾಗಿದೆ ಎಂದು ನೀವು ಸ್ಪಷ್ಟವಾಗಿ ಸೂಚಿಸುತ್ತೀರಿ; ಮತ್ತು (3) ಇದರ ಪೂರ್ಣ ಪಠ್ಯವನ್ನು ನೀವು ಸೇರಿಸುತ್ತೀರಿ
https://www.buddha-vacana.org/sutta/anguttara/03/an03-066.html
AN 3.66 -
கேசமுட்டி [aka Kālāmā] Sutta
- கேசமுட்டியின் காலமாஸுக்கு -
இவ்வாறு நான் கேள்விப்பட்டேன்:
ஒரு சந்தர்ப்பத்தில், பகவாக்கள், கோசலன்களிடையே ஒரு பெரிய சாகுவுடன் சுற்றுப்பயணம் மேற்கொண்டு, கேசமுட்டி என்ற பெயரில் உள்ள கலமாஸ் நகரத்திற்கு வந்தனர். ஆகவே, கேசமுட்டியின் காலமாக்கள் கேட்டது: ‘சாக்கிய குடும்பத்திலிருந்து வெளியேறி, கோழலன்களிடையே சுற்றுப்பயணத்தில் பயணம் செய்த சாகியர்களின் மகன் சாமிய கோதமா, போ, பிக்குக்களின் பெரிய சாகாவுடன், கேசமுட்டியை அடைந்துவிட்டார். மரியாதைக்குரிய கோட்டாமா, அவரைப் பற்றி இது போன்ற ஒரு நல்ல பெயர் பரவியுள்ளது: “நிச்சயமாக, அவர் ஒரு பகவான், ஒரு அரஹந்தர், சரியான மற்றும் முழுமையாக விழித்தெழுந்தவர், விஜ்ஜோ மற்றும் [நல்ல] நடத்தைகளில் சாதிக்கப்பட்டவர், நன்கு அறிந்தவர், உலகை அறிந்து கொள்வது அடக்கப்பட வேண்டிய நபர்களின் தலைவர், தேவர்கள் மற்றும் மனிதர்களின் ஆசிரியர், ஒரு புத்தர், ஒரு பகவான். அவர் இந்த உலகத்தை அதன் தேவர்களுடன், அதன் மெராஸுடன், அதன் பிரம்மங்களுடன், சமாக்கள் மற்றும் பிராமணர்களுடன், [இந்த] தலைமுறையை ஆட்சியாளர்களுடனும் மக்களுடனும் தெரிந்துகொள்கிறார். , தன்னை அனுபவித்த அனுபவம். ஆரம்பத்தில் சாதகமாகவும், நடுவில் சாதகமாகவும், முடிவில் சாதகமாகவும், [சரியான] அர்த்தத்துடனும், [சரியான] சொற்றொடர்களுடனும் அவர் தர்மத்தை கற்றுக்கொடுக்கிறார்; அவர் முற்றிலும் சரியான மற்றும் பிரம்மகரியாவை வெளிப்படுத்துகிறார் தூய்மையானது. ” அத்தகைய அரஹந்தைப் பார்ப்பது லாபகரமாக இருக்கும். ‘
எனவே கேசமுட்டியின் காலமாக்கள் பகவையை அணுகினர்; அணுகிய பின்னர், அவர்களில் சிலர் பகவருக்கு மரியாதை செலுத்தி ஒரு பக்கம் அமர்ந்தனர்; அவர்களில் சிலர் பகவாவுடன் நட்பு வாழ்த்துக்களைப் பரிமாறிக் கொண்டனர், நட்பு வாழ்த்துக்களையும் அன்பான பேச்சையும் பரிமாறிக் கொண்டு, ஒரு பக்கம் அமர்ந்தனர்; அவர்களில் சிலர் பகவருக்கு வணக்கத்துடன் தங்கள் கைகளை உயர்த்தி ஒரு பக்கம் அமர்ந்தனர்; அவர்களில் சிலர் தங்கள் பெயரையும் குலத்தையும் அறிவித்து ஒரு பக்கம் அமர்ந்தனர். ஒரு பக்கத்தில் உட்கார்ந்து, கேசமுட்டியின் கலமாஸ் பகவரிடம் கூறினார்:
- கேசமுட்டிக்கு வரும் பாண்டே, சமனர்கள் மற்றும் பிராமணர்கள் உள்ளனர். அவர்கள் தங்கள் சொந்த கோட்பாட்டை விளக்குகிறார்கள், புகழ்ந்து பேசுகிறார்கள், ஆனால் அவர்கள் இழிவுபடுத்துகிறார்கள், வெறுக்கிறார்கள், அவமதிப்புடன் நடந்துகொள்கிறார்கள், மற்றவர்களின் கோட்பாடுகளை நீக்குகிறார்கள். பின்னர், பாண்டே, வேறு சில சமாசர்களும் பிராமணர்களும் கேசமுட்டிக்கு வருகிறார்கள். அவர்களும் தங்கள் சொந்தக் கோட்பாட்டை விளக்குகிறார்கள், புகழ்ந்து பேசுகிறார்கள், மேலும் அவர்கள் இழிவுபடுத்துகிறார்கள், வெறுக்கிறார்கள், அவமதிப்புடன் நடந்துகொள்கிறார்கள், மற்றவர்களின் கோட்பாடுகளை நீக்குகிறார்கள். இதன் காரணமாக, பாண்டே, எங்களுக்கு குழப்பமும் விசிக்கியும் உள்ளன: ‘அப்படியானால், இந்த மரியாதைக்குரிய சமாக்கள் மற்றும் பிராமணர்களில் யார் உண்மையைச் சொல்கிறார்கள், பொய்யாகப் பேசுகிறார்கள்?’
- நிச்சயமாக, கோலாமாஸ், நீங்கள் குழப்பமடைகிறீர்கள், நிச்சயமாக நீங்கள் சந்தேகிக்கிறீர்கள். ஒரு குழப்பமான விஷயத்தின் காரணமாக விசிக்கிச்சே உங்களிடம் எழுந்துள்ளது. கோலாமாஸே, நீங்கள் கேட்டவற்றின் மூலமாகவோ, [ஒரு பாரம்பரியத்தால்], பொது ஒருமித்த கருத்தினாலோ, அல்லது நூல்களின் தொகுப்பில் வழங்கப்பட்டவற்றினாலோ அல்லது அதன் அடிப்படையிலோ நீங்கள் செல்ல வேண்டாம். தர்க்கரீதியான பகுத்தறிவு, அல்லது அனுமானத்தின் அடிப்படையில், அல்லது தோற்றங்களைப் பிரதிபலிப்பதன் மூலமாகவோ, கருத்துக்களைச் சிந்தித்தபின் உடன்படிக்கையினாலோ, அல்லது சாத்தியமானதாகத் தோன்றும் விஷயங்களினாலோ, அல்லது [சிந்தனையினாலோ]: ‘சமனா எங்கள் மதிப்பிற்குரிய ஆசிரியர்’. எப்போது, காலமாஸ், நீங்களே அறிந்திருக்கிறீர்கள்: ‘இந்த தம்மங்கள் அகுசலா, இந்த தம்மங்கள் சவஜ்ஜா, இந்த தம்மங்கள் ஞானிகளால் தணிக்கை செய்யப்படுகின்றன, இந்த தம்மங்கள், மேற்கொள்ளப்பட்டு மேற்கொள்ளப்படும்போது, தீங்கு மற்றும் துக்கத்திற்கு வழிவகுக்கும்’, பின்னர், காலமாஸ், நீங்கள் அவர்களை கைவிடுங்கள்.
- நீங்கள் என்ன நினைக்கிறீர்கள், காலமாஸ், ஒரு நபருக்குள் லோபா எழும்போது, அது அவரது நலனுக்காகவோ அல்லது தீங்கு விளைவிப்பதற்காகவோ எழுகிறதா?
- அவரது தீங்குக்காக, பாண்டே.
- இந்த பேராசை கொண்ட நபர், காலமாஸ், அவரது சிட்டாவை வென்று, லோபாவால் வெல்லப்படுகிறார், வாழ்க்கையை அழிக்கிறார், கொடுக்கப்படாததை எடுத்துக்கொள்கிறார், இன்னொருவரின் மனைவியிடம் செல்கிறார், பொய்யாகப் பேசுகிறார், மற்றவர்களும் இதைச் செய்யத் தூண்டுகிறார், இது அவருடைய நீண்ட காலத்திற்கு தீங்கு மற்றும் துக்க.
- உண்மையில், பாண்டே.
- நீங்கள் என்ன நினைக்கிறீர்கள், காலமாஸ், ஒரு நபருக்குள் தோசை எழும்போது, அது அவரது நலனுக்காகவோ அல்லது தீங்கு விளைவிப்பதற்காகவோ எழுகிறதா?
- அவரது தீங்குக்காக, பாண்டே.
- மேலும் இந்த வெறுக்கத்தக்க நபர், காலமாஸ், அவரது சிட்டாவைக் கடந்து, தோசத்தால் வெல்லப்படுகிறார், வாழ்க்கையை அழிக்கிறார், கொடுக்கப்படாததை எடுத்துக்கொள்கிறார், இன்னொருவரின் மனைவியிடம் செல்கிறார், பொய்யாகப் பேசுகிறார், மற்றவர்களும் இதைச் செய்யத் தூண்டுகிறார், இது அவருடைய நீண்ட காலத்திற்கு தீங்கு மற்றும் துக்க.
- உண்மையில், பாண்டே.
- நீங்கள் என்ன நினைக்கிறீர்கள், காலமாஸ், ஒரு நபருக்குள் மோஹா எழும்போது, அது அவரது நலனுக்காகவோ அல்லது தீங்குக்காகவோ எழுகிறதா?
- அவரது தீங்குக்காக, பாண்டே.
- மேலும் இந்த ஏமாற்றப்பட்ட நபர், காலமாஸ், அவரது சிட்டாவைக் கடந்து, தோசத்தால் வெல்லப்படுகிறார், வாழ்க்கையை அழிக்கிறார், கொடுக்கப்படாததை எடுத்துக்கொள்கிறார், இன்னொருவரின் மனைவியிடம் செல்கிறார், பொய்யாகப் பேசுகிறார், மற்றவர்களும் இதைச் செய்யத் தூண்டுகிறார், இது அவருடைய நீண்ட காலத்திற்கு தீங்கு மற்றும் துக்க.
- உண்மையில், பாண்டே.
- அப்படியானால், கலமாஸ், இந்த தம்ம குசலா அல்லது அகுசலா?
- அகுசலா, பாண்டே.
- சவஜ்ஜா அல்லது அனவாஜ்ஜா?
- சவஜ்ஜா, பாண்டே.
- ஞானிகளால் தணிக்கை செய்யப்படுகிறதா அல்லது ஞானிகளால் பாராட்டப்பட்டதா?
- ஞானிகளால் தணிக்கை செய்யப்படுபவர்.
- மேற்கொள்ளப்பட்டு மேற்கொள்ளப்பட்டால், அவை தீங்கு மற்றும் துக்கத்திற்கு வழிவகுக்கும், இல்லையா? இந்த விஷயத்தில் அது எப்படி?
- மேற்கொள்ளப்பட்டு மேற்கொள்ளப்பட்டால், அவை தீங்கு மற்றும் துக்கத்திற்கு வழிவகுக்கும். இவ்வாறு இது இந்த விஷயத்தில் உள்ளது.
- இது, காலமாஸ், நான் சொன்னது: “கலமாஸே, நீங்கள் சொன்னதைக் கேட்டாலும், [ஒரு பாரம்பரியத்தால்] பரப்பப்பட்டவற்றினாலும், பொது ஒருமித்த கருத்தினாலும், அல்லது ஒப்படைக்கப்பட்டவற்றினாலும் செல்ல வேண்டாம் நூல்களின் தொகுப்பில், அல்லது தர்க்கரீதியான பகுத்தறிவின் அடிப்படையில், அல்லது அனுமானத்தின் அடிப்படையில், அல்லது தோற்றங்களைப் பிரதிபலிப்பதன் மூலமாகவோ, கருத்துக்களைச் சிந்தித்தபின் உடன்படிக்கையினாலோ, அல்லது சாத்தியமானதாகத் தோன்றும் விஷயங்களினாலோ, அல்லது [சிந்தனையினாலோ:] ‘சமா எங்கள் மதிப்பிற்குரிய ஆசிரியர் ‘. எப்போது, கலமாஸ், நீங்களே அறிவீர்கள்:’ இந்த தம்மங்கள் அகுசலா, இந்த தம்மங்கள் சவஜ்ஜா, இந்த தம்மங்கள் ஞானிகளால் தணிக்கை செய்யப்படுகின்றன, இந்த தம்மங்கள் மேற்கொள்ளப்பட்டு செயல்படுத்தப்படும்போது, தீங்கு மற்றும் துக்கத்திற்கு வழிவகுக்கும் ‘, பின்னர், காலமாஸ், நீங்கள் அவர்களை கைவிட வேண்டும். ” இவ்வாறு கூறப்பட்டுள்ளது, இதைக் கருத்தில் கொண்டு கூறப்பட்டுள்ளது.
கோலாமாஸே, நீங்கள் கேட்டவற்றின் மூலமாகவோ, [ஒரு பாரம்பரியத்தால்], பொது ஒருமித்த கருத்தினாலோ, அல்லது நூல்களின் தொகுப்பில் வழங்கப்பட்டவற்றினாலோ அல்லது அதன் அடிப்படையிலோ நீங்கள் செல்ல வேண்டாம். தர்க்கரீதியான பகுத்தறிவு, அல்லது அனுமானத்தின் அடிப்படையில், அல்லது தோற்றங்களைப் பிரதிபலிப்பதன் மூலமாகவோ, கருத்துக்களைச் சிந்தித்தபின் உடன்படிக்கையினாலோ, அல்லது சாத்தியமானதாகத் தோன்றும் விஷயங்களினாலோ, அல்லது [சிந்தனையினாலோ]: ‘சமனா எங்கள் மதிப்பிற்குரிய ஆசிரியர்’. எப்போது, காலமாக்கள், நீங்களே அறிந்திருக்கிறீர்கள்: ‘இந்த தம்மங்கள் குசலா, இந்த தம்மங்கள் அனவாஜ்ஜா, இந்த தம்மங்கள் ஞானிகளால் பாராட்டப்படுகின்றன, இந்த தம்மங்கள், மேற்கொள்ளப்பட்டு மேற்கொள்ளப்படும்போது, நலனுக்கும் சுகத்திற்கும் வழிவகுக்கும்’, பின்னர், காலமாக்கள், அடைந்ததும் அவர்கள், நீங்கள் அவற்றில் குடியிருக்க வேண்டும்.
- நீங்கள் என்ன நினைக்கிறீர்கள், காலமாஸ், ஒரு நபருக்குள் ஒரு லோபா எழும்போது, அது அவரது நலனுக்காகவோ அல்லது தீங்கு விளைவிப்பதற்காகவோ எழுகிறதா?
- அவரது நலனுக்காக, பாண்டே.
- மேலும் இந்த நன்றியற்ற நபர், காலமாஸ், அவரது சிட்டா வெல்லப்படாமல், லோபாவால் வெல்லப்படாமல், வாழ்க்கையை அழிக்கவில்லை, கொடுக்கப்படாததை எடுத்துக் கொள்ளவில்லை, இன்னொருவரின் மனைவியிடம் செல்லவில்லை, பொய்யாகப் பேசவில்லை, கேட்கவில்லை மற்றவர்களும் இதைச் செய்ய வேண்டும், இது அவருடைய நீண்டகால நலனுக்காகவும் சுகாவாகவும் இருக்கிறது.
- உண்மையில், பாண்டே.
- நீங்கள் என்ன நினைக்கிறீர்கள், காலமாஸ், ஒரு தனிநபருக்குள் ஒரு தோசை எழும்போது, அது அவரது நலனுக்காகவோ அல்லது அவருக்கு தீங்கு விளைவிப்பதற்காகவோ எழுகிறதா?
- அவரது நலனுக்காக, பாண்டே.
- மேலும் இந்த மாறாத நபர், கலமாஸ், அவரது சிட்டா வெல்லப்படாமல், லோபாவால் வெல்லப்படாமல், வாழ்க்கையை அழிக்கவில்லை, கொடுக்கப்படாததை எடுத்துக் கொள்ளவில்லை, இன்னொருவரின் மனைவியிடம் செல்லவில்லை, பொய்யாக பேசவில்லை, கேட்கவில்லை மற்றவர்களும் இதைச் செய்ய வேண்டும், இது அவருடைய நீண்டகால நலனுக்காகவும் சுகாவாகவும் இருக்கிறது.
- உண்மையில், பாண்டே.
- நீங்கள் என்ன நினைக்கிறீர்கள், காலமாஸ், ஒரு நபருக்குள் ஒரு மோஹா எழும்போது, அது அவரது நலனுக்காகவோ அல்லது தீங்கு விளைவிப்பதற்காகவோ எழுகிறதா?
- அவரது நலனுக்காக, பாண்டே.
- மேலும் இந்த மதிப்பிடப்படாத நபர், காலமாஸ், அவரது சிட்டா கடக்கப்படவில்லை, லோபாவால் வெல்லப்படவில்லை, வாழ்க்கையை அழிக்கவில்லை, கொடுக்கப்படாததை எடுத்துக் கொள்ளவில்லை, மற்றொருவரின் மனைவியிடம் செல்லவில்லை, பொய்யாக பேசவில்லை, கேட்கவில்லை மற்றவர்களும் இதைச் செய்ய வேண்டும், இது அவருடைய நீண்டகால நலனுக்காகவும் சுகாவாகவும் இருக்கிறது.
- உண்மையில், பாண்டே.
- அப்படியானால், கலமாஸ், இந்த தம்ம குசலா அல்லது அகுசலா?
- குசலா, பாண்டே.
- சவஜ்ஜா அல்லது அனவாஜ்ஜா?
- அனவாஜ்ஜா, பாண்டே.
- ஞானிகளால் தணிக்கை செய்யப்படுகிறதா அல்லது ஞானிகளால் பாராட்டப்பட்டதா?
- ஞானிகளால் பாராட்டப்பட்டது, பாண்டே.
- மேற்கொள்ளப்பட்டு மேற்கொள்ளப்பட்டால், அவை தீங்கு மற்றும் சுகத்திற்கு வழிவகுக்கும், இல்லையா? இந்த விஷயத்தில் அது எப்படி?
- மேற்கொண்டு மேற்கொள்ளப்பட்டால், அவை நலனுக்கும் சுகத்திற்கும் வழிவகுக்கும். இவ்வாறு இது இந்த விஷயத்தில் உள்ளது.
- இது, காலமாஸ், நான் சொன்னது: “கலமாஸே, நீங்கள் சொன்னதைக் கேட்டாலும், [ஒரு பாரம்பரியத்தால்] பரப்பப்பட்டவற்றினாலும், பொது ஒருமித்த கருத்தினாலும், அல்லது ஒப்படைக்கப்பட்டவற்றினாலும் செல்ல வேண்டாம் நூல்களின் தொகுப்பில், அல்லது தர்க்கரீதியான பகுத்தறிவின் அடிப்படையில், அல்லது அனுமானத்தின் அடிப்படையில், அல்லது தோற்றங்களைப் பிரதிபலிப்பதன் மூலமாகவோ, கருத்துக்களைச் சிந்தித்தபின் உடன்படிக்கையினாலோ, அல்லது சாத்தியமானதாகத் தோன்றும் விஷயங்களினாலோ, அல்லது [சிந்தனையினாலோ:] ‘சமா எங்கள் மதிப்பிற்குரிய ஆசிரியர் ‘. எப்போது, காலமாஸ், நீங்களே அறிந்திருக்கிறீர்கள்:’ இந்த தம்மங்கள் குசலா, இந்த தம்மங்கள் அனவாஜ்ஜா, இந்த தம்மங்கள் ஞானிகளால் பாராட்டப்படுகின்றன, இந்த தம்மங்கள், மேற்கொள்ளப்பட்டு மேற்கொள்ளப்படும் போது, நலனுக்கும் சுகத்திற்கும் வழிவகுக்கும் ‘, பின்னர், காலமாஸ், அவர்களை அடைந்தவுடன், நீங்கள் அவற்றில் குடியிருக்க வேண்டும். ” இவ்வாறு கூறப்பட்டுள்ளது, இதைக் கருத்தில் கொண்டு கூறப்பட்டுள்ளது.
அத்தகைய அரியசவகா, கலமாஸ், இவ்வாறு அபிஜ்ஜா இல்லாதது, பைபாடா இல்லாதது, மதிப்பிடப்படாதது, சம்பாஜனா, (தொடர்ச்சியாக) சதா, ஒரு திசையில் மெட்டாவுடன் இணைக்கப்பட்ட ஒரு சிட்டாவுடன் வாழ்கிறது, அதேபோல் இரண்டாவது, மூன்றாவது, அதேபோல் நான்காவது; எனவே மேலே, கீழே, நேர்மாறாக, எல்லா இடங்களிலும், ஒவ்வொரு விஷயத்திலும், அவர் மெட்டா, ஏராளமான, விரிவான, எல்லையற்ற, விரோதப் போக்கு இல்லாத, தவறான விருப்பமில்லாத ஒரு சிட்டாவுடன் முழு உலகத்தையும் பரப்புகிறார்.
அவர் ஒரு திசையில் கருவுடன் பொருத்தப்பட்ட ஒரு சிட்டாவுடன் வசிக்கிறார், அதேபோல் இரண்டாவது, அதேபோல் மூன்றாவது, அதேபோல் நான்காவது; எனவே மேலே, கீழே, நேர்மாறாக, எல்லா இடங்களிலும், ஒவ்வொரு விஷயத்திலும், அவர் கருவு, ஏராளமான, விரிவான, எல்லையற்ற, விரோதப் போக்கு இல்லாத, தவறான விருப்பமில்லாத ஒரு சிட்டாவுடன் முழு உலகையும் பரப்புகிறார்.
அவர் ஒரு திசையில் முடிட்டாவுடன் சிட்டாவுடன் பரவுகிறார், அதேபோல் இரண்டாவது, அதேபோல் மூன்றாவது, அதேபோல் நான்காவது; எனவே மேலே, கீழே, நேர்மாறாக, எல்லா இடங்களிலும், ஒவ்வொரு விஷயத்திலும், அவர் முழு உலகத்தையும் மூடிட்டா, ஏராளமான, விரிவான, எல்லையற்ற, விரோதப் போக்கு இல்லாத, தவறான விருப்பம் இல்லாத ஒரு சிட்டாவுடன் பரப்புகிறார்.
அவர் ஒரு திசையில் உபேக்காவில் பதிக்கப்பட்ட ஒரு சிட்டாவுடன் வசிக்கிறார், அதேபோல் இரண்டாவது, அதேபோல் மூன்றாவது, அதேபோல் நான்காவது; எனவே மேலே, கீழே, நேர்மாறாக, எல்லா இடங்களிலும், ஒவ்வொரு விஷயத்திலும், அவர் உபெக்காவால் நிரப்பப்பட்ட ஒரு சிட்டாவுடன், ஏராளமான, விரிவான, எல்லையற்ற, விரோதப் போக்கு இல்லாத, தவறான விருப்பமில்லாமல், முழு உலகத்தையும் பரப்புகிறார்.
அத்தகைய அரியசவகா, காலமாஸ், இவ்வாறு அருவருப்பான மனம் கொண்டவர், இவ்வாறான மனம் இல்லாதவர், இவ்வாறு அசைக்க முடியாத மனம் கொண்டவர், இவ்வாறு தூய்மையான மனம் கொண்டவர், நிகழ்வுகளின் புலப்படும் வரிசையில் நான்கு நம்பிக்கைகளைப் பெற்றுள்ளார்:
‘வேறொரு உலகம் இருந்தால், கம்மாவின் பழமும் விளைவும் சரியாகவும் தவறாகவும் நிகழ்த்தப்படுகின்றன, பின்னர் உடல் உடைந்தவுடன், இறந்த பிறகு, நான் ஒரு நல்ல இலக்கில் மீண்டும் எழுவேன், மகிழ்ச்சியான நிலை’: இதுதான் அவர் பெற்ற முதல் நம்பிக்கை.
‘வேறொரு உலகம் இல்லையென்றால், கம்மாவின் சரியான அல்லது தவறாக நிகழ்த்தப்பட்ட பலனும் விளைவும் இல்லை, பின்னர் நிகழ்வுகளின் புலப்படும் வரிசையில் நான் விரோதம் இல்லாமல், தவறான விருப்பம் இல்லாமல், சிரமமின்றி, மகிழ்ச்சியாக இருக்கிறேன்’: இதுதான் அவர் பெற்ற இரண்டாவது நம்பிக்கை.
‘பாப்பா அதைச் செய்பவருக்கு நேர்ந்தால், நான் எந்த பாபாவையும் விரும்பவில்லை. பாப்பா கம்மா செய்யாமல், துக்க என்னை எப்படித் தொடுவார்? ‘: இது அவர் பெற்ற மூன்றாவது நம்பிக்கை.
‘பாபா அதைச் செய்பவருக்கு ஏற்படவில்லை என்றால், இரு விஷயங்களிலும் நான் என்னைத் தூய்மையாகக் காண்கிறேன்’: இது அவர் பெற்ற நான்காவது நம்பிக்கை.
அத்தகைய அரியசவகா, காலமாஸ், இவ்வாறு விரோதமான மனம் கொண்டவர், இவ்வாறு சலனமில்லாத மனம் கொண்டவர், இவ்வாறு அசைக்கப்படாத மனம் கொண்டவர், இவ்வாறு தூய்மையான மனம் கொண்டவர், நிகழ்வுகளின் புலப்படும் வரிசையில் இந்த நான்கு நம்பிக்கைகளையும் பெற்றுள்ளார்.
- எனவே அது, பகவ, எனவே அது, சுகதா! அத்தகைய அரியசவகா, பாண்டே, இவ்வாறு அருவருப்பான மனம் கொண்டவர், இவ்வாறான மனம் இல்லாதவர், இவ்வாறு அசைக்க முடியாத மனம் கொண்டவர், இவ்வாறு தூய்மையான மனம் கொண்டவர், நிகழ்வுகளின் புலப்படும் வரிசையில் நான்கு நம்பிக்கைகளைப் பெற்றுள்ளார்:
‘வேறொரு உலகம் இருந்தால், கம்மாவின் பழமும் விளைவும் சரியாகவும் தவறாகவும் நிகழ்த்தப்படுகின்றன, பின்னர் உடல் உடைந்தவுடன், இறந்த பிறகு, நான் ஒரு நல்ல இலக்கில் மீண்டும் எழுவேன், மகிழ்ச்சியான நிலை’: இதுதான் அவர் பெற்ற முதல் நம்பிக்கை.
‘வேறொரு உலகம் இல்லையென்றால், கம்மாவின் சரியான அல்லது தவறாக நிகழ்த்தப்பட்ட பலனும் விளைவும் இல்லை, பின்னர் நிகழ்வுகளின் புலப்படும் வரிசையில் நான் விரோதம் இல்லாமல், தவறான விருப்பம் இல்லாமல், சிரமமின்றி, மகிழ்ச்சியாக இருக்கிறேன்’: இதுதான் அவர் பெற்ற இரண்டாவது நம்பிக்கை.
‘பாப்பா அதைச் செய்பவருக்கு நேர்ந்தால், நான் எந்த பாபாவையும் விரும்பவில்லை. பாப்பா கம்மா செய்யாமல், துக்க என்னை எப்படித் தொடுவார்? ‘: இது அவர் பெற்ற மூன்றாவது நம்பிக்கை.
‘பாபா அதைச் செய்பவருக்கு ஏற்படவில்லை என்றால், இரு விஷயங்களிலும் நான் என்னைத் தூய்மையானவனாகக் கருதுகிறேன்’: இது அவர் பெற்ற நான்காவது நம்பிக்கை.
அத்தகைய அரியசவகா, பாண்டே, இவ்வாறு மனநிலையற்ற மனம் கொண்டவர், இவ்வாறு சலனமில்லாத மனம் கொண்டவர், இவ்வாறு அசைக்கப்படாத மனம் கொண்டவர், இவ்வாறு தூய்மையான மனம் கொண்டவர், நிகழ்வுகளின் புலப்படும் வரிசையில் இந்த நான்கு நம்பிக்கைகளையும் பெற்றுள்ளார்.
சிறந்த, பாண்டே, சிறந்த, பாண்டே! பாண்டே, கவிழ்க்கப்பட்டதை நிமிர்ந்து நிறுத்துவதா, அல்லது மறைத்து வைக்கப்பட்டதை வெளிக்கொணர்வதோ, அல்லது தவறு செய்தவருக்கு வழியைக் காண்பிப்பதோ, அல்லது இருளில் எண்ணெய் விளக்கைப் பிடிப்பதோ, [சிந்தனை:] ‘யார் கண்கள் புலப்படும் வடிவங்களைக் காணும் ‘; அதே வழியில், தர்மம் பல்வேறு வழிகளில் பகவனால் வெளிப்படுத்தப்பட்டுள்ளது. ஆகவே, நாங்கள், பாண்டே, பகவாவிற்கும், தம்மத்திற்கும், பிக்குக்களின் சகாவிற்கும் அடைக்கலம் செல்கிறோம். பகாவே, பாண்டே, இன்று முதல், வாழ்க்கைக்காக தஞ்சம் புகுந்த உபாசகர்கள் என்று ஒப்புக் கொள்ளட்டும்.
1. அனுசாவா: [அனு + சவா] (லிட்: கேட்டது / கற்றுக்கொண்டது, கேட்டது / கற்றுக்கொண்டவற்றுடன் ஒத்துப்போகக்கூடியது) - ‘வாய்வழி பாரம்பரியம்’ (பி. போதி) - ‘அறிக்கைகள்’ (தானி. பி. ) - ‘மீண்டும் மீண்டும் கேட்டதன் மூலம் பெறப்பட்டவை’ (சோமா தேரா). பி. போதி இதைப் பற்றி எழுதுகிறார்: “வேத மரபைக் குறிக்க பொதுவாக புரிந்து கொள்ளப்பட்டது, இது பிராமணர்களின் கூற்றுப்படி, முதன்மையான தெய்வத்திலிருந்தே தோன்றியது மற்றும் அடுத்தடுத்த தலைமுறையினரால் வாய்வழியாக வழங்கப்பட்டது.”
இந்த சொல் எம்.என் 68 இல் ‘அறிக்கை’ என்பதன் அர்த்தத்துடன் தெளிவாகப் பயன்படுத்தப்படுகிறது:
இங்கே, அனுருத்தா, ஒரு பிக்கு கேட்கிறார்: ‘அவ்வாறு பெயரிடப்பட்ட பிக்கு இறந்துவிட்டார்; அவர் (இறுதி) அறிவில் நிறுவப்பட்டதாக பகவனால் அறிவிக்கப்பட்டுள்ளது. ‘ அவர் அந்த மதிப்பிற்குரிய ஒருவரைக் கண்டார் அல்லது அவர் அந்த அறிக்கையைக் கேட்டிருக்கிறார்: ‘அந்த மரியாதைக்குரிய ஒருவரின் நற்பண்பு இவ்வாறு இருந்தது
எம்.என் 76 இல் இதிஹிதா · பரம்பாரா மற்றும் பினாகா சம்படா (’பிடிவாதமாக பரப்பப்பட்டவை’, ‘நூல்களின் தொகுப்பில் என்ன கொடுக்கப்பட்டுள்ளது’), இவை இரண்டும் மரபுகளைக் குறிக்கின்றன (பின்வரும் குறிப்புகளைப் பார்க்கவும்).
எனவே அனுசாவா என்ற சொல் இந்த விஷயத்தில் ‘லோர் / பாரம்பரியம்’ என்ற பொருளில் பயன்படுத்தப்படுவதாக தெரிகிறது:
..ஒரு குறிப்பிட்ட ஆசிரியர் என்பது ஒரு கதை / பாரம்பரியத்தின் படி, சத்தியத்திற்காக ஒரு பாரம்பரியத்தை / பாரம்பரியத்தை எடுத்துக்கொள்பவர். அவர் கேட்டவற்றிற்கு இணங்க ஒரு தம்மைக் கற்பிக்கிறார், பிடிவாதமாக பரப்பப்பட்டவற்றின் மூலம், நூல்களின் தொகுப்பில் வழங்கப்பட்டவற்றின் மூலம்.
கோலாமா சுட்டாவின் சூழலில், கேட்போர் பரஸ்பர முரண்பாடான கோட்பாடுகளைக் கேட்டு வருகிறார்கள் என்ற உண்மையைப் பொறுத்தவரை, முதல் வெளிப்பாடு அதை நேரடியாகக் குறிக்கும் என்பது மிகவும் தர்க்கரீதியானதாக இருக்கும், எனவே ‘நீங்கள் கேட்டது’ திருப்திகரமான ரெண்டரிங் என்று தெரிகிறது .
2. paramparā: [para + para] (lit: ‘more-more’, அல்லது ‘another-another’ அதாவது ஒன்றன் பின் ஒன்றாக, அடுத்தடுத்து) - ‘கற்பித்தல் பரம்பரை’ (பி. போதி) - புனைவுகள் (தானி. பி. .) - பாரம்பரியம் (சோமா தி.). பி. போதி இதைப் பற்றி எழுதுகிறார்: “” பரம்பரை “, பொதுவாக பாரம்பரியத்தை குறிக்கிறது, போதனைகள் அல்லது ஆசிரியர்களின் இடைவிடாத அடுத்தடுத்து.” இருப்பினும், அது அவ்வளவு எளிதல்ல.
இது வெளிப்படையாக ஒரு அடையாள வெளிப்பாடாகும், இது துல்லியமாக சுய விளக்கமல்ல, இது அர்த்தத்தில் மிகவும் தளர்வானதாகவும், ஒப்பீட்டளவில் பெரிய சூழல் குழுவை ஏற்றுக்கொள்வதாகவும் தெரிகிறது. ஒரு எடுத்துக்காட்டுக்கு, வினயா பிடகாவின் பராஜிகாவில் பஹாரம்பாரியாவைக் காண்கிறோம், இதன் பொருள் ‘கை கையில்’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
பல பெண்கள், ஒரு குறிப்பிட்ட பிக்குவை இறுக்கமாக சுற்றி வளைத்து, அவரைக் கையில் ஓட்டிச் சென்றனர்.
பரம்பரா oj போஜனா ik சிக்கபாதா என்பது பாடிமோக்க விதிகளில் ஒன்றாகும், மேலும் இது ‘வெளியே-கூடுதல் / கூடுதல் உணவை’ குறிக்கிறது, இது பி. ஐ விட பின்வருமாறு கூறுகிறது: “வெளியே திரும்பும் உணவு என்ற சொல் இரண்டு வகையான சூழ்நிலைகளை உள்ளடக்கியது: ஐந்து பிரதான உணவுகளில் ஏதேனும் ஒன்றைக் கொண்ட ஒரு உணவுக்கு ஒரு பிக்கு அழைக்கப்பட்டார், ஆனால் பின்னர் (1) வேறு இடங்களுக்குச் சென்று, அவர் முதலில் அழைக்கப்பட்ட உணவின் அதே நேரத்தில் ஐந்து பிரதான உணவுகளில் ஏதேனும் ஒன்றைக் கொண்ட மற்றொரு உணவை சாப்பிடுகிறார்; அல்லது (2) உணவுக்குச் செல்வதற்கு முன்பு ஒரு பிரதான உணவை சாப்பிடுகிறார். ”
வினயாவின் பரிவராவில், ‘காரியா · பரம்பரா’ என்ற வார்த்தையின் அர்த்தம் ‘ஆசிரியர்களின் பரம்பரை’ என்று பொருள்படும், ஆனால் இது ஒப்பீட்டளவில் தாமதமான இலக்கியங்களுக்கு சொந்தமானதாக இருக்கலாம்.
எம்.என் 83 இல் ‘பரம்பரா கேதுராசாதிராஜாஹாசனி’ என்றால் ‘அடுத்தடுத்து 84000 மன்னர்கள்’ என்று பொருள் (இந்த சுட்டா ஒப்பீட்டளவில் தாமதமாக தோன்றியிருந்தாலும்).
எம்.என் 95 மற்றும் 99 இல், வேத பாடல்களைப் பற்றி, இது கூறப்படுகிறது:
கடந்த கால பிராமண பார்வையாளர்களிடையே, பாடல்களை உருவாக்கியவர்கள், துதிப்பாடல்களின் இசையமைப்பாளர்கள், அந்த பண்டைய பாடல்கள், பாடியவை, மீண்டும் மீண்டும் சேகரிக்கப்பட்டவை, அவை தற்போது பிராமணர்கள் இன்னும் பாடுகின்றன, இன்னும் கோஷமிடுகின்றன, சொல்லப்பட்டதை மீண்டும் செய்கின்றன, பேசப்பட்டதை மீண்டும் செய்கின்றன , அதாவது ..
(..) பார்வையற்றோரின் கோப்பு ஒன்றுடன் ஒன்று இணைக்கப்பட்டிருப்பதைப் போல: முதலாவது பார்க்கவில்லை, நடுத்தரத்தைக் காணவில்லை, கடைசியாகக் காணவில்லை.
எனவே குருட்டு மறுபடியும் மறுபடியும் வாய்வழி மரபு பற்றிய குறிப்புடன் இந்த சொல் தெளிவாக இங்கே பயன்படுத்தப்படுகிறது. பி. போதியின் மேற்கூறிய கூற்றுக்கு உண்மையில் சில காரணங்கள் உள்ளன என்பதையும், பரம்பாரை ஒரு ‘பரம்பரை’ மூலம் வரும் ஒரு போதனையாக விளக்குவதையும் இது நிரூபிக்கிறது.
நாங்கள் (எம்.என். 76 இல்) இதிஹிதா · பரம்பரா என்ற கலவையையும் காண்கிறோம், இது வழக்கமாக அனுசாவா மற்றும் பினாகா சம்பாடாவுடன் தொடர்புடையது (’என்ன பரவலாக அனுப்பப்பட்டது’, ‘நூல்களின் தொகுப்பில் என்ன கொடுக்கப்பட்டுள்ளது’), இங்கே நம்மிடம் உள்ள எளிய பரம்பர இந்த வார்த்தையின் சுருக்கமாகும் என்று தெரிகிறது.
மறுபிரதி இதிஹிஹா (’இவ்வாறு-இவ்வாறு’) என்பது பிடிவாதத்தை (’உண்மையில் இது தான்!’) குறிக்கிறது, இது ஆரம்பகால ஆய்வுக்கு ஒத்ததாக இருக்கும்: குடகா நிகாயாவின் சானிடேசாவில் (என்.சி 106), ஒரு விளக்கத்தில் ‘சப்பா த ṃ இதிஹதிஹா’ (இதிஹதிஹா எல்லாம்) என்ற வெளிப்பாட்டின் இந்த பத்தியின் அனைத்து விதிமுறைகளும் மேற்கோள் காட்டப்பட்டுள்ளன (இட்டிகிரயா பரம்பாரியா போன்றவை), மேலும் பின்வரும் விளக்கம் சேர்க்கப்பட்டுள்ளது: ‘நா சமமா சயாமபியாதா நா அட்டபாக்காக்கா தம்ம ṃ ய த க ound த்ஸ்’ அதை தனிப்பட்ட முறையில் அறிந்து கொள்ளாமல், தங்களை அனுபவிக்காமல் கற்பித்தல்).
ஆகவே, ஆரம்பகால ஆய்வுகளின்படி, எம்.என் 95 மற்றும் 99 இல் காணப்படும் எடுத்துக்காட்டுகளை மனதில் வைத்துக் கொண்டால், இதிஹிடிஹாம் பரம் · பாரா என்பது ‘பிடிவாதமாக பரப்பப்பட்டவை’ என்று பொருள்படும். மறுபிரதி பரம் பரா பரவுதல் யோசனையை வலியுறுத்துவதாகத் தெரிகிறது என்பதால், அதை ‘[ஒரு பாரம்பரியத்தால்] பரப்பப்பட்டவை’ என்று வழங்குவது எங்கள் விஷயத்தில் அர்த்தமுள்ளதாக இருக்கும்.
. பி. போதி இதைப் பற்றி எழுதுகிறார்: ‘”ஹியர்சே” (அல்லது “அறிக்கை”; இட்டிகாரே) என்பது மக்கள் கருத்து அல்லது பொது ஒருமித்த கருத்தை குறிக்கலாம்’, ஆனால் குழப்பத்தின் ஆதாரமாக இருக்கும் வார்த்தையின் எழுத்துப்பிழையை நாம் கவனிக்கலாம். இந்த சொல் வேறு எந்த சூழலிலும் தோன்றாது, எனவே நமக்கு ஒரு சொற்பொருள் பகுப்பாய்வு மற்றும் யூகங்கள் உள்ளன. ‘பொது ஒருமித்த கருத்து’ அர்த்தமுள்ளதாக தெரிகிறது.
4. piṭakasampadāna: [piṭaka + sampadāna] - ‘வேதங்களின் தொகுப்பு’ (B. போதி) - வேதம் (தான். B.) - ‘ஒரு வசனத்தில் என்ன இருக்கிறது’ (சோமா Th.). பி. போதி இதைப் பற்றி எழுதுகிறார்: “” வேதங்களின் தொகுப்பு “(பினாகா-சம்பாடே) எந்த மத நூல்களின் தொகுப்பையும் தவறாகக் கருதவில்லை. இந்த சொல் மிகவும் சுய விளக்கமளிக்கும். இருப்பினும், இந்த சேர்மத்தில் உள்ள சொற்களின் வரிசையைப் பொறுத்தவரை, முக்கியத்துவம் கடைசி ஒன்றைக் காட்டிலும் அதிகமாகத் தெரிகிறது. அந்த நேரத்தில் அறிவு வாய்வழியாக பரப்பப்பட்டது என்ற உண்மையைப் பொறுத்தவரை (எனவே ‘வேதம்’ மிகவும் பொருத்தமானதாகத் தெரியவில்லை), ‘நூல்களின் தொகுப்பில் என்ன கொடுக்கப்பட்டுள்ளது’ என்பது மிகவும் திருப்திகரமாகத் தெரிகிறது.
5. தக்கா · ஹெட்டு: தர்க்கரீதியான பகுத்தறிவு (பி. போதி) - தர்க்கரீதியான அனுமானம் (தானி. பி.) - ஊகித்தல் (சோமா தி.). கலவை வேறு எந்த சூழலிலும் தோன்றாது, எனவே நாம் மீண்டும் ஒரு சொற்பொருள் பகுப்பாய்வோடு இருக்கிறோம். தக்கா என்றால் ‘சிந்தனை, பிரதிபலிப்பு, பகுத்தறிவு, தர்க்கம் அல்லது வெண்ணெய்-பால்’ என்று பொருள். டி.என் 1 மற்றும் எம்.என் 76 இல், தக்கா, அதன் மூலம் தக்கா ஆகிய சொற்கள் பின்வருமாறு விளக்கப்பட்டுள்ளன:
ஒரு குறிப்பிட்ட [தனிநபர்] ஒரு பகுத்தறிவாளர், ஒரு புலனாய்வாளர். பகுத்தறிவு / தர்க்கரீதியான சிந்தனையால் தாக்கப்பட்ட ஒரு தம்மத்தை அவர் கற்பிக்கிறார், அவனுக்கு ஏற்படும் விசாரணையின் வழிகளைப் பின்பற்றுகிறார்.
எனவே தக்கா ‘பகுத்தறிவு / தர்க்கரீதியான சிந்தனை’ மூலம் திருப்திகரமாக வழங்கப்படுவதாக தெரிகிறது. சேர்மங்களில், ஹெது என்பது ‘கணக்கில் -, பொருட்டு -, காரணத்தால் -, இதன் விளைவாக -’ என்று பொருள்படும். எனவே இறுதியாக தக்கா · ஹெட்டுவை தர்க்கரீதியான அடிப்படையில் ‘வழங்கலாம்’ பகுத்தறிவு ‘.
6. நயா · ஹெட்டு: அனுமான பகுத்தறிவு (பி. போதி) - அனுமானம் (தானி. பி.) - ஆக்சியம் (சோமா தி.). மீண்டும், கலவை வேறு எந்த சூழலிலும் தோன்றாது. நயா என்பது நயதி (= நேட்டி) என்பதிலிருந்து வருகிறது, அதாவது ‘வழிநடத்துதல், வழிகாட்டுதல், நடத்துதல், எடுத்துச் செல்லுதல், எடுத்துச் செல்லுதல் (விலகிச் செல்வது’, அல்லது ‘வரைய (முடிவுக்கு), புரிந்துகொள்ளுதல், எடுத்துக்கொள்வது’. ‘நயா நேதி’ என்ற வெளிப்பாடு ‘ஒரு முடிவை எடுப்பது’ என்று பொருள். நயா he ஹெட்டு ‘அனுமானத்தின் அடிப்படையில்’ திருப்திகரமாக வழங்கப்படுவதாக தெரிகிறது.
7. ākāra · parivitakka: காரணங்களின் பிரதிபலிப்பு, பகுத்தறிவு பிரதிபலிப்பு (பி. போதி) - ஒப்புமைகள் (தான். பி.) - ஏகப்பட்ட பகுத்தறிவு (சோமா தி.). Statekāra க்கு மிகப் பெரிய அர்த்தங்கள் உள்ளன: ‘நிலை, நிலை, சொத்து, தரம், பண்புக்கூறு, அடையாளம், தோற்றம், வடிவம், வழி, முறை, முறை, காரணம், காரணம், தரை, கணக்கு’. ‘தோற்றம்’ ‘காரணங்களை’ விட சூழலுக்கு ஏற்றதாக தெரிகிறது. அவ்வாறான நிலையில், ākivra · parivitakka என்பது ‘தோற்றங்களின் பிரதிபலிப்பு’ என்று பொருள்படும், மேலும் பிக் பேங் கோட்பாடு போன்ற கோட்பாடுகளைக் குறிக்கும், இது வெளிப்படையான பிரபஞ்சத்தின் பரிணாம வளர்ச்சியைக் கவனிப்பதை அடிப்படையாகக் கொண்டது.
8. diṭṭhi · nijjhāna · kkhanti: ஒரு பார்வையைப் பற்றி யோசித்தபின் ஏற்றுக்கொள்வது (பி. போதி) - சிந்திக்கும் பார்வைகள் மூலம் உடன்பாடு (விட. B.) - சிந்தித்துப் பார்க்கப்பட்ட ஒரு கருத்தை நோக்கிய சார்பு [மிகவும் பொருத்தமானதாகத் தெரியவில்லை] ( சோமா தி.). நிஜ்ஜானகாந்தி என்பது ‘நிஜ்ஜானா காமதி’ என்ற வெளிப்பாட்டின் ஆதாரமாகும். அதைப் புரிந்துகொள்வதற்கான சிறந்த வழி, எந்தச் சூழலில் இது வேறு இடங்களில் தோன்றும் என்பதைக் காண்பது:
எஸ்.என் 25.1
கண் .. மனம் சீரற்றது, மாறக்கூடியது, மாற்றக்கூடியது. (…) ஒரு விவேகத்துடன் சிந்தித்துப் பார்த்தபின், இந்த நிகழ்வுகள் இந்த வழி என்பதை ஏற்றுக்கொண்ட ஒருவர் தம்மத்தைப் பின்பற்றுபவர் என்று அழைக்கப்படுகிறார் ..
எஸ்.என் 55.24
ததகதாவால் பிரகடனப்படுத்தப்பட்ட தம்மங்கள் பரிசோதனையின் பின்னர் அவரால் அங்கீகரிக்கப்படுகின்றன.
ஆகவே, நிஜ்ஜானகாந்தி என்பது ஒரு அறிவார்ந்த ஏற்றுக்கொள்ளலைக் குறிக்கிறது, இது paññā இன் சில மிதமான பயன்பாட்டை உள்ளடக்கியது, ஆனால் இது இன்னும் ஒரு திட்டவட்டமான முடிவுக்கு வர போதுமானதாக இல்லை. எம்.என். 27 இல் கொடுக்கப்பட்ட யானை கால்தடங்களின் உதாரணத்தைக் காண்க. ஆகையால், ‘காட்சிகளைச் சிந்தித்தபின் உடன்படிக்கை’ என்பது திஹி n நிஜ்ஜானகான்திக்கு பொருத்தமான ரெண்டரிங் என்று தெரிகிறது.
9. பப்பாரபாதா: ஒரு பேச்சாளரின் (பி. போதி) - நிகழ்தகவு (பி. விட) - மற்றொருவரின் தோன்றும் திறன் (சோமா தி.). பி. போதி மற்றும் சோமா தி. அஹகாதை (பழைய வர்ணனை) பின்பற்றவும். அஹகாத், ஒரு பேச்சாளரை ஒரு பிக்கு என்று குறிப்பிடுகிறார், ஆனால் அது காலமாக்களின் சூழலுக்கு பொருந்தாது (வெவ்வேறு வம்சாவளியைச் சேர்ந்த சந்நியாசிகளைப் பார்த்தவர்கள்), இந்த வெளிப்பாட்டில் எந்த பேச்சாளரையும் குறிப்பிடவில்லை. இந்த சொல் உட் 70 இல் ஒரு முறை மட்டுமே தோன்றும், மிகவும் தெளிவற்ற வசனத்தில் (’மொஹசம்பந்தனோ லோகோ, பப்பரோபோவா டிஸாட்டி’) இதில் தெளிவான முடிவை எடுப்பது கடினம், மேலும் அஹகாத் அதை ‘பவரபோவா’ .
பப்பா என்றால் ‘திறன், திறன், பொருத்தம், சாத்தியம்’, மற்றும் பெரும்பாலும் பிந்தைய அர்த்தத்தில் பயன்படுத்தப்படுகிறது. ராபாத் என்றால் ‘தோற்றம், இணக்கம், இணக்கம்’ என்று பொருள். இரண்டு வழங்கல்கள் சூழலுடன் பொருந்துவதாகத் தெரிகிறது: ‘என்ன சாத்தியம் என்று தோன்றுகிறது’, ‘சாத்தியமானதாகத் தெரிகிறது’. மொழிபெயர்ப்புக்கு மிகவும் போதுமான ரெண்டரிங் தேர்ந்தெடுப்பதற்கு இது எடுத்துக்காட்டாகக் குறிக்கலாம்.
பாலி மொழியில் இருந்து தானிசரோ பிக்கு மொழிபெயர்த்தார்.
நுண்ணறிவுக்கான அணுகல், 1 ஜூலை 2010.
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தம்மின் பரிசாக வெளியிடப்பட்டது, இலவசமாக விநியோகிக்கப்படும்.
பயன்பாட்டு விதிமுறைகள்: எந்தவொரு ஊடகத்திலும் இந்த படைப்பை நீங்கள் நகலெடுக்கலாம், மறுவடிவமைக்கலாம், மறுபதிப்பு செய்யலாம், மறுபகிர்வு செய்யலாம், மறுபகிர்வு செய்யலாம்: (1) இதுபோன்ற நகல்களை மட்டுமே நீங்கள் இலவசமாகக் கிடைக்கச் செய்கிறீர்கள்; (2) இந்த வேலையின் எந்தவொரு வழித்தோன்றல்களும் (மொழிபெயர்ப்புகள் உட்பட) இந்த மூல ஆவணத்திலிருந்து பெறப்பட்டவை என்பதை நீங்கள் தெளிவாகக் குறிப்பிடுகிறீர்கள்; மற்றும் (3) இதன் முழு உரையையும் நீங்கள் சேர்க்கிறீர்கள்
- இது, காலமாஸ், நான் சொன்னது: “கலமாஸே, நீங்கள் சொன்னதைக் கேட்டாலும், [ஒரு பாரம்பரியத்தால்] பரப்பப்பட்டவற்றினாலும், பொது ஒருமித்த கருத்தினாலும், அல்லது ஒப்படைக்கப்பட்டவற்றினாலும் செல்ல வேண்டாம் நூல்களின் தொகுப்பில், அல்லது தர்க்கரீதியான பகுத்தறிவின் அடிப்படையில், அல்லது அனுமானத்தின் அடிப்படையில், அல்லது தோற்றங்களைப் பிரதிபலிப்பதன் மூலமாகவோ, கருத்துக்களைச் சிந்தித்தபின் உடன்படிக்கையினாலோ, அல்லது சாத்தியமானதாகத் தோன்றும் விஷயங்களினாலோ, அல்லது [சிந்தனையினாலோ:] ‘சமா எங்கள் மதிப்பிற்குரிய ஆசிரியர் ‘. எப்போது, கலமாஸ், நீங்களே அறிவீர்கள்:’ இந்த தம்மங்கள் அகுசலா, இந்த தம்மங்கள் சவஜ்ஜா, இந்த தம்மங்கள் ஞானிகளால் தணிக்கை செய்யப்படுகின்றன, இந்த தம்மங்கள் மேற்கொள்ளப்பட்டு செயல்படுத்தப்படும்போது, தீங்கு மற்றும் துக்கத்திற்கு வழிவகுக்கும் ‘, பின்னர், காலமாஸ், நீங்கள் அவர்களை கைவிட வேண்டும். ” இவ்வாறு கூறப்பட்டுள்ளது, இதைக் கருத்தில் கொண்டு கூறப்பட்டுள்ளது.
விஷ்ணு பாத கோவில் ! | புத்தர் ஞானமடைந்த போதி மரம் ! The Most Prestigious Historical Temple Gaya!
Vishnupada Mandir is an ancient temple in Gaya, India. It is a Hindu temple, dedicated to Lord Vishnu. This temple is located along the Falgu River, marked by a footprint of Lord Vishnu known as Dharmasila, incised into a block of basalt. The Brahm kalpit Brahmins have been the traditional priests at Vishnupad Mandir in Gaya as Gayawal Pandas.
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